Meditations VPON THE gospel by Saint John.  
BY Sir WILLIAM PELLHAM, Knight.  
LONDON: Printed by G.P. for John Budge, and are to be sold at his Shop in Saint Pauls Church-yard, at the sign of the Greene-Dragon. 1625.   

THE author to the Reader.  
COurteous Reader, before thou take pains in perusing these my poor meditations, I thought good first to give thee an account of myself and this Labour. having in my younger yeeres sucked some sweets of Learning, from the universities of Strasburge, Heidleberge, Wittemberge, and Lipnick, in Germany; as also Paris and Geneua, in France and savoy; but chiefly from the famous university of Oxford; in my manly yeeres, Mars distracted me from the Studies of Minerua: but when that Planet was set, I retired to a country life: And now having in my old age( I thank my God) received satiety of all worldly blessings, it hath pleased His goodness, to incline my heart to more supernal Contemplations; which I did commit to writing, for the benefit of my children( with whom God hath plentifully blessed me) that thereby, when I am departed from them, they may find a monument of my labours for their practise and imitation. I began with Moses, and haue drawn parallels out of the Old Testament, comparing the laws of Israel with our civil and municipal; and the ancient forms of war with the modern; and the sins of former Ages, rebuked by the Prophets, with the enormities of our times, and GODS judgements on them both.  
Secondly, proceeding to the New Testament, I found the three former evangelists easily drawn into a Harmony, by the context of the History: But this of St. John, as written the last in time, so it appeareth, as it were, the Metaphysicke of the gospel. I therfore helped myself with the exposition of the ancient Fathers, and some of the late Writers; whose judgements, when the place was difficult, I haue set down in their own words. The work thus grown to a reasonable Volume, I imparted it to some Learned men, who with much importunity encouraged me to put it to the press; whereas I never intended, but that it should lie leaguer with my other Papers. The words are my ordinary style, which I gave free passage unto, avoiding all spiritual pride, and not seeking ostentation or famed. I humbly therefore crave pardon of the reverend and learned divines, for adventuring on so high a task; my endeavour being, not to make meate for the children of the Prophets, but to draw milk from the bosom where my Lord learned, for the nourishing of such babes as myself; though I wanted both Moses Rod, and Samsons strength, to bring water from so hard a rock, and honey from so strong a lion. I wish peace both to the Church and Commonwealth; and that it were in my power to advance so happy a work. And rather than Gods cause should suffer( as old and unable as I am) I would, with a cheerful heart, once again advance my arm with my utmost strength, to help the Lord against the mighty, and to assist in fighting his battels. In the mean time, I crave a charitable acceptance of what I haue weakly performed in another kind; wherein I haue laboured to avoid both tediousness and offence; for which cause, I haue set down some words of the Text in the margin, for the Reader's direction, hoping he will supply the rest with his own pains. Wherein I haue fallen short, or strayed, I desire to be reduced unto the right way by more able judgements. This Mite I offer to Gods Treasury, without any hope or expectation of any Talent of reward, but when I haue done all I can, acknowledging myself an vprofitable Seruant.  
W. P.   

To the READER.  
WE may truly in this Age take up the wisemans complaint, There is no end of writing books; neither is there among the many intemperancies of our time, any greater or more hurtful. As when there is a rot of cattle, sound meats are not saleable, by reason the bad is so cheap and plentiful; so our frothy Pamphlets infect the ignorant,& discourage more able judgements from writing at all, Ne in magno populo non agnoscantur. I say again, There is no end of writing many books: for, what good is either intended or attained? Errors are rather multiplied in questions of controversy: the best wits are employed in the mystery of Satan, the Reader feedeth vpon the Prodigals Swads, and no proficiency( which ought to be the end of writing books) made either in truth or in godliness. Wee taste no meate at all without some condiment, but such are powdered strongly, which wee keep for store. So ought all our speeches to be seazoned with salt, to minister grace and edification to the hearers; But when we commend words and conceptions to the posterity, Victurus genium debet habere Liber: Or, to use the words of our learned Apostle, A book ought to bee a platform of sound words, that the Reader by his proficiency may become the book itself, and the crown of the Author. Such is this book presented to thy view: the Noble Knight, the Writer thereof, hath converted all his learning into godly knowledge, and his knowledge( as Saint jerome adviseth) into practise. There is no teaching comparable to that which is experimental. It was our Lords direction to Saint PETER, Tu conversus, confirma fratres. This and many other his meditations are an account he maketh to the World, of his time piously spent, and an essay of that happy treasure in his heart, out of the abundance whereof these lines haue proceeded. His service to his Prince and country, both in peace and war, his abundant charity to the poor, his so many children religiously educated, his hospitality such, that his house is becomen ( quae vidimus testamur) a college where learned men of all professions are entertained. All these are here modeled to thy instruction and imitation: neither( to the encouragement of all good Protestants, who do not incline to the errors either of the right hand or of the left) hath his labour been in vain in the Lord: for, besides that he hath cleared and improved his estate left him by his valiant and liberal Father, without any grievance to his Tenants, of twelve Children( nine of them sons) he hath not lost one: but all of them are severally employed in worthy callings, some within, some without the Land. Let it be still the glory of our Nation, that wee haue not in Church onely able divines, who with their wings do cover the ark of the testimony, but that our Gentry also do imitate their learned King, who, besides the Sword, doth handle the Pen of the Writer, and overcometh 
Barbariem calamo,  
Barbariem gladio.  enjoy( good READER) the benefit, and enter vpon their labours;& if thy Presses of Wine and oil be fraught with the like liquour, Vade tu,& fac similiter.  
G. D.   

Meditations UPON THE gospel by Saint John.  

CHAP. I.  
Why our Lord Iesus is called the Word, ver. 1, 2, 3.  
All things made and restored by Christ, ver. 2.  
How he is called the Light, ver. 4, 5, 9.  
John Baptist, and all Preachers, direct men from themselves to Christ, ver. 7, 8, 37.  
Mans natural light insufficient, ver. 9.  
By Christ we became the sons of God, ver. 11, 12, 13.  
Why S. John is called an Eagle, ver. 14.  
John Baptist and Christ preached not till they were thirty yeeres old, ver. 15.  
Faith in Christ Iesus, the first grace, out of which all other graces do flow, ver. 16.  
The Law was not sufficient without the gospel, ver. 17.  
Christ revealed God more plainly than Moses did ever see him, ver. 18.  
Names of lamb, Priest, Altar, &c. retained by the New Testament and Fathers, ver. 29.  
Why the Holy Ghost appeared like a dove, ver. 31, 32.  
The grace in baptism effectual, though not seen in Infants, ver. 33.  
Christ looketh on us by his omnipresence and mercy, ver. 38, 48.  
mean Preachers ought to be heard, ver. 41.  
Simon Peter his names, ver. 42.  
revelations not to be expected, ver. 51.  

Vers. 1. In the beginning was the Word.  our blessed saviour Christ, as he was the son of his heavenly Father from before all worlds, so was he both his will and essential wisdom from everlasting; and also the declarer of the same unto his whole Creation. Wherefore I presume to conceive, that he is here and else-where called the Word. And as this wisdom and Word, from before all beginnings was inherent to God, so was our blessed saviour, to whom this term is applied.  
All things were created by this Word; and man-kind, 
Vers. 2. All things were made by it.  as an especial work: So it was requisite, that by Him, that is, by the same power, all things should be restored, which were forfeited and lost by the disobedience of our first parents. Whereupon, according to the predestinate will of the heavenly Father, this blessed wisdom and Word became incarnate, and performed that iustice and righteousness in the flesh, which was impossible for mortal man to haue done: whereby our Redemption, through his grace and mediation in rectified wills, ensueth. Word or speech, is called the mark or print of the mind in men: Wherefore, our saviour being here termed the Word, proceeding from God, and being the express Image of the counsel of his Father, we may presume, I humbly hope, to understand, That God pleaseth to make himself known to us, poor wretched men, by his divine Word. The word Logos in the original greek, doth not only signify the denomination, ( Word;) but also a Discourse, consisting of a Proposition, a Reason, and a Definition. Wherefore some are of opinion, that the Latin Translators might more aptly haue interpnted Logos by the word Sermo, than Verbum. But with this I presume not to meddle. read the 33. psalm, vers. 6. where it is said, that The Heauens were created by the Word of God, and the whole hosts of them by the breath of his mouth. read also Colossians, Chap. 1. ver. 15, 16. so on, and that with diligent observation. Lastly, Heb. 1.2.  
No man nor Creature enjoyeth life, 
Vers. 4. In it was life.  but by the force and efficacy of this eternal Word, in whom all life was, and is contained; and were it not for it, all men and creatures should subsist in darkness; as is to bee perceived by the stroke of death, which depriveth the Creatures of the light. read Act. 17.28. But there is a light afforded and bestowed by the eternal Word on men, exceeding the light given to other creatures; and that is the light of true divine reason and understanding, which some men lose and are deprived of, by Gods just iudgement, even during the time the outward light doth still accompany the body. Whether we mean this, or that, we see that all light in general, hath its essence and beginning in the eternal word; and no Creature enjoyeth either, any longer then that heavenly power affordeth it. And if the being deprived of the meaner light, be an insupportable grief during life, what is the other, but an utter overthrow of mans chiefest felicity?  

Vers. 5. The Light shined in darkness,& c●  Our saviour is that precious Light, by which all his Creatures are enlightened. By nature we are blind, and truly said to live in darkness: for our nature is corrupt, and can never of itself bring us unto the true Light. Men are not onely created to breath, but to understand; and true understanding cannot shine as a clear light in a natural dark body, without the Author of light do work illumination in it. he therefore who desireth to haue a true understanding, must be regenerated by it. And whosoever hath not this Light, and the power of the same residing ●n him, cannot be said to bee ●herewith illuminated. Christ, ●his true Light, doth assuredly ●eside in pure hearts, and vnappropriated wills. It is reason, that where his divinity abideth, there all affections should subject themselves to his holy will and government, rejecting their own concucupiscences: where it fareth otherwise, there certainly the precious Light here spoken of, is not yet comprehended.  
Saint John Baptist, 
Vers. 7. Sent from God, whose name was John.  though a holy Prophet, was onely a witness and declarer of this approaching glorious Light: for though himself were illuminated above his fellowes, yet was he but a Messenger or morning star before the sun, not the light itself. Truth always prevents heresy with this caution, to aclowledge Christ the onely Truth; whereof the best Preachers are but Messengers onely, as John Baptist was. See 1 Cor. 1.12.  

Vers. 9. The true Light, enlightening every man.  Our saviour was from eternity, is, and ever shall bee the true essential light, and no creature participateth of that precious light, but by his influence. The light of reason, and especially conscience, was breathed into man by this eternally blessed Word, after that the body was created of the substance of earth, and of that, all men are as yet in some sort partakers, even from their births. But through disobedience that Light was so darkened, as that it lost its bright shining lustre. How infinitely then are all men bound unto our good God, who hath shined afresh vpon his Seruants, by removing the clouds of darkness, and visiting them by the day-spring from on high, Luke 1.78. read Heb. 1.2. and 11.3.  
The Israelites were a peculiar people dedicated to the services of God, 
Vers. 11. He came unto his own.  yet when GOD became man, they rejected him, for now their carnal promises at Christs manifestation were fulfilled, and all his were to begin a spiritual succession in him, which they refused.  
To receive our blessed saviour, 
Vers. 12. Power to become the sons of God.  is to beleeue in him with steadfast faith. whosoever are endowed with such a faith, become through grace the Children of God, than which, what greater dignity can befall? It is a spiritual blessing to those whom it hath and doth please the Almighty God of gods to irradiate with the sun-shine beams of his heavenly Spirit.  
This holy Apostle hath hitherto treated of the deity of our blessed saviour, 
Vers. 14. The Word became flesh.  therein flying a higher pitch than the former evangelists, as discovering that great, deep, and hidden mystery: wherefore an Eagle is worthily assigned to bee his Supporter; the King of Birds, and being enabled to pierce with her sight thorough the beams of the glorious Sun. The other three evangelists haue given them as emblems, a lion, a Man, and a calf; all mere earthly Creatures: the reason is, for that they seem onely to treat of the birth of Iesus concerning the flesh, and of the miracles which he wrought after he had taken flesh vpon him; whereas this holy evangelist, as Saint Augustine writeth, transcended the tops of all hills, the airy spaces, the highest altitudes of the starry spheres, the Chorus and Legions of Angels. Now having performed this admirable high flight, he descendeth to join with his fellow evangelists in the most admirable narration of the incarnation of the Word uncreated, whom himself, with the residue of the holy Apostles beholded& conversed with; and that not onely in the form of the flesh, but also transfigured into glory, read Mat. 17. 2. Pet. 1.17. and replenished with grace and truth, read Coloss. 1.19. and 2.9.  
Our blessed saviour came after John Baptist, 
Vers. 15. He that cometh after me, is preferred before me.  as concerning the flesh; for he was conceived of the blessed Virgin Mary, as appeareth Lu. 1.26, 36 after Johns conception six moneths. But he was preferred before him in dignity, and that worthily, because he was the son of the eternal God. John likewise had exercised his Office of a Preacher, before our blessed saviour, so long as he exceeded his age. Neither began our Lord Iesus to preach, teach, or cry out against sin,( for so the word Kerussein signifieth) before they had attained to thirty yeeres of age; a good example to bee imitated of Preachers.  

Vers. 16. Of his fullness we haue all received.  Not onely the great Prophet John, but all the former Prophets of God, as also all that were inspired with true knowledge, received the same from the abundant perfection of our Lord Iesus; from whom, as the Mediator, all good gifts did in al ages everlastingly proceed. And this holy Prophet, speaking now at the very time of regeneration, confirmeth, that the latter grace shall not prove inferior to the former: whosoever hath been endued with the grace of Faith, shall not fail to receive the grace promised by the gospel, of eternal salvation. That is truly termed grace, which is freely given, without expectation of either reward or merit: so was and is faith evermore the gracious or gratuite gift of GOD; which first engrafted Grace, is the begetter in men of all graces, the seed thereof producing all good conceptions, words, and actions. The end is the assurance and fore-taste of eternal life, which is grace, 
Grace for grace.  for grace, the reward of the faithful, and the full accomplishment of all graces.  
This confirmeth, 
Vers. 17. Law by Moses.  that grace and truth proceed from Christ their onely fountain: for the Law given by Moses, was only in instruction: the Letter of the same could not confirm grace, though the accomplishment of it by a spiritual fulfilling of Gods behests, may and is rightly said to bee grace, as containing faith; for faith doth evermore proceed from action. But until our blessed saviour revealed by grace the truth of the Law, 
Grace and truth by Christ.  few or none understood it, neither could they, without an inspired faith. read Coloss. 2.17. All former ordinances were but shadows, the body being in Christ.  

Vers. 18. No man hath seen God.  None of the Patriarkes, no not Moses himself, did ever see God, in that manner wherein Christ revealed him: Heb. 1.1, 
Which is in the bosom of the Father.  2. Face to face, is but an outward sight: but our Lord Iesus, the only begotten son, revealed him, as proceeding from the bosom of God, that is, the very inward things and wisdom of God himself.  

Vers. 29. Behold the lamb of God.  Christ Iesus was that lamb of God, of which, the lamb of the Passeouer, and the blood thereof sprinkled on the dooreposts, was but a representative figure. So as when his holinesse came into the world, and that he vouchsafed to suffer for all mankind, though the representation is fully accomplished,& the Ceremony was also at an end, yet the term is still kept in the phrase of the New Testament, Act. 8.32. 1 Pet. 1.19. Reu. 5.12. Let us not bee offended though we find the same liberty in the ancient Fathers, in the terms of Priest, Altar, Sacrifice, having no jewish not Popish meaning.  
John Baptist had not foreknowledge of Christ as of himself, 
Vers. 31. I knew him not.  but only as he was taught by the Spirit, which revealed that glorious mystery unto him: and for his further confirmation, it pleased the eternal God to enable him to behold a Miracle; which was, the holy Ghost descending on the saviour of the world, in the form of a dove: not to haue it so painted( saith Philip de Diez, a Romish Writer) but to express his love and innocency.  
Therefore he further had by revelation a sign given him, 
Vers. 33. Vpon whom the Spirit cometh down.  how he should know Christ, and distinguish him from all other that resorted to him for baptism. And howsoever John might know Christ formerly, as a man, or as his Kinsman, yet his spiritual knowledge of him to bee the son of God, proceeded from a higher power. The spirit of God, by its power and efficacy, giveth baptism the effect in every true believer; and though there bee no visible miracle wrought, yet surely every one that is baptized, hath a spiritual enlightening in his heart.  

Vers. 37. The two Disciples heard him speak, and followed Jesus.  John Baptist's words prevailed with his hearers, to follow Iesus, whom he so praised: This is the end which all the Preachers of Gods word ought to tend unto, to persuade men to make nearer approaches unto Christ, whom they preach; and to drive mens affections from themselves.  

Vers. 38. Iesus turned about.  Our saviour vouchsafeth to look back vpon those who seek him, sometimes on those that seek him not. See Luke 22.61. It is his eyes onely, which enlightened ours.  
Andrew was first received, 
Vers. 41. Andrew found Simon.  and Peter his brother was called by him, whom he willingly obeied, though his spiritual abilities proved afterwards of more efficacy. Learned and eloquent Apollos is content to bee informed by Aquila, a Tent-weauer, and Priscilla his Wife. The most learned Auditor ought to submit himself to the ministry of his poor Pastor.  
Our saviour, who, 
Vers. 42. Thou shalt be called Cephas.  as he was God, knew the hearts and abilities of men, gave unto Simon the surname of Cephas, or Petrus. The first is a Syriac word, and the latter a greek, both having one and the same signification,( a rock or ston:) By which rock wee understand Christ, the chief corner-Stone, and consequently, Peter a principal Pillar of Christ's Church. Simon signifieth one who is obedient: John, a dove, by which the holy Ghost was represented, and therefore importeth sanctity: Obedience always goeth before illumination.  

Vers. 48. under the Fig-tree I saw thee.  Christ knoweth us, though wee see not him; therfore ought wee that desire to imitate and serve him, so to demean ourselves in all our actions, as if we stood evermore in his presence.  

Vers. 51. You shall see heaven open and the Angels, &c.  This ascending and descending of Angels on Christ, was represented in Jacobs Ladder, but not plainly expressed to be seen done in all the New Testament: neither are the visions of the Apostles all recorded: that famous Rapture of Saint Paul, 2 Cor. 12. nor could, nor ought to be expressed; teaching us, not to expect or depend vpon them in ourselves or other men.  
Nathaniel perhaps at the first did not confess Christ out of a pure faith, 
Ver. 50, 51. Thou shalt see greater things.  but onely in regard of what he had heard. true faith must bee so surely grounded, as not to bee subject either to rising or falling, by words or wonders   

CHAP. II.  
MArriage-Feasts commendable, yet not on the Sunday, nor with intemperance, ver. 1, 4.  
Ministers, not Lay-men, ought to solemnize Marriages, proved out of the Old and New Testaments, ver. 1, 2.  
It is probable that Christ wrought miracles before his manifestation, ver. 3.  
Christ obeied his mother, yet seemeth to reprove her, ver. 4.  
Prayer prevaileth if it be fervent, ver. 5.  
Great charity hath great reward, ver. 6.  
Rules to be observed in our Feasts, ver. 8.  
Obedience must be performed to the Church, yet corruptions must be reformed, ver. 13, 15.  
Miracles no more to be expected, ver. 19, 23.  
Disputers against the Truth, become persecutors, ver. 19.  
Christs humanity the Temple of our Prayers, ver. 21.  

Vers. 1. The third day a Marriage.  MArriages were in those dayes solemnized with inuitations and friendly meetings: Our blessed Lady was a Guest at her Neighbours house; so was our saviour, who gave honour to lawful Matrimony by his holy presence, and he was not invited single, but his Disciples also, and such as followed him. It is a kindly usage, that love and house-keeping should begin with chearefulnes and hospitality: which yet was not on the Sabbath day to hinder holy exercises, but the third day of the week.  
I haue heard a Question by many oft demanded, What warrant there is in the Word of God, That it belongeth to the Minister to join Man and Wife together in Marriage? for( say they) we red no practise of it, no not in the Old Testament;& in this place here, is mention made that Christ was present at the nuptial Feast, but no word that either he, or any of his Disciples, or any of the jewish Priests, did celebrate the Marriage. And from this pretended silence of the Scripture, some haue grounded an opinion, yea, and a practise also, that the solemnization of marriage may be performed by the Parents, or any Officer not ecclesiastical, appoynted by the Magistrate. I will freely set down, what I haue collected in gradual Conclusions, referring the determination to better judgements.  
When Marriage in the state of innocency was ordained, God himself brought the Woman to the Man. From whence I gather; first, that no persons can mary themselves,& therefore Contracts between parties are not sufficient: for thus in very dead do Beasts, but man must be married. Now, because there was not a third person in the World, therefore God himself joined them together. Secondly, it is not sufficient to haue witnesses, but there must be one who must mary them, which is meant by the words, God brought the woman to the man: and before, it is there said, A help meet for him,( that is, a Wife;) which is expressed in the latin word, Coniux: thirdly, he that marrieth the parties, must be 'vice Dei, which is the Minister; more then any other Officer: fourthly, he must be such an one, whereof Adam and eve then stood need of. Now the Magistrates Office was not then needful, before sin entred, no not of the man over his wife, as appeareth by the womans punishment, Genes. 3.16. he shall rule over thee. Last of all, according to the rule, Primum in quolibet genere est mens,& regula caeterorum; What was done in Adam and Eue's marriage, must be observed in all others: as the infusion of Adam's soul is the main Argument to procure it to be so in mankind.  
Next, under the Law of Nature, although the ministry of holy things were not so distinctly expressed, yet the first-borne supplied them all, the Priesthood being one of his three privileges. Although therefore wee do not distinctly read who did offer sacrifice, circumcise, kill the Passeouer, take Tithes, and so of Marriage, burial, and the like; yet wee find ever, that the eldest or master of the family did them. To make this plain, see Genes. 14. 18, 19. For Melchezedek was the Priest of the most high God,( and then it immediately follows) Therefore he blessed Abraham. As if he should say, it was relatively proper onely to the Priests to bless. The Apostle useth this reason, to prove the dignity both of Melchizedek and Christs Priesthood, Heb. 7.7. Now marriage, as appeareth in the first institution, was not to be solemnized without blessing, Genes. 1.18. And therefore it belonged, and was performed onely by the Priests.  
In the time of the Law, the same order, and that more punctually was observed. Indeed, for their Minora Sacra( as we term them, Sacramentals) they did not always go up to jerusalem: But their houses in their several inheritances, were dedicated to bee so many chapels of Ease. This is proved, Deut. 20.5. They had no Church-yards; their Fields, Gardens, and Houses were sacrificed to it, the whole Land of Promise being sacramental.  
But their Burials, thanksgivings, domestical prayers, Catechizing, and so( no doubt) their Marriages, were celebrated and done by the Priests and levites, as is proved, Deut. 12.12, 18, 19. and 14.27. for they had no Synagogues, until their return from captivity. But to clear this point, see Deut. 17.18. The Priest is to judge, among other things, of the controversies betwixt blood and blood, that is, of degrees of marriage: for so it is expressed by the Septuagint and the latin, according to the original, Leuit. 18.6. Nemo proximam sanguinis sui accedat: Let no man approach the nearest of his blood. And the Prophet reckoning the sins of the Land, after he had name whoring, addeth, blood toucheth blood, that is Incest: So that he being to be arbitrator between blood and blood, is to bee a judge of Consanguinity, affinity, and Marriage. So wee read, that the levites and Priests kept the Genealogies of those who were true Israelites, as it were the Registers of Marriage, and divorced the strange wives from them of the captivity, Nehem. 13.3, 30.  
In the New Testament, our saviour doth wholly refer us, Matth. 19. to the first Marriage of Adam and eve, making the rule, Ab initio non fuit sic. Saint mark, Chapter 10. adds, Ab initio creationis, perpetual against divorces, which had been tolerated by Moses. So Saint Paul refers us to the same fountain, 1 Cor. 6. and Epistles 5.30, 31. See the places. The Fathers of the Church by Analogy do urge the same against Polygamy, though ( de facto) practised by the patriarchs: whereby wee see, that in all things concerning Marriage, wee are to look back to the first institution. And if( as before is shewed) GOD himself did solemnize the first marriage, wee are for ever so to regulate the same; for no Magistrate, nor Lay person, can therein supply the room of God.  
Secondly, there is no exterior act of the Church, wherein our saviour, the three former evangelists, and the Apostles Saint Paul and Saint Peter do use more resolutions, decisions and conclusions, then about the matter of marriage. See Matthew 19.3, 4, 5, 6, 7, 8, 9, 10, 11. 1 Cor. 6.16. Matth. 22.24, 25, &c. 1 Corin. 7.25, 26, &c. Rom. 7.2. Matth. 5.31. Mar. 10.2, 3, &c. Luk. 16.18. 1 Cor. 7.2, 3, 4, &c 1 Pet. 3.7. Titus 2.4, 5, &c. 1 Cor. 14.34, 35. Eph. 5. Coloss. 3. 1 Cor. 12.3. 1 Tim. 5.3. and many other places expressing duties and rules of cohabitation, inseperation, divorce, cases of consent, diuers Religions, Children born in marriage, women in widowhood, &c. Nay, the very Doctrine of the Sacraments, baptism and the Supper is not so often insisted vpon. Whereupon I gather, that it were a great inconueniency to think, that the Institutions, laws, and Rules of marriage should bee in one place, and the execution of them in another: the grounds of marriage in the Church, and the celebration in the Common wealth. The things of this world were merely left by Christ to the laws and customs of Caesar, Princes and Nations. And professing that his kingdom was not of this world; our Lords meaning was by his kingdom( as the jesuits themselves expound that term, writing on Matth. 13.) to express the order which Christ established in his Church for the well-gouerning of the faithful. To show therefore that marriage was not only an ordinance of God, but that all abuses concerning the same, which did or might arise since the Creation, are to be resolved by Christ& his Church, this diligence hath been used by the holy Spirit: otherwise, if wedlock were( as they say) a mere civil contract, the doubts about it might haue been taken away by human laws which now Christ and his Apostles haue settled, and not left subject to variation, as all civil businesses are according to the variation of times and necessity. neither doth this consideration as yet cease: for all Christians that I know, in any question about marriage, as about divorces, pre-contracts, nullities, legitimation, and the like, haue ever recourse unto the Word of GOD; neither dare they abide any other trial; As the Doctrine of the Sacraments is to be sought at the mouths of those that do administer them; And although I do not affirm, that marriage is a Sacrament properly so called, though perhaps that of Adam and Salomon was; yet without question Marriage, especially of Christians, are to be imitated and celebrated by the first born, which now is Christ, and Christs Legatees, who are the Ministers of the Word.  
Thirdly, I find some passages even in the New Testament, that evince the Christian Ministers Office in this matter. Christ himself saith, Quos Deus copulauit, homo non separet: where we see an Antithesis between Deus and Homo. Some question there was then, whether man might sever them; but none, that God onely did join them together. Now if God onely join them, then some in Gods stead must do it. 2 Chronic. 19.11. Amariah the Priest had the charge of all things pertaining to the Lord. So the Apostle, 2 Corin. 11.2. expresseth by marriage, the contracting of the Church unto Christ: Desponsati vos uni viro: as if it belonged to the same to do the one, that was to do the other, to celebrate marriage, and to preach the gospel. I omit the testimonies of the Fathers, and the practise of the Church, because ●uch authorities with these con●rouertors find no weight. Onely this I add, that hereby no advantage is given to the Pope, or his abuses: but hereby many great inconveniences are avoyded, both for the honour of Matrimony, the conservation of the nuptial vow, and the instruction of Man and Wife, besides the assurance of Legitimation and inheritances, and correspondence held with all the Christian world, as we do in the receiving of the same Scriptures and baptism. I do further wish, that private contracts might not be cherished, the fountain of so many adulteries, nullities, suits, confusions and illegitimations, and that in great Families: And that, according to decrees made by Henry the first, our learned King, and Saint Anselm, Arch-bishop of Canterbury in his time, public marriage in the Church might onely bee of force.  

Vers. 3. They haue no wine.  The Company exceeding, as it seemeth, the provision, and it being perceived by the blessed Virgin, shee giveth notice of it to her son, as knowing, no doubt, that it was in his power to give a remedy of this want: for it is probable, that shee had seen him work miracles in his private conversation with her, though not publicly to show his glory. See Verse 5, and 11, and Chapter 4.54.  
Our blessed saviours answer may seem harsh to a bad Construer; 
Vers. 4. Woman, what haue I to do with thee.  far be it from me to conceive such a thought, having red how obedient Christ was to his supposed father and natural mother: but here he giveth her and us to understand, that his power to work miracles was in no sort derived from her, but from that higher power of God his Father. Yet surely I cannot but enter so far into meditation, as to think that this, amongst other, argueth how that there is small groundwork to bee drawn from this Scripture, or any words of Iesus, for the exaltation of our blessed Lady to those high attributes which the Romanists confer vpon her, though, for myself, I had rather add, then derogate from any honour that truth affordeth so gracious and blessed a Woman.  

Vers. 5. whatsoever he saith, do it.  Our blessed Lady was not discouraged with the former words, but knowing the supernatural power of her son, was confident in the miraculous working which followed giuing thereby an example o● a fervent faith in Prayer. Se● Luke 11. A friend will den● for a while his friend, as Chris● seemeth here to do his hol● mother, but prayer is effectual if it be fervent, james 5.16.  

Verse 6. S x Waterp●●s.  These water-pots were it use amongst the Iewes, whos● custom was to wash often, wherewith to purify& cleanse themselves, the country being hot, and water scant: wherefore they made a greater provision of the same against a great assembly. All this argueth, that these water-pots were of a great proportion. It followeth, that to work the more plentiful miracle, they were all commanded to be filled, as wee say, brimful. heroical charity often receiveth miraculous reward.  
The Master of the Feast, 
Verse 8. The Master of the Feast.  unto whom the Wine was first presented, is termed both in greek and latin, Architriclinus: Whereby is to bee understood the chief accumbent; they of the East, until this day, lying on beds or couches, when they eat, and that commonly three to a Couch: and this man being the chief Guest, had the upperhand on the first Couch, even as wee might say, sate at the vpper end of the board. It may bee understood as before, that he who had the first place, was appoynted Steward of the feast, or chief overseer, or else that he had the placing of those beds or couches whereon the Guests sate. Order and even dependency of government is to bee observed in all outward actions, as feasts and meetings. The Scripture giveth four rules in banquets, thanksgiving to God, temperance in the use of the Creatures, charity to the poor, and humility, in giuing( not taking) of honour, one to go before another.  

Vers. 9. When men haue well drunk.  The governor of the feast, or chief Guest, whether you will, took the first taste, even by the commandement or appointment of our saviour, and being ignorant as yet of the miracle, called the bridegroom, telling him, that he had perverted the ordinary custom, in reserving the best Wine to the end of the feast, which was usually drawn at the first, as the best to be tasted. Whence I gather, that this supernatural miracle of our saviour, did work a more then natural effect: for as all good things had their beginning of growth from his blessing; amongst which the Vine and Fruit thereof he mentioned, was one: so this Wine made by he same prim●tiue power, had notwithstanding a further virtue added, as excelling al of that kind miraculously. Further note, that this principal man was not overcome with drink, as may be gathered both from the perfectness of his taste, as also his words: and this I instance the rather, for that the greek word Methestese doth signify, When they were drunk, and is so interpnted of some, though of others in a more moderate phrase, When they had drunk well, sufficiently, or largely: He that drinketh more then his thirst requireth, may well be said to drink more then enough, yet be far from playing the beast. Feasts commonly cause men to exceed the bounds of thirst, Psal. 104. It is lawful to make the heart glad: yet a moderation must be had, as no doubt was at this time.  

Vers. 13. Iewes passover was at hand.  Our saviour yielded obedience to the ordinances of the Church of God, as appeareth by his resorting to jerusalem at the time of the Passeouer: but when he entred the Temple, and found that the ordinances of men had perverted the sanctity ordained by God in his Church; then was he moved with zeal, and displeased in his heart, so far forth, as that he scourged the offenders out of the Temple. Surely, 
Verse 15. Then he made a scourge.  if before his second glorious coming, his Temple bee not cleansed from Idols, and all idolatrous superstitions also from Massemongers, and Masse-sellers, he will cleanse his floor to their confusion.  
Those of the Iewes who were Lookers-on, 
Vers. 18. What sign sh●w●st thou?  when Iesus did drive the Buyers and Sellers out of the Temple, demand not onely by what authority he doth the same, but also desire to see some miracle shewed, in confirmation of the action. Whereupon he returneth them a mystical answer, past their understanding; he, who apprehendeth onely the elements of this world, may indeed bee curious to see wonders, but shall not understand the truth when it is laid open before him.  
Yet their envy and malice 
Vers. 19. Destroy this Temple.  to the author of salvation, caused them to carry this in mind, wherewith to frame an accusation, when time should serve, against the Son of God, as is to be red Matthew 26. verse 61. and 27. verse 40. Also mark 14. verse 58. and 15. verse 29. It is ever seen, that evil men hate the truth, and persecute it, when they cannot resist it, Act. 6.10, 11.  

Vers. 21. Temple of his body.  Christs body, that is, his incarnation, is the Temple of mediation, wherein we are to present our prayers unto God.  

Vers. 23. Many believed, seeing his miracles.  Although signs were requisite at his first coming, as formerly, when Moses and Aaron first received their Commission from God: yet that first time of confirmation of miracles being passed, and the true relation thereof come to put understanding, many Ages since, wee are now enabled sufficiently to comprehend, and lay hold on our blessed saviour with the hand of faith, without miracles. Let not our eye be evil, because Gods eye is good. In the whole Story of the Gospel, those who required miracles, are ever charged with unbelief: See 1 Cor. 14.22. as if he who required a miracle, confessed himself to be an infidel. John Baptist did no miracle, yet his Doctrine, even of a new Sacrament, was not despised. Saint Paul writing in the time when the Church had full power of miracles, yet saith, that the time should come when they should cease, 1 Corinth. 13.8. See the place. And Chrysostome witnesseth, that they were ceased in his time.   

CHAP. III.  
CHrist Iesus was expected by the faithful at the time of his coming, vers. 1.2.  
natural men see not Christs kingdom, ver. 3, 4.  
What regeneration is, ver. 5, 6.  
To hear with faith, is a gift of God, as well as to preach, ver. 11.  
Christ first ascended into the most holy, vers. 12.13.  
It is faith that lifteth up the eye of the soul to behold Christ in his holy things, v. 14, 15.  
Notorious sinners hate Sermons, ver. 20, 21  
When the Minister baptizeth, Christ himself doth baptize, ver. 22.  
Succession of the ministry a blessed benefit, vers. 23.  
vainglory in Ministers, cause of heresy, ver. 26.  
Christ, the Churches and the souls bridegroom. The Feast of John Baptist, and Christs nativity, ver. 29.  
Promises and Faith, God and mans Indenture, vers. 33.  
True faith joined always with obedience, vers. 26.  
THis pharisee did approach our blessed saviour with desire to bee instructed: 
Vers. 1, 2. Wee know thou art a Teacher sent from God.  for some took occasion to beleeue, vpon the sight of his miracles, which they durst not openly avouch, for fear of their fellowes. This belief was also grounded not vpon the miracles onely, but the fulfilling of the time foretold by the Prophets, that now Christ should come: which made the very pharisees not to persecute John Baptist, but to think he was either Christ, or Elias, as they understood him. So at the same time, Simeon, Anna, and the very samaritans looked for the consolation of Israel, and for the messiah. See Luke 2.22. and John 4.25. Consider Philips words, John 1 4; 5. and John 6.14. 
Vers. 3. Except a man be born again.  also Luke 19.11, 42.  
None belong to Gods kingdom, but the regenerate, therfore mere moral senses( whereof human learning is full) and to which a pharisee might attain, cannot be the judge of spiritual things Aristotle could not apprehended it, nor Cicero express it. The bliss to bee expected, is the beholding of the kingdom of God established, which is the daily prayer of the truly believing and zealous Christians, in which kingdom perfection will reign, when his will shall be performed in Earth, as it is now in heaven.  

Vers. 4. Can he enter into his Mothers womb?  This answer displeased Nicodemus his ignorance, who, though he were a pharisee,( that is, one who took vpon him to be an Interpreter of the holy Scriptures, and to understand the hidden sense of them: for the word Pharasim imported no less) yet was he now put to school, showing as yet he was rather a Pythagorian then a Christian. And indeed, a man entereth truly into his Mothers womb, when by Christ he is restored to the innocency of his nature, from which he fell in Adam.  
I presume not to set down any definitive sense of these words, 
Vers. 5. Of water& the Spirit.  containing a Mystery of infinite importance. he who is born of the flesh, as Adam the first man was, in his creation participateth of the Element he was born of. he who is born again, and putteth on, as it were, Iesus Christ, the new man, participateth of other Elements, by which his sins of natural corruption are cleansed. If grace accompany the outward Element of Water, a new possession is then taken of soul and body, purified by the Spirit of Grace and regeneration: which Spirit, if it suffer no resistance, will work in a man a pure will, the will of the living God, and subdue the natural and corruptible will of man, and prepare him to perfect felicity, and union with God.  

Vers. 6. That which is born of the flesh.  This confirmeth the former, The flesh striveth against the Spirit, which argueth, that here is a continual contradiction, if the flesh prevail, then is the Spirit quenched. If we bee lead by the Spirit of God, then are wee his children: for as the flesh propagateth nothing but matters subject to corruption, like itself; so the Spirit operateth true obedience, which leadeth to everlasting bliss, and worketh salvation. No man can enter into the kingdom of God, without he be spiritually conducted to it. It is the Spirit which contradicteth the works of the flesh, and warneth man inwardly to eschew evil, after it hath afforded him a true light to discern it. This working is inwardly, not outwardly perceived, no more then the wind moving the air, which all men are ignorant of, whence it cometh. The greater the secret and mystery is, the more it ought to bee admired, cherished, and esteemed. The Holy Ghost being an invisible Spirit, those who are born of that holy Spirit, may be truly said to bee invisibly born.  
There are diuers opinions concerning the plural number, 
Vers. 11. We speak that we know.  ( We;) the most probable of which, in my poor opinion, is, that all spiritual men, as the Prophets before Christ, and Apostles attending on him at that time, were mentioned together with their blessed Master; and the difference is here shewed betwixt those which participate of the spirit, and such as are mere fleshly; So as the words may receive this construction; myself, and those with me, who haue received a new spiritual birth, understand what we utter, and we witness that to the world, which the Father hath pleased secretly to reveal unto vs. But you who are carnal and proud, receive not our testimony. Where observe, there are gifts of hearing and believing, as well as preaching and delivering the Word.  

Vers 12, 13. No man ascendeth up to heaven.  Those matters which hitherto are treated of concerning man, are not comparable with the mysteries of the heavenly kingdom, which man is not able to comprehend. And the reason followeth: As yet none hath ascended into heaven, but the son of man, the first-begotten of the eternal God; who also, even when he was bodily vpon earth, was never absent from heaven concerning his divinity. Hence I also gather, that neither Moses, whose body was never found; nor Enoch and Elias, whose bodies were ●aised from the earth, haue hitherto ascended unto the very heaven here specified, the ha●itation of the eternal God: Confirming that place, where we are taught, that we shal not prevent one the other. But I submit myself to my Mother, the Church of England.  
read Numbers 21.9. 
Vers. 14. As Moses lift up the Serpent.  where this Serpent is mentioned, to which all who looked up, received cure of the biting of living Serpents. The Serpent is said to haue been the first provoker of man-kind to sin. Which Serpent was full of venom, wherewith to bewitch men. The Serpent that bringeth the cure, is voided of poison. The Brazen Serpent was raised vpon a seat or height: so was out blessed saviour, as may bee understood several ways, as either at the time of his passion, or at his ascension, or as he was elevated and exalted by the Preachers of his holy word. Though many decline from the opinion of his exaltation on the cross, yet considering that diuers Fathers of the Church do make that construction, as also that in my poor opinion, it is most consonant with the similitude, I dare not disprove it: and so it is again expounded plainly by Christ, John 12.33. Those that beleeue aright, are said to beleeue in Christ crucified: for had not the innocent suffered death for the nocent, we could not haue obtained salvation. The difference betwixt those who received cure by a dead figure and a lively one, is, that those who beholded the Serpent, were onely cured in their bodies, whereas those who beholded our blessed saviour,& embraced him with a true faith, were and are cured in their immortal souls, and thereby made partakers of eternal life. Sacraments haue then only their promised grace, when the eye of the receivers faith is set vpon the thing they signify.  
This confirmeth the doctrine of Saint Paul, 
Vers. 15. Who so believeth, shal not perish.  that we are saved by faith: He who believeth, shall never perish, &c. The same is confirmed, 1 John 4.9. where it is said, that we live through him. Faith is a spiritual quality, and is given, or infused into men spiritually. They then who beleeue to salvation, haue a spiritual calling, which calling the eternal God bestowed freely, out of the abundance of his love to man-kind, when as he sent down his onely begotten son. The faith and love of Abraham are admired to this day, by them who consider his ready obedience to haue sacrificed his onely son: How great then ought our love and obedience to bee, which wee bear unto God, who not only made offer of his only begotten son, but gave him for our sakes into the hands of his enemies, to die for them?  

Vers. 20. He that doth evil, hateth the light.  grievous offenders, even in this world, hid themselves from the light, as being in fear to show their faces, lest they should be attached, and their wicked actions brought to light: so fareth it with vnbeleeuing obstinate sinners; the Church of God is odious to them, so is the light of his Word, and that, because it layeth open their shane and ignorance, which they had rather should be concealed in darkness.  
A worldly man is never so weary, as in hearing GODS Word; How will such fly from the bright-shining glory of our blessed saviour, when as he shal come in majesty to judge the quick and the dead?  
here wee are shewed the way guiding and leading to the habitation of the most precious Light. Truth is the path, 
Vers. 21. He that doth truth, cometh to the light.  God is Truth; Truth then leadeth to God. Not only all lies and untruths are opposite to this, but all leasings, or seeming untruths, all deceits by cunning and craft, all Aequiuocations, and mental reservations. The perfect Light admitteth no darkening Clouds, it being of force to disperse them before they approach. The conscience of man is the light of his soul; which conscience cannot enjoy the chief quality of light, that is, Purity, if it be spotted with the least tincture tending to untruth or deceit. works proceeding from immaculated consciences, blushy not when they are brought to light. The reason is here set down; For that they are acted according to God, or in God. He who committeth sin, is accused of God, in and by his guilty conscience. If, vpon that warning-piece, he, being touched with a feeling of his own sin, do likewise accuse and condemn himself, then doth he therein join himself to God, and showing that he abhorreth in himself his own works, and approveth the blessed work of GOD wrought in him.  

Vers. 22. The Disciples baptized.  The Disciples of our blessed saviour administered baptism, both in his presence& absence, so did not he himself, as is shewed in the next Chapter, vers. 2. The inferior offices of the Church belong to the lower degrees of ministration in it; yet may be performed by the higher. See Act. 6.2. an● 1 Cor. 1.17. joh. 4.2.  

Vers. 23. John also baptized.  Hence I note, that John th● Baptist did not yet give oue● baptizing, though the Disciple of our saviour administered th● same Sacrament. Iesus began but now to manifest himself; but no sooner was he manifested, but Johns office had its period; his imprisoning shut it up, and his death ended it; then his Disciples came to Iesus, Math. 11.12. Blessed be God, who hath appointed not onely one ministration to succeed another: as the Law of Moses succeeded the Law of Nature, the Prophets succeeded Moses, John Baptist the Prophets, and Christ perfected them all, but he hath also, ascending, given gifts and ministries unto men, to continue until all things be restored. And blessed( I say) again bee GOD, who in this long time of superstition, yet never suffered his Church to be deprived of John and Christ, I mean, true baptism, and the Word of God, by which all other truths were discovered and regained.  

Vers. 26. All men came unto him.  I cannot but hence conceive an emulation even in the Disciples of John, tending to a kind of vainglory: for had they not conceived that it derogated from their Masters honour, to haue another perform the like office with him, as also to bee more flocked unto then he, they would never haue hastened to make this relation. Likewise I observe, that they were ignorant of our saviour his super-anoynted calling, Psal. 4.5, 7. Surely, following of Masters, and drawing Disciples after them, was the first advantage of Popery and all other Heresies, 1 Cor. 1.12. Act. 20.50.  

Vers. 29. The friend of the bridegroom.  Saint John Baptist taught, that he was not the bridegroom of Gods Church, but onely his Seruant and Minister, and that his comfort was not in beholding, but hearing, that is, obeying the bridegroom. Christ Iesus is not onely the bridegroom of his Church, but also of every particular soul, which is truly said to be wedded to him, if joined with him by the wedding Ring of faith. The Church keepeth a memorial hereof in both their festivities: for the Feast of Christs nativity is celebrated, when the dayes are at the shortest, and yet in lengthening, showing the estate of mankind then at the worst, by his incarnation to be restored. But the Feast of John Baptists birth is, when the dayes are at the longest, but shortening: for the Law and the Prophets continued until John, and he was their greatest; but now they were come to their consummation.  
God is true, 
Vers. 33. Hath sealed that God is true.  whether man beleeue or no: but yet when wee do not beleeue in him, as Saint John saith, we make him a liar. Therefore salvation and faith are as a Lease& Counterpane, which God sealeth by his promises, and man by believing.  

Vers. 36. He that believeth not, be that obeyeth not.  Hence I note that faith includeth obedience; for faith, without the expression of the same by acts of obedience, is no faith, as being dead in itself. he then, who disobeyeth, is truly said to haue no faith, without which he cannot attain salvation: for where disobedience reigneth, there Gods anger is kindled. Adam, the first man, was punished for his disobedience, in eating the forbidden Fruit. Our blessed saviour, who came to redress this disobedience, and to redeem us from the wrath of God, was most obedient to his Father to do and suffer all things for our salvation. If then wee will be redeemed by him, and put on the new man, then must we be clothed with obedience,& also walk in the same, according to his blessed example. whosoever doth otherwise, is still under the Curse.   

CHAP. IIII.  
THe grace of Christ maketh baptism effectual, ver. 1, 2.  
Christs poverty and patience in meate, drink, &c. ver. 6.  
Christ and the Apostles preach first to the Iewes and after to the Gentiles, ver. 9.  
The reward of alms, ver. 10.  
Gods Spirit is water of life, ver. 10.  
devotion helpeth and increaseth knowledge, ver. 11.  
relics often lead unto error, ver. 12.  
Wee know wee haue received Gods graces, when they do increase in us, ver. 14.  
love and simplicity a preparation to Grace, ver. 15.  
Begin to repent of one sin, and thou shalt of all, ver. 16, 17, 18, 19.  
Gods Truth is not now tied to Samaria, jerusalem, Rome, ver. 20, 21.  
The Scripture always sure, so are not traditions, ver. 22.  
ceremonial Law utterly ceased, ver. 23.  
Popery not a spiritual worship, ver 24.  
Imperfect knowledge, by God excepted with sincerity, ver. 25, 27, 38.  
He that hath learned the truth, will teach others, ver. 28.  
Womens comfort, ver. 30.  
zeal to the truth supplieth many wants, ver. 33, 34.  
Ministers ought to be diligent in their callings, and further one another, ver. 35, 36.  
The Church leadeth us to Christ, but is not therefore greater than his Truth, ver. 39, 42.  
Our own country Preachers the best, yet despised, ver. 44.  
errors and Curiosity, often occasion of our conversion, ver. 45, 48.  

Vers. 1, 2. Though himself baptized not.  our saviour is said again here to baptize, yet he did not baptize, but his Disciples, that as himself was He, by whom all were cleansed; he may bee also said to baptize, when he did it by his Ministers: his power effected what his Disciples acted: and their act, accompanied with his power, in the administration of his holy things, was and is effectual.  
At the sixth hour, 
Verse 6. At the sixth hour his Disciples were gone.  which was their noon, the heat of the day in a hot country, and toiled with a journey on foot, yet is he content among strangers, to be left alone, vnattended of his Disciples, and himself to provide to satisfy his thirst, by seeking water, whiles they were looking for meat. Such was his diet, lodging apparel. The seruant of GOD, said sirach, ought not to look for great things.  
The samaritan woman did( no doubt) perceive Iesus to be of Iewry by his outward attire; 
Verse 9. How is it, thou being a jew?  wherefore, knowing that the Iewes did not accompany the samaritans, as holding them to bee heretics, she wondered that he would use any speech to her. Besides, it was his own commandement to his Disciples, Matth. 10.6. that they should not resort to the Cities of Samaria. To my poor understanding, our saviour did not at the first make known to his Disciples his intention of calling the Gentiles: but when the jews had rejected him and his doctrine, then he shewed his purpose of turning to the Gentiles, and inspiring them with true knowledge, whereof this was an entrance. The like method did the Apostles use, Act. 13, 14, 28.  

Vers. 10. give me drink.  Christ asketh water, and giveth in reward salvation. Many, entertaining strangers, haue received Angels, and great blessings with them. See how alms are rewarded, though they bee small! The Woman, for could water, received a Prophets reward, and became a Prophet in a sort to her city and neighbours. 
Water of Life.  By the water of life, I understand the seed or fountain of goodness. Though Wells be fed by Springs, yet are they not so fresh and clear, as the head of the Spring, whence they draw their original. By Water of life( as a great Father writeth) is understood the grace of the holy Ghost viuificatiue from sin, 
Theodor.  refrigeratiue with comfort, and motive unto powerful sanctification.  
Though the Woman was weak of capacity, 
Vers. 11. Whence hast thou Water of Life?  yet was there bread in her a kind of reverence to our blessed saviour, as may bee gathered from her alteration of style, calling him her Lord. devotion in hearing and desiring the Word, supplieth wit, Learning, and understanding in simplo Christians.  
The samaritans did hold themselves descended from Jacob, 
Vers. 12. Art thou greater than our Father jacob?  though the Iewes would not give allowance to it. Shee wondered therefore to hear of any more precious water, than that, whereof( as they had received by tradition) jacob, with his children, Family, and cattle, had drunk: for, as is set down in the first verse, this was the fountain in Sichem, which Land was purchased by jacob, as is red, Gen. 33.19. and Josh. 24.32. relics, though true ones, and of true Saints, yet often do lead men into error, and make them neglect the water of life. 
Vers. 14. Springing to life eternal.   
he who embraceth Christ with a true faith, may be said to drink plentifully, even to the refreshing of his heart& soul. red Joh. 6.35.& 7.38. The water of grace or life, proceeding from God, doth evermore increase, like good seed sown on fertile Land. A man may know himself to be truly called, if he perceive Gods grace not to fade, but increase in him.  

Vers. 15. give me of that water.  This samaritan, though she yet understood not what shee asked, demanded the Grace specified, with an earnest desire of obtaining it; which was an introduction to faith. She had not yet heard or learned to understand these words of our blessed saviour; Come to me, and I will refresh you. I cannot but wonder at those grave divines, who writ of this samaritan Woman in an ill sense, as though shee had taunted or mocked Christ; neither do her words yield any suspicion that ways, to my poor understanding. Nor is it probable that he would haue wrought her conversion: for mockers are the greatest persecutors. It it true she was a sinner,( as afterwards appeareth) and such our blessed saviour came to recall into the right way. But that she had an obstinate heart, 
Vers. 16, 17, 18, 19,& 29. He whom thou hast, is not thy husband.  unfit to receive good impressions, I cannot conceive.  
The work of her conversion is begun, by knocking at the door of her conscience; which when she effectually perceived, in the feeling of her sins, shee becometh truly converted, and beginneth to desire the knowledge of Christ. One sin truly repented of, maketh a man to abhor all his other sins; so she professed, vers. 29. that Christ had  told her all that ever she did, when he  told her onely of her adultery. The Israelites being convinced by Samuels Sermon, for their preposterous desiring of a King, do confess, and crave his prayers, that that sin may bee forgiuuen them, besides all their other sins. Discourage not thyself, whosoever thou art, that desirest, with purpose of heart to repent, discourage not thyself, I say, because thy sins are many: begin to repent and amend one sin, which if Gods Spirit enable thee to do, thou shalt overcome all the rest.  
There hath been great strife between the Iewes and the samaritans concerning the true worship of God, 
Vers. 20. Our Fathers worshipped in this mountain.  and the seals thereof: first, when the Cuthites and other Strangers were carried into Samaria, the ten tribes being exiled. Secondly, when Manasses, the son of John the high Priest, and Iaddi, his Brother, did build the Temple in Mount Garazin, in the time of Darius the last King of the Persians, to whom Iuda was then subject. The samaritans then worshipped in the Mount Garazin, being that which the Woman here mentioned, and the Iewes in the Mount Sion, the true place of worship.  
This came to pass within one Age, and hath continued, 
Vers. 21. neither in this mountain, nor at jerusalem.  and so will continue until the fullness of the Gentiles be come in; when our God will bee again worshipped in Sion, the situation of the new heavenly jerusalem: For, after the Iewes were utterly vanquished, and expelled by the romans, that manner of local worship of God ceased. The Law instituted by Moses was but temporal, and the time now approaching, when as that Wall, or veil of separation, was to bee taken away and rent. This place had been proper, when Christ had said, neither on this mountain, nor at jerusalem, to haue added, but at Rome: which if had been ever meant, he would haue been as explicate and plain for Rome to the Christian Church, as he was for Jerusalem to the Iewes, it being a harder matter to confine the World, then one Nation to one place.  

Vers. 22. Ye worship ye know not what.  Whole Nations, as St. Paul speaketh of the Israelites, may haue zeal without knowledge. The samaritans wanted the Scriptures( which the Iewes had) their Religion stood onely vpon tradition: whereupon the woman saith, Our Fathers worshipped. The Scripture is a sure Word of prophesy, but traditional Religion, is like to this of the samaritans, who worshipped they knew not what. Wee see by the inspection of ecclesiastical Stories, and the Fathers, that traditions, like the Reports and judgements of our common Law, do vary in every Age, but the Word of the Lord endureth for ever: And where man hath not something greater then himself to convince him, as it can never haue, where men are made either Authors or Iudges of truth, there the heart is not established, and we worship we know not what.  
Moses, 
Vers. 23. In spirit and truth.  his Ceremonies at their first ordaining were moriturae, to die; when John Baptist, Christ, and his Disciples, began to preach, they were moribundae, a dying; at Christs Passion, they were mortuae, dead; and after the destruction of jerusalem, they are mortiferae, deadly, if they be any more used. Now Christs Gospel doth, in stead of a dead body, bring spirit, and, in stead of shadows of Ceremonies, truth itself.  

Vers. 24. God is a Spirit.  The true worship of God is in spirit, and in confirmation of the same, it further followeth, that God is a Spirit. Those then, who contrary to his holy will and commandement will worship him after their own invention, erecting Images, thereby, as they pretend, to draw devotion, bringing into the Church a greater muster of new Ceremonies then ever were in the ceremonial Ages, nay, who will draw GOD down from heaven at their daily Masses, and incarnate him anew, for the better applause of their Ceremonies; do these serve God in spirit? Surely if they enter into a serious consideration of their own ways, they will be their own Iudges: for who can deny this, and aclowledge the deity of our blessed saviour, whom we worship as he participated of God spiritually, not as he participated of our blessed Lady fleshly, though it were the pleasure of his Father, that he should by that means show himself visibly unto vs.  
This Samaritan-woman had a confused notion of the messiah, 
Vers. 25. I know, messiah shal come.  and his coming who should bee called Christ, and that at his coming, he should teach all things belonging to the true worship. Christ doth assume vpon this maior which shee believed, and tells her, that he was the M●ssias that was to come. So Paul to the Athenians, Act. 17. maketh use of their worshipping the unknown God; and to the pharisees, Act. 23.6. of their true belief of the resurrection. A grain of Mustard-seed, two Mites, one Talent well used to the gain of our Masters glory, is accepted and rewarded with further grace: and though many be our errors, yet wee may purify ourselves whiles the seed is in vs.  

Vers. 27. The Disciples marveled.  The Disciples had not yet received the Spirit so plentifully, as thereby to discern the hearts: they judged therefore this woman to be an ordinary samaritan, who were generally an offence to the Iewes, and because shee was of mean quality, they admired the humility and mansuetude of our Lord Iesus, that he communicated and discoursed with her. Those who are humble in heart may hence draw great comfort, it plainly appearing that he will refuse none that seek him, though in much infirmity; neither hath he regard to the outward appearance of persons, but poor men and seruants haue equal share in him.  
The poor womans heart being inflamed with the comfort shee had received from Christs words, 
Vers. 28. Come see a man, is not he the Christ?  hasted to make her Neighbours partakers of her happiness, in beholding their saviour: for it is a natural property in virtuous and zealous men, to endeavour to draw others into the right path. So david, Psal. 51. praying for his own restitution to Gods favour, Then will I teach thy ways unto the wicked, and sinners shall be converted unto thee.  
Women, for their comfort, 
Vers. 30. They went out of the city.  haue three great privileges in the New Testament: Christ was made of a Woman, a woman here was the first converted gentle by Christ himself, and a woman first saw him after his resurrection.  

Vers. 33, 34. My meat is to finish his work.  The Disciples persist still in their fleshly sense, and understood not the work of the Spirit, until it pleased their Master to manifest himself unto them, showing that the performing of his heavenly Fathers will, which was in converting the World to himself, was of more comfort, and a better nutriment unto him, then the effects of meat to his body. This is to be seen also in those who effectually receive Christ, for they who heard him preach, stayed three dayes without meat. The zeal of Gods house devoureth not onely our sins and corruptions, but even spirituallizeth our bodies, and supporteth natural necessities. We read of many that followed Christ for meat, and we daily see as many Esaus, who rather then spare a meal, will forsake him and his Word, the food of their souls.  
As after we haue sown our seed in the ground, 
Vers. 35. four moneths, then cometh harvest.  wee expect the reaping of the fruit and increase thereof in due time: So God having sown his holy Word( in the mouths of his Prophets) like good seed in the Field of the World, the harvest of the fruit ensuing was already ripe, and appeared by the flocking of the samaritans to behold and receive Christ, vpon the declaration of a poor woman. It is true, men are ignorant and wicked, but Ministers are more wicked, who suffer them to die in their sins, who are willing, but want instruction: the harvest is great, the Labourers few.  
When one soweth, 
Vers. 36. rejoice together.  and another reapeth, vnkindnesse is bread, and contention groweth according to common understanding: but here clean contrary, the Apostles and Disciples were the Reapers sent out to gather the fruit, that the Prophets in former Ages had sown, yet both were comforted and reioyced, as seruants to one and the same Master. Nothing is more acceptable to God, nor profitable to the Church, then when the Ministers of the Word give each to other the right hands of fellowship: not questioning, but furthering and rejoicing one vpon anothers labours.  

Vers. 38. Enter on their labours.  It is apparent, that many flocked to our blessed saviour, and his holy Apostles, vpon the first manifestation of their Doctrine, whose hearts were formerly prepared by what they had red and observed out of the books of Moses and the Prophets: for those who went before Christ, and those who followed him, do all cry Hosanna to the son of david. Let every Christian take the Spirits exhortation to the Churches, Reuela. 2.22. Tene quod habes: Hold that knowledge which you haue, and thank God for it, until he build further.  
The Church is like this woman of Samaria, who, 
Vers. 39, 42. Now wee beleeue not, because of thy saying.  by Gods providence, is the mean to make us beleeue in Iesus: but this faith is imperfect; when wee are once comne to him, then wee beleeue Christ for his own cause.  
read the like, Matth. 
Vers. 44. No honour in his own country.  13.57. mark 6.4. Luke 4.24. It is an ordinary observation even in these times, that men of eminent virtue, are least esteemed in their own native Countreys: which, as I take it, proceedeth partly from envy, and partly hence, that whatsoever wee daily behold, wee never admire; and because wee once knew them children, and imperfect: Men of all professions that excel, are better esteemed abroad than at home, and so are their works. We, even in this island, do admire that in a Stranger, which we slightly pass over in a native, though of much more perfection. And this especially in Preachers is seen, whereof we haue the most excellent of all the Christian World.  

Vers. 45. The Galileans received him.  The Galileans entertain our blessed saviour in regard of his Miracles, yet they were but Hypocrites as most men are, who desire their faith so to bee sustained, as it were by violence.  

Vers. 48. Except you see signs and wonders.  The Rulers question, and this resolution, show, that he was much lead by collateral reasons: and Christ knew and discovered him to be an admirer of Miracles; yet proved the effect excellent, not onely himself, but the whole Family being by this means drawn to beleeue in their saviour. God taketh advantage even of our curiosities, to bring us to know him, as Paul saith of preaching: So Christ be preached, &c. So let us say of mens former conversations; So Christ be believed, we do and will rejoice, never examin●ng what men were before, or how they became believers.   

CHAP. V.  
CHrists miracles not done in corners, as those of Rome, Vers. 2.  
Gods Spirit worketh in baptism, as the Angels did in the pool, Vers. 4.  
Trust not to Physicians, nor m●anes for health, Vers. 7.  
When we recover our health, wee are taught to give praise to God, and follow our callings, Vers. 8.14.  
In doing well, wee must not be discouraged by the persecution of slanderous tongues, Vers. 10.  
The Sabbath of Christians, Vers. 16, 17.  
There is no Purgatory, nor deliverance from Hell, Vers. 24, 29.  
Wee must imitate Christ, in doing the will of God, Vers 30.  
Not our own arrogancy, nor other men, praises do make our works allowabl●, Vers. 31, 36.  
No similitude to be made of God, Vers. 37.  
No man is forbidden to search the Scriptures, though they be hard, Vers. 39.  
Wee enjoy God most perfectly by loving him, Vers. 42.  
The merits of Saints, nor our own, can take away our sins, Vers. 45.  

Vers. ●. Sheep-poole, Bethesda.  THis fountain or pool, made by the drawing together of Springs, is name in the greek, Probatica, a word derived from sheep; whence it is gathered, that it was situated in the Sheepe-market, whither cattle were brought to be sold, for the use of the sacrificing. Bethesda is derived from an Hebrew word, signifying efusion; which some understand of water, from these conduits or Pipes; others, of the blood of Beasts, killed for Sacrifices. John maketh mention of this Miracle, as he doth of many other passages, proving Christs power and divinity: and therefore punctually expresseth the place. Saint Paul giveth the reason, Act. 26.26. that Christs Miracles were not done in a corner, as most of the Romish miracles are.  
The cures were not small which this water effected, 
Vers. 4. An angel went down.  as is expressed in the general words; All manner of diseases. The water of itself contained not this virtue, which if it had, then all times had been alike: but it was a miraculous act of God, showing, that he had not as yet retired his helping-hand from that Nation. There had not been a Prophet in Israel for many yeeres, from the time of Malachy to John the Baptist. The power of God is all one, whether it be put in effect by men or Angels. Angels are often called powers: and this Angel expresseth his power given him of GOD, by stirring or troubling( as the word is) this water, whereby it received a miraculous virtue for a time, to cure him who first descended into it. Those who receive cure by these outward signs, ought to erect their looks and hearts unto him, who is the onely Author of grace. neither this water, nor the water of the baptism,( which was at this time likewise newly in use) doth of itself operate, or purge, but the co-operating grace of the Spirit descending from above, is it which washeth away all sin and corruption.  

Vers. 7. I haue no man to put goody in.  The poor decrepit man, neither knowing our saviour, nor his power, cast his thoughts onely on the ordinary means by which he had long beholded others to be cured, and thought Christ would haue helped him into the water. This perhaps was the fault which made God so many yeres suspend his healing. If thou use physic or Physicians, yet take heed thou trust not in them, 2 Chron. 16.12.  
Christ cureth not this Wretch by means, 
Vers. 8. Rise, take up thy bed.  but by the virtue of the same power by which he created the World: and, to show that he had done a perfect cure, he commandeth the party to make use of his strength. It is the use we ought to make of our recovery from sickness, to glorify God, and attend our Callings, to which wee are restored. See Psalm. 107.20.  
Those who are infected with envy and malice, 
Vers. 10. It is not lawful for thee.  do evermore make ill constructions of the most charitable actions: So the enemies of our saviour did undoubtedly admire the miracle, yet did their malice cause them to pick a quarrel. To show that in our best actions wee ought not to intend to be seen or praised of men, God doth exercise us with this persecution of slander. Therefore Christ here expected neither thankes from the party relieved, not glory from others.  

Vers. 14. Iesus found him in the Temple.  The mans heart was bent to the serving of God, and thankfulness: for though he knew not who it was that had cured him, yet he acknowledgeth that the work proceedeth extraordinarily from God; wherefore he resorted unto the Temple to praise his name. I could wish, that in stead of finding fault with the thanksgiving of women, men also might bee enjoined to do the like duty after desperate diseases. This good mind bread in this man a double comfort: for he found Iesus, who had healed him, in the Church: the proper place where Christ will bee found: And next, it pleased Christ to take notice of this poor Cripple, and to show him the reason why such a grief befell him, to wit, his having sinned. 
sin no more, lest &c.  Out souls are often miserable sick within us, and wee regard it not: but if our bodies bee never so little afflicted, then wee presently seek for help: wherefore it pleaseth God oftentimes to punish our bodies, for those offences which our souls haue committed. learn we therefore to rectify our souls, when wee feel affliction, before wee travell for the cure of our bodies. I learn also hence, that a Relapse is a most damgerous disease. This poor Wretch had endured 38. yeeres of misery, for his first offence, yet is he taught, that if being by divine grace purged from his sin, he sin anew, worse would befall him.  

Ver. 16, 17. Because on the Sabbath day.  It was not zeal, but envy which caused the Iewes to except against this miracle of charity on the Sabbath. God finished his Creation in six dayes, and restend the seventh: But how did he rest? he is said to haue restend from his labour of creating any new thing, but not from caring for and curing what he had created: for his preservation is a continued creation. Man, after his fall, was set to labour and till the earth, and though he work in that Calling six dayes, and rest the seventh, yet is he not void of care the seventh, for that he laboured for all the six. Now as God, after he made man in his own Image, and also did see that all the works of his Creation were good, did rest the seventh day: so let no man hope of enjoying such a rest, until he return unto that likeness, in which he was created, and which, by sin, is defaced, and lost; that is, until he put on the new man Christ, and after his example work the works of righteousness, and so see his own works to bee good in Christ. Saint Augustine writeth, That after six Ages of this World are passed, then that general Sabbath of rest shall follow, which is promised unto Gods Saints. Also, That our saviour did confirm this Mystery in his sepulture, when as he restend the Sabbath in his grave, after he had finished and accomplished his work on the sixth day, saying, It is finished.  
There is no Purgatory for true believers to pass thorough, 
Vers. 24. Shall pass from death unto life.  but a ready way to heaven, after they haue been purged by faith in the blood of Christ, and by the Spirit of sanctification, and by affliction in this life.  

Vers. 29. Resurrection of condemnation.  This condemneth all those who dream of a general salvation: for, at the end of this World, the iustice of God will reward those, who haue wrought the work of righteousness, with glory, and the wicked with shane and confusion: and then, the last enemy that shall be destroyed, is death, that is, the death of the body at the resurrection.  

Vers. 30. I can do nothing of myself.  Christ Iesus doth perform no work of his own, but the work of his Father. Let us also abandon our natural wils leading to sin and corruption, in imitation of him who was subject to no disobedience, though he were perfect man. Christ had a most absolute free-will, as he was man, yet that his will was onely guided by his Fathers will: but our will hath not that freedom: how much more therefore ought we to resign our corrupt wils wholly to the pure will of God? We hold it a great honour to entertain a King in our earthly Habitations,& to be so conversant with him, as to bee made partakers of his will, and commands: How much greater honor doth he enjoy, whose heart it pleaseth the eternal God to dwell in by his heavenly Spirit!  
Christ will not set out his own praises. 
Vers. 31. If I bear witness of myself, my witness were not true.  Those who tell Stories of their good acts, first show their arrogancy, as accounting their goodness to bee their own, and to proceed from themselves; and next, their vanity, and hypocrisy, that were it not for outward praise, they would do no good thing at all. 
Vers. 36. The works bear witness of me.   
The outward testimony of the best men, though Saint John Baptist were one of them, doth not approve us to be the Children of God, but the works of sanctification, which God by his Spirit, for Christ his sake, doth give us grace to perform.  

Vers. 37. You haue not seen his shape.  Our saviour pronounced, That no man ever beholded GOD the Father. read also Deuter. 4.12. Yet our Romanists are so audacious as to picture him in the shape of a decaying old Man. Had not the son of God taken his flesh vpon him, we could never haue discerned him with our mortal eyes; for his God-head can no man behold: onely wee might haue comprehended him in faith and love; neither, as he is God, could wee haue heard his voice, but onely understood him, as we do the Almighty God, by a spiritual intelligence, through the grace of the Holy Ghost.  
It is not sufficient to read the Scriptures slightly, 
Vers. 39. Search the Scriptures.  or curiously, thereby to understand Christs heavenly power aright, but wee must also search and dive into them. The holy Prophets( who all bore witness of Christ) haue many of them written obscurely: therefore a diligent inquiry is necessary. Our blessed saviour having given this general command to all, it is therefore infinite presumption in the Romanists, to forbid the very reading of the Scriptures to all such as shall not be licensed by them. It is but an invention of men, to hold that the Scriptures are abused by being severally wrested. It is true, that many wilful men, trusting to their own fancies, gather oftentimes the sense to their own destruction. Such a one falleth in himself, and to his own Master, sucking poison out of Roses. The Scripture is too pure to receive any taint thereby: neither is that a sufficient reason why well-willed men should be forbidden to read, because a Reprobate hath misconstrued it, and( it may be) mis-led diuers such as himself. The holy Fathers of the Church haue not all agreed vpon one and the same constructions, yet the Church hath their books in great esteem. The unlearned may more easily mistake; yet it pleaseth GOD oftentimes to enlighten a simplo man( to our understanding) with a more discerning sight, then such as wee esteem learned. God is the onely disposer of his own graces. So Melchior Canus, and Andradius do confess.  

Vers. 42. You haue not the love of God in you.  God is love: and whosoever loveth not God with all his heart and soul, or prefereth any other love to the love of God, may truly be said not to be of God. He who receiveth not God, wholly submitting himself unto him, cannot bee said to love him. And this love ●s the most excellent way to enjoy God in perfection, 1. Cor. 12.31.& 13.10.  
The Iewes, 
Vers. 45. Moses accuseth you, in whom you trust.  though sufficiently persuaded against idolatry, yet seem to rely on Moses, as a Mediator for them to God: but even in their sense, the Saints in glory, though full of charity, yet do they bear witness before God against wicked persecutors. See Reuelat. 6.16. But, as I presume to conceive, the true meaning is, that Moses signifieth the Law, by the works whereof the Iewes thought to be saved; which was a foul error: for Moses, that is, the Law, doth onely accuse us, and as a schoolmaster, whippeth us to Christ.   

CHAP. VI.  
THe truly religious are also z●alous, ver. 3.5.  
Small meales must not bee taken without thanksgiving, ver. 11.  
Neither Christ nor his Apostles meddled with State-businesse, as the Iesuites do, ver. 15.  
Christ pacifieth all troubles of the faithful, ver. 15.  
How Christ is our life and food, ver. 29, 32, 34, 35.  
The true imitation of Christ is in humility, ver. 38.  
Death, how it is to the faithful advantage, ver. 37, 40.  
God draweth, that is, inclineth our wills, ver. 44.  
We eat the flesh of Christ spiritually, ver. 51, 53, 54, &c.  
God heareth both our secret prayers and grudgings, ver. 61.  
Some mysteries in Scripture higher and harder then other, ver. 62.  
We must labour to bring our families to grace, and not be discouraged though there bee a Iudas among them, ver. 66.  
An hypocrite may go far in outward sanctification, ver. 70.  
our saviour had retired himself into a solitary or desert place, 
Vers. 3. Iesus went into a mountain.  there to instruct his Disciples, which might haue discouraged the people from following of him. But where faith once was kindled, it grew to a flamme,& neither hunger nor thirst were of force to hold back the initiated believers from diligently attending the means of salvation. There is no Religion without zeal.  
Which Christ perceiving; 
Vers. 5. Iesus seeing a great multitude.  to let them see, that with him they should haue all things, he meeteth their zeal in spirit with a bodily mercy, in satisfying their hunger.  
Hence learn this good lesson, 
Vers. 11. He took the bread, and gave thanks.  from the example of him who was blessedness itself, not to satisfy hunger, until a blessing be prayed for vpon the meate, that it may be sanctified by the Word of God, and prayer. The five loaves may bee compared to five seeds, which were miraculously multiplied, not by the virtue of the earth, but by His divine power, who created the earth, and all things that are nourished in it.  

Vers. 15. They would come and make him a King.  Though Christ was a King from everlasting, he would not bee made an earthly King by men, to whom he had power to give& translate kingdoms, nor to receive a crown from them. His kingdom will not be perfectly manifested, until he haue glorified all his Saints at his second coming. His own words are, That his kingdom is not of this world. The wicked Spirit, when he tempted him, challenged the Regions of the world to be his, and at his disposing. But the seruant of God desireth onely of God, 1 Tim. 2.2. to pass the time of his life peaceably in godliness and honesty; which if they can obtain, as themselves affect not Titles, so do they neither examine the Titles of other men, saith Saint Austin. The Popes language is like the divell's; All these are mine, and to whom I will I do give them. The Iesuites, his emissaries, and Agents, not onely with all their power and learning defend his challenge, but farce all their books, in discussing the titles& actions of Kings, and Princes.  
Saint Matthew maketh a longer narration in the 14. 
Vers. 21. The Ship was by end by at the Land.  chap. vers. 26. so forward, of this Miracle. Those who belong to Christ, are evermore ready to receive him with ioy; and no sooner is he entertained, but that all storms moving the Sea of mans conscience being appeased, the Land of promise appeareth. God doth often 〈…〉 as the samaritan Woman did suffer his to be in troubles and vexations, whereby to make them more prove to call and rely on him for aid, who only helpeth, as being able to rescue us in times of despair.  

Vers. 27. The meat which perishet.  That food which refresheth the flesh, must be often taken; the body of man requiring to be at sundry times relieved, even as a clock winding up, to keep it in motion. It fareth not so with the Spirit; for where it taketh possession, there is bread a hunger, and a thirst indeed after righteousness, yet with perfect satiety, the comforts whereof are never fading.  

Vers. 29. Beleeue in him whom the Father sent.  It is not one and the same thing, to beleeue Christ, and to beleeue in Christ. The divels, and many wicked men beleeue Christ that he is the son of God, and that his words are true; but they beleeue not in him: which to do, is, not to trust in any thing to ourselves, as of ourselves, but to repose all our trust and confidence in him, as living by the faith in the son of God, because our life is hide with God in Christ. So saith the Apostle; I live, yet not J, but Christ that liveth in me, Gal. 3.20. This is truly to beleeue in Christ.  
I read, 1 Cor. 10.3. 
Vers. 32. Bread from heaven.  that the Manna which the Israelites did eat, was a spiritual meate, even as the water which the rock afforded, was a spiritual drink; which rock, as is there said, was Christ. The Manna is said in the psalm to bee Angels food. Now, as a weak man is supported by a staff, so our food is called. The staff of bread. So Christ is that Manna, Bread of heaven, whereby man doth rise, and the very Angels do stand in their state. 
Vers. 34. evermore give us this bread.   
The people desire to haue that heavenly Bread evermore, 〈…〉 the Water of Life: for naturally all men do desire eternal life, though they cannot hold out their zeal thereto. Saint Augustine saith, The petition we daily use for the obtaining of our daily bread, is meant of our heavenly food. And Saint jerome interpreteth the word Epiousion in greek, more than substantial bread. It is true in the food both of body and soul, that Christ sustaineth us, all men haue it, but the faithful onely know it. The word Manna signifieth Quid est hoc? What is this? For the Iewes being astonished at the first sight of it, inquired one of another, 
Theophilact.  What is this? Mans nature in conceiving heavenly things, is first astonished with wonder, but our diligence in seeking after, is crwoned with in joying: never despair in seeking faithfully, but thou shalt find what thou seekest. 
Vers. 35. I am the Bread of Life.   
Christ said not, I am nourishing bread, but the bread of Life: For because all things were deadly, or inducing to mortality, Christ quickened and gave us life through himself. For, as the same Father saith in another place, even as earthly bread preserveth the weak nature of our flesh; so Christ, by the operative work of his Spirit, giveth life to our soul. But Saint Augustine and Theodoret understand the words [ he that cometh to me] to bee of the sense with [ he that believeth in me.] By faith we apprehended our blessed saviour; and having apprehended him a far off, wee make our nearer approaches to the strengthening and confirmation of our belief. he that seeketh with a firm faith, shall not fail to find and receive full satiety.  
From this speech and example of our saviour, who, 
Vers. 38. Not to d'ye mine own will.  being God, descended from heaven, and became man, we may all learn to embrace true humility, submitting ourselves wholly unto the will of God, who gave us power to will. Pride and arrogancy was the cause of our fall: the redress and restauration must proceed from humility: God himself being become man, hath given us an example. If any ones heart be too great to bee instructed by an humble man, let him yet receive instruction, and imitate God, who, for our sakes, descended from heaven, and became the pattern of true lowliness.  

Ver. 37, 40. I will raise him up at the last day.  Though such as are called by grace, are subject to mortality as well as others, yet shall not death deprive them of their bliss: for the will of God is, that his blessed son shall raise all such again at the last day: and this last Day may be interpnted not onely of the general Resurrection, when our bodies are made spiritual and serviceable to all holinesse, but of every mans particular last day, when he dieth: and by this means, death can be no ways fearful unto us; for the body of the most righteous mortal man living, is a hindrance to his devotion in the true service of love and obedience of his most blessed Master. For the outward bodies of all men, are of themselves subject to disordinate appetites, and would run riot, if they were not restrained and kept back by the faculties of the soul; and the souls of men, being overmuch employed in resisting and repulsing the suggestions of the flesh, are hindered from their most-desired work of contemplating the admirable works and graces of the eternal God; which, after the separation is once made, I assure myself, they shall enjoy with infinite satiety, and most blessed contentment. See Philip. 1.20. Death is to Gods children advantage. Whiles we live, the odds is on the part of the flesh against us, but after death wee are raised and sublimed, and the advantage is on our part.  

Vers. 44. Except the Father draw him.  By this drawing, is meant a spiritual calling. He that yeeldeth willingly to the motives of the holy Spirit, may be truly said to come willingly; as also the contrary of him who resists so gracious a working. But so froward is our natural inclination, as few come with that freeness, but that they may well bee said to bee drawn. And though men may enter into the Church of God unwillingly, yet can they not truly beleeue, but with their wills: For with the heart, that is, with willing affection, man believeth to righteousness. And thus the Spirit of God doth first prevent us with the blessings of goodness, and after setteth a Crown of pure gold vpon our heads.  
Our saviour saying, 
Vers. 51. The bread I will give, is my flesh.  that he is that Bread which giveth life, which descended from heaven, of which he that eateth shall live for ever, intimateth that this eating must haue a spiritual understanding and construction, not a fleshly: For Christs human body did not really come from heaven; but was made of a woman, Galatians 4.4. Theophylact vpon this place alluding to the Sacrament of the Supper, saith, Wee eat not pure God, for he is neither felt nor hath a body: neither do wee eat the flesh of pure man, which could profit us nothing: but God having united flesh unto him, his flesh giveth life, not that it is incorporated with the nature of God, but may be expressed or compared unto Iron made read hot, which consisteth both of Iron and Fire.  

Vers. 53, 54, 55, 56. My flesh is meat indeed, &c.  These four verses following, are all affirmatiues of one and the same great mystery, which is the eating, swallowing and digesting of Christ Iesus by true faith, whereof whosoever possesseth not a sufficient proportion, cannot look to enjoy the benefit which it produceth; for as the body of man pineth away with hunger, if destitute of ordinary food: so likewise will his soul perish with hunger, if not refreshed with heavenly Bread and Water of life. All that is said in this place, is figured in the Supper, and performed then to the faithful, so as the holy Supper may truly be said to bee, as it were a seal, in confirmation of that which is here taught. And therefore this holy evangelist, having here set down the words and documents of our saviour, concerning that great mystery at large, maketh no mention at all of the institution of the Sacrament, seeing it was in confirmation onely of the doctrine here delivered. Throughout all the contents of these verses, the drinking of his blood is as often repeated, as the eating of his Flesh, and with as general extension. The like is in the Institution of the Sacrament, where Christ speaketh more emphatically of the Cup, then of the Bread; drink you all of this, as it were of purpose to prevent the error of the Romanists, who maintain, that the Cup representing the blood, may be omitted.  
To eat Christ as he descended from his heavenly Father, 
Vers. 58. Not as our Fathers did eat Manna, and are dead.  is to eat the Word and wisdom of God, which cannot be chawed with our corporal teeth, or digested by our bodily stomacks: saith only apprehendeth it, conuaying it to the heart of man, where it is welcomed, and received with ioy as an eternal guest: therefore here observe, that there is not onely a difference of the food, but of the manner of eating it also.  

Vers. 61. Knowing in himself that his Disciples murmured.  The words ( Jesus knew in himself) intend that his divine Spirit gave him intelligence of what his Disciples thought. Murmuring is a dangerous fault, even in Gods children, as we see in the examples of Abraham, Sara, Moses, miriae, and the Israelites. Our faithful prayers, though not expressed, and our secret murmurs against God, are alike easily heard of him.  

Vers. 62: See the Son of man ascend.  If these words amazed them, then surely the ascension of our blessed saviour, to the place of beatitude and etern●ty whence he descended, which afterwards many of them beholded, would more amaze them, as indeed it did, Act. 1.10, 11. See above, Chap. 3.12. Though all the Scripture of God be spiritual, and excellent, yet some part thereof is of a more high pitch then other. The Apostle, Heb. 6. sheweth, that Repentance, Faith, baptism, the Resurrection, and last Iudgement, are but the milk and principles of Christianity, and that they are easy to be understood in respect of the doctrine of Melchisedecke, that is righteousness and peace, to which we are dull of hearing, Heb. 5.10, 11, 12, 13, 14, &c. and 6.1, 2. See the place.  
This is the satisfactory answer which Christ our blessed saviour gave unto his Apostles, 
Vers. 63. The words I speak, are Spirit and life.  whereby they were so well instructed, that as S. Chrysostome saith, They were not troubled a second time at the words,( Take eat, this is my Body) at the institution of the Sacrament. The flesh of Christ separated from his divine and quickening Spirit, profiteth nothing; but being united to his divine Spirit, is not onely profitable, but also necessary for our salvation. Saint Chrysostome vpon the words, They are spirit and life; saith, They are spiritual, containing nothing that is carnal with any natural consequence. The flesh of our saviour receiveth of the Spirit whereby it feedeth us; if then we desire to be nourished by it, let v● bring with us the spiritual mouth of faith.  

Vers. 66. Many of his Disciples went back.  There were many vnbeleeuers, even amongst those who professed themselves the followers of Christ. Let no man therefore wonder, if being a Master of a Family, he cannot sort them all to a true unity. Amongst the twelve there was Iudas a foul traitor, and Thomas Didymus, a man of hard belief; nay, Saint Peter, held the prime man for devotion amongst them, did thrice deny his Master in a small space. None are Saints whiles compassed with flesh, especially if they any way rely vpon it. Earthly masters are of power onely to give good example by their own lives and conversations, also to admonish those that walk astray, who, if they promise amendment, it is charity to hope for and expect reformation. If they bee stubborn, then it is a hell to retain them, besides the danger of infection.  
This confession Saint Peter made not onely in his own name, but also of his fellowes, 
Vers. 69. Peter answered.  not excepting Iudas. read Math. 16.6. Where the very same confession is made in answer of our saviours demand on another occasion, and therefore Saint Peter hath no privilege here above his fellow Apostles.  

Vers. 70. I haue chosen you twelve.  In outward show Iudas seemed to excel the most of Christs Disciples: for first, he was one of the twelve, and therefore above the 70. Secondly, he was as the honestest man, trusted with the money. Thirdly, he pretended charity to the poor more then any other. Fourthly, he would not, of pretended devotion, sit nearest to Christ. Places and Graces make men Apostles, yea Angels: yet Angels falling, became devils, that is irrecoverable. The eleven Apostles condemned not Judas, until not only their heavenly Master had declared him, but also his own wickedness. judge no man therefore before the time. Cain and Judas are the noted monsters of wickedness, and next to the devill, fathers of murder and treason. he succeedeth not Abel nor Peter, who walks in their cruel ways. The bloodthirsty and deceitful man are often linked together in the Scriptures.   

CHAP. VII.  
AGainst excessive buildings, ver. 2.  
We ought to bee ever prepared for God, ver. 6.  
The iudgement of the multitude not to be regarded, ver. 6.  
Wicked men abuse learning against the truth, ver. 15, 16.  
Christs best Schollers do learn to do their lesson, ver. 17.  
Not Christ, but Antichrist, seeketh his own glory, ver. 18.  
Men will more easily endure reproof for their sins they haue committed, then for what they purpose to do, ver. 20.  
How the Lords Day is to bee kept, ver. 21, 22.  
judge no man by outward appearance, ver. 24, 38.  
The Israelites had congregations like our Parishes, ver. 35.  
The holy Ghost effectual, as well to us, as it was extraordinary to the Apostles, ver. 39.  
God often turneth the hearts of his Churches enemies, by the preaching of his Word, ver. 46, 51.  
pharisees and Papists take the Word from the people, vers. 48.  
condemn not weak Christians, though they live without the visible Church, ver. 50.  
Gods Word is powerful in the mouth of a sanctified man, ver. 51.  

Ver. 2. Feast of Tabernacles.  THe Institution of this feast is mentioned, lieu. 23.34. The Iewes observed it in remembrance of their great deliverance out of egypt, and of their lying and dwelling in Tents in the wilderness during forty yeeres. Wherefore they set up Tents, and made Bowers and cabins at the solemnization of this feast. Our life is called a pilgrimage, our bodies, houses of day: one of the sins of this age is immoderate building. The Patriarkes dwelled in Tents in the first age of the world, and we now chiefly glory in great houses, when the world is at an end, and ready to be consumed with all the works thereof.  
This place receiveth diuers constructions, some( as S. 
Verse 6. My time is not yet come; Your time is always ready.  Austin) referring the word( time) to our blessed saviour coming in glory, and that in answer to his Kindred, who, by persuading him to go to Jerusalem, sought his glory on Earth: others( as Saint Chrysostom) understanding the word( time) to signify the time of his death, and cross: And this latter, in my poor opinion, suiteth best with that which followeth: for that time of his Disciples being hated, and persecuted, was not yet come: for as yet they were little more then professors of Gods truth, nor did they as yet fully declare unto the World its blindness and error. Wee are not worthy nor able to know the time of our dissolution as Christ was, and therefore must be always prepared, as our Lord here witnesseth, Your time is always ready.  

Vers. 12. Some said, He is good, others nay.  The popular are rightly compared to a Beast with many heads; every head having many opinions, and every opinion many mouths. It is in our power to endeavour to do well, but not to govern mens speeches of vs.  

Vers. 15, 16. he never learned.  Learning is often opposite to truth, as the pharisees were to Christ; Jannes and jambres to Moses; the Jews and the Philosophers to the Apostles and first Christians. I traduce not learning, but highly admire it: onely let all men know, that sauing-knowledge must bee gotten out of the Scriptures, and inspiration of Gods Spirit, and by the same wee ought to regulate all our learning which wee elsewhere obtain.  
The way to understand Gods laws and Ordinances aright, 
Vers. 17. If any man do his will, he shall know the Doctrine.  is to perform his holy will. We know aright so much of God, as wee do obey him, ●lse we give both God and our conscience the lie. True knowledge presently brings forth experience.  
He( saith Saint Augustine) who seeketh his own glory is Antichrist, 
Vers. 18. Seeketh his own glory.  for our blessed saviour set before us a notable example of humility, seeking the glory of his Father, not his own. Also( saith Saint Chrysostome) he sought neither glory nor principality: But that men might use moderation in all things after his example, he said nothing of himself that tasted of greatness, but spoken wholly in humility. Let indifferent men consider, how this agreeth with the Pope, and his government.  

Vers. 19. Did not Moses give you a Law?  Christ Iesus came both to fulfil the Law given to Moses, and to end the ceremonial parts of it: He found at his first coming how little the Rulers amongst the Iewes observed the truth of the written Law, and how in stead thereof, they brought in and observed their own traditions. I wish that at his second coming in glory, he find not the same pride sitting in the Temple, 2 Thess. 2. The place wherein of all other it should not, Matth. 24.  

Vers. 20. Who goeth about to kill thee.  Because our saviour prophesied of his own death, and who should be his persecutors, the guilty Iewes laid a new slander on him. Men would not hear of their mischievous purposes, even when they most intend them: Wee can better endure to haue our sins reproved which wee haue done, then the thoughts of our hearts discovered, though sin be not yet perfited.  
Circumcision was not first ordained in Moses his time, 
Vers. 21, 22. On the Sabbath day received circumcision.  having been instituted long before, in the dayes of Abraham. The use was to circumcise Children on the eighth day, which the Jews neglected not to do, though it fell on the Sabbath, albeit it wounded the Infant. Why then is it not as lawful to cleanse, to heal, or to do charitable works on that day? For the same Christ the Lord of the Sabbath effected the one, who ordained and instituted the other. There is a mean to be kept, neither to neglect the Lords day, as do the Familists, nor to keep it so strictly as the Iewes did their Sabbath.  
A sweet singing bide is oftentimes beholded in a plain Cage, 
Vers. 24. judge not by appearance.  yet is her tune never the less melodious. We ought not to judge our Brethren by their out-sides. Matter is above form, God bestoweth his gifts as standeth best with his pleasure. And that is most excellent in man, which proceedeth directly from God, being spiritual, as wisdom, Truth, Iustice, which are no attributes to the outward form, concerning the execution of the works of Iustice, and to judge men without respect of persons. read Deutero. 1.17. Prou. 24.23. so forward, especially see james 2.1.  

Vers. 35. Dispersed among the Grecians.  I note hence, that the Jews were at this time dispersed amongst the Nations, many of them dwelling with the Grecians, where they had their Synagogues: as may appear in diuers places of the Acts, specially Act. 15.21. Synagogues began after the captivity, but before, every great Family had a levite, to which the lesser resorted, as in eating of the passover, Exod. 12.4. and so began Parishes and Congregations in Christs Church, whose blessed Ordinance it is. Let no man despise this fellowship, which wee haue amongst ourselves, and enjoy with liberty, and peace, in our own country.  
As there is an inward man, 
Vers. 38. Out of his belly shall flow.  so is there an inward thirst, and it behoveth us more to cherish the inward then the outward. Our affections must violently carry us, being moved by love. The belly, saith Saint Austin, of the inward man, is the conscience of his heart, and the Spring or river which floweth from the belly of the inward man, is good-will, and charity to his Neighbours. read S. Matthew, chap. 5. vers. 6, 7. also Esay 44 3. Joel 2.28.  
The former alleged places, 
Vers. 39. The Holy Ghost not yet given.  whereof that of Ioel is repeated, Act. 2.17. are here aimed at by Him who is the giver of all prophesy and truth: The holy Apostles were most effectually made partakers of this blessed Spirit, after the ascension of our blessed saviour, and that he was glorified when the holy Ghost came vpon them. All that beleeue, are capable of the like blessing and grace, when it shall please the blessed giver to power it down vpon them: and it hath reference to the ordinary graces of the Spirit, as well as to those that were miraculous.  

Vers. 46. never man spake like this man,  Our saviour as he was God Omnipotent, his Enemies were not of force to lay hands on him, until he yielded that body, which for our redemption he had taken vpon him: and he being the Word, his words were of efficacy, as to work in the hearts even of those who were appoynted to be his persecutors. read Esay 11.4. So ought wee to be confident of his protection in the cause of truth and godliness. God often turneth the hearts of those who lead us captive, to pitty us;& even amongst the persecutors, raiseth up some Gamaliel& Nichodemus to defend vs.  
The pharisees scorned that any of the common people, 
Verse 48. This people, not knowing the Law, are accursed.  who understood not the Law,( because it was by them hidden from them) should entertain a thought of believing the truth by other means then their teaching. Emulation amongst Preachers was a dangerous thing in the Apostles time, as wee find it also now. Let but any man endowed with reason and temperance, judge whether the Romanists in these dayes do not sympathise with the pharisees. They teach their Children to beleeue wholly in the traditions of their Church, as though it, and the false guide thereof could not err: They conceal the Word of truth from the popular; and where they permit it, it must onely be red with their sense, though differing from the truth of God. So as none must hear, but with Their ears; see, but with Their eyes; nor judge, but with their understanding. O infinite bondage! Those( saith St. Augustine vpon this place) who knew not the Law, believed in him who sent the Law. And those who taught the Law, condemned him who sent the Law. I came( said our saviour) to the end that those who see not, might behold, and those who see, might become blind. When our blessed saviour shall come the second time in glory, I rest assured, that there will be the like cause of reformation in Babylon( of whom God haue mercy) as there was in jerusalem.  
This Nicodemus had certainly a ground of faith, 
Vers. 50. Nicodemus was one of them.  which notwithstanding he entertained with fear. We ought to think charitably of many, who secretly and timorously profess Christ, under the turk and Pope, as we may judge by the late actions in Venice. As there are many wolves within, so there are many sheep without: the Riuers of Paradise are found often out of Paradise. 
Vers. 51. Doth our Law judge a man, before it hear him?   
Nicodemus thought, that if his fellow pharisees would but haue had the patience to haue heard Christ his words before they condemned him, they might haue been drawn to beleeue as well as the people, and their messengers. Christs Word is lively and full of operation, especially when it is delivered by a sanctified man.   

CHAP. VIII.  
GOd sometimes dispenseth with his own service, to supply our necessities, vers. 6.  
Ministers must be careful to be blameless, because they reprove others, vers. 8.  
Hypocrites are shamed, but not before their lurking faults are discovered, vers. 9.  
It is Christ who onely doth enlighten us, vers. 12.  
The rending of Christ is his incarnation, vers. 16, 17.  
The cause of Christs death, was his own good will, vers. 20.  
Christ is sought of many, but found onely by men of good-will and sincerity, vers. 21.  
Christ Iesus the beginning of all Gods mercies, vers. 25.  
Christ acknowledgeth all his power to be received from his Father: and so ought wee all the graces wee haue, vers. 28.  
Faith is always joined with constancy, vers. 31.  
Our freedom is spiritual, not temporal, ver. 33.  
The bondage of sin is perpetual, without grace, vers. 34, 35, 36, 37.  
Bitter speeches not to be used in reproof of sinners, vers. 40.  
The Scriptures give authority to the Church, ver. 41.  
How sinners, being obstinate, are the divels children, ver. 44.  
Of Sorcery and divination, ver. 48.  
The faithful never see death, ver.  
THe wicked pharisees did not bring this sinful Woman into the presence of our blessed saviour, 
Vers. 6. And this they said to tempt him.  or demand his advice, to the end they would be directed by him, but onely( as is here said) to find matter from his answer, wherewith to accuse him. Now Christ had expressed, how that he came to call sinners to repentance, not to destruction: And, Matth. 9.11. when the pharisees found fault with him, for being in the company of sinners, eating with them, or admitting such into his company, he answereth, vers. 13. go ye and learn what this is: I will haue mercy, and not sacrifice. Which words, there alleged in defence of his conversation with sinners, and those again, Matth. 12.7. concerning the Disciples plucking corn on the Sabbath day, do argue a deep point: and therefore Christ addeth, Go learn what that meaneth. Which( submitting myself to the iudgement of the Church) I take to signify, That God is pleased oftentimes to dispense with his own glory and service, when the necessity of doing good to our brethrens souls or bodies requireth it. Let strict and strait-bowelled men consider this, who, vpon every fault detected or suspected, are fit to condemn their brethren. The pharisees( saith Saint Augustine) observed, that our saviour was ever mild: for it was foretold of him, by way of acclamation, Psal. 45. Propter veritatem, mansuetudinem,& justitiam, &c. Proceed, and reign, for thy truth, meekness, and Justice. Touching his writing on the earth, he did it,( saith Saint Augustine) as denoting that such pharisees were to be written or recorded on earth, and not in heaven. And in that he writ with his finger on earth, saith Beda, he shewed, that it was himself who once wrote the Law of Iustice in ●tone, and now of mercy in earth.  
By Moses Law, 
Vers. 7. Let him that is without sin, cast the first ston.  adulterers and adulteresses were to be stoned to death, Leuit. 20.20. If thē he differed from that Iudgment, they thought thereby to take occasion to accuse him: Therfore he did not say, Let her not be stoned, which had contradicted the Law, nor Let her bee stoned: for he came not to destroy, but seek that which was lost. What said he then? He of you who is without sin, let him cast the first ston. This was the voice of Iustice; Let the sinner receive punishment, but not by the hands of malicious sinners: Let the Law be fulfilled, but not by those who wilfully wander from it; Augustin. Let Ministers avoid scandals, who are the public reprovers of sin: for the sins of Teachers, are the teachers of sin.  

Vers. 9. They went out, one by one.  whilst our saviour stooped the second time, as not deigning to behold those men of sin, they being strooken in their consciences with his words, retired all closely. The pride of Hypocrites cannot bee better broken, than with the hammer of Gods judgements, beating on their consciences. Two were left,( saith S. Augustine) Misery and Mercy.  

Vers. 12. I am the light of the world.  We haue no light in us, but what we receive from the Spirit of Christ: he from whom his Spirit is withdrawn, liveth in darkness, as in in a day without the sun, or a night without a lantern. If then we desire light, we must in all humility follow Christ our Mediator, in whose light we shall see light,& from whose beams we shall receive his Spirit.  
Saint Augustine asketh, 
Vers. 16. I am not alone.  If the Father remain with him, how did he sand him( as is here said?) To which that Father answereth: Thy sending, blessed Lord, is thy Incarnation: neither did he yet ever withdraw himself from God his Father; for the Father and the son were every where. For though he took vpon him the shape of a seruant, yet did he think it no robbery, to be in the form of God, Philip. 2.  
This allegation is a full proof of the distinction of persons. 
Vers. 17.   
The Treasury was a sequestered part of the Temple, 
Vers. 20. In the Treasury.  where the holy Offerings were laid up: a public place: yet had his aduersaries no power to lay hands on him, until it were permitted unto them. Our blessed saviour accomplished what he came for; and then, mortuus est, quia volvit; he dyed, because he was willing to die.  

Vers. 21. You shall seek me.  The abode of our Lord Iesus on earth, and especially his time of manifestation, was but short; those who apprehended him not during his abode, will notwithstanding seek him when he is gone. All seekings are not alike. Those are said to seek him aright, who desire to find that Word which was evermore with God. Saint Augustine, vpon this place, saith, You seek me not with a zealous desire, but with hate. As a deformed person desires to look in a glass, but loues not the glass when he beholds his own deformity; so, many desire to hear of Christ Iesus, to learn knowledge, and to bee tampering with Religion: but when it discovereth their ugly state, they trample on the pearls, and all to rent those who presented them, Matth. 7.6. He who dieth in his sin of Rebellion and disobedience, may come to Christ indeed in the outward Church, but never attain to the Place whither Christ and those who are his, go into glory: but those who embrace Christ with good will, are illuminated by the Author of Grace, and never are said to die, for that they pass with Christ to Eternity; as a man cannot be said to lose his office, when he is preferred to a higher.  
This question[ Who art thou? 
Vers. 25. The beginning. ] is like to haue proceeded from the former words, [ Unlesse you shall beleeue that I am He, &c.] The answer receiveth more general interpretation from the greek original, than any that I haue red: these short Notes are not fit to contain them; I will only presume to set down my poor opinion, though differing, it may be, from diuers. I take the true sense of the greek, according to the accents and points to be, The beginning, that which also I deliver unto you. Beza's Interpretation, and our Vulgar, I confess to be otherwise; for they translate it, That which from the beginning I say unto you. Our blessed saviour confirmed what the holy Prophets had prophesied ever since the world began. We are taught in all Scriptures, that as he was born of God, he was before all worlds. So this evangelist beginneth with these words; In the beginning was the Word, &c. By which words it is sufficiently noted, that Christ is meant. Wherefore I cannot conceive, that there can be any error in understanding the sense of these words, thus; That he professeth himself here to bee that eternal, by whom all the Actions and blessings of GOD are derived in time, vpon all his Creatures. But I submit myself to the more learned.  
Many of those, 
Vers. 28. When you haue lift up the son of man.  who would not understand the eternal God to be the heavenly Father, of his only begotten son Iesus Christ did notwithstanding aclowledge him for such after his passion, having beholded the marvelous Eclipse, the renting of the veil of the Temple, his miraculous Resurrection, &c. Whereof, That one of the eclipse, at the full moon, when as the sun and moon were opposite, made Dionysius, then a Heathen Philosopher, to say, Either the God of Nature suffereth, or else the fabric of the World is like to bee dissolved. See here the infinite humility of our Lord, as he was man, 
I do nothing of myself.  wherein we ought all to imitate him: For, doing works above the power and understanding of men, yet he appropriated none of them unto himself, thereby showing that he was void of arrogancy, acknowledging his heavenly Father, who was the fountain of his divinity, to be Author of all his words and actions. He who imitateth his blessed saviour in this true obedience, undertaking nothing, nor challenging any thing unto himself, but referring all to the divine Spirit of God working in him, which will never refuse to be an Oracle of Truth unto him, if he consult seriously and devoutly with it, is not far from the right path.  

Vers. 31. If you continue in my Word.  It is not enough to beleeue, except wee persist steadfastly in true faith, without doubting or wavering. To persist in the Word of God, is to yield unto no temptations. Likewise, that is truly said to be faith, when we beleeue that which wee see not; and truth, when wee behold and apprehended, and constantly obey that aright which we haue believed. As wee call in inconstant person, a false or faithless man, and not to bee changed, is to be eternal.  
Such can never understand aright, 
Vers. 33. Wee be Abraham's Seed.  whose hearts are not seasoned with the Spirit of Grace and Truth. The Iewes, to whom our saviour uttered this doctrine, understood all his words carnally, as of servile bondage to earthly masters; and although they claimed a privilege of freedom from their Father Abraham, yet might they haue called to mind, even in that sense, that joseph was sold by his brethren, many holy Prophets lead into captivity, 
Vers. 34. He that committeth sin, is the seruant of sin.  yea, the whole Nation, and that at this time they were subject to the roman power.  
he that is bondslave to a hard Master, may gain his freedom by his heels, or purchase it with his money; but he that is bondslave to sin, carrieth his fetters with him, wheresoever he runneth: the sins which he committeth, lie hide within him, whereof the concealed pleasure fadeth like a tickling; which causeth a man to laugh, and yet with pain. But the sting remaineth, and that in the conscience, from whence it can never bee removed, except true contrition and hearty repentance draw us to call on God, by loud cries and hearty prayers, to vouchsafe us his helping grace for deliverance. read Rom. 6. vers. 19, 20. so to the end: also, 2 Pet. chap. 2. vers. 19. so forward.  

Vers. 35. The seruant abideth not in the house.  No flesh subject to sin, can ever haue a firm abode in the Church of God: and therefore the Iewes descent from Abraham, could not free them from the bondage of sin. But Christ remaineth in his Church, the House of God, evermore: he onely is truly free, and all our hope must consist in receiving freedom and deliverance by grace from him, who is free of himself.  
And if he set us at liberty, 
Vers. 36. If the son make you free, you are free indeed.  then are we truly free, there being none other that can effect it, saving he that came without sin, and was made a Sacrifice for sin. 
Augustin.  God gave unto man a free will, but by disobedience he lost both it and himself. He that sinneth freely, followeth his own will, not the will of God. Let us then use that great gift and blessing, as wee ought, in seeking to free ourselves from sin: for he onely hath a free will, who hath a good will.  
Those who are not spiritually begotten of God, 
Vers. 40. This did not Abraham.  the Author of Truth, cannot love the Truth. The Iewes stood vpon their descent from Abraham, concerning the flesh, which could yield them no justification; but they followed not the steps of that holy Father in the ways of righteousness. Our saviour did not say they were the sons of the divell, in regard they were men, but in regard they were wicked, and followed not the Truth; so as he onely reproved their sin in these hard terms. Much less ought wee to use bitter speeches against our brethren; for ourselves are, or may bee as evil: and who knows mens hearts, as Christ did?  

Vers. 41. We haue one Father, which is God.  Now that their allegation of their Father Abraham, that is, the visible Church, would not serve their turns, nor that they could draw any words from Iesus, concerning Abraham, whereby to entrap him, they endeavour to make him a schismatic from the Church, because God was their Father. So sometimes, by the authority of the Church, Abraham is their Father; sometimes of the Scriptures, they challenge God to be their Father. In this manner running in a circled, do Papists defend their errors: for let the most learned of them say, How do they know which is the Church, but by the Scriptures?  
Judas was before called a divell: 
Vers. 44. Ye are of your father the divell.  and so here are these persecuting Iewes. Man was created of God: But Man by disobedience fell from GOD; and the causer of this disobedience was the divell, who did neither create nor beget him, but possessed him. We haue all and singular both an earthly Father and a spiritual father: from our earthly Fathers wee enjoy the vegetative and sensitive; from our spiritual Father, reason, knowledge, and will. If God bee our spiritual Father, then are wee endued consequently with love and truth, Iustice and peace: For we, even, as it were, naturally, hate sin proceeding from disobedience, arrogancy, and self-will, and that not in ourselves onely, but also in others. If the divell be our spiritual father, then wee hate Truth, and are adverse to Iustice and Peace; we are proud, vainglorious, rebellious, revengeful, malicious.  
he in whom the works of the divell are found, may, in my poor opinion, bee rightly called a divell, according to the Word of our blessed saviour. Such are all professed liars, slanderers, murtherers, blasphemers, Idolaters; read 1 Joh. 3.8. and generally all such as hate to be reformed: for so doth the divell. 
Vers. 48. Thou art a Samarttane, and hast a devil.   
The Iewes saying of Christ that he was a samaritan, and had a divell, do intimate, the samaritans were given to sorcery, which made them so much to magnify Simon Magus. To haue a divell, is to be conversant and familiar with that evil spirit. See 1 Sam. 28.8. This is a most irreligious wickedness; yet sometimes the divell hath power to bee a spirit of divination, Act. 16.16. without the parties consent; so also, Matth. 8.29.  
Those who observe the word of God as they ought, 
Vers. 51. He shall never see death.  shall enjoy everlasting life. A true Christian, consisting of a spiritual soul, as well as of an earthly body, cannot be truly said to be absolutely dead, when the one half of him onely, and that the more unworthy part, is decayed. The Cage is onely wasted, and the sweet-singing bide ascended to a higher habitation. That Spirit which the eternal God breathed into man, after his body was framed, and whereby he received the similitude of God, might return, but never perish, seeing that it is a gift proceeding from the everlasting.  
Our saviour himself, who delivered this Doctrine, was to die concerning his body, and therefore he spake not of it, but of the eternal death of the soul, whereto the devill and his angels are condemned, being utterly debarred from the true life. He then shall never see death, who keepeth the words of Christ: for true faith so quickeneth the soul of man, as that death can fasten no deadly wound vpon it.   

CHAP. IX.  
AN unanswerable argument against Pelagians and Anabaptists concerning orignall sin, vers. 2.  
Men naturally unperfect by birth, as fools, blind, lame, crooked, &c. how to bee used, vers. 3.  
Christ is our light, and ever moveth and lighteneth those that are his, vers. 4  
God worketh by means, without means, and often against means, vers. 6.  
Shiloh one of Christs names, vers. 7.  
The true spiritual Christian Sabbath, vers. 16.  
Excommunication oftentimes abused, vers. 22.  
God heareth the prayers of the faithful, but not of obstinate sinners, vers. 30, 31, 33, 35.  
Proud Hypocrites are in worse case, though in the visible Church, then ignorant Heathen without it, vers. 39.  
THe Disciples learned from Christs former lessons, 
Vers. 2. Hath this man sinned, or his parents?  that sin was the cause of maladies, as death is the reward of sin. Also in asking, Whether he had received this punishment for his own sins, or the sins of his Parents: That question had reference to the second Commandement, where God pronounceth a severe iudgement, to visit the Children for the iniquit●es of their fathers, unto the third and fourth generation. Though ourselves should never actually sin, yet haue wee from our Parents sufficient original guilt to make us liable to all punishment. The imperfections, sickness, and death of the Infants, is an unanswerable argument against Pelagians and Anabaptists; that they are born and guilty of sin; else GOD would not punish them being innocents. 
Vers. 3. neither this man, nor his parents.   
We are taught here, not to draw general Rules from Gods judgements vpon men, to our own fancies: God, who created all things, is also the everlasting disposer of what he created. It were too much presumption in man to dive into his secrets: Therefore I note hence, that reprehending his Disciples for their question moved, Why the man was born blind, Christ meeteth with a common and foul abuse, to judge evil, or to make laughing-stocks of such whom God, as it were, marketh to be occasions to exercise our Charity vpon them, as idiots, lame, blind, or other deformed men.  
whilst our blessed saviour was in the World, 
Vers. 4. I work whiles it is day.  he being as truly God as man, light was in the World, and whilst that light remained on earth, it wrought and was not idle; No more then the miraculous creature of light, the sun, which never remaineth fixed( but by miracle.) When that light is taken from out of the World, then there remaineth nothing but ignorance and darkness. Christ never was, is, nor will bee, absent from well-will'd men, such who evermore resign their carnal natural wils, submitting themselves in true obedience to his blessed eternal will. But woe bee to such, as through wilful disobedience shut the doors of their understanding, not suffering Christ to enter into their hearts, and possess them, living in darkness. So we may see together in one place, both Goshen and egypt.  

Vers. 6. he made day.  Though Christ could haue cured him by his word onely, yet it pleased him here to use a means, though in mans reason nothing proper, but rather contrary. he who created man with his eyes, and all his other members out of the dust of the earth, was also able to give him sight by the same element.  
Shiloh is of old the name of the messiah, Gen. 49.10. 
Vers. 7. Wash in Shiloh.  and it signifieth the water wherein the new-borne child is washed, as the learned haue observed. So Christ Iesus is often in this gospel styled the water of life, and especially Collyrium, eye-salve, or eye-water, Reuela. 3.18.  
The pharisees, 
Vers. 16. He is not of God, because he k●epeth not the Sabbath.  who sought all occasions to entrap our saviour, found fault again with his curing on the Sabbath. He, saith Saint Augustine, who was without sin, did evermore observe the Sabbath: for to observe the Sabbath, is spiritually understood, to rest from sin. And this GOD sheweth, when he recommendeth the Sabbath in these words, do no servile works. Now learn of our saviour, what is to be understood by a servile work. every one that committeth sin, is the seruant of sin: whereas all good works, yea even our sufferings, haue their Sabbath annexed, because they bring with them the quiet fruit of righteousness.  

Vers. 22. thrown out of the Synagogue.  The throwing out of the Synagogue, was a kind of excommunication, and it may hence appear, how excommunication was abused in those dayes, even as it is in these: for they did not use that Discipline against Blasphemers and heretics onely; but whosoever contemned their wils, their Edicts or traditions, those they pronounced excommunicate, as if they had been heinous sinners.  

Vers. 30, 31, 33. God heareth not sinners, but he that worshippeth God, he heareth.  The poor man proveth, that Iesus( without doubt) was of God: for God heareth not the wicked, but the faithful and well-willed. Though our good works deserve nothing, yet God so ordained, that, according to the measure of our sincerity, so shall the effect of our prayers bee. read Prou. 15.29. and 28.9. Also, Esay. 1.15.  
Hence I note the infinite mercy of our sweet saviour, 
Vers. 35. When Iesus had found him.  as I understand from the words ( having found him,) That he went to seek this poor faithful man, and to instruct him. Those who stand firm unto the end, evermore professing and acknowledging their Master in the midst of persecution, may be sure that our Lord Iesus one day will find them, and lead them to true felicity. See John 5.14.  
The Nations( saith St. Paul) which sought not iustice, 
Vers. 39. That they which see not, might see, and you which see, might be made blind.  found That iustice which proceeded from faith in Christ: but Israel magnifying their own righteousness, could not attain it. The very Heathens, who never knew God, are not so guilty as those who take vpon them knowledge, though a false one, and are so resolute in their errors, as that they scorn with the pharisees here to be accounted blind. Many might haue attained salvation from Christ, if they had not thought, that of themselves they had already attained it. Saint Paul durst not say so of himself, Phil. 3.12.   

CHAP. X.  
CHrist is the onely door wh●reby we enter into Gods kingdom, as he hath revealed himself in his Word, vers. 1. and he is to be taught by his Ministers, vers. 2, 3, 4.  
Many theeues in the Church before Christs time and since, vers. 8.  
Christ the door by whom we go out, in beholding the creatures; and go in, by meditating on his Word, vers. 5.  
The Apostles are equally doers, vers 11.  
hypocritical Preachers, hirelings, vers. 12.  
Christ the Word, by eternal generation, vers. 18.  
Of the apocryphal books, vers. 22.  
That the Church hath power to ordain holidays, vers. ibid.  
Our bodies, Temples of God, vers. 23.  
Christ, as God and man, had two wils, vers. 30.  
Truth ought to be believed, without expecting miracles, vers. 41.  
our Lord Iesus is the way and door, 
Vers. 1. he that entereth not in by the door.  by which wee haue entrance into the kingdom of his heavenly Father. he then who seeketh an entrance unto that blessed kingdom by other means then he hath prescribed, seeketh to rob him of his glory: so do all false teachers, who either are or haue been preferrers of their own ways& traditions, before the pure Word of the eternal God. Christ must be the onely mark whereat those who truly profess his name must aim, and the was to him, is to med●tate on his Word, and imprinting the same in our hearts, to profess it without hypocrisy. He( saith Saint Chrysostome) who instructeth not himself by the Scriptures, but seeketh knowledge by other means( that is, propoundeth to himself another way) is a thief.  

Vers. 2. he that goeth in by the door.  To the contrary, he who is a true and zealous teacher of the Word hath the honour to bee called of our saviour a shepherd: and such a one, to whom the gates of heaven will be opened: not onely for himself, but such also of his flock as he shall haue seasoned with the blessed Word. he( saith Saint Augustine) who will seem to be God, being but an earthly man, imitateth not him who being God, became man. Christ is the door, who is truth; who then openeth the door, but he who teacheth truth? Christ is a low door, he who entereth by this door, must stoop and humble himself.  
Whereas many shall bee drawn by the preaching of the Word, 
Vers. 4. he goeth before, and the sheep follow him.  from darkness to true light, our blessed saviour will march before them, after they are presented unto him, as he did before the Israelites in the wilderness in the Pillar of fire: And they will know his voice, forsaking all false instruction and Instructors.  
Moses and the Prophets preached Christ the messiah, 
Vers. 8. All that come before me are Theeues.  believing in him, and therefore were of his flock: and all such as he pleased to sand before his Incarnation, as Heralds to proclaim his blessed name, were as strong in faith, in regard they believed that the eternal Word was to come in the flesh, as we who beleeue most certainly that he is come. This place then reprehending those who went before Christ, cannot be meant by those holy fore-runners, but must signify intruders and seducers: for wee may observe, that during all the time of the old Testament, the Writings of Moses, and the Prophets, do teach nothing but the pure service of the true God, by the mediation of the messiah who was to come. But after the return from captivity, there arose up samaritans, Sadduces, pharisees, Iusticiaries, Traditionaries, Herodians, &c. and in all that time, until the coming of Christ, though these false teachers prevailed in the outward Church; yet even then God knew who were his, and Christs sheep did hear his voice. See Matth. 1.13. The very Progenitors of Christ from Zorobabel unto joseph, were not known, and had no vogue in the World, until by the evangelists they are name; whereas the corrupters of the truth kept both the Seat of david, and chair of Moses. If it were so, when the Church of necessity had an outward visibility, because Christ was not yet come, how much more may it happen in these after-times, when Christs presence in his Church onely is spiritual.  
Christ would be understood to be the door, that is, 
Vers. 9. he shall go out and in, and find pasture.  he is the Mediator, by which his Elect must enter, and go out, as the door is to the house. All such as wander, and stray from this truth, feigning lies and lying wonders, seeking to seduce the wretched( and even the Elect, if it were possible) are Theeues and Murderers of souls. Truth in humility, joined with love and obedience, is the way, and door to guide and direct us unto his pastures of beauty, plenty, and felicity. By going in, 
They go in and out.  I presume to understand such, who receive and conceive the Word of Truth aright, laying it up in the closerts of their hearts, where it fructifieth, by the secret influence of Gods Spirit. By going out, I likewise apprehended the beholding of God in his Creatures, and the government of the outward World. See both these expressed, Psalm. 19.1, 7, 8. And whilst we live in the world, wee are subject to this going in, and going out. In the former we cannot stray, but in the later: When we go out, we must return evermore readily again, like well taught sheep, when wee hear the voice of our blessed shepherd, who seeketh us when we do wander.  

Vers. 11. I am the good shepherd.  If Christ be the door( saith S. Augustine) how maketh he his entrance by or through himself? even as he himself knoweth the Father, and wee receive that knowledge from him: So he entereth into the Sheep-fold, by or of himself; and wee through him: We, because wee profess Christ, haue therefore entrance by the door. Now, if the Rulers of the Church, who are sons, are also shepherds, how is there but onely one shepherd? to wit, Because they are all the members of one shepherd: and he truly that is the shepherd, distributed to his members: for Peter was a shepherd, and so were all the other Apostles, and all good Bishops. But no man saith he is the door: That, he retained as proper to himself. I haue the rather set down these words at large, falling in my way of study, perceiving thereby, that Saint Augustine attributeth no especial deputation to St. Peter, more then to his fellow Apostles.  
he who entereth into the Church, either by Simony, 
Vers. 12. The hireling slyeth.  or other indirect means, and whose ends are wealth and preferment, when they take vpon them the ministry, being not called to it out of zeal and fervency to the blessed Word, may be said to be Mercenaries, and Intruders, who no sooner behold a Cloud threatening persecution, but that they seek shelter for themselves, abandoning their flock to the wide World: we may rejoice for their good parts, as Saint Paul did, that Christ was preached, but for themselves, they shall find their reward, Psalm. 50.16, 22. Matth. 7.22, 23.  

Vers. 18: I haue received this Commandement from my Father.  Touching these words, Alcuinus saith excellently: The Word did not receive the Commandement by word, but every command is and remaineth in the onely begotten Word of the Father. When the son is said to take that which hath a substantial consistence in himself, his power is not made less, but his generation is shewed: for the Father did by begetting, give all things unto his son, whom he begot in perfection.  
This Feast being yearly celebrated in memory of the renovation of the Altar of the Temple, 
Vers. 22. The Feast of Dedication.  having been long polluted, was consecrated anew by the means of Judas Machabaeus. It is called in the latin translation, Encaenia, a nomination derived from the greek. observe that this Feast was ordained not by God himself, or his Prophets, but when there was no extraordinary commandement, onely by the commandement of the Church.  
The Old Testament was shut up, Malach. 4.4, 5, 6. Remember the Law of Moses my Seruant, &c. Behold, I will sand you Eliah, &c. By which it appeareth, that between the two Angels, Malachi and John Baptist, there was no other to appear, but the Church was to be content with what Moses and the Prophets had already taught them, without any extraordinary Prophet to arise: and this is a strong proof, that none of the books written after Malachy before the New Testament, were to be esteemed canonical. The gospel beareth hereunto witness: for when John Baptist was born, the mouth of the suspended Priesthood was opened, and then that significative speech of the Old Testament, is used, Lu. 1.68. That God had visited his people: And more plainly, when our Lord Jesus manifested himself by his miracles, Luk 7.16. A great Prophet is raised up among us, and surely God hath visited his people: Now in the m●ddle time almost, some hundreds of yeeres between the last Prophet of the Old Testament, and before the first of the New was this Feast of dedication ordained, as you may red 1 Maccab. 4.59. From whence I gather, that the Church of the New covenant being founded by greater power, and settled vpon better promises then the Old, hath as great authority to ordain Feasts and Anniuersaries, besides the Lords day, as Iudas Macchabeus had besides the Sabbath; and her Children ought not to be scandalised, but celebrate and keep them with due devotion, as our Lord himself did here the Feast of the Dedication.  
I do not mean here to pled for Baal, nor to maintain such festivals as were the effect of the Popes false doctrine, or usurped power, but onely to show the right and conueniency which the Church of England, my Mother, hath to authorize such Anniuersaries and holidays as are by her o●dayned: and although her wisdom hath been abundantly justified by her Children, I trust my pains shall not be rejected, since I study her peace.  
Our Feasts are all of Christ Iesus his nativity, Persecution, Circumcision, Epiphany, that is, manifestation to the Gentiles, Death, Resurrection, Ascension, Sending of his holy Spirit: Those of the blessed Vergin, our Lady, belonging also to her son: for the Annunciation is of his Conception; the Purification, of his presenting in the Temple. We keep also the Feasts of S. John Baptist, the twelve Apostles; the Protomartyr Saint Stephen, and a thanksgiving for Gods protection of us by his Angels, and for the Saints in glory. The number is not great, nor the manner superstitious; but they are so many occasions to meet together, call vpon God, and to commemorate, with exhortations to imitation of them, the mercy of our Lord Iesus, and the faith and constancy of his Saints. I will come to some particulars. In the primitive times, the faithful, though it were in Vaults,( in Cryptis,) yet the Assemblies were used to be in some places where some holy Martyr was butted. Such may bee the literal meaning of Saint John, Reuelat. 6.9. The souls under the Altar, that were killed for the Word of GOD, and for the testimony which they maintained: and the most probable meaning of that hard place, 1 Cor. 15. Baptized over the dead( as our liturgy readeth it) is gathered out of Eusebius, That the first Christians used to set their Baptistry or Font over the bodies of the Martyrs, both to honour the memory of those valiant Heroes, and to show, it was the same faith, unto which the baptized were initiated, wherein the Martyrs dyed. The Apostle seemeth to allude hereunto, Rom. 4.6, 2, 34, &c. where he openeth the Doctrine of baptism by Death, and burial. So their faith made them Martyrs,& their martyrdom Saints long before the Pope practised his canonisations: For the whole Church in general, especially that, where the Martyrs suffered, ordained those anniuersaries in memorial of the Saints, without any expectation or request of the Bishop of Rome's power, as appeareth by many of them kept in the greek Church, which the Roman breviary never took notice of. To come a little nearer the pressing of this matter; We may consider, that all our movable Feasts they are centred, as it were, vpon the Feast of Whitsunday, being the last of them; the Dominicals, or sundays carrying the Number forward: as first, second, third, &c. after Pentecost; and the rest counting backward until advent, do meet again with the last, as 50. daies before Whitsunday is Easter; three dayes before, the Passion; 4. dayes yet back, Palm-Sunday,( for so long, it appeareth, Christ was in jerusalem, before his betraying;) and so may we reckon of the rest. Now, to prove his apostolical, and the rest, I find myself utterly debarred of using the testimonies of Antiquity, not because they are not pregnant, as appeareth by livers of the Fathers Sermons, written De Tempore, especially Chrysostome, Austin, Eusebius, Emisseus, lo, Haymo, and many others; but because, in this manner of controversies with men that dissent from our Church, none of the Fathers are regarded. If therefore it ●ppeare that the Apostles themselves kept the Whitsunday, I trust, men not given over to the spirit of contradiction, will receive some satisfaction. See therefore Act. 2.1. Saint Luke plainly saith, That the holy Ghost descended when the fiftyeth day was commen; which must needs be accounted from the Resurrection of Christ: So, as it were to give us instruction to keep those dayes in remembrance, he tells us in the former Chapter, that Christ. after his rising again, conversed with his Apostles 40. dayes, to which the rest must bee added, to make them fifty. The ceremonial Law of the Iewes was now wholly abrogated; therefore of their Pentecost it were profaneness to think the evangelists meaning; neither stood it with the honour of our saviour, to nobilitate their Feast with that glorious blessing. Why was it then done on the fiftieth day? Mr. Caluin saith that Christ choose his twelve Disciples, in resemblance of the twelve Patriarks;( our Lord intimated so much, when he saith, They shall sit on twelve seats, and judge the twelve Tribes of Israel:) and the 70 Disciples, to parallel the 70. Elders, vpon whom Moses spirit by God was imparted. Is it lawful for Mr. Caluin thus to prove his intent by numbers? And are not these numbers too ceremonial, and abrogated as jewish? and must the Feasts of the Church, having such ground, be accounted so? Surely the reason also is more pregnant: for as the Law was given on Mount Sinah, just fifty dayes after the Israelites deliverance from Pharaoh: so was the blessed Spirit  shed on the Church, just so many dayes after that Christ had delivered us from our spiritual bondage, when he rose again for our justification. And this to be the reason, even all our new Writers do agree. For the celebration of the holy week, and Good-Friday, the Apostle, treating of the institution of the Communion, whereby we show the Lords death until he come again, expressly saith; that it was done the same night wherein he was betrayed; as warning us to remember the Day, the third after which, according to the Types and Prophecies, Iesus did rise again. There is some ground also in the holy Story, that the Apostles did yearly keep the Whitsunday: See Acts 18.21.& 20.16. Saint Paul laboureth by all means to bee at jerusalem at the Feast nay at the very day of Pentecost. He makes mention also of this Feast, 1 Cor. 16.8. To what end should he do so, and that at Ephesus, Miletum, Corinth, all gentle Churches, if he had either meant the jewish Whitsunday, or that the Church then had not kept the anniversary of the sending of the holy Ghost.  
Concerning our movable Feasts, a learned Bishop, lately in a Sermon before his majesty, delivered. That in the times of our fore-Fathers, when the Word of God was precious, the Holi-dayes were a great means of instruction to support their faith, by remembering the Conception, nativity, Circumcision, Temptation, Death, &c of Iesus CHRIST. Now, the divell, to sow dissension, and make a rent of us from the succession of the Church, and even to extinguish this small light, by which, with far greater, we find the foot-steps of Truth in all Ages, hath so sharpened the uncharitable zeals of some reformers, that they most bitterly inveigh against holidays; yea so far, that they undertake to prove, that our Lord was not born in December, but in September. Their reason is taken from reckoning of Zachary's Sacrificature in the Course of Ahiah. I would never spend time in following them in their curious questions of Genealogies: but in answer; If they know where to begin to account, and that it iumped with their computation, how can they prove that there were Priests enough to make up the number of 24 Orders, after the schism of jeroboam and the ten Tribes, and especially after the captivity; the contrary rather appearing in Nehemias& Ezra? Or how shall it be proved, that after so many Idolatrous Kings, when not onely the Orders of the Priests, but even the book of the Law was lost, and after the 70. yeeres discontinuance, the persecutions of the Seleueidae, Lagidae, the Conquest of the romans, Inuersion of the Herods, of which times we hear that the daily Sacrifice ceased, and the very High-Priest-hood was yearly changed; How, I say, will it be proved, that Zachary was just in his turn at the conception of Saint John Baptist? We red, 1 Chron. 24. That the institution of the 24. Orders was by Lots; and it seemed that now they were so confounded, that every year the Priests renewed that means, to know their courses: For so Saint Luke expressly saith, Luke. 1.9. His Lot was to burn Jncense. Some Ancients give the reason of the times of Johns& Christs birth, grounding by an allusion vpon the words of the Baptist, John 3 30. Oportet Illum augeri, me autem minue: That John being the last and greatest Prophet, was born the first day of the year, which begins to shorten when the dayes were at the longest; and Christ,( who came to restore the utter misery of man-kind) the first day that begins to lengthen, when the dayes were at the shortest: So that Mid-summer eve should be the longest, and Christmas eve the shortest day in the year. Which is an Argument, that Gregory the 13. should haue resumed five dayes more in his reformation of the calendar.  
But to leave this to every mans opinion, though I writ not as Lord over my Readers faith, yet surely( me thinks) it had been impossible, that ever the Church should haue forgotten the day and month of our saviours birth. Wee see how curious Saint Matthew is in e●pressing the place, and St. Luke mentioneth the yeeres, Chap. 3.1. and 4.19. out of the Prophet Esay: and I haue heard of many that haue taxed antiquity, as too curious in observing times, but never any before these men, who would say, that the time of Christs birth should be clean forgotten.  
Concerning the Apostles dayes, our Lord, Matth. 26. saith, That wheresoever the gospel shall be preached, there also should Maries work be remembered for a memorial of her: and so the praise of the Apostles and Martyrs( to use St. Pauls words) is hereby in all Churches: which is vpon as good cause to be kept in the Church, as for Jepthas Daghter, the death of Josias, or Gedaliah. Mr. Greenham would allow holidays for some remembrances of Gods extraordinary mercy but, forsooth, not ann●uersary and perpetual. Surely, the Feast of Purin, and our Gun-powder day, the one then did, the other now doth deserve a yearly celebration; and shall we think, that the famous lives& deaths of so few as we retain, ought not to be had in perpetual remembrance? Christ gives a notable reason in his practise: This day is this prophesy fulfilled in your ears. As Churches are places that stir up devotion, so holidays are times that move both the affection and memory to edification. The Churches of the germans retain them as wee do: and if Geneua, and those that followed her example, bee urged, I can answer something of mine experience, hau●ng lived a good space in that City; where I could never find, that the learned divines there intended, that their outward manner of Gods service, should be an vnuiolable Rule to all other Churches: and that our own curious countrymen were they that made all the ado; as if the Word of God came only from Geneua. Mr. Beza said in an Epistle, speaking of our English government by Arch-bishops, Bishops, &c. Fruantur summa illa foelicitate, &c. And Mr. Caluin giveth God thanks, that he was not the man that broken the holidays at Geneua. And that England hath some reason in this, and many other things to differ from the French Churches, me thinks, I find some good reasons. First, wee live as under Constantine or Theodosius, and therefore, in the government and maintenance of our Church, ought to show more thankfulness, and to spend more time and cost then they that live as under Maxentius, Constantius, or julian. Secondly, the Bishops of France never yet admitted of reformation, which the Bishops of England were the chief Authors of, both by their authority and writings. Lastly, the reformation that hath been obtained there by popular Assemblies, and in Ciuill-warre, as if the kingdom of heaven offered violence: but in England,( blessed bee thy Name, sweet Iesu) the Church was espoused to Christ in an orderly and public manner: and the lawful Parents, that is, the Princes, did give the Bride. I fear that this is the cause that those Churches enjoy not peace; they should rather haue waited Gods time: whereas in England, the blood of so many Martyrs,  shed in so great patience, 100. times exceeding the number of the French, hath now prevailed with GOD'S goodness, that we quietly profess his gospel.  

Vers. 23. Salomons Porch.  The Porch of Salomon was said to bee that place where King Salomon used to stand and pray; and such a place it seemeth there was, although not the same fabric which was built by Salomon, it having been long before destroyed.  
Although now there bee no famous Temple at jerusalem, whither to go and worship, yet the body of every elected Seruant of God, is Gods Temple. 
And it was winter.  whilst then wee live in this tossing, turbulent, winter-stormy world, let us celebrate spiritual new dedications in the Temples of our bodies, by putting on the new man; So, no doubt, his son will appear readily in Salomons Porch, the entrance into our souls and consciences, there working in us perfect peace under his gracious government.  
The Father and the son are one( saith Saint Hilary) in nature, honour, and virtue; 
Vers. 30. I and my Father am one.  so as one and the same nature cannot will several things.  
Christ had two wills, as he was man, and as he was God, but the one was the Fathers will essentially, the other with obedience agreed with it.  

Vers. 41. John did no miracle.  The truth ought to be received, without expecting miracles: for Saint John Baptist, the fore-runner of Christ, wrought no miracles at all, and yet was heard and believed.   

CHAP. XI.  
WHom Christ loveth, he careth for in sickness and in death, ver. 3, 4.  
The allegory of the Fathers, of the three whom Christ raised from the dead, ver 4.  
Gods dearest friends subject to infirmities, ver. 5.  
How the Iewes divided the day into twelve hours, ver. 9.  
How death is a sleep, ver. 11, 25.  
he that most presumeth of his strength, soonest falleth, ver. 16.  
God beareth with the errors of his children, proceeding from their love, ver. 32, 33.  
In a multitude there are many unfaithful, ver. 46.  
Buying of places in Church or Common-wealth, very hurtful to both, ver. 49.  
Cayphas prophecy, no ground of the Popes not erring, ver. 50, 51.  
Persecution ought to be avoided, not provoked, ver. 54.  
THe words, [ He is sick, 
Vers. 3. He is sick whom thou lovest.  whom thou lovest] import an assurance in the holy woman, that our blessed saviour would never forsake him whom he loved. If we be beloved of Christ, he will never forsake us in sickness nor in death.  
The death of Lazarus was a suspension of life for a time, 
Vers. 4. This sickness is not unto death.  vers. 11. Matth. 9.24. for that death itself in him was not to death, but rather intending to a miracle, by the working of which, men might bee drawn to beleeue in Christ. sickness and death unto good Christians, are not unto death, that is, destruction, but unto life and glory. See Chap. 6.37, 40. and 8.51.  
Now, concerning Lazarus his resurrection, the Fathers haue observed, that Christ raised up three persons, who onely are in the gospel mentioned, and thereupon do draw three spiritual contemplations, tending to so many sorts of regeneration. The first was jairus Daughter, mark 5. whom Iesus raised from death in her Fathers house; which signifieth the conversion and restoring of sinners from their original corruption, which they took from Adam their Father's house, Psal. 45.10. The second was the widows son, Luk. 7. who was dead, and carried out of the city to be butted; signifying such offenders, as, being the children of the Church, do fall from grace, and so become dead in trespasses and sins, until Christ do touch the Coffin of their body, and renew them in the spirit of their mind, restoring them again by repentance to their Mother. The third was Lazarus, who had been dead four dayes, and butted so long, that his Sister thought that he had seen corruption: And this is the Type of obstinate, hardened, and irrecorrigible sinful men, who haue made a covenant with hell and death, to commit sin with greediness, and to go on still in their wickedness; of whom the visible Church seemeth to haue no hope, but that they stink, and are corrupt through their foolishness: yet even these also, Christ is able, and often doth mercifully call to life again by his grace and holy Spirit, though unto all mens opinions it seemeth miraculous, as this raising of Lazarus was.  

Vers. 5. Iesus loved Martha, &c.  Blessed are they whom their saviour loveth. love is mutual, and is principally obtained by love; let him therefore who craveth to be beloved of GOD, love God with all his heart and soul. We are here taught, saith St. Chrysostome, by the evangelist, not to grieve, if good men, and such as are the friends of God, be subject to infirmities.  

Vers. 9.12. houres in the day.  In Iewry the dayes and nights were near in an even balance, one not exceeding the other much, and therefore it brought no great inconvenience to divide them into twelve equal houres. This is to be observed, to reconcile some passages in the story of Christs death.  

Vers. 11. Our friend Lazarus sleepeth.  It is an usual phrase in both Testaments, vpon the recital of the death of any holy man, That he slept with his Fathers. Bodily death suppresseth all the sences, and so doth sleep for a time; and awaking from sleep is a shadow of resurrection. Now that Lazarus was more then asleep, having undergone bodily death, is manifested, vers. 13, 14. In that, saith Saint Austin, it is said, he slept to the Lord, to men he was dead, who were not of power to raise him again. But the Lord raiseth him with as great felicity from the sepulchre, as thou mayst one that is a sleep in his bed.  
These words of St. Thomas Didymus( which signifieth a twin) admit a double, 
Vers. 16. Let us go, that we may die with him.  or a twin signification; some of the Fathers construing them ironically, as being meant by Lazarus his death; notwithstanding he was beloved of God: others, that they were uttered out of zeal, and meant by the prophesied and foretold death of our saviour, with and for whom Thomas was forward to lose his life. The first is avowed by Chrysost. Great undertakers of constancy do yet often soonest fail, as we see in the example of Thomas and Peter, who being the most confident of all the Apostles, yet shewed the greatest weakness, the one in fear, the other in incredulity.  

Vers. 25. I am the Resurrection and the Life.  Our saviour being Life itself, must necessary be the resurrection, which is life, and was able as well now to raise Lazarus by himself, as afterwards with the many of mankind. 
He that believeth, shal live, though he die.  He who believeth as he ought in his saviour, can never die; for though he suffer death in his body, yet his soul liveth, both until he rise in the flesh, as also afterwards eternally; for faith is the life of the soul: and who hath a living faith, never dieth. 
Vers. 32. Lord, if thou hadst been here, &c.   
Mary being possessed with two vehement passions; love to her saviour, and grief for the death of her Brother, worshippeth her Redeemer, in all humility vttring words of faith, that if the Author of life had been in her house, death could not haue ●ntred in at the door. Our weakest passions do often sweetly mingle with faith, and are accepted of GOD: So was that other Mary, Luke 7.47. who might seem to bee too importunate; and so the pharisee thought; but loving much, much was forgiven her: for love and zeal are earnest ●ut not ceremonious.  
There is no doubt but our saviour was free from disordered passions, 
Vers. 33. When Iesus saw her weep, &c. he groaned.  yet we see he would not take vpon himself the nature of man without affections. Compassion in men tending to love& charity, one lamenting the distressed state ●f another, is a quality not only allowable, but commendable, yea, in cases that deserve it, most necessary.  

Verse 46. But some of them went their ways to the pharisees, &c.  It is hard to find a multitude or Congregation like-affected: This great miracle wrought faith in some, but malice and hatred in the greater number. We need not marvell that Sermons haue the same different effect, nor need we expect that miracles should haue any b●tter; for the Truth would still find the same aduersaries, what means soever were used to persuade it.  

Vers. 49. Caiphas High-Priest that same year.  This Caiphas( as Josephus relateth) had bought the office of Priesthood for one year; contrary to the first holy Institution, when as a High-Priest was chosen and ordained, not for a year, but for the term of his life. All things were perverted in this declining Age, both in the ecclesiastical and civil State of the Iewes; new Ordinances, new customs, and Iustice was bought and sold. He that looketh into the state of the Christian World a● it now standeth, shall find a like change: The custom of selling Offices in France and other places, is notorious. he who purchaseth in gross, will surely sell by retail, to make good his bargain.  
These words were prophetical. 
Vers 50, 51. This he spake not of himself.  And hence we learn( saith Saint Austin) that even bad men do fore-tell things to come, by the Spirit of prophesy. The Spirit of God doth often direct, nay rather constrain men in office, to utter words of truth, either contrary to their own intentions, or such as themselves are ignorant of. Behold( saith Chrysostome vpon this place,) how great the virtue of the holy Ghost is! for from an evil mind it had power to utter words of prophesy. The Rhemists therefore might as well challenge an infallibility from the devils, who diuers times gave true testimony of Iesus Christ, and make their Pope the devils successor, as they do him of Caiaphas.  

Vers. 54. Iesus therefore walked no more openly.  I note hence, that though Christs power were superlative, and such, that man was not of ability to undertake any thing against him, yet he knowing the malice of the Jews, retired himself from amongst the throng of them. Thereby giuing example( as I presume to think) unto his Disciples present, and also to all o●hers that should profess his name in time to come, not voluntarily to thrust themselves into the jaws of their enemies, but to retire in time of persecution, either expecting deliverance at Gods appoynted time, or else willingly sufferingg, when as the will of GOD calleth them to martyrdom. he who opposeth and provoketh Gods Enemies out of a selse-will, doth not follow Christs example.   

CHAP. XII.  
BE not niggardly in Gods service, verse 2, 3.  
devotion and alms must not supplant one another, vers. 8.  
Our fathers estate in time of Popery, vers 7.  
The world hates Gods children, vers. 10.  
Hosanna, the meaning thereof, vers. 13.  
Gods dearest children ignorant in many things, vers. 16.  
Take pains in Gods service, vers. 20.  
Saints in heaven, no mediators, vers. 21.  
The Church increaseth by persecution, verse 23.  
The seed of Gods Spirit preserveth them in grace, vers. 24.  
he that loveth his life, that is, his natural and corrupted will, shall lose it, verse 25, 26.  
Wee then hate sin, when we know that wee do sin, vers. 31.  
Christ draweth all unto him, by his reconciliation, and our meditation, vers. 32.  
Pleasing of others, makes us lose ourselves, vers. 42, 43.  
Christ our Mediator with God, as the river to the fountain, vers. 44, 45, 46.  

Vers. 2, 3. They made him a Supper; Then took Mary a pound of ointment.  THis Supper was made in the House where Martha and Mary, together with their Brother Lazarus, had their abode, and that in thankfulness for the great benefit received. As Christ, so his Ministers ought to be entertained with cheerfulness: for, if wee partake of their spirituals, it is a small matter they should partake of our temporal goods. It is a certain argument that we love not the Word of God itself, when we are churlish and inhospitall to the Ministers thereof.  
This ointment was( no doubt) precious, the value in our coin was ●. l. 7. s. 6. d. after. 7. d. ob. Sterling every Denarius or Penny of their coin. It is a dishonour to serve God of that which costs us nothing, 2 Sam. 24.24. Our atheistical covetousness, and niggardliness towards Gods worship, is the cause of general calamities in the Land, Agg. 1. 9. Good Princes, and those who are able, ought to amend it, 2 Sam. 7.2.  
He who came of an evil seed, 
Vers. 6. This ointment might haue been sold,  could neither think good thought, nor allow of any good dead. A corrupted heart will ever sand forth fruits correspondent; yet wicked men desire to shadow their vices with hypocrisy, after the example of Iudas, who would haue had those words to haue argued charity, which proceeded clean contrary; that is, from covetousness and deceit. Christ is personally served in the poor, and in the Church which is his body: neither is it his pleasure that Churches should be pulled down, 
and given to the poor.  to relieve the poor.  

Vers. 7. She kept it against the day of my burying.  It pleased our blessed Lord Iesus graciously to accept of Maries token of love, and to apply it otherwise then shee meant it; he knowing that time to be approaching, whereof shee was altogether ignorant. The devotion of our fore-fathers, as a sweet savour, was accepted of God, in the Ceremonies whereof, Christ was as it were butted, until by the preaching of the gospel, he did in a manner rise again.  

Vers. 10. They consulted to put Lazarus to death.  Gods Children need not marvell that the World hateth them: for as Lazarus was here, so shall all men be hated in the World, who haue received grace to fear God, and obey him, and are risen from the corrupt sins, wherein the whole World lies butted. 
Vers. 13. Branches of Palme-trees.   
The palm signified victory and peace ensuing in our saviours conquest, which he was to obtain over death, as being to triumph over the devill, the Prince of death, in the trophy of the cross. The word Hosanna 
Hosanna:  being compounded of two Hebrew words, signifieth as much as save, or make safe, I pray thee: Hosanna, saith Saint Augustine, is the voice of one that prayeth, showing rather an affection, then any proper signification. The words following, Blessed be he, &c. are contained in the same place, 118. Psalm. vers. david, that royal King, spake this prophetically of the future coming of Christ, to deliver his Church, and erect his kingdom; and though he being God essentially, please to use these words, signifying th●● he came in his heavenly Fathers name, and not in his own: yet he loseth no part of his divinity, saith Beda, when as he teacheth us humility. The word Hosanna, saith Saint Chrysostome, confirmeth Christs divinity, it signifying, save, or make safe: and the holy Scripture attributing salvation unto God alone, It was no great matter( saith Saint Augustine) for the everlasting King to be made King of men: for he who on earth is termed the King of the Iewes, is the Lord of Angels in heaven.  

Vers. 16. The Disciples understood not, &c. but when Iesus was glorified, &c.  The Disciples, who were taught from his own mouth, apprehended not his Doctrine, nor what was prophesied of him, until the event manifested all after his resurrection. And in the same, and no other manner must we expect to understand the Prophesies of Saint Iohns revelation, which he himself tacitly here implieth.  

Vers. 20. Greekes came to worship him at the Feast.  The Grecians here mentioned, are held to haue been dispersed Jews, or else converted Proselytes, not mere Gentiles: and the reason is, because they came to jerusalem, to the end there to worship at this solemn Feast, which, had they been Gentiles, they could not haue done, Act. 21.29. The dispersed Israelites are called, Act. 2.10. Iewes and Proselytes. The queen of the South, and the Mâgi, haue honourable mention made even in the New Testament, because they vnderwent long journeys to learn true Religion. But there is often a lion without, when wee should do the like.  
These Strangers, 
Vers. 21. They came to Philip, Philip  told Andrew.  hearing of Iesus, had an humble desire to behold him: wherefore they did not at the first address themselves to the Master, but to the Disciples, as first, to Philip, who was a Gaellaean, and not of Jewry no more then themselves. And Philip undertook not to deliver the message himself, until he had acquainted his fellow Andrew with the same. All this sheweth reverence to the Master, and good order one amongst another: but why this place should be produced as a rule to lead unto the invocation of Saints, I am not able to conceive: the difference is great betwixt the living and the dead: Christ, we know, is risen again, so are not his Disciples. Therefore howsoever they may be said to be with Christ, as concerning their souls, yet are they not with him in their bodies, and how to invocate the soul of my fellow Creature, I never yet was taught. The Saints of God are said to be at rest, and to sleep with their Fathers until the great Day. I presume not to look with my bodily eyes into that deep Mystery, which they do, who invocate Saints, presupposing that they go on Messages for them, or deliver their mindes in such sort as Philip and Andrew here did, when they were on earth. I haue red Chrysostome, who makes no such application.  
They who afterwards beholded the death and Passion of Christ Iesus, 
Vers. 23. The hour is coming the son of man must be glorified.  could hardly before conceive what was meant by his glorifying: but we, who haue lived to see the amplitude of his Church, and know how it increased even in the first Ages after his resurrection, by the preaching of the gospel, may easily discern that his death, which by the Iewes was held ignominious, did not put a period to his glory, but rather gave it a plentiful increase: and what yet remaineth of the Passions of Christ to be made up in his body the Church, Coloss. 1.24. doth receive the same blessing, the blood of her Martyrs becoming her seed. 
Vers. 24. Except the Wheat-corne die, it abideth not.   
For as grain or corn, being thrown into the ground, never sprowteth, until it first suffer a decay or death, but after that change, then it sendeth forth a bright blade, afterwards a stalk, and lastly, a rich ear: so, though our outward man perish( saith Saint Paul) 2 Cor. 4 16. yet the inward man is renewed daily. All the true Children of God haue the seed of GOD remaining in them, which preserveth them so from sin, as that though their bodies suffer and perish, yet their inward man never decayeth, but is ever more and more glorified. This Meditation may serve for an Antidote against temptations and persecutions in the flesh.  

Vers. 25, 26. he that loveth his life, shall lose it.  This Sentence is repeated by all the evangelists, showing a wonderful concordance, and that it containeth matter of weight, read Matth. 10.39. and 16.25. Mark. 8.35. Luke 9.24. and 17.33. he loveth his life in this World( saith Chrysostome) who putteth in practise the inconvenient desires of the same, and he is said to hate it, who yeeldeth not unto it, but resisteth it, when it coveteth sinful things. As by nature we are all the sons of Adam in disobedience; so, he who yeeldeth to the disordinate appetites of the same, is truly said to love his natural life: but he who having put on the new man, is renewed by grace, by the power of the same grace driveth back his disordinate appetites, as a faire gale of wind doth disperse clouds; So a Christian worketh against his own nature, and therefore is truly said to hate his life in this World, to the end that he may keep it everlastingly in the next. This Doctrine cannot be strange to any, who hath the seed of God in him. A dutiful child evermore regardeth his Father, and with thoughts, and apprehensions, humility and duty, pondereth his words, craveth and seeketh to understand his will and pleasure, to the end he may express his willing obedience. How much greater observance ought we to haue of our heavenly Father, whose majesty is incomprehensible, and therefore the glory infinite to bee worthily titled his sons! He hath left us his Word, and divulged it unto us by his onely begotten son. In it are contained his holy Commandements and Ordinances, by which our wills ought to bee directed: If like good and loving Children wee receive this Word joyfully, then surely it will afford us at all times that comfort, as to warn our consciences from offending, when our corrupt nature draweth us to conceive or work iniquity. If we follow that good admonition, and diverting our concucupiscences from sin, tread in the paths of righteousness, then wee instantly conceive a hatred against our natural appetites, and killing, as it were, the same in us, suffer our Comforter to enter into us, and wholly possess us; whom if wee serve aright, following his steps, he will( as followeth) lead us to that place of bliss and happiness where himself abideth eternally, and as his heavenly Father hath glorified him, so shall we be glorified for his sake.  
No man condemneth himself of sin, 
Vers. 31. Now is the iudgement of this World.  until he be convinced that he doth sin. So long as the devill bore rule over the World( as he took vpon him to do, when he tempted our blessed saviour, offering him all the Regions about) those who were misse-le● by him, ran a like course of wickedness, and no one condemned another. But when, after the coming and preaching of Christ, faith increased, and by that working faith, the divell was driven out from possessing men, then men beholded the darkness from which grace had delivered them. See Act. 17.30, 31.  

Vers. 32. And J, if I be lifted up, will draw all unto me.  Our Sauiors lifting up here, specifieth the manner of his death vpon the cross: and it were much presumption to make any other construction. As our saviour being heavenly, having taken earth vpon him, was in his pass on drawn up towards heaven, his eternal habitation: So they who receive Christ into their hearts aright, shall by his grace and divine power be drawn unto him from earth to heaven, there to remain with him in everlasting bliss. So CHRIST draweth all things, not all men( as Saint Augustine readeth it) because the blood of his cross was the revolution and Center whereby all things were reconciled, Coloss. 1.20. both in heaven and in earth.  
It was a lamentable estate, 
Vers. 42, 43. They loved the praise of men more then of God.  when for fear of offending the wicked, men durst not aclowledge the author of goodness. I wish it were now amended. But if we generally note how choleric and intemperate men are, and observe how gentle and tractable men of good will are despised, it will appear still, that fear ouermastereth love. The glory of God( saith Alcuinus) is, when men publicly confess Christ. The glory of man is, to rejoice in earthly things. 
Verse 44, 45. he that seeth me●, seeth him that sent me.   
Our saviour appeared to men but a man, his divinity lying hide in him, and not to be discerned, but by the eyes of faith. So that he who truly apprehended his saviour by faith, saw him as he was man, but believed in him as he was the son of God. Saint Chrysostome vpon this place, saith, he who taketh water out of a river, taketh not that which belongeth to the river, but that which proceedeth from the fountain. And to show thereby, that he that believeth not in him, believeth not in the Father, he addeth, he that beholdeth me, &c. As water must haue some passage, and cannot be taken out of the very fountain which is under ground: so God, who is invisible, communicateth himself unto man, only by his son Iesus.  

Vers. 46. I am come a Light into the world.  Christ( saith Saint Augustine) said once to his Disciples, You are the Light of the World: but he said not unto them, ye came a Light into the World, that every one who believeth in you, should not remain in darkness. All the Saints of God are Lights, but receive their light through belief in him, from whom, if any one withdraw himself, he is instantly plunged in darkness: even as wee see, Light cannot be imprisoned or separated from the fountain thereof, when we desire to shut the doors to keep it in.   

CHAP. XIII.  
THe everlasting love of CHRIST to his, vers. 1.  
Wicked men, like Iudas, grow worse by degrees, vers. 2.  
Saint Peter had no head ship over the Apostles, vers. 6.  
timorousness and fear often cause of error, verse 8.  
Gods grace increaseth in the using, verse 9.  
When our affections are clean, all is clean, verse 10.  
Sacraments abused, bring plagues, not blessings, verse 11, 27.  
To handle poor people, a work for Ladies, verse 14, 15.  
Knowledge that is true, joined ever with practise, verse 17.  
Preachers ought to avoid personal disgracing even of sinners, verse 18.  
A strong argument against Transubstantiation, verse 18.  
Good men bear the sins of others, Christ of all, verse 21.  
Good men ever most suspect themselves, verse 22.  
All mens gifts and graces not alike, verse ibidem.  
poor men may give alms, verse 29.  
Thankes giuing the chiefest meditation at the Lords Supper, verse 31.  
True love is onely of grace and good things, verse 34.  
Wee often sin is desiring to die, verse 36.  
he that boasteth of his graces, loseth them, verse 38.  

Vers. 1. Iesus knew, his hour was come.  our Lord Iesus, by the power of his divinity, had certain foreknowledge of the time when he was to leave this World, and to return to his Throne of dignity in the highest heaven. But though he bodily departed from his Church which he had established during his abode: yet it is here shewed that his love and care of them is everlasting. 
unto the end he loved them.  far be it( saith Saint Augustine) from any man to think that his love was extinguished by death, to whom death gave no end.  
All wicked practices proceed from the author of disobedience by degrees. Iudas first, 
Vers. 2. The devill put into the heart of Judas.  believed not Christ: secondly, he was covetous: thirdly, he became a thief: fourthly, he betrayeth Christ: fiftly, he profaneth the Sacrament: lastly, he despayreth.  
From this Relation, 
Vers. 6. Then came he to Simon Peter.  I perceive that Peter was not the first at Table, nor he at whom our blessed saviour first began to perform this gracious work. It is strange to see, how some Writers are herewith distracted, especially those who incline to the priority of Peter above his fellowes: some would haue him seated next to Judas, and that Iudas did as an arrogant fool take the first place: Others, that Iesus began with Peter, and ended with him again. But Saint Luke putteth the matter out of question, chap. 22. vers. 24. telling us, That even at the receiving of the Supper, which now presently followed, the Apostles did strive for superiority. Whence we may learn, first, that neither the Apostles, nor Peter himself, did interpret Christs speech of ( Thou art Peter, &c.) which was made to him long before, Matthew 16. of any headship above the rest: for if they had, the question had not now been made again, neither would Peter haue lost that honour; and next, by Christs answer in that place, wee may see, how our Lord would haue all the honor of his Ministers to consist in their mutual service one to another; which he here also teacheth by his practise: his words seem to haue reference to this action, Luke 22.27. I am amongst you as he that serveth. Therefore Saint Peter did admire the humi●ity of his Master, in going about to wash his feet.  
There is a kind of infidelity in timorousness, 
Vers. 8. Thou shalt never wash my feet.  as well as in presumption, especially( as here) in the receiving of the Sacraments. Men often, with conceit of too much preparation, lose the benefit. See a plain place, 2 Chronic. 30.17, 18, 19, 20. This is also in prayer a comfort for weak consciences. I do further find, a far greater extent from this place, to lift up our faith in God and Christ, against a dangerous temptation. Too much humility oftentimes doth make men shorten the latitude both of Gods power, and his mercy. It appeareth out of Lactantius, and other of the Fathers, who had to do with the Pagans, and their Idolatry, that they worshipped diuers gods and inter-mediators, because they thought it presumption to come to God themselves. And wee find the same now alleged( I am persuaded without hypocrisy) by many of the Romish side. It is here just S. Peters error, Lord thou shalt never wash my feet. To worship an angel, who hath an office of going between God and men, rather then with confidence to approach the Throne of grace, seems a religious modesty. But Saint Paul fully refutes this opinion, and warneth us to withstand it, in words most proper, Col. 2.18. Let no man bear rule over you at his pleasure, by humbleness of mind, and worshipping of Angels, &c. The reason of this error is very plausible and easy,( to get rule over vs.) All other Heresies almost are grounded on pride and singularity, but this, vpon the base of virtue itself,( humility of mind:) yet in the same place he calleth it [ A puffing of a fleshly mind,] because we please ourselves thereby against Gods Commandement: and therefore in the next verse he addeth,( That such a one holdeth not of the Head, that is, of Christ.) Gods al-presence needs no such helps, and he is dis-honoured by it: and it is an argument ot a fleshly mind, in being abashed to worship God, as he is a Spirit, without the mediation of a Saint, or the presence of an Image. But Iesus our Head, who vouchsafed to wash our feet, is hereby dis-honoured and forsaken, as if his plentiful Redemption and mediation could not reach at one time to all mens prayers and necessities.  

Vers. 9. Not my feet only, but also my hands and my head.  Simon Peter was both satisfied and humbled with this speech: whereupon he was so far from refusal of that washing, which was offered, as that apprehending much, he required more grace. Holy exercises do ever, like the Talents, by being used, increase.  

Vers. 10. Needs not but to wash his feet.  Vpon this place, Saint Augustine saith; The Disciples being washed, stood no need of having any other part washed, but their feet, that is, their affections, the lowest part of the soul; for that whilst man liveth in this world, he gathereth soil through his human affections, and they being cleansed, all our faculties are clean. If we could once truly love God, his Commandements would not be grievous.  
Iudas therefore became not clean with the rest, 
Vers. 11. You are not all clean.  though he also were washed; for his treason remained still fixed in his heart: neither did the eating of the body, and drinking of the blood of his saviour, at his last Supper, cleanse him any more from sin, then this washing. So as it may hence easily be discerned, that the inward spiritual working, is it that sanctifieth, and not the outward Elements. philistines may get the ark of God, but it will bring plagues amongst them, 1 Sam. 1.6.  
Saint Chrysostome vpon this place noteth, 
Ver. 14, 15. I haue given you an example.  That these words following, were not uttered to Peter alone, but to all his fellow-Disciples and Seruants. I may, without offence, call this washing, a kind of Sacrament, to teach us the practise of love and humility, and that not in show onely, and at a Feast time, as some Princes do graciously& charitably use to wash poor folkes feet, but at all times, and in all seasons: For, saith Saint Augustine, this accustomary humility is expressed and practised, as often as any do harbour or relieve their Brethren. Theodoret saith, that Christ did hereby necessary warn his Apostles, who were to rise unto sundry dignities, some greater, and some lesser, that they should not bear themselves one higher than another. Our Lord Iesus did the like, when he touched the blind men, lepers, Coffins. read more examples of charitable men in this kind, Gen. 18.4& 19.2.& 43.24. and of women, Act. 9.39. Luk. 7.44, 45. 1 Tim 5.10. I haue known some Ladies worthy to bee commended in the same kind, as Saint jerome did Paula and Eustochium, who relieved and salved the poor with their own hands: I wish I knew more.  
That cannot bee said to bee true knowledge, 
Vers. 17. Blessed are you, if you do them.  which doth not produce answerable effects, causing the faithful to endeavour with all their power and might, to become like their Head, so far as is possible. He that knoweth and doth not his Masters will, increaseth the number of his stripes. If you know, these things, happy are ye if ye do them: which argueth, But if you do them not, you are more accursed, because you knew them.  
Christ cleareth the innocent before he condemn the wicked: 
Vers. 18. I speak not of you all.  Preachers ought to do so in their zealous invectives against sin, for fear of offending the godly. See Math. 13.29. The Spirit in the revelation, being to reprove the Church, always beginneth, I know thy works. Christ publicly reproveth Judas, yet so, that the Apostles knew not what or whom he meant, see vers. 29.  
Saint Chrysostome giveth the sense of the words [ He lifted up his heel against me] to be, That he used craft, and secret lying in wait. Saint Augustine, vpon the words, He who eateth bread with me, saith, Peter and the faithful do eat the Bread, which is the Lord; but Judas and the wicked, the bread onely of the Lord, against the Lord: the one life, the other punishment. An unanswerable argument against transubstantiation.  

Vers. 21. He was troubled in Spirit.  If our saviour was troubled in Spirit, for the treacherous mind of one man, we may then less marvell that he sweat drops of blood, when the sins of all men lay heavy on him, before and at the time of his passion, for the redemption of man-kind. There is no true follower of Christ, to whom all manner of sin and iniquity is not grievous; neither is there any godly master, who is not grieved at the desperate fall of the meanest of his family.  
The former words having been general, 
Vers. 22. The Disciples looked one on another, doubting of whom he spake.  and not particular, I marvell not, that all the Apostles were troubled with the speech, every one, no doubt, examined his own conscience, and though he found it clear, yet was his charity so great, as to be grieved that he had such a Companion, and amazed, to think who was meant. The reason also further was, because they feared, that though they now were innocent, yet they knew not how they might be tempted; even that night, Christ speaking of the future, [ One shall betray me.] And there was good cause of this fear: for all the Apostles forsook him, and one did deny and forswear him.  

L●aned on Iesus breast.  By the breast,( saith St. Augustin) what can else be understood, but a secret? the bosom of the breast, is here but to be understood, the secret of wisdom. Saint John came nearer Christ than any of the Apostles, as appeareth by his high Mysteries and revelations. All are not Apostles, 1 Cor. 12.29. nor do all lean on Christs bosom; Wee must be content with our portion, Psal. 16.5. His grace is sufficient for every one of us, 2 Cor. 12.  

Vers. 27. After the sop, Satan entred into him.  I presume to think, that hitherto Iudas had a kind of remorse in him, whereby he made some resistance to the wicked temptations of the divell; but at this present, finding himself discovered, it is likely he grew desperate, and therefore gave full entrance to the wicked spirit, by whom afterwards he was not onely tempted, but fully possessed. A wicked mans desperate estate doth commonly begin at and in the abuse of the Word and Sacraments.  
Our saviour, 
Vers. 29. That he should give something to the poor.  out of that little he had, did use to bestow alms vpon the poor; showing, that charity may bee practised by poor men, even to a cup of could water.  
Christ knowing what was to ensue, 
Vers. 31. Now is the son of man glorified, and God is glorified in him.  and that now the effecting of all Prophecies drew near, sheweth, how through his bitter death and passion, himself was to bee glorified, and God in him. This was an incomparable grace and mercy in the Almighty and eternal Father, and a most glorious and meritorious work in his blessed son, to redeem infinite souls from destruction, of and from which his Church and kingdom was to take its increasement: and whilst this great building is erecting, all the Saints of God yield glory to the blessed son, for his great undertaking and sufferance; and give glory to the Almighty Father, for his heavenly grace, in affording us his blessed Son to become our Mediator and Redeemer. thanksgiving,& giuing glory to God, is the chief exercise to be used by us at the receiving the Lords Supper.  

Vers. 34. A new Commandement I give you, love one another.  The Commandement of loving one another, was not new, but old; but this Commandement of loving one another, as Christ loved them, was new. For by it, I presume to understand a spiritual love, which none are capable of, but such as put on the new man, Christ. Wee see ordinarily, that men love one another in wickedness, and that there are many human and moral causes moving love; but the love here meant, must( as I verily conceive) haue no other end, but our approaching to, and embracing with entire effection, all those properties which haue their original onely in God, as wisdom, Iustice, Truth, Peace. True love seeketh a cause only in God; she hath her root thence, and is only thither to be referred; so as the more it knoweth a man to bee the Child of God, the more willingly and earnestly it doth embrace him. Whence it may be concluded, that there cannot be any true mutual affection in love, save in and betwixt those who are governed by one and the same Spirit: an humble man and a proud can never truly affect each other, no more can a lover of Truth and a liar.  
Saint Augustine saith, 
Vers. 36. Thou canst not follow me now, but shall hereafter.  that here is onely mentioned a differing, not a despair from hope; as if he should haue said, Be not ●uffed up with presumption, thou canst not come now, neither be cast down with despair, for thou shalt come hereafter. Good men do often offend, in desiring to die, though it bee for a good cause. A Woman in travell, must expect her hour; and so must Gods Church, revel. 12.  

Verse 38. Wilt thou lay down thy life for my sake?  Saint Augustine, vpon the answer of our blessed saviour, saith; Wilt thou do that for me which I haue not yet done for thee? Canst thou go before, who art not able to follow after? Why dost thou presume? harken what thou art: Thou which promisest me thy death, shalt thrice deny thy Life. He knew what his mind desired, but was ignorant of his strength: being infirm, he boasted of his will, but the physician beholded his distemper? Hence I conclude, that all our actions must bee performed in love without presumption, having no ends, but those which belong to goodness, and such as will abide the touch-stone of humility and obedience. he that braggeth too much of his best actions, either before or after, he either prevents or loseth the grace and reward thereof.   

CHAP. XIIII.  
CHrist prepareth mansions, a great comfort, ver. 2.  
The estate of the Fathers before Christ, ver. 3.  
How Christ is the Way, Truth, and Life, ver. 6.  
Depend not too much on others for thy faith, ver. 9.  
The use of Gods graces in us, is oftentimes not in our our own power, ver. 11. 5.  
How the Holy Ghost proceedeth from the Father and the son, ver. 16, 17.  
The world an enemy to Gods Spirit, ver. 17, 18.  
The wicked cannot see Christ, ver. 19.  
Of our union with God, ver. 20.  
Gods love, and ours to him, measured by our obedience, ver. 21, 22.  
Gods Spirit fixeth grace in our memories, ver. 26.  
Christs seruants are peaceable, ver. 27.  
How Christ is equal to his Father, ver. 28.  

Vers. 2. In my Fathers house are many mansions.  THis place receiveth several Interpretations, too difficult for me to resolve. This, I presume, may be safely collected, That whereas in the former Chapter, vers. 36. our saviour said to Peter, Whither J go, thou canst not follow me now, but thou shalt follow me hereafter; here he comforteth the rest of his Disciples, as also the faithful in general; showing, that there were mansions in heaven for them all; and that his departure was to prepare and appropriate places for them. Saint Augustine wadeth further, making this collection: If one be more strengthened, wiser, juster, or holier then another, yet none shall bee alienated from that House, where every one shall receive a mansion according to his measure of Grace. The word Mansion signifieth a stable dwelling, which is promised to us by the merit of our Lord Iesus. The reprobate Angels, Iude 6. kept not their estate, but were cast down, and lost their own habitation. These certain Mansions are opposed also to the pilgrimage of this world.  
Though our saviour ascended after his Resurrection, 
Vers. 3. I go to prepare a place.  graciously to prepare Mansions for his Elect, yet none shall fully enjoy them, until his second coming to Iudgement; that is, his returning again, when as, taking full possession of his kingdom, he will dwell and remain amongst his Saints. Caluin writeth learnedly vpon this place, in these words; Mankind is banished from the kingdom of God naturally; but the son, who is the onely heir of heaven, hath taken possession in our name, that we may haue access thereunto through Him. For we possess heaven already in his person through hope, as S. Paul teacheth, Ephes. 1.3. yet shall wee not enjoy so great a good thing, until the same Christ appear again in heaven. Therefore the estate of the Fathers after death, is not distinguished from ours in this place: for Christ hath prepared places both for them and us, into which he shall receive us all at the last day. The faithful souls did look unto the promised Redemption, as unto Glasses, before the reconciliation was finished; and they enjoy blessed rest now, until the Redemption be fulfilled.  

Vers. 5. We know not whither thou goest.  Vpon this question of Saint Thomas, S. Augustine writeth thus: The Lord had  told them, that they knew both; This man saith, they knew neither: but He cannot lie; therefore they knew, and understood not their own knowledge. Our strength and knowledge is often greater then we ourselves feel or beleeue. As wicked men quench the Spirit, so Gods Children ought to stir it up, 2. 
Vers. 6. I am the Way, the Truth, and Life.  Tim. 1, 6. Saint Augustine, vpon these words, saith; Which way wilt thou go? J am the way; Whither wilt thou go? J am Truth; Where wilt thou remain? J am the Life. Life every man desireth, but knows not which is true life:& every man would seek the truth, but it befalleth not every man to find the way. The ancient Philosophers did apprehended God to be a certain Life eternal,& a known Truth; but they knew not the way to him, only as blind men by groping, Act. 17.27. But Christians know, that God the Father hath life in himself, and that Christ opened us the living way of Life, through the vail of his flesh. Let us therefore follow him, and imitate, and put our trust in him: For, saith Hilar. He that is the Way, will not lead us thorough deserts and by-paths; neither he who is Truth, delude us with falsehood; nor He who is Life, leave us in the error of death.  

Vers. 8, 9, 10. show us the Father, &c. Haue I been so long with you, and hast thou not known me?  It is not conversation in the flesh, that instructeth; Faith is a spiritual gift: meate nourisheth not, without it bee presently digested; no more do the words of the best men edify the soul, without they bee transported into the closet of the hearers understanding, and there retained.  
It hath been an ancient, and is now a common error, to build our faith vpon the opinion of some men whom wee affect, and to think ourselves well in their company: yet we see, Christs own presence, not preaching saved not men, without inward grace. Take Saint james his counsel, james 2.1. Haue not the faith of our Lord Iesus Christ in respect of persons. Thomas and Philip desired to behold God the Father, as they did God the son, with their fleshly eyes; not conceiving, that that which is increated, ●s invisible to a sight created. The spirit of man, by which he ●s guided, is no ways so well discerned, as by his emanations and works: the works of Christ were supernatural, and therefore proceeding from the Lord of Nature. whosoever worketh good, with a respect onely to goodness, sheweth, that the blessed Spirit of God guideth him inwardly.  
The fruits and power of faith, 
Vers. 12. The works that I do, he shall do also.  shewed its effects in the Apostles of Christ, after his Ascension; and though men in these dayes be not visibly possessed with the Holy Ghost, yet surely the holy Spirit is not wanting in them who are of the righteous seed, and true believers; and saith is of force still to perform as much as ever: God, who promiseth, being one and the same, when he will, may permit the effect thereof, without the which, even the Apostles themselves, who had power to work Miracles, yet could not do them, till God gave leave, Act. 4.30.& 16.6.  

Vers. 16. Another Comforter.  From the word [ Another,] I conclude, That our saviour is the first Comforter, by the merit of his passion and mediation; and the Holy Ghost, who shall be sent a combiner of the same, applying it unto vs. Inasmuch as Christ is our Mediator and patron, he obtaineth the grace of the Spirit of the Father; and inasmuch as he is God, he giveth it of himself.  
Beda observeth excellently vpon this place, 
Vers. 17. The Spirit of Truth.  That Christ calling the holy Ghost, The Spirit of Truth, sheweth unto us, that the holy Ghost is his Spirit. And afterwards, where he saith, that it is given of his Father, he thereby also declareth, that it is the Spirit of his Father. Whereby it is evident, that the Holy Ghost proceedeth both from the Father, and from the son. 
Whom the world cannot receive.  Sa nt Gregory also vpon this verse, saith, Touching those of the world, The Holy Ghost stirreth up those whom he possesseth, to a desire of invisible things, and by reason worldly hearts set wholly vpon the world, love onely visible things, therefore they do not attain him: for the more that worldly minds do busy themselves outwardly through their appetites, the more the bosoms of their hearts are straitned from receiving the grac●ous Spirit of God.  
Those who are deprived of the aid and assistance of the holy Spirit, are, 
Vers. 18. I will not leave you fatherless.  as it were fatherless children, who haue an inheritance, but are laid open to all dece●ts and injuries.  

Vers. 19. The world shall not see me.  The wicked shall never with ioy behold their saviour, whom they haue neither ebeleued nor obeied; whereas the faithful shall enjoy life everlasting, wherein they shall behold the true Light, and giver of life. The generality of worldlings, who beholded Christ on earth, did see him onely with their fleshly eyes, their hearts being so closed and shut up, as that the Word, which lay hidden in the flesh, was not discerned by thē: and so do all Hypocrites now behold the holy things of his Church; and so shall they see him in Iudgement, but onely to their terror.  

Vers. 20. I in my Father, You in me, I in you.  The Saints and Elect of God, who after this life haue the happiness to behold our Lord Iesus in his glory, do take a perfect view of him, as he is in in the Father; that is,( as I presume to understand) as there is a perfect union by the divine Spirit, without separation betwixt the Father and the Son: so the Spirit of Christ possesseth his Elect with a semblable coniunction; whence they are said to be united with God. There may a more hidden secret lie under this veil, which my mediocrity is not able to discover. The flesh, after death returneth to its mother, the Earth, and incorporateth itself with the substance out of which is was first framed: the Spirit likewise returneth to Him who gave it. If the Spirit of Christ possess a man, directing and guiding him in this life, then surely after death it ascendeth to its proprietary, where it is united, and returneth not, until the resurrecti- of the body. The Sun sendeth down innumerable beams, wherewith all Creatures are enlightened; a Cloud interposing, the beams are secluded from us, and reflect vpon that excellent body from whence they proceeded; that Cloud being removed, the beams are enlarged, and give a new refreshment.( This I submit, &c.)  

Vers. 21. He that hath my Commandements, &c. loveth me.  Our blessed saviour measureth the love of his Seruants by the fullness of their obedience. No man can judge him to be a good seruant, and dutiful to his earthly Master, who knowing his will and commands, rejecteth them: much more then is he to bee condemned, who beareth small reverence to his heavenly. Saint Augustine vpon these words, saith; He that hath my Commandements; he who hath them in his memory, and observeth them in his life; he who hath them in his words, and observeth them in his works; he who apprehendeth them by hearing, and keepeth them by doing; he who is possessed of them by doing, and preserveth them by persevering, is he who loveth me. The comfort pronounced to the obedient, and truly loving, followeth as an incomparable reward, Those who love the Son, 
I and my Father will love him.  shall be beloved of the eternal Father: they shall also be embraced by Christ Iesus in his glory, whose great mystery shall bee revealed unto them. Hitherto( saith St. Augustine) Christ hath loved us, to the end that wee might beleeue: But then he will love us, that we may see and behold, because wee now love that through faith and belief, which then wee shall perfectly see: whereas wee shall love, in beholding that which formerly wee did beleeue. And this is the difference betwixt our love in this life, and that which we haue in heaven.  
True love is operative, 
Vers. 23. If any man know me, he will keep my Word.  it cannot sit idle, but is evermore working good, and resisting evil. he( saith Saint Gregory) loveth truly, whose mind wicked affections overcome not by consent. I assure myself, that as there is a door opened to salvation unto every man, if he haue grace to enter in, so there is no man free from temptations suggested by the author of evil: He who entertayneth grace, and by virtue thereof resisteth temptations( at the least so far, as not to consent unto them) approveth himself to be endued with love; whereas he who yeeldeth unto that which his conscience averreth to bee wicked, renounceth his love to the Author of knowledge and grace. God sheweth mercy to those that offend out of ignorance, as he did unto Paul and many others, See 1 Tim. 1.13. Act. 3.17. and 17.30. but to offend against God, whom wee haue loved, is exceeding dangerous, Heb. 6.4, 5, &c. and 10.28, 29.  
The Disciples were not fully endued with knowledge and discerning of Christs heavenly Doctrines, 
Vers. 26. And bring all things to your remembrance.  whiles he dwelled with them in flesh: but the holy Spirit, after his ascension, did both present them again unto them, and apply them. The memory and calling to mind of those good things which we haue learned, is a gracious work of the Spirit, and often more profitable then when we first learned them. See this in particulars expressed, John 2.22. Luke 24.45.  
Though our saviour was bodily to depart from his Disciples, 
Vers. 27. Peace I leave with you.  yet his peace continued evermore with them. Saint Augustine saith vpon this place, he left us peace in this World, in which while wee remain, wee overcome our enemy, and love one another. he will give us his peace in the world to come, whereas wee shall reign without an enemy, and where wee can never disagree. There can be no perfect peace, where there is not true concord and agreement, hearts being disjoined. True peace is a serenity& tranquillity of the mind, simplicity of the heart, and a consort of affections. he shall never attain to inherit with his Lord, who refuseth to observe this testament of peace, neither can he haue concord with Christ, who is willingly at discord with a Christian, read 1 John 4.20, 21.  

The Father is greater then I.  Touching these words, Saint Augustine saith, in that he was man, and so to depart unto his Father, as likewise to return to judge both the quick and the dead, he was inferior to his Father: but in that wherein he was equal to him, who begot him, he never departed from his Father, but is evermore and euery-where with him by like divinity, which no place containeth. Being then the son of God, equal to his Father, by reason he humbled himself, not losing the form of God, but taking vpon him the shape of man, he became thereby greater then himself, by reason the form of God, which is not lost, hath exalted with itself the nature of man, Philip. 2.6, 7, 8, 9. and with it a glorious Church, which is his Wife and kingdom, Ephes. 5.27. Luke 19.12.   

CHAP. XV.  
HOw we are grafted into Christ, verse 1, 9.  
Sacraments are consecrated by the Word, verse 3.  
Gods Spirit enableth us to pray, verse 7, 10.  
By loving one another, wee know our being in Christ, verse 12.  
Popery maketh men slaves, verse 15.  
Good works of the faithful, perish not, vers. 16.  
Wicked men love one another, verse 19.  
The world hates Christ, as they do the professors of his truth, verse 20.  
Heathen in better case then wicked Christians, verse 22, 23.  
Christs miracles greater then those of the Prophets, verse 24.  
The whole Bible is Gods Law, verse 25.  
The fruits of the Sp●rit, perfect ioy, verse 26.  
An Apostle must be one that saw CHRIST, verse 27.  

Verse 1. I am the true Vine.  CHrist by this comparison of the Vine, sheweth himself to be the vital sap from whence all virtue and goodness floweth. Man in himself, as he hath no power to create himself, so neither can he do the least good, without he be by regeneration grafted into Christ the blessed stock: and, as this is true of every man in particular, so is it of whole Nations called to bee Christs Churches. See Luke 20.16. and Rom. 11.17. The fruits of this Vine must bee sweet Grapes, that is, holy and good works, Esay 5.4. The branching and dressing of the Vine is meant, when they are engrafted into him. St. james chap 1.21. calleth CHRISTS grace aptly {αβγδ}, the engrafted Word. natural man is full of such corruption, as is ever ready to thrust out its venom, whereby to poison the sound Graft of Regeneration, like as a wild stock will infect any good fruit that shall be either inoculated or grafted into it. The very Regenerate will evermore bee shooting out some wild sciens, tending to their natural bent, and do work oftentimes, not according to our new lesson, which is, to follow the will of our Husband-man, but incline to their own natural wils and appetites. The Culture of God in us( saith Saint Augustine) is, that by his Word he rooteth out all evil seeds out of our hearts, and openeth them, as it were, with the Plough of his Spirit, thereby to plant the seeds of his precepts, and to expect the fruit of obedience. Be content to sow thus in tears, that thou mayest reap in ioy.  

Verse 3. Now are you clean, through the Word.  The holy Apostles had already received the Word, and thereby were planted in Christ, as also purged, by having received his Doctrine. Wherefore saith Saint Augustine) did not Christ say, You are made clean● through baptism, by which you are washed, but that the Word cleanseth also even in the water? Take away the Word, and what is the water, but water? the Word is joined to the element, so becometh a Sacrament. Whence then proceedeth this rare virtue of water to touch the body, and cleanse the heart, but by force of the Word; not because it is said, but because it is believed? for in the Word itself, the sound which vanisheth is one thing, and the inward abiding virtue another.  
Our remaining and abiding in Christ, 
Vers. 4. Abide in me, and I in you.  differeth much from his abiding in vs. The Graft which is put into the stock, receiveth comfort and nourishment from us, whereas the stock receiveth no reciprocal comfort from the Graft or Branch: and, as the Branch is but dead of itself, bearing no fruit, if the stock afford it no nourishment: so also is man dead in himself, unable to perform any good work, if the Spirit of Christ support him not, or leave to direct him. He( saith Saint Augustine) who thinketh that he is able to bear fruit of himself, is not in the Vine; he who is not engrafted into the Vine-Stocke, is not in Christ: he who is not in Christ, is not a Christian. For( saith Alcuinus) all the fruit of good works proceedeth from the root which hath freed us through his grace, and advanced us through his help and assistance, whereby wee are enabled to bear more fruit.  

Vers. 7. If you abide in me, and my words abide in you.  Then( saith Saint Augustine) Christs words are truly said to remain in us, when as wee do those things which he commandeth, and embrace with love those things which he promiseth. This glorious comfort of having the blessed Spirit sent to remain in us, is not to be expressed: he onely tasteth it, who enjoyeth it, in a true and thankful heart; 
ask what you will.  such a one need not doubt of obtaining his requests, if he pray in the Spirit, 1 Corinth. 14.15. 
Vers. 10. If you keep my Commandements, you shall abide in my love.  For it is the Spirit of God which helpeth us to pray, Rom 8.26, 27. Consider well that place.  
Saint Chrysostome vpon this place, saith, Wee do not begin to observe his precepts, to the end he should love us, but except he love us first, wee are not able to keep his Commandements. Those( saith Saint Paul, Rom. 8.1.) that bee in Christ, walk not after the flesh, but after the Spirit; by walking, meaning living in godliness: it is a spiritual love therefore which uniteth us unto God.  
Next unto God and Christ, 
Vers. 12. This is my Commandement, That ye love one another, as I haue loved you.  wee are to love one another, and that with an unfeigned, pure, and tender affection, for with such love did our blessed ●auiour vouchsafe to embrace those who are his. Men usually show affection one to the other in this World, vpon ends, as thinking to receive profit or promotion by them, which failing, their love ceaseth: This is but a feigned or forced love. Others affect outward lineaments, which is a fleshly love. A third sort love them, and that tenderly, who participate with them in their vices, which is a hateful love. There is no perfect love, but of such as haue regard only to their communion in Christ. I ought to love all men in general, because they bear the same image of God; and especially Christians, having received like baptism: but particularly those, in whom I discern a fixed love to GOD, and his holy Word, working in them true humility and obedience. Christ loveth us( saith Augustine) to the end wee might reign together with him. Let us therefore so love one another, as that wee may discern our love to be different from that of others, who love not one the other, to the end that GOD may be beloved.  

Vers. 15. Not seruants, but friends.  Seruants, especially such as were so called in those dayes, and in that country, were servile bond-men, such as did all things through fear, and by compulsion. The Iewes were said to live under a kind of bondage, whilst they were subject to the old Law. And surely, those who at this day live under the yoke of Popery, may truly bee said to live in bondage, being barred from the chief Christian comfort, of reading the holy Scriptures, bound to Confession, repetition of set Prayers, Penance, and such like traditions, not commanded nor instituted by God, whereby they are barred from any conference or acquaintance with their blessed Master, not knowing( as the words are here) the will or actions of their Master, but like bond-men are taught to earn and merit of themselves their salvation. 
Vers. 16. go forth and bring fruit, that your fruit may remain.   
The fruits of grace do not whither, but remain: For, saith Saint Gregory) all our works wrought, which concern the World, hardly suffice until our departure by death, which cutteth off all the fruits of our labours in that kind, but that which is wrought, or acted for the obtaining of life eternal, is reserved even after death, and then beginneth first to appear, when the fruit of carnal labour vanisheth. Let us therefore operate such fruit as may remain, that when death putteth an end to all other, they may take their beginning after death, that when we rest from our labours, our works may follow us, revel. 14.13.  

Vers. 19. The world loveth his own.  As the World( that is, wicked men) hate righteousness, so they malign and envy those who walk uprightly. A drunkard seldom loveth a sober man, at the least, delighteth not in his company: No more doth a man given over to lust, embrace with true affection, those whose conversation and speeches are chased. It is wonderful to behold how Birds of a Feather flock together, and how helpful, great, rich, and wicked men, are to those of their consort in sin, in times of distress. Not onely the Fathers, but even Heathen wise men, as Plato and Tully, haue wished, That there were the same kindness to be found amongst virtuous men, as there is amongst the wicked sort: for, though vices and vicious men be contrary one to another for the most part, yet they both join hand in hand together against Gods Children.  
The Word which CHRIST Iesus delivered himself, 
Verse 20. If they persecute me, they will persecute you.  and left in the hearts and mouths of his holy Apostles to be divulged by them, is one and the same. Therefore those who will not give ease, and obey the Word of truth, preached by Gods Ministers, would haue shewed the same contempt and negligence, if they had heard and beholded; and heard their saviour with their corporal ears and eyes, who appeared not as God, nor choose the seed of Angels, but in outward form was onely as a man: It is the custom of Hypocrites to say, If we had lived in the dayes of our Fore-fathers, &c. when they quarrel at the suffic●ency of the ministry.  

Vers. 22. If I had not spoken unto them, they should not haue had sin.  Christ came into the World, that men should beleeue in him. Those then who beholded him, and heard his words; as also, those who since his blessed coming might haue beholded him with the eyes of saith, and haue heard and applied his Word delivered by his faithful Ministers, haue more to answer for, then such unto whom the blessed Word yet never came: For( saith Saint Augustine) look how beneficial his coming was to all true believers: It was no less hurtful to the generality of vnbeleeuers. For such haue no excuse, Rom. 2.14, 15. The Gentiles, which haue not the Law, do by nature, the things contained in the Law, &c. showing the effect of the Law written in their hearts, &c. Whence I presume to gather, that that leading and directing of nature, to perform any thing tending to goodness, was ever more the Spirit of our blessed saviour, the Word. But he revealed not himself unto them in those daies as he hath done since;& therefore though they had a manner of conscience, which did in a sort accuse and excuse them, according as their spiritual nature afforded motives, yet had they received no express directions from the Spirit of truth, to apply Christ truly for the consummation of their salvation: Neither did the glorious light appear so unto them, as that it was in their power to walk in it, and after it, according to the words of Saint Augustine. Though they were not freed from diuers sins of other nature, yet were they guiltless of the sin of not believing in Christ.  

Vers. 23. He that hateth me, hateth my Father.  Alcuinus saith, Who loveth the son, loveth also the Father, because the love of the Father and the son is one, even as their nature is one. So he, who hateth the son, hateth also the Father. Many worldly men do profess in general, that they love and fear God, but refuse utterly to beleeue in Christ, and learn the means of their salvation in him, and to do Christian duties: such are they who still cry, Lord, Lord, Matthew, 7.22. But all their Religion is fantastical.  
Christ wrought such miracles, as never any man else did; 
Vers. 24. I haue done the works which none other man did.  whereupon his very enemies stood amazed, saying, Wee never saw it on this fashion; he hath done all things well, &c. Such was the raising of Lazarus after he had lain four daies in his grave. virtue proceedeth from him: when sick folk onely touched the hem of his garment, by onely saying, Arise, thy sins are forgiven thee, the diseased presently arose, and so were made sound. If any object, Such miracles had been done by Moses and the Prophets; the answer is clear, that Christ is the worker of all miracles; so as whatsoever seemed to be wrought by them, were not properly theirs, or to be attributed to them, but to the angel( which was Christ) that went before them, and the Spirit of the Lord( that is, Christ) which was vpon them: so they onely were Ministers, and he the Author. read 1 Cor. 10.4. where the rock which Moses strooke, and thereupon flowed out water, is said to haue been Christ. Such as then saw and believed not, and such as now hear and beleeue not, are both despisers of that Almighty power of God and Christ: Nay, wee can behold none of Gods creatures, whether wee look upwards or downwards, but will afford us sufficient matter of wondering at the Almighty power of that blessed Word, by which all things were created, and are stil sustained; for the more full manifestation whereof, Christ came and wrought his miracles.  
Whereas this place contained, 
Vers. 25. The Word written in their law.  Psal. 35 19. is here said to be written in their Law; Saint Augustine saith, That under the title of the Law, all the sayings of the old Testament and holy Scriptures are signified. The several books of Scripture haue several titles, but all of them in proper sense, are the Law of God for us to learn and walk in.  
Hitherto the holy Apostles and Disciples had onely an apprehension of their blessed Master, 
Vers. 26. When the Comforter is come, &c. he shall testify of me.  as they beholded him with their corporal eyes. But when according to that which was here promised, the holy Ghost fell vpon them, then they understood spiritually and perfectly; Peters presumption, james and Johns violent zeal, Andrew and Thomas unbelief, Philips worldly opinion, and judas his questioning, were removed like Clouds dispersed by the sun in his strength. Th●s holy Spirit is called, The Spirit of truth: for all falsehood is contrary unto it. False prophets were said to haue in their mouths lying spirits; the way to discern them, is, by the rule of truth. For such surely, who are possessed with the Spirit of truth, feel such a working in them, as not onely releaseth them from all trouble, grief, and sorrow, but also enlighteneth their hearts with incomparable joys, giuing them testimony that they stand in the favour of their good God, then which, nothing can be conceived of greater comfort. See Math. 2.10. Act. 2.46. and 8.39. Luke 13.6. John 8.56. Act. 15.31. And it is often called by the Apostle, Ioy in the holy Spirit.  

Vers. 27. And you shall bear witness, because you haue been with me from the beginning.  The holy Apostles were they, who by virtue of the Spirit, witnessed the Word to all true believers. And they had this advantage, of all that were added to the Church by their means, or shall bee unto the end of the world, that they were personally with their blessed Master and saviour, even from the beginning of his manifestation: So as they might say with this our holy evangelist, 1. John 1. That which was from the beginning, which wee haue seen with our eyes which we haue looked vpon, and our hands haue handled of the Word of Life, declare wee unto you, as a Word of truth. And it was necessary the Apostles should bee eye-witnesses, Luke 1.2. Acts 1.21, 22. So Paul proveth himself to bee an Apostle, because he had seen the LORD, though in a miraculous manner, 1. Cor. 15.8.   

CHAP. XVI.  
THe Church of Rome hath iniuri●usly excommunicated the Professors of the Gospel, ver. 2.  
The Papists, the Iewes of the new T'stament, ver. 3.  
grieve not for your friends departure, ver. 5, 6.  
Christ departed in his flesh, but remaineth with us in his Spirit, ver. 7.  
Gods Spirit by his Min sters reproveth sin, ver. 8.  
To bel●eue Christ, and to belecue in Christ, ver. 9, 10.  
The devill is punished when we overcome his temptations, ver. 11.  
Christs Spirit with his Church still, as it was with the Apostles, ver. 13.  
Of the Gre●ke church.  
The Iewes called( the world) ver. 20.  
All Gods childrens pains do end in comfort, ver. 21.  
And are permanent, ver. 22, 24.  
Whet●er in this world wee attain perfect knowledge? ver. 25, 26.  
But it ever increaseth, ver. 30.32, 33.  
IT was, no doubt, 
Vers. 2. They shall put you out of the Synagogues.  a grievous thing, to bee thrust out of the Church, and Assembly of good men, whilst that the Church stood in purity: but if it be once fallen from the truth, then the Spirit of Truth telleth us, that the Church is no more there. The Apostles, and all Christians, when they were, or are chased out of that Church which before had rejected Christ and his holy ordinances,( as that of the Iewes had done) what can they expect other, then to find the like persecution, if they persevered in preaching& profession of the gospel? See a full p●ace for thi●, 1 Thes. 2.14, 15, 16. I will presume a little to compare these times with those. The roman Church, was, no doubt, the fundamental Church of the western parts of the world, whence others took their light; whilst their lamp burned clear, all true professors resorted thither, and he who had been banished or excommunicated out of that Church and Congregation, would haue been thought to haue had a spotted soul. But since that buyers, sellers, and money-changers haue thrust out the profession and professors of truth, the holy Word being kept from Gods people, even as a light hidden under a bushel, also traditions brought in, and made equivalent, if not preferred before the certain word of prophesy, I know no reason why any Christian should care to be excommunicated out of an Antichristian Congregation, but rather to praise God, after the example of the holy Apostles, if they may be found worthy to suffer with their Master, for the profession of the Truth. For my own part, I profess to hate enmity, railing, and reviling; and I shall evermore pray for Gods grace, to direct all my thoughts and actions in the way of peace, love, and charity; and ever grieve at the fall and errors of my brethren. I will not draw my intended brevity to a long discourse. I wish a free and general council, where those who profess the Gospel, might lay down the errors crept into the Church, since the Virgin purity was foiled and defaced; And those who maintain, that the Church of Rome standeth still in integrity of doctrine and manners, might produce their best Arguments: Also, that from hence such a resolution might arise, as that errors might bee plainly discerned from Truth, and light from darkness; whereby all the Christian world might worship and serve the only true God in vnanimity and holinesse.  
The Iewes did take vpon 
Vers. 3. Vt suprà.  them the knowledge of God the Father, and his true service, having his Law to witness the same: But our Lord Iesus, his son, they would not know, though both the Law and the Prophets bore witness of him in such sort, and so inseparably, that they could not aclowledge the one, and reject the other. To omit the testimonies of the Scriptures, and even their own rabbins, specially such who writ before Christs Incarnation; all the Ceremonies of the old Law, were Types of Christ; and the very gospel,( if I may so speak) of the Old Testament: which Christ came himself down from heaven to fulfil, in the veil of his flesh, at the direct time sore-prophecied by jacob, Gen. 49.10. by david, Psal. 132.2. by Esay, ch. 7.14. by jeremy, chap. 31.15. and all the rest of the Prophets, most exactly cited by S. Matthew. God the Father in his being and eternity, needed no prophecy nor types to express his will; but as they were all given in the hand of a Mediator, so did they all fore-tell and prophecy the Lord IESVS. Which because the jews would not understand nor receive, when Christ appeared, therefore now they haue left the knowledge of the Father also; and, as the Apostle saith, 1 Thes. 2.15. They please not God, because they received not Iesus, his beloved son, in whom he is well pleased. If we do well attend it,( for I may not be too large in these strict conceptions) the Papists are the Iewes; the Iesuites, the pharisees; the puritans, Brownists, Familists, 
Vers. 5, 6. J go my way, and sorrow hath filled your hearts.  &c. the saducees of these times.  
All loving men grieve at the departure of a kind friend out of this world, though they know his estate of happiness to be much amended by the exchange. No marvell then if the Disciples were strike into a wonderful amazement, when as they heard, their blessed Master, from whom they had received both spiritual and bodily comforts so abundantly, was departing from them. They had not yet received that fullness of Spirit, to consider, that he merited even by his departure, the consummation of their happiness: and therefore they grieved, as having respect only to what their eyes beholded; a Man above man, fraught with all perfections visible and invisible. In the death of our friends we ought to submit ourselves absolutely to Gods will, both because we ought not to be too much taken with mortality, though accompanied with many graces: and for that death, even of the best men, is the ripening of Gods kingdom, which we pray may come.  
This place and case seemeth difficult, 
Vers. 7. if I go not away, the Comforter will not come.  that one principal ioy and comfort must be removed, before another can approach. It was necessary to be so, for that the Disciples of our Lord Iesus did as yet onely apprehended his humanity, from which humour they could not withdraw their senses, so long as he represented himself bodily unto them; wherefore his bodily presence must be withdrawn, before they could rightly apprehended him Ghostly and gloriously. To this purpose the saying of Saint Augustine ferueth: What is meant by these words,[ If I depart not first, the Comforter cannot come unto you, &c.] save onely, That so long as you persist in knowing Christ according to the flesh, you are not capable of the Spirit? But Christ being removed corporally, not onely the holy Ghost, but also the Father and the son will haue influence, and possess you spiritually. Surely those who worship Christ in Images, are more taken with the outward bodily shape, then an inward spiritual feeling and apprehension. Saint Gregory, by the words following, was of that mind; If to your intention I do not first withdraw my body from your sight, J can never draw or bring you to an invisible understanding, by the comforting Spirit.  

Vers. 8. And when he is c●mmen, he will r●proue or convict the world.  The efficacy of the Spirit of God, joined with the preaching of the Word, is such, as it shall enable Gods Ministers to convict the whole world of sin, and to reprove their evil ways. How this hath been effected by the preaching of the gospel throughout all, or the most known parts of the habitable world, is manifest: and as in the Apostles times, thousands were added to the Church, at the preaching of one Apostle: so, no doubt, the selfsame Spirit working in mens hearts and consciences, is full of power by the sincere delivering of the Word, to make stony hearts soft and fleshly. read Saint Paul, 2. Cor. 3. touching the efficacy of the Spirit.  
There being no delivery, 
Vers. 9. Of sin, because they beleeue not in me.  or means of being freed from sin, but by faith in Christ, unbelief may well be said to bee the roote of sin. But,( saith S. August.) the difference is great, whether every one beleeue that he is the Christ, or whether he beleeue in Christ: but he is said to beleeue in Christ, whose hope both resteth in Christ, and who loveth him.  
When Iesus was ascended out of this world, 
Verse 10. Of righteousness, because I go to my Father.  righteousness departed from it, there having never been any man perfectly righteous on earth, but he only. He( as we are taught in our Creed) sitteth at the right hand of God the Father, whence he shall come to judge both the quick and the dead; and as he shall come to Iudgement, so assuredly, he evermore iudgeth. If now there be any sparks of righteousness in us, they all proceed from the influence of that grace which is distilled into us from above. The righteous are said to live by faith; and faith consisteth in believing of that which our eyes behold not. Whence Saint Augustine saith, That the world is and shall be condemned of sin in those who beleeue not in Christ, and of righteousness, in and by those who rise again as being members of Christ.  

Vers. 11. Of iudgement, because the Prince of this world is judged.  The first enemy that assaulted even Christ himself in his manhood, was Satan, and over him our blessed saviour first triumphed, having resisted his temptations, and by his divine power fully vanquished him. It is apparent to all who haue but the least feeling of conscience, how ready the divell is to suggest evil thoughts& cogitations, whereby to 'allure men to sin. But it is as evident by the testimony of thousands of Christians, how that faithful men haue, by virtue of the blessed Word, overcome his temptations: and this is the judging of the divell: which to him is a most grievous torment, when he cannot overcome good men, his very temptations to sin being then put on his own score of condemnation.  
The Disciples had not yet received that fullness of knowledge, 
Vers. 13. The Spirit will guide you into all truth: and he will show you things to ●ome.  as when the holy Ghost descended vpon them, and that the eyes of their understandings being opened, they then fully conceived the mystery of Christs Incarnation; the virtue of his Passion, Resurrection, and Ascension; and chiefly, that a settled foundation by him was laid of his eternal kingdom, whereunto they were to add materials, by the effects of the Word, and other works wrought by that Spirit which they received. prophecy is also hereto added, which was an especial gift received by those holy Pillars of the Church, wherewith St. Paul, St. P●ter, St. Iude, but especially our evangelist St. joh●, were endued, that their Writings might foretell unto the Church, what should happen in all ages, even to our Lords second coming. Our blessed saviour is still the same merciful God and Master, powring of his Spirit into the hearts of his Seruants, in such measure as they are capable of, and as shall stand for the edification of his Church, Ephes. 4.11, 12.  
In the 13. verse, 
Vers. 15. All the things the Father hath, are mine. He shall take of mine, and show unto you.  the Holy Ghost is treated of, to bee sent as a Comforter. In the 14. verse is shewed, that the Holy Ghost should receive that from Christ, which should be delivered. And here we are taught, that whatsoever is the Fathers, is likewise belonging to Iesus Christ: And God the Father sending down lastly the Holy Ghost,( that is, his love) as before he sent his blessed son, did in that last comfort, partake with his son, all three nominations, being but one power, as is formerly said. Didymus saith touching this; Though the Spirit of Truth proceed from the Father, yet notwithstanding, by reason all things the Father hath are mine, saith Christ, the Spirit of the Father is also mine, and shall receive of that which is mine. Those things which the Father hath substantially; as his Eternity, Immutability, goodness, &c. the very same hath the son also. I meddle not with the errors of the greek Church, but rather wish, as some learned Protestants haue done, that they and we rightly understood one another, and the Truth, and were truly in unity against the common aduersaries to us both.  

Vers. 20. Ye shall weep, and the world shall rejoice, but your grief shall be turned to ioy.  The Disciples were strucken with most hearty grief, to hear of the death of their Master; at which also the world reioyced;( that is, the multitude of the Iewes; for by the term [ World,] the Iewes, and their estate, in this gospel are often meant.) But their ioy soon turned to their ruin, whereas the faithful Apostles received a double comfort soon after: for they both beholded Christ their blessed Master again with their mortal eyes, after his glorious Resurrection, and also were further enlightened by the Holy Ghost, which was a perpetual guid to them, and comforter in all afflictions.  
This comparison exemplifieth the former speeches, 
Vers. 21. A woman when she traveleth.  that the Apostles were like a woman near travell, swollen with sorrow and throws, all the time of their separation from their dear Master. But when that cup of bitterness was past, then the ioy of regeneration, after the bitter pains which out gracious Generator suffered from the burden of our sins, would be so comfortable, as that the joyful apprehension thereof should dispel the former clouds of anguish. All the Elect of God may be truly said to groan under a heavy burden, being not onely subject to their own sins, loading their consciences, but also to the beholding of all manner of wickedness of men with whom they converse. This burden they shall not be discharged of, before their separation; and death in itself is grievous to Nature, there being an unwilling and sorrowful departure betwixt the soul and the body, after a long acquaintance: yet is it a wonder to see of what force a regenerated Spirit is, to repel the assaults of Nature, and to turn the sour into sweet, by a faithful apprehension of Christs promises and merits. Of this, thousands of Martyrs, and other Christians haue given plentiful testimony, who haue expressed not onely their unstained innocency in their lives, but also ioy in the midst of flames, even at the last gasp of deliverance of their regenerated souls.  

Vers. 22. Your ioy shal no man take from you.  The delights of worldly men, are( as the Apostle stiles them, Heb. 11.25.) pleasures of sin for a season; and so are all the alluring errors of heretics, called falshoods, which perish in the use, Col. 2.22. But the Spirit of God no man can take from us: For, as it did on Christ our Head, it ascendeth and abideth on his Church for ever, joh. 1.33.  
Hitherto the Apostles and Disciples had followed the ordinances of the Law, 
Vers. 24. Hitherto you haue asked nothing in my name.  which were not wholly abrogated until the passion of our saviour, and that the veil of the Temple were rent; but now they are taught a new lesson: All Sacrifices which were onely representations and figurative signs of the great sacrifice to be offered by the son of God, were removed, as to bee no more a way unto God; and men, by a new covenant with God, must make their crucified Redeemer, their only means and Mediator. That( saith St. Augustine) is your fullness of ioy, than which none can be greater, to enjoy God in Trinity, according to whose Image we were made. Also he saith; This fullness of ioy is not carnal, but spiritual; and when it shall become so great, as that it cannot increase, then it will be full.  

Vers. 26. I say not unto you, that I will pray the Father for you.  Christ saith, that he will no more mediate for them; yielding a reason, for that then themselves shall be known to his heavenly Father, by enjoying, and by being beloved of him, in regard of their love and faith in his blessed son. Yet when I consider the Petition which our saviour hath taught us to make for the coming of the kingdom of God, and that then his holy will shall be done in earth, as it is in heaven, I then would approve the iudgement of some pious and learned men, who interpret this proficiency to happen in this life; but whether onely some men, whom God hath enlightened in an extraordinary manner, or the generality of the visible Church, shall at any time enjoy this great grace, I aclowledge, it transcendeth my understanding.  
The Disciples beginning now to understand plainly from Christs words, 
Vers. 30. By this we beleeue that thou camest forth from God.  that he was commen from God, thought themselves marvelously advanced in knowledge. They knew before,( saith St. hilary) that he was sent of God, but not that he proceeded or issued from GOD, as the beams from the sun.  
As Christ is never separated from his Father, 
Vers. 32, 33. I am not alone: be you of good cheer, for I haue overcome the world.  so no good Christian is ever left alone, but by the Spirit of Iesus he is united unto God. And so being at peace with God, he feareth no assault of sin or sinners in the world, because that He, in whom he trusteth, hath overcome the world, that is, all sin and violence bearing sway in the same.   

CHAP. XVII.  
PRayer the last act of Christ, and the greatest of a Christian, vers. 1.  
Against profane astrology, ver. 1.  
The more excellent Preachers are, the greater is the sin of vnbeleeuers, ver. 2.  
The Holy Ghost is God, ver. 3.  
Christ prayed for the glorifying of his humanity, ver. 5.  
Our Lord Iesus first plainly revealed GOD the Father, ver. 6.  
We ought to pray for all men, even the most wicked, ver. 9.  
All things are Christs by his eternal generation, ver. 10.  
Our unity with God and Christ, ver. 11, 21, 24, 25.  
Presumptuous and wilful sins most dangerous, ver. 1●.  
Christs Commission and his Ministers to preach, is all one, ver. 18.  
First learn to be a good Christian, before thou desire to be a Preacher, ver. 19.  
No Scripture warranteth Prayer for the dead, ver. 20.  
Christ is the Image of his Father, to which he restoreth the faithful, ver. 22.  
our blessed saviour did, 
Vers. 1. Iesus lift up his eyes to heaven,& said, Father, the hour is come.  during his abode on earth, give example of invocating GOD by Prayer; which he doing, who stood need of nothing, but for our sakes, how much more diligent ought we to be in that holy exercise, who are evermore compassed with temptations? Prayer was the last act of Christ, and is the most hard and perfect exercise of a Christian. He lifted up his eyes to heaven,( saith St. Chrysostome) that he might teach us the far reach or extent of Prayer, that standing on earth, we may look upwards, not onely with the eyes of our flesh, but also of our soul to heaven itself. Vpon the words, [ The hour is come,] Saint Augustine sheweth, that all time, what, and when, also what he would suffer to be done, was disposed by Him, who was not subject to time. Therfore far bee it from any man to think, that the stars or Constellations should cause the death of the Creator of them, as some curious wicked men haue exposed the alteration of Religion itself, to the influence and Constellation of the material heauens. Concerning this reciprocal glorifying, Saint Augustine saith vpon these words, in the person of Christ; Raise me up to thee, and thou mayst be made known to the whole world by me.  

Vers. 2. Thou hast given him power of all flesh.  Christ Iesus had full power given him from his Father, over all flesh, by which is signified all mankind, of what Nation soever; and by that divine power, he giveth life according to his holy will and pleasure: but the words import not, that because Christ hath power to save all flesh, therefore all shall be saved: for the latter words show manifestly, that those only shall enjoy life everlasting, who are given unto Christ from God. 
To give eternal life.  All( saith St. Chrysostome) beleeue not: for such as gave no heed nor regard to those things which were said, were guilty of their own condemnation: the fault being not his who delivered the Word. read Mat. 28. vers. 18, 19, 20. Teaching them to observe all things whatsoever I haue commanded you. Those who being taught, would not learn, could not blame the holy Apostles, and Gods Ministers, their Instructors, if they fell into condemnation by their wilful and negligent refusal: nay, the more, and better the Preachers are, the more terrible is the Iudgement of the wicked, Heb. 11.7. 
Verse 3. This is life eternal.   
By that( saith Saint hilary) the faith of the Church hath confessed Christ to bee the true God; and though the Holy Ghost be not here mentioned, yet, saith Saint Augustine, it is here also to bee understood, because that holy Spirit is, as it were, the binding affection or love between the Father and the son, consubstantial with them both.  

Vers. 5. glorify me with thine own self, with the glory which I had before the world was.  Our saviour being yet in the flesh when these words were pronounced, maketh his petition, that he may bee acknowledged to bee in that full glory which he was in and enjoyed, before he took flesh vpon him. And that he was and is glorified in that high sort, wee are taught in our Creed, whereas it is said, that He sitteth at the right hand of GOD the Father Almighty. Christ( saith Saint Paul) being raised from the dead, dieth no more; death hath no more dominion over him: for in that he dyed, he dyed once to sin, but in that he liveth, he liveth to God. he prayed, saith Saint hilary, that that which was temporary, might receive the glory of that brightness, which is not subject to time: and that the weakness of the flesh being transformed into the strength and power of God, and the purity of the Spirit, might be swallowed, or as it were drunk up.  
God was generally known before as Creator of the world, 
Vers. 6. J haue manifested thy name.  and he was likewise particularly known to the Iewes to be a jealous God, who will be worshipped alone, and not amongst the number of the false gods: But he was never clearly acknowledged by the name of the Father of his onely begotten son Christ, by whom he purgeth the World from sin, until he was manifested by Iesus in his Incarnation. every one neither was, nor is capable of that Doctrine, but only such to whom it is participated through grace: For, as St. Augustine saith, They receive that gift by regeneration, not from generation. 
They were thine.  The words ( They were thine) note unto us the eternity of election; the Elect having been always Gods, as known to him in his secret hidden counsel from eternity. Touching the words ( Thou hast given them me) Saint Augustine saith, That Christ thereby shewed, how that he received this gift or power as he was man, yet, he also gave them to himself, that is, Christ being God, with the Father, gave them to Christ the son.  

Vers. 9. I pray not for the world.  Our blessed saviour prayeth onely for the faithful and true believers, Not for the World( saith Saint Augustine) for by the World, such are understood as live after the concupiscence of the World, and are not in that election of grace as to be chosen of him from out of the world. But this is a privilege proper to Christ alone: for wee are taught to do good to all men in general, Gal. 6.10. and for them that are most wicked, Matth. 6.44. It were presumption in us to judge of any man before the time: for so long as God giveth time of life, there is hope of grace.  
Saint Augustine saith, 
Vers. 10. And all mine are thine, and thine are mine.  That the Father gave all things to his son at that time, when as he begot him, and made him heir of all things. And Saint Chrysostome likewise saith, That whatsoever God the Father gave to God the son, he gave it in begetting him.  
A spiritual union is surely here meant, 
Vers. 11. That they may be one, as we are one.  which must needs consist in a perfect harmony of wills: even as the Father and the son, saith Saint Augustine, are one, not only in equality of substance, but also of will. S●ten so those, between whom and GOD, the son is Mediator, are one: not onely in being of the same nature, but also by one and the same fellowship of love.  

Verse 12. None of them is lost, but the son of perdition.  Iudas here meant by the Son of perdition, that is, a lost man, or one given over to perdition. Saint Augustine saith, That the betrayer of Christ was predestinated to perdition, that the Scripture might be fulfilled according to that in the Psalm. 109. And, saith Chrysostome, he then perished alone, but many afterwards: Iudas with good reason was especially noted, as being amongst the number of Christs Apostles. It is a greater wonder in these dayes to see a learned Professor of Gods Word to fall, then a Lay-man, yet is it ouer-ordinary, and the less marvelous, for that Iudas a Disciple taught by our blessed saviour, became a traitor. All such as shall be to the worlds end so wickedly minded, as to betray and murder any members of the body of Christ, professing his holy name, are in little better estate then Iudas: For these men would by all likelihood haue consented to the crucifying of Christ, if they had been living together with Iudas, who seek the destruction of a whole Christian Nation. It is true, that at the first public Sermon after Christs Ascension,( like a King who pardoneth all malefactors at his Coronation) it pleased his goodness to afford grace to some of them who had crucified him, Act. 2.23, 37. but he left those in their sins to wax worse and worse, Act. 7.52. who had been his betrayers and murtherers: he forgave his death, but not the treason that procured it.  
Iesus, 
Vers. 18. As thou didst sand me, so do I sand them.  as he was a Minister of the Circumcision, and the Apostles, who were to preach to all the World, had one and the same calling from God, and so haue their faithful Successors in Gods harvest, John 4.35. Matth. 9.37, 38. even unto the time of the great harvest, Mat. 13.40. Ioel 3.13.  

Vers. 19. J sanct●fy myself, that they also may be sanctified through the truth.  Our saviour sanctified himself, when as he was offered vpon the cross: For( saith St. Chrysostome) all sacrifices which are dedicated to God, are said to be sanctified, and his holy Apostles and Ministers are sanctified through the truth; that is, by the merits of Christ, by whose truth they were sanctified or set apart to preach. Let Ministers learn this sanctification, first, to be seruants of Iesus Christ, before they desire to be Apostles. So Paul set forth his own titles, 
Vers. 20. I pray not for them alone.  Rom. 1.1.  
Our blessed saviour prayeth for all such as were afterwards to beleeue to the Worlds end: but no place in Scripture can be produced, where Christ either prayed himself, or gave authority to his Disciples to pray for those who were already deceased in the faith.  
Concerning the words here( To the end that all may be one, 
Vers. 21. That they may all be one.  even as thou, O Father, art in me, and I in thee) Saint Augustine saith, The Father is so in the son, as that they are one, because they are of one and the same substance. Wee may be one in them, but one with them wee cannot b●: for that they and wee are not of one substance. But they are so in us, or we so in them, as that they are united in their natures, and wee in ours: for they are truly said to be in us, as God is in a Temple or Church, and wee in them, as Creatures in their Creator. And therefore the words follow in us, showing that it is to be attributed unto the mere grace of God, that we are made one in faithful love, not to any power in ourselves. Lastly, there is no such way to make the wicked of the World beleeue in Christ Iesus, as the discerning of a perfect union between Christians in faith and manners: for God that is in the three Persons, maketh us many in number, one in faith and love.  

Vers. 22. The glory thou hast given me, I haue given them.  Our saviour vouchsafeth to make his faithful seruants partakers of that glory which himself had received from his heavenly Father: That Image of God which was blotted out in us through sin, is restored and repaired again by his power and efficacy. Christ is not onely the Image of GOD, inasmuch as he is his eternal Word, but the Image of his Fathers glory was also engraven in his human nature, whereof he is made partaker with us, that he may transfigure his members into the same. This agreeth with that Doctrine of Saint Paul, 2 Cor. 3.18. We all behold, as in a mirror, the glory of the Lord with open face, and are changed into the same Image, from glory to glory, as by the Spirit of the Lord. Whereupon it followeth, that none are to be accounted Christs Disciples, save those in whom the glory of God is seen imprinted by the Image of Christ, as by a seal.  
Those who put their trust in Christ, 
Vers. 24. That they may behold my glory.  and abandon their wills to his holy direction, shall be partakers of heavenly blessings with himself. The thief on the cross had no sooner expressed his faith, but it was said unto him by his saviour, This day shalt thou be with me in Paradise. Happy are they who behold the glory of their saviour: which perfect ioy we cannot attain unto, as long as we beleeue that which wee see not: but true belief is the means of obtaining the sight of that which wee haue believed. 
Before the foundation of the world.  God the Father loved his blessed son from before all Worlds, and as he loved him, so he loveth us in him, because in him he hath chosen us likewise from eternity.  

Vers. 25. Righteous Father, the world hath not known thee.  The world of sin and sinners know not the just Father: For( saith. S. Augustine) what is it to know God, but life eternal, which he hath not given to the condemned world, but to the reconciled? and therefore the world hath not known thee, because thou art just, but the reconciled world hath known thee, because thou art merciful. How can the love wherewith the Father hath loved his son, be in us, saith the same Father, save onely because wee are his members, and love God in him? he is wholly beloved, that is both head and body, and he in us, for that he is in us as in his Church, but wee in him, as he is our Head.   

CHAP. XVIII.  
private and retired meditations& prayer, vers. 1.  
evil seruants too ready to execute their Masters wicked commands, vers. 3.  
C●rists sufferings were voluntary, so should ours be, vers 4.12.  
The fearfulness of Christs judging the world, vers. 6.  
Christ ever preserveth the succession of Ministers, vers. 7, 8.  
Simonists successors of Caiphas, verse 13.  
Why Peter, james, and John most often are name, vers. 15.  
An instruction for Gentlemen travelers, vers. 16.  
Wee must bee cautelous in making vows, vers. 17.  
The greater our love is to the world, the less it becomes God, vers. 18.  
Against conventicles, vers. 20.  
Persecutors more cruel then any other Tyrants, vers. 22, 23.  
means both of our fall, and conversion, often weak, vers. 27.  
Many curious in outward service of God, yet negligent in godliness, and good works, vers. 28.  
Christians ever accused falsely for Traytors, vers. 30.  
he that knoweth the truth, must teach it to others, vers. 37.  
he that attacks sin, shall haue many Enemies, vers. 39.  

Verse 1. over the brook Cedron, where was a Garden.  THe place where our Lord Iesus was betrayed, was a garden called Gethsameni, vpon Mount olivet, on the other side of the brook Cedron: And this place is not onely expressed by all the evangelists, at the time of our Lords Passion, but before by S. Lu. 21.37. it is shewed, that whensoever he was in jerusalem, that there was his place of retyrement for meditation and prayer; the like he did, when he was elsewhere, as Matth. 14.13. Mark. 1.35. Luke 4.42. and 9.10. and 11.1. We read of Henoch, Isaac, jacob, Moses, david, Elias, John Baptist, Saint Peter, Saint John our evangelist, also of many of the primitive Fathers of the Church, who used these secessions, to enjoy God and their own spirits with greater freedom. Fasting and prayer are thus best exercised, Matth. 6.5. When thou prayest, &c. And vers. 16. When ye fast, &c. Meaning, our private and retired fasting and prayer.  
He who hath an evil conscience, is never void of fear: 
Vers. 3. A band of men, and Officers of the High-Priests.  Iudas knew well enough the certainty and advantage of the place, and that there was small fear of resistance, yet durst he not go without a Guard, which was compounded of some of the garrison souldiers, which Pilate, it seemeth, had sent vpon false suggestions made to him, that Christ and his Company were seditious persons: the rest were Serieants, Beadles, and Officers belonging to the chief Priests and pharisees. There never want such Instruments to do cruel errands, like their master the devill, 1 Kings 22.22. who is always fit to say, J will go.  

Vers. 4. Whom seek ye?  Christ Iesus is so far from avoiding his Enemies, as that he setteth forward to meet them; though as he was flesh and blood, he had prayed, That the Cup of bitterness might haue passed from him, if it were so his heavenly Fathers will; yet being the son, he learned obedience, when the time appoynted was come; yea further from the words ( Whom seek ye?) As also that they knew him not, until he revealed himself, it appeareth, tha● either their general amazement was great, or else tha● their eyes were miraculousl● blinded; of which opinion St● Chrysostome was; as also Theoderet: It is true, it was in the night time that they came to apprehended him, but the Text sheweth, that they had Torches and lanterns, Judas being also their Ring-Leader, to whom neither the place was strange, nor Christ himself. All this sheweth, that as the fall of man in the garden of Paradise, was desperate and voluntary: so was the Act of our Redemption in this garden of Christs Agony performed with cheerfulness: to stir us up with like cheerfulness to receive the benefit with faith and obedience; as also, patiently to suffer with him.  
Iesus no sooner uttered his voice, 
Vers. 6. They went backward, and fell to the ground.  but his Enemies instantly fell backward on the ground; God( saith Saint Augustine) lay hidden in the flesh: What will he do when he cometh to judge, who did this, being to be judged? If Thunder, Earth-quakes, winds, Deluges, be so fearful alarms, how terrible will Christs voice be to the world, when the powers of heaven shall be shaken? Quid facient Tabula, cum trepident Columnae? saith a Father.  

Vers. 7, 8. Let these go their way. Not lost one.  This sheweth, That it was not in their power to apprehended the Disciples, nor any thankes to them that they escaped, even when violence was offered to Malchus; It was done( saith Saint Chrysostome) through the virtue and power of him who was then apprehended. Christ was careful of his Disciples, when himself was lead away to death, and in the time when his own glory was defeated: So will he ever haue care to preserve the salt of the Earth by powerful deliverances. 
Vers. 12. They took Iesus and bound him.   
By the former miraculous astonishment of the Souldiers, our saviours power was manifested, yet in obedience to his Fathers will, he suffered himself to be bound and lead away as a Prisoner, whom Millions of Angels attended. Though wee are assured that our GOD can deliver us: yet if he will not, we must submit ourselves to any trial or punishment for his truth's sake. See Dan. 3.17.  
Annas and Caiaphas, 
Vers. 13. Caiaphas High-Priest that same year.  as is set down in Saint Luke, Ca. 3. vers. 2. were both High-Priests that year, wherein John began to preach contrary to the Law, and shared the profits betwixt them. Iosephus writeth, that Caiaphas purchased the Office of High-Priest for one year: also other Histories witness, that Vitellius displaced Caiaphas, setting jonathas the son of Annas in his room. The first exercise of Christs power in his Church, was the whipping of buyers and sellers out of the Temple. Of Simon Magus this wickedness is called Simony; but wee might better term it of his other attribute, magic: for bee the reproofs thereof never so zealous, and the laws of the Church and Common-wealth never so strong against it, yet it bewitcheth still both Patrons and Clerkes with gain and ambition.  

Vers. 15. That other Disciple.  It appeareth that the other Disciple here mentioned, was Saint John, our evangelist. it may bee it was himself, saith Saint Augustine, See Ca. 19.26, and 20.2. and 21.20, 24. A Father observeth, that Christ took Peter, James, and John, to be witnesses of his greatest miracles and glory, because they were to be witnesses of his greatest temptations.  

Verse 16. Peter stood at the door.  it was out of love, saith Saint Chrysostome, that Peter came thither, and out of fear that he went not in. Curiosity often makes us take pains to behold those things, wherein when wee are brought in danger, wee forsake our constancy, in which case it were better to forbear. A good instruction for Gentlemen travelers, first to weigh the strength both of their constancy and faith, and what calling they haue thereto, before they put their liberty in other mens power.  
Peters weakness in denying his Master to a simplo Maid, 
Vers. 17. Art thou not one? He said, I am not.  after his former overmuch confidence, argued a strong self-conceit, and consequently a spiritual pride, which our saviour corrected in him, and left him for a time to himself. In making vows of extraordinary obedience, it is better to consider, what is our duty, then to promise above our power,( though what wee promise is no more then we ought to perform) and much more in such things which do not bind us in our dueties, and do exceed our strength, without especial support from God.  

Vers. 18. Peter also warmed himself.  Saint Gregory faith vpon this place, Peters heat of love was now grown could, and his infirmity increasing, he grew warm with the love of this present life, at the burning coals of the persecutors. Whiles wee warm ourselves with the love of the wicked World, the love of Iesus freezeth in vs.  

Vers. 20. in secret haue I said nothing.  Christ was not reserved in his ministry, but delivered the Word of truth freely and publicly. conventicles are little better then Synagogues of Satan, when the Temple is open both to teach and learn. 
Verse 22, 23. If J haue spoken well, why smitest thou me?   
The great patience of our saviour is here wonderful, who, when he was reviled, yea beaten, returned no word, but mildly said, That words containing truth, deserved no blows. So ever did all his seruants in all their examinations; whereas heretics will ever bee thwiting and reviling the Magistrates. On the other side, see the tyranny of the High-Priests, who ran head-long to cruelty, 
One of the Officers smote him.  without any respect to iustice or truth, say, they never knew him, nor acknowledged Christ; yet had their Law taught them, not to prosecute the Innocent. errors in Religion ought to bee tried with the Spirit of meekness, Gal. 6.1. But Pharaoh hath all his Vessels, and the Whore of Babylon her Cup full of blood.  
The words of Iesus are here fully accomplished vpon the third denial. 
Vers. 27. The cock crew.  Whereupon( saith Saint Augustine) Behold the accomplishment of the Physicians prediction, and the conviction of the sick mans presumption, for that came not to pass which he said; I will lay down my life for thee, but what Christ had foretold, Thou shalt deny me thrice. When a man is in danger under water, a weed will hold him down and drown him, and a straw will pull him up, and save his life. Saint Peter on the crying of a Maid fell, and repenteth at the crowing of a cock.  

Vers. 28. Lest they should be defiled.  The superstitious Iewes were afraid to pollute themselves by entering into the Iudgement. Hall of the governor; He being a gentle, yet feared they not( saith Saint Augustine) to shed the blood of their innocent Brother. Wee haue many, who Zealously hear the Word, keep the Sabbath, and receive the Communion; but, as the Prophet complaineth, their hands are full of blood, sacrilege, and oppression. 
Vers. 30. If he were not an evil doer, wee would not haue delivered him unto thee.   
The custom of the Jews saith Saint Bede) was to bring those bound before the governor, whom they judged guilty of death. prejudice is most abominable in the accuser, but much more in a judge. The High-Priest had no power of judicature in capital offences which concerned the State, but of heresy or Blasphemy he had, which by all their false witnesses they could not prove. See the example of St. Stephen, whom they condemned to bee stoned, Acts 7.58. and Act. 9.1, 2. Therefore they bring Iesus before Pilate to accuse him of Treason: A devilish policy which the persecutors of Christs truth haue used to make them suspected to the Magistrates of rebellion against Princes, when they cannot convince them of error. 
Vers. 37. For this cause was I born, and to bear witness of the truth.   
Saint Chrysostome vpon these words, saith, To that end came I, that I might bear witness of the truth, that is, that I might persuade it to all men. It is not sufficient to know the truth, and haue great learning, but we must, according to our callings, witness the same; A Pastor to his flock, A Master to his Family, A Father, &c.  

Vers. 39. You haue a custom, that I should deliver you one.  This custom( saith Beda) was no precept of the Law, but an ancient Tradition, to loose one at the Feast of the passover, from bonds, in memory of their deliverance out of egypt. We blame you not, O Iewes,( saith Saint Augustine) for releasing a guilty person at your Feast of the passover, but for killing an Innocent. Seeing therefore( saith Beda) they forsook their saviour, and demanded a thief, the divell to this day practiseth his Theeueries on them. barrabas( saith Alcuinus) signifieth, This is the son of their Master,( to wit) the divell; for that he was schoolmaster to the Iewes in their Treachery, and to this thief in his wickedness. He that reproveth the common sins of the world, shall find more deadly enemies, then he that sinneth most grievously against human society. A sign, that men make more account of their sins, then of their Safety.   

CHAP. XIX.  
WE ought to meditate on the bitterness of Christ his suffering, ver. 2.  
A Magistrate must take heed of wavering, ver. 5.  
A mark of true Religion, to obey with patience the Magistrate, though a persecutor, ver. 11.  
Mocks and reproaches a heavy kind of persecution, ver. 17.  
The latin Tongue ought not to be generally used in the service, nor is so proved to be from the cross, ver. 20.  
Obedience to parents, ver. 25, 26.  
To choose friends, and what manner of men, ibid.  
Christs death voluntary, ver. 30.  
The bodies of malefactors not to bee barbarously used, ver. 31.  
Why Christs side was opened, ver. 34, 41.  
Description of a counsellor or Courtier, ver. 38.  
A Treatise of the blessed Virgin Mary.  

Vers. 2. A crown of thorns.  IT being set down in the first Verse, that Pilate caused our saviour to be whipped, I make no doubt, but that which here followeth concerning his crown of thorns, and Purple garment, were likewise acted by his Commandement, to please the Iewes, and to deride Iesus. Great therefore was the sin of Pilate, in that he wrought against his conscience; for having pronounced Iesus to be innocent, and withall washed his hands, as not guilty of his blood, he notwithstanding gave both allowance and assistance to his torments: greater was the patience of the son of God, who suffered himself to be derided by sinful men: and therfore great ought our contrite humiliation to be, when as entering into consideration, how we haue taken vpon us the name of Christians, we meditate on the scourgings, mockings, bloody sweat, and, lastly, cruel Passion of our blessed saviour, who being free from sin, suffered not for his own demerits, but for ours.  
Vpon these words, 
Vers. 5. Behold the man.  [ Behold the man] Saint Augustine writeth, as the meaning or intention of Pilate: If you envy the King, yet spare him, because he is become an abject: His ignominy is waxed burning hot; let therfore your envy cool. Wise Captaines, by inflicting small punishments, haue saved Innocents from those that were great and deadly, when the multitude haue called for them. But it is dangerous in matters of question in Religion, to incline to both parties. The Kings of France haue felt the smart of it, as did those of Israel, 1 King. 18.  

Vers. 11. Thou couldst haue no power against me, but from above.  All power is derived from God, who by his holy Word commandeth that Gouernours and Rulers should bee obeied. This our saviour acknowledgeth in Pilate, though the Deputy of an usurping Tyrant: this was the Doctrine both of Saint Peter& Saint Paul, when Tyrants ruled the world. It belongeth not unto Christians( saith Saint Augustine) to examine the Titles of Princes, but to obey, suffer and pray for whomsoever God hath ordained the Potestate: And this, to their great honour and justification, is the Doctrine of the Protestants of England. david acknowledged Saul for his Lord and King, so long as he lived, though Saul by God was rejected, and he himself anointed.  

Vers. 17. And he bare his cross.  Iesus was at the first enforced by the malicious Iewes, to carry his cross of exaltation, whereby is onely understood the beam of the cross; for the main post was doubtless not portable. Saint Chrysostome hereupon saith, that Iesus, after the manner of Conquerors, carried the ensign of Victory. The bearing of the cross thorough the City, was, as it were, his doing of penance before his death, for the committed fault; or like our drawing of Traytors thorough the Streets. The Apostle calleth it, the bearing of his shane, Heb. 12.2, 13. Many had rather suffer death, than public reproach; but as Christ suffered, so must we endure both, Mark. 8.38. St. Paul saith, that Jsmael persecuted Jsaac, which was only by mocking, Gen. 21.9.  
It is written in three several Languages, 
Vers. 20. In Hebrew, greek, and latin.  because the concourse of people was great, which resorted to the Feast of Passeouer. The Hebrew was proper to the Iewes, the people of that country: the greek was most generally understood by the known whole world: latin was the speech of the romans, who were the Lords of Jewry, and the most civil parts of the earth. The first was most ancient; the 2. most general; the third most imperial. The Hebrew had the Oracles of God first written in it, and the very Letter of its Alphabet, fretted on diuers parts of the Scripture. The greek had the first Translation made into it, by the 70 Interpreters, and is followed by Christ and his Apostles, in all their Sermons and writings, who also sanctified the Letters of the greek, Christ calling himself α. and ω. The latin hath none of these privileges. I find therefore in this of the cross, in these 3. Languages, no other mystery, but the generality of spreading abroad the benefit of Christs cross to all Languages; and therefore, why one of these Tongues, and that the least honoured, should bee onely appropriated for the service of God, is rather contrary to Gods providence expressed in this place; the Southern and oriental Churches having never received it, no more then they haue his authority who commandeth the same.  
Saint John alone maketh a particular mention here, 
Vers. 25, 26. When Iesus saw his Mother and the Disciple.  and in the Verse following, of the words of our saviour to his blessed Mother, and beloved Disciple, omitting that of the good thief, as also the miracle of the Eclipse of the Sun. As esteeming it( saith Theod.) a greater matter, that the Conqueror over all torments, should exh●bit the office and duty of love and piety to his Mother, then that the heavenly kingdom was given to the thief for an inheritance; for if it were a religious Act, that life was given to the thief, it argueth greater piety, in that the Son honoured his Mother. Christ was the most obedient son to his Parents: so Christianity, wheresoever it is, maketh all relative duties most just and natural. A Christian is the best son, 
The Disciple whom be loved.  Wife, or Seruant. Beda saith, that The person is here noted by the mark of love, because Christ, as he was man, made him his select favourite; not that the rest excepted he was alone beloved, but entertained with a more familiar love, in regard of the privilege of Chastity: for he, being called in his Virginity by Christ, remained a Virgin for ever. I do not gain-say this opinion, though it be not expressed in Scripture, yet Saint Paul, 1 Cor. 9.5. seemeth to say, That all the Apostles besides himself, and the very Brethren of our Lord, that is, his Kinsmen, whereof Saint John was one, were married; but I think his love proceeded from the graces which Christ had given John; and happy were it, if all our friends and favourites were so chosen. 
Vers. 30. It is finished. He gave up the Ghost.   
The whole mystery of the Redemption being now accomplished, our Lord Iesus willingly yielded up his Spirit to God his Father. Saint Augustines words are these; Who ever sleepeth after that manner, when himself willeth, as Iesus did when himself would? How greatly is the power of him that is to judge to be expected, if that his manner of dying appeared so powerful? The Lord( saith Theod.) delivered up his Spirit to his Father, showing thereby, that the souls of Saints converse not in tombs, but are carried to the hands of the Father of all. 
Vers. 31. The Iewes besought Pilate.   
The same Father observeth, That the Iewes were commanded by the Law, not to suffer the sun to set on any dead mans punishment, though Traytors and Parricides deserve to haue their eyes picked out by the ravens of the valleys; yet I could wish, that exemplary death might bee ultimum supplicium, seeing no greater punishment can bee, than to haue the Image of God dissolved in the whole man.  

Vers. 34. With a spear pierced his side.  The evangelist( saith Saint Augustine) used a precise word, as not saying, He strooke his side, but, He opened or pierced it, that from thence the Gate or door of Life might be in some sort set open; from whence the Sacraments of the Church might flow, without which, none can enter into that true life. It followeth; And presently there flowed forth blood& water: That blood was  shed for the remission of sins; that water tempereth the healthful Cup, that is, it yeeldeth both washing and drink. O Death, by which dead men return to Life again! What is more pure than this blood? What more wholesome than this wound? That we might be sure our Lord Iesu was truly dead, the Pericardian water was beaten forth; no Thomas nor High-Priest could doubt of his death. Happy are they, that apprehending the merit thereof, do learn also to die with him.  
Joseph is said by Saint Matthew, to be rich; by St. mark, 
Vers. 38. joseph of Arimathea.  an honourable councillor; by Saint Luke, a good man, and a just; by Saint John, a Disciple of Iesus. His praises in the 4. evangelists, do arise by degrees: for riches are the maintenance of Honour; Honour a spur to goodness and Iustice, which are no where to bee found, but in a true Disciple of Christ. If Courtiers and Noblemen be such, good lucke haue they with their Honour; if otherwise, not being Disciples of Christ, all the rest are butted.  

Vers. 39. There came also Nicodemus.  Nicodemus had more courage to bury Christ than to hear him: for it is an easier thing to do good works, than to profess true Religion.  

Vers. 41. A new sepulchre, wherein never man was yet laid.  This new tomb or place of Sepulture, befitted well both the graciousness of the person butted, as also the occasion; for if he had been laid in any ordinary place of burial, his Resurrection could not so perfectly haue been distinguished. even as( saith Saint Augustine) none was conceived in the womb of Mary the Virgin, either before or after him; so likewise none was butted in this sepulchre, either before him, or after him.   

CHAP. XX.  
CHrist rose from the grave, before the ston was rolled away, ver. 1.  
True zeal is ever diligent, ver. 6. and constant, ver. 11.  
Scripture is the best Interpreter of itself, ver. 9.  
White Garments fit for the Ministers in the service of the gospel, ver. 12.  
Hospitality rewarded with revelations, ver. 13.  
God calls his Children by their very names, ver. 16.  
We now touch Christ by faith, ver. 17.  
Christ passing thorough the door, proveth not Transubstantiation, ver. 19.  
The Ministers of the gospel haue all of them power to remit sins, ver. 22, 23.  
A Iudgement vpon negligent comers to Church, ver. 24.  
The state of glorified bodies after the Resurrection, ver. 27.  
Faith is of things not seen, ver. 29.  
MAry Magdalen is here onely name, 
Verse 1. Mary Magdalen.  whereas, mark 16.1. Mary the Mother of James and Salome, is also mentioned: and Luke, Chap. 24.1. useth the plural number: It argueth, that Mary Magdalen outwent the rest, both in place and zeal, as John out-ranne Peter. Saint Chrysostome saith, that Our blessed Sauiour's Resurrection was, whilst the Ston● which covered the tomb, with all the seals, continued in their place; but by reason others were in like sort to be certified, the Monument was opened by the Angels rolling away the ston, after his Resurrection; which Mary perceiving, went not into the sepulchre, but ran speedily to the Disciples.  

Vers. 6. Peter went into the sepulchre.  Though John ouer-ranne Peter in going to the sepulchre, yet Peter made a narrower search than John, by entering into it; which example of his, John afterward followed. True zeal seeketh every circumstance, to find the thing beloved; which caused Peter, missing of his Master, to enter into that place where it had lain. I do not mis-like the diligence of many Writers, new and old, which haue raised Contemplations on the particulars.  
It may seem strange, 
Vers. 9. As yet they knew not the Scriptures, that he should rise from the dead.  that the Disciples should be so ignorant in this point, who daily attended him, and had heard him often speak of his rising the third day, and that so plainly, as that his very Aduersaries took hold of his words, whereupon they caused his sepulchre to be diligently watched. Saint Augustine hereupon saith, Although they heard their Lord& Master often speak plainly to that sense, yet, being accustomend to hear him speak Parables, they understood not, but conceived another meaning. It is the Scripture onely, which giveth ●oth perspicuity and assurance to all good things, although we haue formerly learned them from the best Teachers.  

Vers. 11. Mary stood at the sepulchre, weeping.  Mary Magdalen her zeal seemeth here to exceed that of the Disciples; for they returning, her passion and fervent affection caused her to remain still near the sepulchre, expecting better satisfaction, what was become of the body of her Lord. It sufficeth not a true lover( saith Saint Gregory) to haue looked once, because the force of love multiplieth the intention of inquisition. So desires enlarged, grow by increasing, and in growing, come to perfection: and if by enlargement they decrease, then were they not desires; for even enjoying, in heavenly things, breeds no saticty.  

Vers. 12. Two Angels in white.  Gods holy Messengers were here appareled in white; the Priests were appointed to wear white linen Ephods. Some would haue our Ministers, who pronounce and declare the joyful news of light, make choice of dark Garments; and the preciser sort kick even at that Ordinance of the Church. I wonder that they do not reprove the Angels here, and Act. 1.10. for appearing in white after Christs Resurrection& Ascension, when all Ceremonies were abrogated. White Garments are naturally symbols of joyful Messages; and befit those whose very feet are beautiful, especially in times of the Gospels peace, when the habit of Mourning doth not become them.  
Mary Magdalen in her sorrow is comforted by Angels. 
Vers. 13. And they said, Woman, why weepest thou?  The holy motives( saith Saint Gregory) which move us to tears of love, give comfort to the same tears, whilst they re-promise the hope of our saviour. If wee further look back, wee shall find Mary Magdalen to haue been full of hospitality and charity. I will not say, that any of the faithful( especially since God hath spoken by his son) haue familiarity with the heavenly Spirits; and yet the most excellent Apostle of the New-Testament, vpon this, hath grounded an exhortation to encourage us to relieve Strangers, Heb. 13.2. Sure we are, notwithstanding that the Angels are ever present with us, though we do not see them, when wee do abound in the works of the Lord, whereof mercy& compassion to Christ himself in his members, is of most account with him, Mat. 25.40. 
Vers. 16. Iesus saith unto her, Mary. She turned, and said unto him, Rabonni.   
The denomination Mary( saith Beda) being interpnted, Illuminated Lady, Illuminatrix, or Stella Maris, the Sea-Star, doth mystically signify the Church: and so she answers him back with a name of interpretation, Rabboni, Master. Our saviour called his penitent seruant by her usual familiar name, [ Mary,] which took away terror, and both revived and recalled her Spirits, whereby she knew and acknowledged her Lord. As Caesar recalled his Souldiers from flight, by using to them onely the Quirites: So God, if we attend to see what the Lord doth say concerning us, doth often call on us inwardly, when wee are affrighted. See a full place, Esay 43.1.  
I dare not adventure to set down any construction of mine own, 
Vers. 17. Touch me not, for I am not yet ascended.  vpon this difficult place. Saint Thomas was willed to touch and feel his wounds before his Ascension: but it was, because of his unbelief, which is here forbidden to Mary Magdalen. If( saith Saint Augustine) he will not bee touched whilst he standeth vpon earth, how shall he bee touched of men when he sits in heaven? Touching causeth, as it were, the end and period of notion; therefore Christ would not haue a heart wholly bent on him, to receive satisfaction therein, thereby to bee thought no other then what he seemed. Saint Chrysostome vpon this place saith; This Woman desired to remain still with Christ, in the same estate shee had formerly done, before his Passion: and for ioy she conceived nothing of moment, though the flesh of Christ was highly exalted in glory, by his Resurrection. Wherefore drawing her from that manner of understanding, he said, Touch me not: And that they might attend him with the more reverence, he giveth this reason; For I haue not yet ascended: as if he should say, He that will touch me now, must do it with the finger of faith, by which he must ascend to me into heaven. So it was not fitting to behold him with the former mind which they had of him before, because he was to depart, and to converse no longer with men. And this he manifesteth in this which followeth; go to my Brethren, and tell them, J ascend to my Father and your Father, and my God, and your God. He useth not( saith Saint Augustine) the words, Our Father, but, My Father: He is therefore in one sort mine, and in another, yours: To wit, by Nature, mine; by Grace, yours.  
This narration, 
Vers. 19. When the doors wer● shut, Iesus ca●e &c.  as touching his entrance into the room, the doors being shut, sheweth, that his body, though the same, yet had received alteration in quality, as being more active than before his Death& Resurrection, that which was corporal being now become spiritual. Saint Augustine vpon this place, saith; The door kept not out the Body in which the divinity consisted: for could not he enter a barred door, at whose birth the Virginity of his Mother remained inuiolated? Also he saith in another place; Some are so moved herewith, as that they run almost into danger, opposing their prejudicate natural reasons to divine Miracles: for thus they dispute; If it were a body, if that same did arise out of the sepulchre, which hang on the cross, how could it enter, the doors being shut? But that holy Father answereth; If thou comprehendst the maner, it is no Miracle; where reason is defective, there faith edifieth, Neither doth this give any strength to Christs bodies being in many places by Transubstantiation: 
Vers. 22. He breathed on them, and said, receive ye the Holy Ghost.  for the Sacrament is the commemoration of his body that suffered.  
It is sufficient for to beleeue that such an action was performed, and that it was of no less efficacy than the words import: Therefore I will not question, whether this receiving of the holy Ghost, or that afterwards, when cloven Tongues descended, were of one and the same operation: yet will I set down the opinions of such Fathers as are most approved. That bodily breathing( saith S. Augustine) was not the substance of the Holy Ghost, but a demonstration, by a congruity in signification, that the Holy Ghost proceedeth not onely from the Father, but also from the son: for who is so extreme mad, as to say, that it was one Spirit which he gave when he breathed, and another that he sent after his Ascension? Saint Gregory saith; Being first given to his Disciples on earth, and afterwards sent down from heaven, what is it, but that there are two precepts concerning Charity, to wit, one love to GOD, and one love to our Neighbour. On the earth, the Spirit is given, to the end wee might love our Neighbour; from heaven it is given, that wee might love GOD. As then there are yet two Precepts, and yet but one Law, so is there but one Spirit,& two gifts; the first proceeding from the Lord, subsisting on earth, and the next given from heaven. Saint Chrysostome also, Some say, because he gave them not the Spirit, but made them apt and seasoned them for the receiving of the Spirit by his breathing; for if Daniel were ravished in his Spirit, at the sight of an Angel, what should they haue suffered or undergone, who received that unutterable grace, if he had not first instructed his Disciples concerning it? But he committeth no offence, who saith, That they then received a certain power of spiritual Grace, not to raise the dead, and work miracles, but to remit sins: Therefore it presently followeth, Whose sins you remit, &c. It appeareth therefore by this place, and the iudgement of this Orthodox Father, that to the forgiving of sins, &c. there needed no such miracle, as to the working of wonders, and all good Ministers succeed to this, though not to the other.  
This power, 
Vers. 23. Whosoeuers sins ye remit, &c.  we here plainly perceive, was not given to Peter alone, and to those who were to derive their authority from his ministry, but also to all the rest of the Apostles. The charity or love of the Church( saith Saint Augustine) which is diffused by the Holy Ghost into our hearts, releaseth the sins of those who are partakers with them of the same. Therefore having said( receive the Holy Ghost) he instantly addeth this concerning the remission and retention of sins. Now, saith Saint Gregory, we ought to know that those who first received the Holy Ghost, to the end they might live innocent lives, and bring profit to some by preaching, did therefore receive the same openly and publicly after the resurrection of the Lord, to the end that they might yield profit to many, and not to a few. he further saith, That now the Bishops or overseers hold that place of dignity, and that those receive that authority of losing and binding sins, who are allotted such degrees of dignity. Great is this honour, but heavy the charge: for it is hard that such a one should be made a judge of another mans life, who cannot govern his own. See 1 Tim. 3.5.  

Vers. 24. Thomas was not with them.  Saint Thomas being absent at this first apparition of our blessed saviour, would not give credit to the report of his fellow Apostles, whose incredulity was afterwards removed by eminent tokens, and not onely his faith confirmed, but the faith of infinite numbers, who might haue proved as hard of belief. Didymus( saith Alcuinus) in Greek, signifieth in latin, a twin, or one of two births, whereby is expressed his double or second conversion. It fell not out by chance, saith Saint Gregory, that this elected Disciple should be then absent, for the heavenly clemency wrought miraculously, that his doubting should cure our wounds of infidelity, by feeling in his Master the wounds of his flesh; for the infidelity of Thomas did more advance our faith, then the believing Disciples; for that whilst he was brought to belief through feeling, our mindes are confirmed in faith, without doubting. But let no man presume to fall from the faith by this example: Christ will not attend every mans infidelity, who looketh for new conversions. learn here, not to absent from holy meetings of the Church, which wee see here was the cause of Thomas his incredulity.  

Vers. 27. Put thy finger here, and see my hands, and put forth thine hand, put it into into my side.  Hence ariseth a Question, though in my poor iudgement a presumptuous one, How the Impression of the wounds were beholded in an incorruptible body? Saint Augustine maketh the Answer, he might, if he would, haue wiped away the print of every scar from his raised and clarified body: But he best knew why he suffered those scars to remain; for, as he shewed them unto Thomas, whose belief was not established, until he saw and touched them: So will he likewise show his wounds unto his enemies, not that he will say unto them as unto Thomas; Thou believest, because thou sawest: but that they being convicted by truth, may give evidence, saying, Behold the Man, whom you crucified, you see the wounds which you gave him; aclowledge the side which you pierced, which was opened by you and for you, yet would you not enter. The Lord( saith Saint Gregory) offered his body to be touched, which he brought in, the doors being shut, by which he expressed two wonders most contrary in themselves, according to mans reason, whilst that after his resurrection he shewed his incorruptible body, and yet to be felt, for that must needs be subject to corruption, which may be felt and touched: as likewise, that cannot be felt, which cannot suffer corruption: he then shewed himself therefore to be incorruptible, and yet to bee felt, that it might appear, how after his resurrection, he remained still of the same nature, though of another glory. Our bodies also, saith the same Father, shall be likewise subtle or passable in that glory of resurrection, through the effect of spiritual power, and to be felt and touched through the touch of Nature. The weakness and weight of our bodies doth now keep down our mindes, but after the resurrection, our wils shall rule our bodies.  

Vers. ●8. My Lord, and my God.  Vpon Thomas his two invocations of the Lord and God, Theodoret saith, He who at the first was faithless, did show himself an excellent divine, after he had touched Christs side; for in calling him Lord, he expressed his human nature: and in calling him, My God, he confessed his divine nature; one and the same both God and Lord.  

Vers. 29. Blessed are they that haue not seen, and yet haue believed.  To beleeue that which wee behold, is not thankes-worthy; but to beleeue that which wee see not, argueth faith. Thoma●( saith Saint Gregory) saw one thing, and believed another; for he beholded a man, and confessed him to bee God. Blessed are they who saw not, and yet believed. In which words these are signified, who retain him in their mindes, whom they never beholded in the flesh, especially if good works accompany our faith: for he onely believeth truly, who exerciseth that by good works, which he believeth. If then( saith Saint Chrysostome) any one now say, O that I had lived in those dayes, and beholded Christ working miracles! let him consider the words, Blessed are they who never saw, and yet beleeue.   

CHAP. XXI.  
THe Apostles forsook not their lawful callings altogether, vers. 3.  
Sight of heavenly things amazeth flesh and blood, verse 12.  
Our glorified bodies not subject to acts of necessity, vers. 13.  
How oft Christ appeared in body after his resurrection, verse 14.  
Christ measureth our love to him, by our love to the brethren, vers. 15.  
Catechizing as necessary as preaching, verse 16.  
The people which the Ministers teach, are Christs sheep, not theirs, verse 17.  
Why Peter more often speaketh, then the other Apostles, vers. 18.  
Whether John the evangelist ever dyed, vers. 22.  
Curiosity is most negligent, ibidem.  
unprofitable question, occasion of schism and heresy, ibidem.  
What did first give authority to the Scriptures, vers. 24.  
Reading is an edifying kind of preaching, ibidem.  
An argument against the Popes Supremacy, ibidem.  
THe holy Apostles forsook not altogether their calling, 
Verse 3. Simon Peter said, I go a fishing.  after they were chosen, though it be said that they forsook all: And that this their employment was not disallowed, it appeareth by that which followeth in this Narration. Saint Augustine saith, That they went a fishing for relief: as Paul saith of himself, That after his calling, he wrought with his own hands to supply his wants, which was in his Trade of Tent-making, because he would not be burdensome to the Churches. So, they were not forbidden to get their living by their lawful Trades( the dignity of their Apostleship notwithstanding reserved) if they wanted other means to supply their necessities. Saint Gregory saith further, It was not to be imputed unto them as a fault, but they exercised the same Faculty, being voided of sin, after their conversion, which they practised before. And the same, saith Eusebius Errussenus on this place. Wherefore Peter, after he was said to haue left all, yet, at Christs commandement, he cast his hook into the Sea, for the Tribute-money, and here, after Christs resurrection, and that he had received the holy Ghost, he becometh a Fisher again. Indeed, Saint Matthew left toll-gathering, because the practise thereof, though lawful, could not stand with an Apostles calling. Zacheus left his extortion, because altogether unlawful, 
Vers. 12. None of his Disciples durst ask him, Who art thou, though they knew he was the Lord.  but their houses, wifes, children, and calling they kept still, though they ever suspended the use of them, in regard of their ministry.  
The Disciples were struck with a wonderful amazement at the sight of their Master, whom notwithstanding they durst not challenge. And if this had been the first time that he appeared unto them, then their doubtfulness of his Resurrection from the dead, might haue been held the cause. But, according to the account made by some of the Fathers, this was the seventh time of his appearance: but the words are plain in the fourteenth verse following, that this was the third time. It is probable, that there was some more glorious alteration in the person of our saviour, then had been before at his former appearings. Such is the estate of our crwoned Head Christ Iesus, and such shall bee the estate of all his Saints, who are his body glorified with him, that they haue assumed not onely a plenary, but also a voluntary diversity of glory. On the Disciples part, their confused knowledge of him, teacheth us, that whiles we are in the flesh, when any part of the glorified state happeneth to be revealed unto us, yet we cannot comprehend nor distinguish it, Mark. 9.6. Peter seeing Christs transfiguration, spake of it, but knew not what he said, 2 Cor. 12.4. Saint Paul could not utter what he saw in the third heaven, and the Disciples here did see, but could not bear witness.  

Verse 13. Iesus took broad.  Surely Iesus did eat here with the Disciples: for verse 5. he asked for meat. And so it plainly appeareth, Luk. 24.43. This eating proceeded not from a necessary desire of food, but only from a condescending to the demonstration of his resurrection, as S. Augustine saith, who also thus writeth in the 13. book of the City of God, That the bodies of the just men, which will appear at the Resurrection, shall not stand in need of the three of Life; so that they shall neither die of age, nor sickness, neither want any other corporal nutriment, by means of which, the grief of hungering and thirsting should be avoyded: For, they shall be endued with certain and inviolable immortality: So, as according to their own wils, they shall be fed by a possibility, not through a necessity. even as our saviour, after his resurrection in his spiritual, yet true flesh, did eat and drink with his Disciples, Act. 10.41. not in regard of weakness, for want of food, but as an Argument of his power, by which he could so do, when he would.  
Saint Augustine saith, 
Vers. 14. This is now the third time.  Wee find in the 4. evangelists, that the Lord is mentioned to haue appeared ten times after his Resurrection; once at his Monument, to the women; a second time, they returning thence in the way; thirdly, to Peter; fourthly, unto two Disciples going to the Village; fiftly, to diuers in jerusalem, where also Thomas was; sixthly, where Thomas beholded him; seventhly, at the sea of Tiberias; eightly, to the eleven in the Hill of galilee, according to Matthew: ninthly, as mark saith, to those that were all set down at the Table with him, because after this, they were not to feast any more with him on earth; tenthly, on the day of his Ascension, not then on earth, but taken up in a cloud. I bind not any man to this opinion, much less to any new one of mine own, yet I think he appeared eleven times, according to the number of his Disciples, and so think diuers of the ancient and new Writers. Saint Paul addeth, he appeared unto james, 
Vers. 15. lovest thou me more then these?  1 Cor. 15.  
That which our blessed saviour inquireth after, is love, at the hands of all those who are his true Disciples. Christ( saith Saint Chrysostome) did not upbraid Peter with his denial, but saith, If thou lovest me, excel thy Brethren in that fervent love which thou hast at all times professed: yield up that life or soul for my sheep, which thou saidst thou wouldest lay down for me. As Christ laid down his life for his enemies, so much more ought we for the brethren.  
One Verse mentioneth lambs, another sheep: 
Vers. 16. Feed my sheep; Feed my lambs.  By lambs I presume to think that those may be meant, who are initiated in the Word of God: and by sheep, those who through longer instruction are better confirmed: Catechizing and preaching are both to be performed by the Minister that loues his Master.  
This is the third demand: 
Vers. 17. he said again the third time.  a question which Peter seemeth to haue taken grievously, as arguing that his Master made some doubt of his affections, yet he buildeth on his conscience, and acknowledgeth the omniscience of Christ, from whom no secret can be hidden. There is rendered( saith Saint Augustine) to a three-fold denial, a three-fold confession, lest the tongue should seem to haue been more prove to fear, then to love. Hence( saith Theodoret) sprung the custom of their threefold Confession, who present themselves to baptism. Vpon the last repetition ( Feed my Sheep) Saint Augustine saith, Those who feed the sheep of Christ, with that mind as to challenge them for theirs, and not Christs, bewray themselves not to love Christ, but themselves, with a desire of glory, rule, or getting wealth, not out of true love and affection, to please, obey, and assist God in his work. 
Vers. 18. When thou wast young.   
Peter seemeth by these words to haue been of a middle age at the time of Christs ascension: So it is likely Peter was elder then any of the other Disciples, which was the cause that he often first speaketh, yet then was he not very aged.  
This speech of a possibility of John his stay in the World until Christs second coming, 
Vers. 22. If I will that bee tarry till I come, what is it to thee? Follow thou me.  hath been diversly conjectured on by the Fathers: I will only recite some of their opinions, not presuming of myself to be any ways able to interpret so hidden a mystery. Theophilus saith, Christ did not deny but that John should die, for whatsoever hath a beginning, dieth. But he said, I will haue him remain, that is, live until the end of the World, and then he shall suffer martyrdom for me. And therefore it is yet confessed, that he liveth, but shall bee put to death by Antichrist, when as, together with Elias, he shall preach or profess the name of Christ, and though a sepulchre bee assigned him, yet he entred into it alive, departing afterwards. Saint Augustine also saith, Or it may bee that some will contend, how that he rather slept in that sepulchre at Ephesus, then that he lay there dead; taking his argument from the testimony that is given of the scattering, and, as it were, boiling and bubbling up of the Earth there, affirming peremptorily, that it is caused by his breath. Theodoret saith, Whereas the words are, until I come, he meaneth against the Iewes, who crucified him, striking them with the staff of the Romans: for it is said, that this Apostle conversed thereabouts, until the time of Vespasian, when as jerusalem was taken. Some, even in our Church, will haue this coming of Christ to haue been, when jerusalem was utterly destroyed, and the Old Law abolished, and the Gospel generally preached throughout the World. And so the word ( till I come) to signify, until my kingdom be acknowledged in all Nations. Lastly, some interpret the words to haue reference unto the revelation shewed by Christ unto Saint John, whereby he became the most absolute Prophet of the New Testament, and saw all things before-hand, that were to happen to the Church until Christs second coming. I take not vpon me to judge of these opinions, but let every one abound in his own sense. Onely I suppose, this speech of our Lord concerning John, doth import not so much a doubtful, as a sharp answer to Peters curious question. And therefore both Christ, and in the next words, Saint John himself doth confute the error of the Disciples, concerning Iohns not dying, at leastwise they stay our curiosity, which hindereth us in performing of our own duties: as if he should say, What needest thou care, how I purpose to dispose of him? Thou shalt find enough to do, that I command thee to take up thy cross, and follow me. Men that busy themselves about questions that engender strife, either concerning God or their brethren, do unprofitably spend their time and zeal in that which concerns them not, and become careless in discharge of their own dueties.  
Hereof we haue in our times too plentiful experience, neither need wee marvell thereat: for not particular and private persons onely, but even famous learned men, and whole Churches haue affencted this forbidden fruit, to know what they needed not, whereas their hunger might haue been satisfied with the three of Life, which was easy to haue been tasted of in the midst of the Garden. How did the celebration of Easter vex the first Ages about the fourteenth day of March, and the order wee now keep in the latin Church, the cause even to the excommunicating of one another, whereof was a matter of obscure& uncertain grounds? The too curious inquisition of the state of Gods Saints, after the resurrection, brought forth the Millenary error, wherewith so many great names, Origen, Lactantius, justine, Jrenaeus, and many other both Greek and latin Fathers were tainted; and whereunto Saint Augustine himself seemeth to incline: That Peter was at Rome,& there put to death, As much as concerns the History, I think to be certain. That he was there fixed Bishop for five and twenty yeeres; It seems to thwart his being an Apostle, and some passages in Saint Paul, Gal. 1. and 2. One Papias was the Author of this tradition: whereupon began the challenge of the Bishops of Romes superiority, rejected by some general councils, but now made an Article of the catholic faith; diuers particular Churches founded by several Apostles, as Saint John, Saint mark, Saint Thomas, Saint Philip, Saint Andrew, haue produced diuers traditions as left by them, of great difference one to another. The bodies and relics of the Saints and Martyrs haue been challenged by several places, like Homers country by the Cities of Greece; yea rather then fail, their bodies haue been multiplied.  
Whence proceed all these inextricable disputations of Predestination, Election, and Reprobation: but because men are desirous, like the philistines, to prie into the ark of Gods counsels. How many presumptuous Treatises haue been flying abroad, and even darkening the air, of the time and approach of our Lords last coming: defining the very seasons which the Father hath put in his own power; and whereof Christ Iesus, as he was the son of Man, that is, as he was to reveal it to mankind, professeth himself ignorant? When these proceedings are set on foot, let us think wee hear Christ speak to us, as he did here to Peter, What is it to thee? follow thou me: Henoch was translated to be no more seen: Abel yet speaketh: Christ rose again while it was dark: God hide Moses his body; and it is the devill that disputes about it. Let us, while it is called to day, harken to Gods voice, that at his appointed time, wee may enter into his rest: But let us not care for to morrow, for sufficient for the day, is the evil thereof. We haue dueties enough to do, and sins to avoid and fight against. The Papists multiply doctrines, and the Puritans multiply sins more then ever God himself mentioned: but true Christians desire onely to know how, and to be able to follow Christ, as he here commandeth, which is sufficient to take up a●l their time and abilities both in their studies and practise.  

Vers. 24. The same Disciple is he that testifieth these things, and wee know that his testimony is true.  These words are the Conclusion of the gospel: wherein S. John doth not, as the Writer of the Macchabees, Chap. 15.39, 20. crave pardon for his errors, but approveth what he hath written, for canonical Truth; So, Chap. 19.35. And he that saw it, bare record, and his record is true; and he knoweth that he saith true, that ye might beleeue And Reuelat. 22.8. J am John, which saw and heard these things. The like, and more full asseveration is used, 1 John 1.1, 2, 3. It seemeth that Saint John writ, and dedicated this gospel to the whole Church, by often repeating; These things are written, that ye might beleeue. Now to confirm the truth of his Testimony, he alleged his own seeing and hearing of the words and works of Iesus. Chrysostome therefore saith, that Saint John was most fit to bee such a witness, because he was present with his Master at all times, and not absent at his death; to whom Christ committed the charge of his holy Mother, who was a figure of the Church. Such an one was it necessary that every evangelist should be, as St. Luke sheweth in his Preface, 1, 2. who saw them themselves. See also Act. 1.21. But now it may be objected; What assurance could there be, that this testimony was sufficient to prove the truth of Christs gospel? I answer, It is true, that unto an vnbeleeuer, the reports or writings of the Apostles, was not bare of itself able to convince their consciences, but they had many other testimonies to persuade the World. First, unto all that did aclowledge the Scriptures, as to the Iewes, they proved the truth of Christ, by the authority of the old Testament, as appeared by their several Sermons, Act. 2.& 3.& 4.& 7. at jerusalem, and 8. to the Eunuch, and 13. at Antioch, and 28. at Rome: And to the Gentiles, which acknowledged not the Law and the Prophets, they preached, taking proofs from the works of GOD in Nature; Act. 14. at Lystra: and from the gentle Poets, Act. 17. at Athens.  
Secondly, Christ performed his promise, enabling them with his Spirit, which their Aduersaries could not be able to resist, Luke 21.15. See the practise thereof in Stephen, Act. 6.10. And even those who believed not, were yet convicted in their consciences, and despised the counsel of God against themselves.  
Thirdly, The Word of God is always pure, and giveth light to the eyes, and understanding to the simplo, Psal. 19.7, 8, 9. Insomuch that wheresoever it pleased the providence of God to open the door, and suffer the Apostles to come, there the hearts of the hearers were opened, to understand and beleeue the Word that was preached.  
Fourthly, there was nothing in the Apostles Doctrine but suited to the public good of the State of the Empire, and all kingdoms, and also of every private man, and disposed all men, besides the assurance of a better life, to all goodness and prosperity. Insomuch as whensoever Christ was outwardly preached, the natural conscience of every man, which is the light that inl●ghtneth every man that cometh into the world, did shake hands, as it were, with the Word,& submitted itself to the obedience of faith.  
Lastly, God gave unto his Church the power of Miracles, which followed their doctrine, Mark 16. and the grace of sanctification in the lives of the Preachers, whereby the hearers were confirmed in the Truth which they had heard.  
But this place hath yet a further extension: For it is added, That wrote these things; as if Saint Iohns name did give sufficient authority to the gospel which he wrote, to confirm it to be true: for the perspicuity thereof, we are to know, that the Apostles had authority from Christ, both to preach& writ the gospel. And he that was by the Church known and acknowledged an Apostle, his Epistles& whatsoever he wrote in that kind, was obeied as the Word of God: for the same authority that the Word preached by them had, the same also had their writings. The 12. Apostles were as the 12. houres of the day, John 11. and when the night came, and they slept, that is, were dead, then the malicious man presently sowed his Tares of heresy: Therfore saith our Apostle, 1 joh 2.18. J am est nouissima hora. St. John was the last hour, and survived all the Apostles. Whereupon the saying that went among the Apostles, That he should not die, seemed to haue some ground: Therefore he prefixed before his two latter Epistles; The Elder to Gayus; The Elder to the Lady. And from hence we may learn, that there is a Spirit of majesty, which doth accompany the Scriptures, and walketh vpon the Letters therof, as it were vpon the seven Golden candlesticks; and so the Word giveth authority unto itself. It is strange, how Learned men can, by the style, know and discern the Writer, even in Heathen learning: and much more may the style of Gods Spirit bee known to those that do partake of it. Secondly, the Apostles, as wee see by these words, [ And we know that his witness is true] did not expect the confirmation of the Church to whom they did writ, to make their writings canonical; for it was true that he writ it, and so the Church ought and did accept it. Thirdly, it convinceth the folly of many men in these gain-saying dayes, who deny the reading of the Scriptures to haue the power of Preaching: for it is here added, That you might beleeue. And in the last Verse of the former Chapter, And haue eternal life. See Luke 10.26. Christ being asked, how a man should attain eternal life; He answered, Quomodo legis? How readest thou? And, jeremy 36. the King and Princes are taxed, because at the reading of Jeremies prophecy by Baruch, they did not rent their clothes, and were converted. Surely, no man is more injurious to the Word of God, than he that denies that power unto it, especially being red by one that is set apart for the ministry thereof, which he cannot but discern by his own reading; yea, oftentimes, by reading good mens books.  
But whether John dyed at all, or no, it is certain he outlived all the other eleven Apostles: for he continued unto the reign of Trajan; and of this no man maketh question. I would gladly here be satisfied one doubt, from the great Champions of the roman Hierarchy: Three Bishops of Rome succeeding after Saint Peters death, and before St. Iohns, Whether now were those three Bishops of greater authority than St. John the evangelist? If they were, then the Pope is greater than one of the greatest Apostles; which I find none of them dare say: for Bellarmine, and diuers of their learned men, deny that the Pope is equal to an Apostle. If the Pope were not superior to St. John, then surely he was not, then he is not always the Head of the Church. 
Vers. 25. The World could not contain the books.   
Saint John did not apply himself much to the writing of the several Miracles wrought by our Lord, as the other evangelists did; but he expresseth the high Mysteries uttered by Christ in his speeches, which in him are more frequent than in all the other three. S. Augustine vpon this Hyperbole, saith, It is not here to be believed, that the world could not haue held the books, in regard of the spaciousness thereof; but that in consideration of the weak capacity of the Readers, the world of men could haue comprehended them: as we are wont to say, Non capio, when we do not understand a thing. S. Chrysost. also saith, This is rather to haue reference unto His power who wrought the Miracles: for it is much more easy for Him to do or work what he pleaseth, being God Almighty, blessed for ever, then for us to speak what we conceive.   
Sit gloria summa Tri-vni.  
FINIS.