Together with Christs word there went out a power His words are operative and efficacious This Prophecie the Atheist and Julian the Apostate understood not and therefore lighting upon this and the like places of the Gospel they blasphemously affirmed that either the Evangelists were lyars or the Apostles fooles that with one word only of our Saviour would be drawn to follow him So the Papists blaspheme assurance which they have not as if it bred security and loosnesse They may aswell say the sea burns or fire cooles Verse 44. Now Philip was of Bethsaida Mark 9.27 So was Andrew and Peter who would not be wanting to preach to this Towne and pray for it But all in vaine whence that Woe to thee Bethsaida Matth. 11.21 Christ would not suffer so much as the blinde man he had cured to go thither Mark 9. Verse 45. Philip findeth Nathaneel Whom some make to be the same with Bartholmew I affirm nothing We have found The Greek word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luâ—rum nâ—speratum repentè oblaÌ„tuÌ„ the sudden and unexpected finding of such a commodity as he looked not for See Isa 65.1 Verse 46. Can there any good c. When men take a toy in their heads against a place or person they are ready to reason in this manner Good Nathancel was in the common errour as was likewise Philip in the former verse with his Jesus of Nazareth the Son of Joseph Foure words only and scarce ever a true one Epidemicall diseases are soone caught Verse 47. Behold an Israclite c. Here Christ wondereth at his own work of Renovation as wonderfull doubtlesse as that of Creation Or the upright person hath here an ecce for imitation as the hypocrite for detestation psal 52.7 Verse 48. Before that Philip c. Christ thinks of us when we little think of him See Rom. 5.10 Verse 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the sonne of man The Jacobs Ladder the bridge that joyneth Heaven and earth together as Gregory hath it CHAP. II. VERSE 1. There was a Marriage VVHether St. Johns marriage I have not to say Some will have it so Verse 2. Jesus was called That was the way to have all sanctified 1 Tim. 4.3 and disorders prevented Cave spectat Cato was the old watch-word Verse 3. Mendicato pane bic vivamus annon boc pulchrè sarâ—itur in eo quod pascimur pane cum angelis c. Luther And when they wanted wine Wine then may be wanting though Christ be at the Wedding yea bread though Christ be at the Board But the hidden Manna is ever ready and anon in our Fathers house will be bread enough and wine Gods-plenty What though we beg our bread here heaven will make up all and it is but winking and we are there presently said that Martyr The Mother of Jesus saith unto him To shew her authority belike over him Howsoever she was too hasty with him and is taken up for halting It is not for us to set the sun by our dyall Verse 4. What have I to do with thee c. Is it fit to prescribe to the only wise God to send for the King by a post The Chinois whip their gods if they come not at a call Verse 5. His Mother saith to the servants Not a word to her Son Iob. 40.5 Ion. 4. though he had publikely reproved her Once I have spoken but I will not answer saith Job Jonah reprehended by God shuts up his prophecie in silence in token of his true repentance David was dumb because it was Gods doing Psal 39.9 Bring God into the heart and all will be husht Verse 6. After the manner of the purifying c. But who required these things at their hands Men are apt to over-do in externals The Devil strove to bring this superstition into the Christian Church by the heretick Ebion and hath done it by the Pseudo-Catholikes with their lustrall-water and sprinkling of sepulchres for the rise whereof Baronius refers us not to the Jewes Baron Annal. but to Juvenals sixth Satyre Containing two or three firkins For ostentation sake Superstition is pompous and ambitious Verse 7. Vp to the brim God permits his people an honest affluence Nimirun ad libras mille octingentas quod pertiuet ad miraculi magnitudinem Christ supplies them here with great store of wine to the quantity of a thousand and eight hundred pounds as Beza computes it No small gifts fall from so great a hand Jam. 1.5 Verse 8. The governour of the feast The Jewes had a sort of officers at their feasts called praefecti morum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gaudentius Casaubon the Eyes and Overseers of the feast that tooke care that none should drink too much The Latines called them Dictatours the Greeks plautus Symposiarchs Howbeit among the Greeks those officers power extended no further then to see that at feasts or banquets Heyl. Geog. â—79 Hinâ— pergraecariâ— and as merry as a Greeke men dranke small draughts only at first which by degrees they increased till they came to their height of intemperancy At which point when they were arrived they kept no rule nor order whereas before to drink out of ones turn or beyond his allowance was counted incivility Verse 9. The water that was made wine Doth not Christ daily turn water into wine when of water falling upon the Vine and concocted by the heat of the sun he produceth the grape whence wine is expressed His love that is better then wine Cant. 1.2 turned brown bread and water into Manchet and wine to the Martyrs in prison Verse 10. Every man at the beginning Ingenium bominem adumbrat naturâ fallax et sophisticum Sic Satan nos ad se allicere solet Pantheris in morem Christus contra His worke is worst at first the best is behinde the sweetest of honey lyes in the bottome Verse 11. This beginning c. For as for his miraculous disputation with the Doctours and fasting fourty dayes these were rather miracles wrought upon Christ then by him He works his first miracle for confirmation of God the Fathers first Ordinance His Disciples beleeved on him So they did before but now more So 1 John 5.13 The Apostle writes to them that beleeved on the name of the Son of God that they might beleeve on the name of the Son of God 1. e. that they might be confirmed continued and increased in it Faith is not like Jonahs Gourd that grew up in a night or like a bullet in a mould that is made in a moment c. But as the sound of the trumpet grew louder and louder and as they went up to Salomons throne by steps and stairs so men proceed from faith to faith till they come to full assurance Verse 12. Matth 8. To Capernaum Where he had hired him an house for Foxes had holes c. but the Son of man had not a house of his
opportunity before time in laying hold upon eternall life but fools are semper victuri saith Seneca they will and they will c. so they trifle and by futuring fool away their own salvation Amend before the draw-bridge be taken up Charles King of Sicily and Jerusalem was called Cunctator not in the sense as Fabius because he stayed till opportunity came but because he stayed till opportunity was past Too many such Manna must be gathered in the morning or not at all and not kept till the morrow lest it stinke Verse 38. That the saying of the Prophet These unbeleevers were not such because the Prophet had so foretold it but the Prophet therefore foretold it because they should be such Like as Joseph's foretelling the famine was no cause of it but an antecedent only Verse 39. Therefore they could not beleeve c. They could not because they would not saith Theophylact out of Chrysostome who yet extolleth mans free-will more then is meet Contra Julian l. 1 c. 2. Pelagianis nondum litigantibus Patres securiùs loquebantur saith Augustine Verse 40. He hath hardned their hearts With a judiciary hardnesse This is in some respect worse then hell sith besides that God inflicts it as a punishment of former obstinacy it is one of the greatest sins and so far greater in evil then any of the greatest punishments Hence it was the saying of a Reverend man If I must be put to my choice I had rather be in hell with a sensible heart then live on earth with a reprobate minde Verse 41. When he saw his glory His train only in the Temple Isa 6.1 where the Seraphims are said to hide their faces with two wings as with a double scarfe before Gods glorious brightnes that would put out their eyes else they clap their wings on their faces as men do their hands when the lightning flasheth in their eyes Verse 42. Lest they should be put out c. which would redound to their disgrace and this these Ambitionists could not away with But what saith a Reverend Divine Bravely contemne all contumel es and contempts for thy conscience taking them as crowns and confirmations of thy conformity to Christ Verse 43. They loved the praise of men Which what is it else but a little stinking breath These have their reward Mercedem suam non Dei saith Hierome How much better Luther Haud velim Erasme gloriâ aut nomine vehi Epist ad Nic. Hansm Major est mihi timor in laudibus gaudium verò in maledictis blasphemijs Verse 44. Jesus cryed c. As being now to cry his last to them and is therefore so earnest in his contestation This was the Conclamatum est to this perverse people his farewell-Sermon c. Verse 45. Seeth him that sent me For God was in Christ reconciling the world to himself Col 2. and in him the God-head dwelt bodily So that in all our addresses we must fix the eye of faith on the humane nature of Christ and there speak as to our God Like as where I see the body of a man there I know his soul is and therefore I speak to his understanding when and where I see his body because they are not severed so viewing by faith Christs manhood now glorified I there see and speak to the great God because I know he is there personally united Verse 46. I am come a light into the world Not by participation only as the Apostles were the lights of the world Mat. 5.14 but by nature How prodigiously blasphemous then was that Bishop in the Councell of Trent that in his oration there made Câ—r el. Episcop Bipontan applied this text to the Pope who at that time was Paul the third an odious hypocrite That whosoever beleeveth in me c. And he that this way seeks the Kingdom of Heaven must with him in Justin Stratonis servus ap Justin l. 18. look for this Sun of righteousnesse in the West that is dying upon the altar of his crosse so shall he become King of Heaven Verse 47. I judge him not viz. Whiles I am here on earth I sustain another person now that men may come apace to me without fear Some ancient hereticks hold that God in the time of the Law was a severe Judge and now in the dayes of the Gospel he was all made of mercy and mildnesse But the Apostle saith somewhat otherwise Heb. 2.1 2 3. God is more peremptory in his judgments now then ever of old Verse 48. The word that I have spoken If the word shall judge us then ought it much more to be a Judge of our doings now said Mr Philpot Martyr Therefore let it be president in all Assemblies and judgements saith Beza as in the Nicen Councell Constantine caused the Bible to be set upon a desk as Judge of all controversies Verse 49 50. For I have not spoke of my self The divine authority of Gospel-doctrine is here in the close of this last Sermon ad populum most gravely asserted by our Saviour as that which is undoubtedly authentick because it comes from the Father Sic de Virgilio Sâ—aliger dc Tacito Peacham e cujus ore nil temerè excidit David saith one sets the 119 Psalm as a Poem of commendation afore the book of God The sonne of David say I sets this Text as his Imprimatur his authoritative License at the end of the Gospel And as a friend once wrote to Aegidius Abbot of Norinberg concerning the 119 Psalm that they were verba vivenda non legenda words not to be read but lived the same may I affirme of our Saviours Sermons and I know that his commandement is life everlasting CHAP. XIII Verse 1. That he should depart c. THis definition of death Calv. in loc saith Calvin pertains to the whole body of the Church It is to the Saints no more then a passage to the Father an in-let to eternall life Whether a Christians death be a burnt-offering of Martyrdome or a peace-offering of a naturall death whether it be by a sudden change as Eliah's or a lingring sicknes as Elisha's it is a sweet sacrifice ascending to God as Manoah's Angel ascended in the smoke This made Basil when the Emperours Lieutenant threatned to kill him cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioa. Manlij loc com 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would he would for so should he soon send me to my heavenly father to whom I now live and to whom I desire to hasten This made Velcurio a Dutch Divine when he lay upon his death-bed break out into these sweet words Pater est amator Filius Redemptor Spiritus Sanctus Consolator quomodo itaque tristitiâ affici possim The Father loves me the Son redeemed me the holy Ghost comforts me how then can I be cast down at the approach of death And the like triumphant words were uttered to me by my late Reverend good friend and
the rigour coaction and curse of the Law Verse 10. Of righteousnesse because c. What strength is there in that reason This Christ took upon him to be our surety and he must acquit us of all our sins ere he can go to his Father Verse 11. Of judgement because the Prince c. Satan is by the mighty work of the holy Ghost cast out of his Trenches Forts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 10.4 Luk. 10.18 Cages Castles Heaven of mens hearts corruption is dejected though not utterly ejected The Spirit lusteth against the flesh c. So that as we cannot doe what good we would because of the flesh so neither what evil we would because of the Spirit Verse 12. But ye cannot bear them now Because your spirits are dulled with worldly sorrow But the Spirit shall be unto you a powerfull Removens prohibens Verse 13. He will guide you into all truth Many are the benefits that we receive by the Spirit Ephes 5.9 The fruit of the Spirit is in all goodnesse and righteousnesse and truth This our Saviour delivers to his disciples at severall times and by degrees as they could bear it Here he represents him as a guide to godlinesse Simeon was brought into the Temple by the instinct of the Spirit Paul would have gone to a certain place but the Spirit would not suffer him Lo such is the working of the holy Ghost still in good mens hearts The steps of a good man are ordered by the Lord Psal 37.23 and he delighteth in his way Kings suffer their children to ride with them but yet set Tutours and governours to over-rule them So here And because Delicam res est Spiritus Dei therefore we must observe and obey his motions which are the sound of his goings the footsteps of his anointed Psal 89.51 We should lay our selves as instruments open to the Spirits touch submit to his discipline as Paul did Gal. 2.20 And this requires a great deal of self-deniall Verse 14. He shall glorifie me c. And if the holy Ghost could not use any better means to glorifie Christ then to take of his excellencies and hold them out to the world what should Ministers the mouth of the holy Ghost do rather Verse 15. All things that the Father hath c. So that if we can but marry the heir we have all The Father saith unto him as he did to his eldest Son Luk. 15.31 Son thou art ever with me and all that I have is thine therefore we may go boldly to him for all things needfull for life and godlinesse When Joseph sent to Jacob that Pharaoh had put all into his hands he was not a little comforted that one so neer to him in nature was so able to accommodate him Let us also come boldly to the throne of grace sith our flesh and bloud hath all power to do us good Christ as Mediatour is able to make all grace abound toward us that we alwayes having all sufficiency in all things may abound to every good worke 2 Cor. 8.8 Well might Ignatius say Ignis crux diaboli tormenta in me veniant tantummodo ut Jesum nanciscar Verse 16. A little while and ye shall not see me This little seemed a long while to them Dubito à duo ito Secman Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that they began to doubt though it were but the third day after his death whether or no it were he that should redeem Israel Luk. 24.21 Gods helpe seems long because we are short A short walke is a long journey to feeble knees Isa 54.7 8. It is but for a moment in his anger that God hides his face from his though it should be during life he hath an eternity of time to reveal his kindnesse in And to say that God hath cast you off because he hath hid his face from you is saith one a fallacy fetcht out of the devils Topicks M. T. Geodw Childe oâ— light c. When the Sun is eclipsed foolish people thinke it will never recover light but wise men know it will and at such a time though the earth want the light of the Sun yet not the influence thereof So neither are the Saints at any time without the power heat and vigorous influence of Gods grace when the light and comfort of it is intercluded Verse 18. We cannot tell what he saith We know here but in part Aug. the greatest part of our knowledge is the least part of our ignorance saith one Mans heart saith another may be compared to a vessel the meanes to a pipe the Spirit of God to the wheel that beats the water into the pipe The Minister is the servant that opens the cock And then the reason why we know but in part is either the cock alwayes runs not or not alwayes in the same measure And sometimes our vessels are filled with other things as the Apostles here were with worldly grief and the conceit of an earthly kingdom and so they run over and usually our vessels run over and lose what we received by the means Verse 19. Now Jesus knew that they were c. He graciously prevents their requests so he doth ours often And usually in Scripture the answer is given the question concealed God thereby providing for mens infirmity who are ready to aske such odde questions as the Disciples here do to the discovery of their own dullnesse Verse 20. Ye shall weep and lament So long as ye abide in this valley of tears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint render that Psal 84.6 In hoc exilio in hoc ergastulo in hac peregrinatione in hac valle lachrymarum as Bernard hath it My tears have been my meat saith David Psal 42.3 alluding to the Hart which being pursued sheds tears These instead of gemmes were the ornaments of David bed saith Chrysostom The Churches eyes are as the pools of Heshbou Can. 7.4 ever glazed with tears of compunction or compassion Tertullian speaketh of himself that he was borne to nothing else but sorrow and mourning Athanasius by his tears as by the bleeding of a chaft vine cured the leprosie of that tainted age Hierome writing of his own life saith that there were furrows in his face and Iceicles from his lips with continuall weeping c. But the world shall rejoyce The merry Greeks of the world laugh themselves fat and are so afraid of sorrow that they can never finde time to be serious counting it no sport unlesse they may have the Devil their playfellow no mirth but madnesse Eliamsi Leta tibiobi eniant oâ—unia non est tamen quodlae teris Ribera in Hos 10.1 no venison sweet but that which is stolen These are forbidden to rejoyce in any thing Hos 10.1 But if they do there is a snare or cord in the sin of the wicked to strangle their joy with but the righteous sing and rejoyce
be put upon them of my spirit that they may be fit for the work This boon none are to expect but they that are sent of Christ and such are sure to be gifted Verse 19. And for their sakes doe I sanctifie As both Priest Altar and Sacrifice and this Christ did from the womb to the Tomb at his death especially when this Paschall lamb was rosted in the fire of his Fathers wrath that his people might be made partakers of his holinesse Heb. 10.10 Here also it is worch the noting that these Petitions in our Saviours prayer doe so sweetly depend one upon another that if you take away one you deface the other Phavorinus in Gellius comparing between the stile of Lysias and Plato observes this difference Quod si ex Platonis oratione aliquid demas mutesque de elegantia ta et ùm detraxeris si ex Lysiae de sententia Verse 20. Neither pray I for these alone Loe here a sure and sweet haven for all believers to have recourse to where they may sit and sing away care of miscarrying for here Christ doth as much as if he should solemnly swear to secure and set them safe from danger sith the Father denies him nothing John 11.42 Verse 21. That they all may be one Though not by the same kinde of union whereby the Father and Sonne are one yet by an union every way as reall and indissoluble such as whereby the world may be convinced that Christ is the very Messiah and the faithfull the true Church So it was acknowledged in the Primitive times Act. 4 32. But what a sad thing was it that a Heathen should soon after have cause to say Am Marcellinus l 2. c. 2. Trist issima illa persecur to sub Diocletiano poress or ta est a petulantia superbia rixis sacerdotum Euseb 2 Cor. 3 ulâ— Ephes 2 6. Heb 6 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nullae infestae hominibus bestiae ut sunt sibi ferales plerique Christiani No beasts are so mischievous to men as Christians are one to another They had not so learned Christ Love and humility are his cognizances Why then should the Turk have occasion to say that he should sooner see his fingers all of a length then Christian Princes all of a minde Why should the Jew stumble at our dissensions which is one of the main scandals they take from Protestants Verse 22. And the glory which thou c. That is the grace which is glory begun as glory is grace perfected we are here transfor med into the same image from glory to glory and set together in heavenly places in Christ Jesus Such honour have all his Saints Such things are found in them as doe accompany or comprehend salvation Verse 23. I in them and thou in me Christ was the only fit Mediatour as being God for the businesse with God and man for the businesse with man He is the bridge that joyneth Heaven and Earth together saith Gregory He is that ladder of ascension to God faith first laies hold upon Christ as man and by it as by a mean makes way to God and in it embraceth the Godhead which is of it self fire consuming We may safely fail through Christs bloud into the bosom of the Father Verse 24. Be with me Where I am It is part of Christs joy that we shall be where he is He will not therefore be long without us David is sent by God to Hebron to be crowned he will not up alone but takes with him all his men with all their housholds They shall take such part as himself not withstanding their late mutiny at Ziklag So dealeth the Lord Christ with all his and this should digest all their sorrows Christ will not be happy alone as a tender Father he can enjoy nothing if his children may not have part with him Verse 25. O righteous Father Gods righteousnesse is either 1. Of equity to punish offences Or 2. Of fidelity to make good his Promises Act and Mon. tol 15 53. In which refpect it is no arrogancy nor presumption said M. Glover Martyr to burthen God as it were with his Promises and of dutie to claime his aid helpe and assistance Verse 26. That the love c. Clarit as in intelle ctu parit ardorem in affectu Igxoti nulla cupido CHAP. XVIII Verse 1. Over the brook Cedron THis was the Town-dirch 2 Chron. 30.14 and had it's name from it's darknesse or muddinesse for it received the baggage as a common sinke Not farre from hence was the valley of Hinnom wherein there was kept a continuall fire for the burning of dead carcases and other garbadge as Kimchi notes upon Psal 27. Hence hell is called Gehenna Verse 2. And Judas also which betrayed him No such danger to Christs Church by any as by Apostates and false brethren Gal. 2.4 Julian of a for ward Professour became a furious persecutour and drew more from the faith by fraud and crast then all the Heathen Emperours before him had done by their force and cruelty Eo tantum fine ut ipsi ob mutuam inter se contentionem bello intest ino oppusnarent ecclesiaÌ„ S. zom Jac. Reu. de vit Ponuf p. 176. He persecuted by his perswasions as Nazianzen witnesseth and called back the Bishops that were banished by Constantine that by their mutuall wranglings amongst themselves they might embroyl and overthrow the Church About the year of grace 1240. One Robert a Bulgarian fell off from the Waldenses and turning to be a Dominican he proved to be a sore enemy to the Church of Christ in Flanders especially Bishop Bonner was at first advanced by Cromwelol and seemed muck to dislike Stephen Gardiner for his Popery Act. and Mon. Jol. â—â—87 His words to Grafton at Paris when he was newly made Bishop of London were these Before God the greatest fault that I ever sound in Stokesly who was his Predecessour was for vexing and troubling of poor men for their Religion as Lobley the Book-binder and others for having the Scripture in English And God willing he did not so much hinder it but I will as much further it c. Baldwin the renegado and Bolsecus that was hire by the Papists to write Calvins life were desperate enemies to the truth they had formerly professed Harding that had conference with Jewell was once a zealous Protestant Camd. Eliz. fol. 115. and Chaplain to Lady Jane Gray Campian of S. Johns Colledge in Oxford Proctour of the University 1568. dissembled the Protestant Religion which he afterwards opposed to his utmost So did Parsons who was of Balioll Colledge till he was for his dishonesty expelled with disgrace and fled to the Papists Christs greatest enemies are usually those of his owne house He was of the society of Jesus that betrayed him Verse 3. Judas having then received a band These are the enemies best arguments and those they fiee to when ali's done So the
to their own destruction Blesse God therefore for stirring up the hearts of those who are pious and judicious to lay forth their labours this way and amongst others make use of this Comment which by Gods blessing will prove no lesse pleasing then profitable in regard of the variety and excellency of the matter contained therein which that it may doe his prayers shall not be wanting who subscribes himself Thine in the Lord SA CLARKE A COMMENTARY VPON THE GOSPEL according to St. JOHN CHAP. I. VER 1. In the beginning HEre this Heavenly Eagle John the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soars at first out of sight Here doth God detonare ab alto thunder from on high saith Calvin St. Austin stands amazed at the mysticall Divinity here delivered This Barbarian said the Philosopher Amel. Platonic ap Clem. Alex. concerning our Evangelist hath comprized more stupendious stuffe in three lines then we have done in all our volumnious discourses Happy had it bin for him if he had been made by this first Chapter Iun. in vitae sua operib praefix of an Atheist a true Christian as learned Junius was But he only ad mired it and so left it where he found it as too many do the Word at this day Was the Word Personall and Enunciative Isa 6.1 Dan. 8.13 Isaiah saw him on the Throne and heard him speaking Daniel calleth him Palmoni hammidabbir that excellent speaker and asketh him of the Vision the Syriack Interpreter here calleth him Meltha the Word uttered and the Chaldee Pithgam Adonai The Lord the Word And the Word was with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost which sweetly sets forth his co-eternity and co-existency with the Father saith Chrysostome Moscopulus renders it secundum Deum as being the expresse Image of the Father Others ad Deum as importing a deliberation and conference of the Father and the Son And the Word was God Selnec Paedag. Christ par 1. pag. 150. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article Hence the Arrians cavill that the Son is not God co-equall but a secondary God inferiour to the Father But Gal. 1.3 The Father is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an article Euseb Hieronym therefore this followes not This whole Gospel is a continuate demonstration of Christs Deity which began to be denied while this Evangelist lived by Ebion Cirinthus and other odious Antichrists Verse 2. The same was in the beginning In the instant of Creation as Gen. 1.1 therefore also before the Creation therefore from eternity Ephes 1.4 1 Pet. 1 20. Prov. 8.22 23. a Hâ—nc Iohannes augustum illud et magnificum Evangelii sui imtium assumpsit Mercer in loc Pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord possessed me saith Christ the essentiall Wisedome of God there in the beginning of his way Arrius corrupted the Greeke text reading it thus The Lord created me in the beginning c. and there hence blasphemously inferred that Christ was no more then a creature But he was set up b Vncta sum in reginam et dominatricem oleo laetitiae Psal 45.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in vit from everlasting from the beginning or ever the earth was verse 23. Hence he is called the Ancient of dayes Dan. 7.9 And Thales one of the seven Sages of Greece stileth him The most ancient of any thing that hath Being With God Being alius from his Father not aliud a distinct person yet co-essentiall and co-eternall for he was with him in the beginning of the creature which God created as himselfe speaketh Marke 13.19 Verse 3. All things were made by him So he was not idle with the Father though he were his darling sporting alwayes before him Prov. 8.30 but by him as by a principall efficient and co-agent with the Father and the holy Ghost all things were made as some shadow and obscure representation of his Wisedome Power Goodnesse c. seen in the Creature as the sinn is seen in water or as letters refracted in a paire of spectacles are beheld by a dimme eye We can see but Gods back-parts and live we need see no more Exod. 33.23 that we may live And without him was nothing made This is added for the more certainty it being usuall with the Hebrewes thus by negation to confirm what they have before affirmed where they would assure that the thing is so indeed as Psal 92.15 Ioh. 7.18 Verse 4. In him was life As he created so he quickneth and conserveth all being the Prince and principle of life Est Deus in nobis agitante calescimus illo Acts 3.15 both of naturall life Acts 17.28 The Heathen could say as much and of spirituall 1 Iohn 5.12 Hence his members are called heirs of the grace of life 1 Pet. 3.7 and all others are said to be dead in trespasses and sins Ephes 2.1 living carcases walking sepulchres of themselves In most families as in Egypt Exod. 12.30 there is not one but many dead corpses Ephes 4.18 as being alienated from the life of God through the ignorance that is in them Verse 5. And the light shineth The light both of nature and of Scripture The former is but a dim halfe-light a rush candle that will light a man but into utter darknesse The later is a clear thorow-light The Commandement is a lamp et lex lux and the Law is light Prov. 6.23 As for the Gospel it is set up as a Beaconon an hill Tit. 2.11 or as the Sun in the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.78 79. bringing life and immortality to light 2 Tim. 1.10 Where God by his holy Spirit illightneth Organ and Object Acts 26.18 and shineth on the heart in the face of Jesus Christ 2 Cor. 4.6 And the darknesse comprehendeth it not Nor will be comprehended by it Phil. 3.12 but repels it rebels against it Job 24.13 imprisons it as those wizards did Rom. 1.18 spurns at it as Balaam the devils spelman did Numb 24.1 2 when he set his face toward the wildernesse and resolved to curse howsoever Herodat Iob. 24.17 execrates it as the Ethiopians doe the rising Sun The morning is to such as the shadow of death for being born in Hell they seek no other Heaven Verse 6. There was a man sent from God As he ran not till sent Jer. 23.32 St. Paul holds it not only for incredible but for impossible that men should preach that are not sent Rom. 10.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So he declined not his Embassage as did Jonas who was therefore met with by another messenger of God and sent into the Whales belly to make his Sermon for Nineveh and in his prayer before Ion. 2.8 to acknowledge out of sad experience that they that hunt after lying vanities as he had done forsake their own mercies Verse 7. The same came for a witnesse This he performed with
20. For every one that doth evil Herodot As the Ethiop ans are said to curse the Sun for its bright and hot shining Christ came a light into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.12 his Gospel hath appeared as a Beacon on a hill or as the Sun in heaven his Saints shine as lamps c. Now when men hate these as theeves do a torch in the night and flye against the lights as Bats do this is condemnation Verse 21. But he that doth truth Tenebriones Papistae malè sibi conscii Aeternùm atri et tetri sunte et habentor Rex Platon qui non tam cute quam corde Aethiopici Solem quò magis luceat eò magis execrentur But our hearts as our clymate have more light then heat Sir Philip Sidney used to say of Chaucer that he wondered how in those misty times he could see so cleerly and how we in these clearer times go on so stumblingly If any be ignorant 1 Cor. 14.38 let him be ignorant saith Paul And so much any one knowes as he does of Gods will as the Apostle intimates when he tels us 2 Cor. 5.21 that Christ knew no sin that is he did none Wrought in God Right 1. Quoad fontem a pure heart Aug. 2. Quoad finem the glory of God Esse they are but splendida peccata sins in a silk n suite Verse 22. And baptized Where ever we are we must be doing If Moses may not do justice in Egypt he will do it in Midian Malim mibi malè esse quam molliter Sen. Exod. 2.14 17. I had rather be sicke said Seneca then out of employment Verse 23. And John also was baptizing Here Mimsters may learn not to be wanting to their duties though God stirre up others about them of greater parts and better successe to obscure them Verbi minister es hoc age was Mr Perkins his Motto Summum culmen affectantes satis honestè vel in secundo fastigio conspiciemur D Ward Colum. lib. 1. in praefat Cic. de Orat. ad Brut. saith Columella And Prima sequentem honestum est in secundis tertiisve consistere saith Cicero Every man cannot excell nor is it expected Verse 24. Cast into prison The Primitive Bishops were found more frequently in prisons Act and Mon. fol 1565. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Cass then Palaces Bocardo became a Colledge of Quondams as the Marian Martyrs merrily called it If Petronius could tell Caesar that he had rather be with Cato in the Prison-house then with him in the Senate-house why should it grieve any to suffer bonds with and for Christ Chrysostome had rather be Paul a prisoner of Jesus Christ then Paul rapt up into the third Heaven Homil in Ephes 3.1 Verse 25. And the Jewes Who joyned themselves to Iohns Disciples craftily and maliciously that they might both set against Christ Like as the Jesuits at this day will cunningly comply with the Lutherans and seem to side with them that they may both set gainst the Calvinists About punifying That is Baptisme called elsewhere the Laver of regeneration Tit. 3.5 and by a Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purging preservative Not the putting away of the filth of the flesh saith Peter but a better thing 1 Pet. 3.21 Verse 26. Rabbi he that was with thee They envied for Iohns sake as Ioshna did for Moses and with as little thank Iohn would have been glad they had gone after Christ as Andrew did Howsoever it was good news to Iohn that Jesus was so frequented and busied Verse 27. Videtur bominis appellatio magnum habere momeatum c. Equide on pluris secerim justam commendationem c. 3 Iohn 12. A man can receive nothing There is much in this word Man as Beza thinks to set forth the most miserable indigency of all mankinde by nature The Greeks when they set forth one mis reble indeed they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice a man Verse 28. Ye your selves bear me witnesse I should rather chuse the just commendation of one good man saith Rolloc upon this Text then the foolish admiration of a whole multitude Demetrius hath good report of the truth it selfe that 's enough for him Verse 29. The friend of the bride-groom Such is every faithfull Minister 2 Cor. 11.2 whose office is to wooe for Christ and not as some to speak one word for him and two for himselfe This is foul-play Verse 30. He must increase but c. And this was Johns great joy That man hath true light that can be content to be outshined by others and nothing will more try a mans grace then questions of emulation Ezekiel can commend Daniel his Contemporary Ezek. 14.14 matching him with Noah and Job for his power in prayer And Peter highly praiseth Pauls Epistles though he had been publikely reproved by him at Antioch Yea 2 Pet. 3. Gal. 2 Plato called Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent Reader And Aristotle is said to have set up an Altar in honour of Plato with this inscription Hier. Wals in Hermiae lib Nulla ferent talem secla futura virum But Luther shewed himselfe so much discontent at the Reformation wrought at Wittenberg in his absence by Carolostadius Cum Lutherus ex sua eremo Wittenbergan redvsâ—et c. Alsted Chron. pag. 520. because it was done without him that he doubted not to approve those things that till then he had disapproved and to disapprove what before he had approved of So hard it is for a man willingly and gladly to see his equals lifted over his head in worth and opinion Selfe-love makes men unreasonable and ever teacheth them to turn the glasse to see themselves bigger others lesser then they are c. Verse 31. He that commeth c. Hitherto Christ hath been compared with John In the rest of the Chapter he stands compared First with all men Secondly with the faithfull and infinitely preferred before them all He is the chiefe of ten thousand Cant. 5.10 or the Standard-bearer which ever are the goodliest Is earthy Terra est so Augustine renders it in the same sense as he is flesh vers 6. God will smite this earth with the rod of his mouth Isa 11.6 Speaketh of the earth As Ducklings have alwayes their bills in the mud as Swine are ever rooting in the mire Verse 33. Hath set to his seal c. Hath given God a testimoniall such as is that Deut. 32.4 After which God also sets his seal quasi in redhostimentum to the beleever Eph. 1.13 Verse 34. Speaketh the words of God This the true beleever is convinced of and therefore sets to his seal Luke 1.1 as to an undoubted truth He is fully perswaded as Saint Luke was Verse 35. The Father loveth the Son Therefore faith may have firme footing God hath layd help upon one that is mighty Psal
times Verse 5. Thirty and eight years A long while to be in misery but what is this to eternity of extremity Wee need have some thing to minde us of God to bring us to Christ King Alvered pray'd God to send him alwaies some sicknesse whereby his body might be tamed and he the better disposed and affectioned to God-ward Verse 6. Lam. 3. And knew that he had been c. Christs eye affected his heart he could not but sympathize and succour this poor creeple out of his meer Philanthropy which moveth him still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy according to the measure of our misery whereof he bears a part Heb. 5.2 Verse 7. I have no man c. He looked that Christ should have done him that good office and could not think of any other way of cure How easie is it with us to measure God by our â—â—odell to cast him into our mould to think that he must needâ— go our way to work Verse 8. Rise take up thy bed c. A servile work upon the Sabbath-day This our Saviour here commands not as a servile work but for confirmation of the truth of a miracle greatly tending to Gods glory like as another time he bad them give meat to the Damosell he had raised not for any necessity but to ensure the cure Verse 9. Dei dicere est efficere Andimmediately the man Christs words are operative together with his commands there goes forth a power as Luk. 5.17 So they were in the Creation Gen. 1. So they are still in regeneration Isa 59.21 Verse 10. It is the Sabbath it is not lawfull c. Verè sed non sincerè It more troubled them that Christ had healed him then that the Sabbath had been broken by him The poorer Swedes alwaies break the Sabbath saying that its only for Gentlemen to keep that day Verse 11. He that made me whole c. So it seems Christ had healed him in part on the inside also and given him a ready heart to obey though it were contra gentes as they say Verse 12. What man is he Not that made thee whole but that bad thee take up thy bed c. They dissembled the former and insisted only upon the later which shews the naughtinesse of their hearts Verse 13. Had convey'd himself away Lest by his present that work should be hinder'd True goodnesse is publike spirited though to private disadvantage and works for most part unobserved as the engine that doth all in great businesses is oft inward hidden not taken notice of Verse 14. Findeth him in the Temple Praising God likely for his unexpected recovery So Hezekiah the first work he did when off his sick-bed Isa 38.22 Behold thou art made whole c. Hence is 1. Magdeburgens praef ad cent 5. Commemoratio beneficij 2. Commonitio offâ—eij 3. Comminatio supplicij Ingentia beneficia ingentia flagitia ingentia supplicia Verse 15. Told the Jews Of a good intent surely to honour Christ however it were taken by the spitefull Jews Probi ex suà naturâ caeteros fingunt The Disciples could not imagine so ill of Judas as it proved Mary Magdalen thought the Gardener who ever he were should have known as much and loved Jesus as well as she did Verse 16. Therefore did the Jews persecute Jesus This he foreknew would follow and yet he forbare not In the discharge of our consciences rightly informed and regulated we must not stand to cast perils but doe our duties zealously what ever come of it This courage in Christians Heathens counted obstinacy but they knew not the power of â—he Spirit 〈◊〉 the privie armour of prooff that Saints have about their 〈◊〉 Verse 17. My Father worketh Yet 〈◊〉 labour or lassitude in conserving the whole creature This he doth every day and yet breaketh not the Sabbath Erge nec ego Verse 18. The Jews sought the more Persecution is as Calvin wrote to the French King Evangelij genius the bad genius the devil that dogs the Gospel Ecclesia harts crucis saith Luther Veritas odiurn parit Ter. Truth breeds hatred saith the Heathen as the fair Nymphes did the ill-favoured Fauns and Satyrs Verse 19. The Sonne can doe nothing c. He denies not himself to be the Son though they quarrell'd him but sweetly sets forth the doctrine of his Deity which they so much stomacked and stumbled at Verse 20. For the Father loveth the Son This noteth that eternall power of doing miracles that is in Christ As that which follows He will shew him greater works c. is to be referred to the declaration of that his power That ye may wonder Though ye beleeve not for such was the hardnesse of their hearts grown as neither ministery misery miracle nor mercy could possibly mollifie Behold ye despisers and wonder and perish Acts 13.41 Verse 21. Raiseth up the dead Bringing them from the jawes of death to the joyes of eternall life which none can do but God alone Verse 22. The Father judgeth no man viz. The Father alone but by the Son to whom all judicatory power is committed Verse 23. He that honoureth not the Son As Jews and Turks do not Nor Papists that upon the matter despoile him of his threefold office and so deny the Lord that bought them Verse 24. He that heareth my Word As death came into the world by the door of the ear so doth life eternall Isa 55.3 God was in the still voice and the Oracle bad Hear ye 〈◊〉 Mat. 17. Verse 25. The dead shall hear the voice The 〈…〉 shall beleeve the promises and shall live the life of 〈…〉 and of glory in Heaven Verse 26. So hath he given to the Son What wonder then if faith apprehending the infinite fountain of life derive thence some rivelet of 〈◊〉 and apply the same to us for spirituall quickning Verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Because he is the Son of man Or as he is the Son of man By vertue of the hypâ—st arâ—â—â—ll union his manhood came as neer to God as could be He had the best naturall parts both of minde Isa 11.2 3. and body Psal 45.2 and the best supernaturall whereby he found favour also with God Luk. 2.52 for he had more neer familiarity with the Godhead then ever had any creature together with a partner-agency with his Godhead in the works of mediation 1 Tim. 2.5 In the state of exaltation the Manhood hath 1. excesse of glory 2 the grace of adoration together with the Godhead 3. Judiciary power as here and Act. 17.30 Verse 28. Marvell not at this And yet who can but marvell at this great mystery of godlinesse whereat Angels stand amazed yea whereat he himselfe wonders and therefore calls his own Name Wonderfull Isa 9.6 It is truly affirmed of Christ Mirari decet non rimari that he is created and uncreated without beginning and yet
citissimè So friendly did a Senatour of Hala advise Brentius He embraced the advice and saved his life by it Verse 14. And know my sheep With a knowledge of approbation and delight Verba notitiae apud Hebraeos secum trahunt affectum Psal 1.6 Verse 15. Aesop Fab. I lay down my life Yet as man he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quis vitam non vult saith Augustin And Quis enim vult mori prorsus nemo saith another And Skin after skin Job 2.4 or skin upon skin and all that a man hath will he give for his life said that old deceiver truly Yet our Saviour held not his life dear for his sheeps safety Because he saw we should fall sore said that Angel John Bradford therefore he would suffer sore Yea if his once suffering had not been enough he would yet once more come again Bradf Serm. of Repent 63. God the Father I am sure saith he if the death of his Sonne incarnate would not serve would himself and the Holy Ghost also become incarnate and die for us Verse 16. And other sheep I have viz. The elect Gentiles whose conversion to Christ was among other types not obscurely fore-shadowed Levit. 19.23 24 25. as some Divines think The first three-years in Canaan the Israelites were to cast away the fruits of the trees as uncircumcised So our Saviour planted the Gospel in that land for the first three years of his publike ministery But the uncircumcisions are cast away that is to the uncircumciled Gentiles the doctrine of Christ is not declared by generall and publike preaching The fruit of the fourth year was conscerated to God That is Christ in the fourth year from his baptisme laid down his life for his sheep rose again ascended and sent his holy Spirit whereby his Apostles and others were consecrated as the first-fruits of the promised land But in the fifth year the fruit of the Gospel planted by Christ began to be common when the same doctrine was not shut up in the strait bounds of Judaea or walls of the Temple Rom. 16.26 but was made known and shall be more and more to all Nations for the obedience of faith There shall be one sild Of Jews and Gentiles The full and finall restauration of the Jews will fall out in the year 1650. as some have calculaetd out of Dan. 12.11 I wait and wish it Verse 17. Therefore doth my Father love me because This because is nota consecutionis non causae saith Beza I lay down my life I do it even now for he suffered many a little death all his life song and at length the cursed death of the crosse That I might take it again For Christ being life essentiall swallowed up death in victory as the fire swallows up the fuell as Moses his serpent swallowed up the sorcerers serpents c. Verse 18. I lay it down of selfe A necessity there was of our Saviours death but it was a necessity of immutability because God had decreed it Acts 2 23. not of coaction He did willingly Therefore when he gave up the ghost he cried with a loud voice which shews that his life was not then spent he might have retained it longer if he would and thereupon the Centution concludes him to be the Sonne of God Verse 19. There was a division therefore c. This our Saviour fore-saw and yet forbears not Gods truth must be spoken however it be taken Men be they pleased or displeased God must be obeyed and his whole will declared If men refuse to receive it we must turn them over to God with a Non convertentur and then let him alone with them Verse 20. He hath a devil and is mad It was wonder if the Heaven did not sweat the earth melt and hell gape at the hearing of these horrid blasphemies Tigers rage at the fragrancy of sweet spices so did these monsters at our Saviours sweet Sermons Verse 21. These are not the words c. Wisedom is ever justified of her children They fitly argue from his oracles and miracles both which this Evangelist doth more largely relate purposely to prove our Saviours Divinity and is therefore stiled John the Divine Verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inittalia five Renovatra The feast of the dedication viz. Of the Temple newly purged from the pollutions of Antiochus that little Anti-chirst So when the Christian Temple the Church was purged from the popish abominations called the tramplings of the Gentiles Rev. 11.2 by those two witnesses that is by Luther and other Heroicall Reformers there was great joy among Gods people And in the year 1617. as the Pope proclaimed a Jubilee for the peace of Italy and Austria Jacob. Renius de vit Pontis pag 306. c. so the Reformed Churches in Germany did the same for Gods mercy in restoring to them the Gosp I a just hundred years before for in the year 1517. Luther began to decry the Popes indulgences In like sort at same time when the Greeks were busie in their Olympick games Burbol Chron. pag. 541. the Prophet Isaiah saw that glorious vision of God in his Majesty Isa 6.1 2. as the Divine Chronologer observes it singing With Seraphims that sweetest Trisagion Holy holy holy Lord God of hosts The new Jerusalem which signifies the state of the Church in this world saith a Reverend Divine when it shall be refined to the utmost is all of fine gold and precious stones D. Siblcs on Cant. 5. p. 380. c. to shew the excellency of Reformation which golden times are yet to come and will prove very festivall Verse 23. And Jesus walked in the Temple Taking the opportunity of that publike meeting to do good as the Bee is abroad so soon as the Sun ariseth The Greeks were great walkers as the Stoicks in their porch Biddulph l 3. c. 5. c. But the Turkes wonder to see a man walke too and fro and usually aske him whether he be out of his way or out of his wits Pliny said to his Nephew when he saw him walke out some houres without studying Poteras has horas non perdere In Solomons porch So the Jews called that porch for honours sake which they built again after the captivity and which Partim ambitione ductus partim Iudâ—orumberetolentiamcaptans c. Beza Annot in Joh. 2.20 together with the whole Temple was beautified by Herod the Great to curry favour with the people which yet would not be for they hated him extremely Verse 24. How long dost thou make us to doubt They lay the blame upon him as if Heraclitus-like he were a darke Doctour when themselves were blinde and did shut the windows lest the light should come in unto them Gods Ministers must look for the like measure Howbeit God darkens their doctrine sometimes as he dealt by Ezekiel for the sins of the people Verse 26. Ye beleeve not because ye are not c. Reprobates
father Mr John Jackson Pastour of Binton in Warwick-shire when he lay a dying and laid his last charge upon me to preach Christ who had swallowed up death in victory To the end he loved them Such fast frinds are hard to finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato A friend is a very changeable creature saith one as soon on and as soon off again as soon in and as soon out as Joabs dagger was clear at the top and muddy at the bottome as ponds are white at the waxing of the moon and black at the waining of it as the fish Scolopidus in the river Araxis is said to be Andronicus the Greek Emperour whom but yesterday he had used most kindly and enrolled among his best friends upon them to day he frowned and tyrannized most cruelly Turk hist so that you might have seen saith the Historian the same man the same day as it is reported of Xerxes his Admirall to be crowned and beheaded to be graced and disgraced So of Tiberius and Mahomet the first Emperour of Turkes it is said that in their love there was no assurance but their least displeasure was death Christ whom he loves once he loves ever and though we break oft with him yet he abides faithfull 2 Tim. 13. and his foundation standeth steady having this seal The Lord knoweth them that are his vers 19. Verse 2. The devil having now put He is likely at one end of every temptation to sin as the hand of Joab was in the tale of the woman of Tekoah He rubs the fire-brand of evil concupiscence and makes it send out sparkles Verse 3. Jesus knowing c. This is prefaced to the washing of his Disciples feet to shew that he did it not rashly or out of basenesse of spirit as forgetting the dignity of his person and place as Ahaz did 2 King 16.7 and those Isa 57.9 and David also in the Court of Achish There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comelinesse to be kept in every condition Verse 4. He riseth from supper So the rite of the Paschall supper required as Beza sheweth in his Annotations upon Mat. 26.20 Verse 5. After that he powreth water c. So doth the Pope once a year in an apish imitation of our Saviour As likewise when he is new elected in his solemn Lateran procession he takes copper out of his Chamberlains lap and scatters it among the people D. Hall on Mat 5.20 and lye and all saith Silver and gold have I none Verse 6. Then cometh he to Peter He came first to him for the former verse sets forth his intent rather then his act of washing And yet St Chrysostome tells of some that would needs have it that he began with Judas Like as the Papists say that our Saviour appeared first after his resurrection to the Virgin Mary though the text be plain that he first shewed himself to Mary Magdalen Antipheron Orietes apud Aristot These are like him in Aristotle that thought that every where he saw his own shape and picture going before him Verse 7. But thou shalt know hereafter Disterent degrees of knowledge are bestowed at severall times Our hearts are like narrow mouthed vessels but then shall we know if we follow on to know the Lord. Hos 6.3 and take heed that we leak not Heb. 2.1 Verse 8. Thou shalt never wash my feet This was an immoderate modesty a proud humility so is it in them that refuse Gospel-comforts because they are unworthy Domine non sum dignus at sum indigens Mat. 3.15 said Pomeran Tibi adest nimia humilitas Thou hast too much humility said Luther to Staupicius So the Baptist was as much to blame in refusing to wash Christ as Peter here to be washed by him Verse 9. Lord not my feet only Here he seems to be as far out on the other side Medio tuti â—â—mus ibis Ovid. Plin. lib. â— cap. 8. How hard is it to hold a mean Vertue is placed between two extremes as the Planet Jupiter between cold Saturne and fiery Mars Verse 10. Needeth not save to was his feet For though bathed in that blessed fountain Zech. 13.1 and fully justified yea and freed from the stain and raign of sin yet not from the reliques to keep us humble that when we look upon our feathers we may withall look upon the feet still defiled and so be still cleansing our selves from all silthinesse of flesh and spirit 2 Cor 7.1 The inwards and the feet in a sacrifice were to be washed above the rest because the intrails contain the excrements and the legs because they tread in the dirt Answerable whereunto we are called upon to wash our hearts Jer. 4.14 and our feet here The comparison seems to be taken from those that are washed in baths for though their whole bodies besides are washed yet going forth they touch the earth with their feet and so are fain to wash again Verse 11. He knew who should betray him And yet he vouchsafed to wash his feet This was stupenda dignatio a wonderfull condescension an imparallelled patience Verse 12. Know ye what I have done to you This was our Saviours usuall order to catechise his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut in 〈◊〉 una vox his audiri dehet tain ex Cateâ—â—â—â—eâ—o quain â—x iâ— so Catech sta Palor after he had said or done any thing for their instruction So did the Apostles Gal 6.6 1 Cor. 14.19 and the Primitive Pastours They had their Credis Credo Abrenuncias Abrenuncio as it were by an Eccho as the word importeth Verse 13. Ye call me Master and Lord A little before our Saviour came in the flesh the Jew-Doctours had taken up diverse titles in this order Rabbi Rabban Rab Rabba Gaon Moreh Morenu Alsted Chrozol pag. 429. and Moreh tsedek These they did arrogantly appropriate to themselves But Christ was the true owner of them all Verse 14. Ye ought also to wash one anothers feet What so great matter is it then to salute others to seek reconciliation with them c Angels think not themselves too good to serve the Saints Kings and Queens shall bow down to them with their faces toward the earth and lick up the dust of their feet Isa 49.23 Verse 15. For I have given you an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This St Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copy for us to write after 1 Pet. 2 2â— Ibid ver 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the same chapter saith that we should preach forth Christs vertues our lives should be as so many Sermons upon Christs life whilest we strive to expresse him to the world in all his imitable graces This is to walke in Christ Collos 2.6 to walke as Christ walked 1 Joh. 2.6 The meditation of Christs meeknesse converted the Eunuch Acts 8.32 33. c. And we read of an Earl called Eleazarus that being given to
the incomparable sufficiency of the president is matchlesse and more full of incitation to fire affection there being farre more incentives and motives to love since Christ came and gave himself for us And this is appointed here for the Disciples and our solace in the want of Christs bodily presence as loving fellow-members to strive by all means to delight in the loving society one of another Verse 35. By this shall all men know Other mens disciples are known by their titles habits ceremonies c. as the Popes shavelings which yet is grown so bald a businesse that now they begin to be ashamed of it but love is Christs cognizance acknowledged by very Heathens who could say that no people in the world did love one another so as Christians did As the curtains of the Tabernacle were joyned by loops so are true Christians by love Philadelphia is blamed for nothing Rev. 3.18 Verse 36. Whither goest thou That deep conceit he had drunke in of an earthly Kingdom so nung in his light that he could not see whither Christ was ascending A little sawcer held close to the eyes hinders the sight of a huge hill But thou shalt follow me Perhaps in the same kinde of death but to heaven most certainly Verse 37. I will lay down c. Peter was meliùs semper animatus quam armatus better affected then appointed Petrus se Christo opposuit se caeteris praeposuit sibt totùâ—n imposuit Chrysost His heart deceived him as did Davids Psal 39.1 2. He said he would look to his wayes bridle his tongue c. but soon after he brake his word My heart was hot c. Verse 48. The cock shall not crow Christ mentioneth the cock quià tam strenuum pugnatorem decebat tale praeconium So Rev. 6.13 Pastours revolt as green figgs fall off with no adoe In the Palatinate they fell to Popery as fast as leaves fall in Autumne CHAP. XIV Verse 1. Let not your heart c. OUr Saviour sweetly proceeds in his swan-like song 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Host var. lib. 1. Mortis articulo instante sanguine vale affeâ—â—o vaâ—de horridè mugiunt Sirenes Aelian tells us that he once heard a dying swan sing most heavenly and harmoniouslly The Poet shews the manner of it when he saith longa canoros Dat per colla modos Of the Sirens on the contrary it is reported that how sweetly soever they sang before yet at death they make a horrid noise and unpleasant roaring Semblably good men utter their best usually at last the wine of the spirit being the strongest and liveliest in them Whereas wicked men are then usually at worst and go out with a stench as the devil is said to do And as Melancthon said of Eccius his last wicked work written of Priests marriage 10. Manl. loc com Melch. Adam in vita Calvini M. Boltons Assizâ— Serâ—â— â— 7. Non fuit cygnea cantio sed ultimus crepitus sicut felis fugiens pedit sie ille moriens hunc crepitum cecinit So of Baldwine the apostate one saith that vivere simul maledicere desiit he died cursing as that wretch did swearing who desperately also desired the standers by to help him with oaths and to swear for him Verse 2. I would have told you And not have sed you with false hopes of an Utopian happinesse as the devil deals by his whom he brings into a fools paradise as Mahomet by his Bâ—unts voyage pag 6â— to whom he promises in Paradise delicious fare pleasant gardens and other sensuall delights eternally to be enjoyed c. Christ is no such Impostour Verse 3. I will come again c. O look up and long for this consolation of Israel say as Sisera's mother Why are his charets those clouds so long in coming Heu pietas ubi prisca profana ô tempora Mundi Faex Vesper prope Nox ô mora Christe veni There may ye be also Christ counts not himself full till he have all his members about him hence the Church is called the fullnesse of him that filleth all things Eph. 1.23 Verse 4. And whither I go ye know Some little knowledge they had such as Thomas in the next verse denies to be any at all yet Christ acknowledgeth it The tenour of the new covenant requires no set measures of grace The first springings in the womb of grace are precious before God Eph. 2 1. he blesseth our buds Isa 61.11 and in our dunghill of ignorance can finde out his own part of knowledge as here Verse 5. Lord we know not whether thou goest c. No Thomas what are ye also ignorant They knew but knew not that they knew their knowledge was yet but confused and indistinct they saw men but as it were walking like trees till their eyes were better anointed with the eye-salve of the Spirit A man saith one may have grace M. Gatak Just mans Jay p. â—1 and yet not know it as the Embryo hath life and yet knoweth it not yea he may think he hath it not as we seek for keyes that are in our pocket or think we have lost a jewel that we have looked up in our chest yea as the butcher looketh for the candie that sticketh in his hat by the light of that he seeketh Verse 6. I am the way and the Truth c. As if he should say Thou hast no whither to go but to me nor which way to go but by me that thou mayest attain eternall life Which made Bernard say Melâ—h Adam in vites exter pag. 235. Sequemur Domine te per te ad te Te qui a Veritas per te quia Via ad te quia Vita And this was one of those sweet sayings that old Beza had much in his mouth a little afore his death No man commeth unto the Father but by me Christ hath paved us a new and living way to God with his own meritorious blood and his flesh stands as a skreen betwixt us and those everlasting burnings Isa 33.14 Let Papists say of their Saints Per hune itur ad Deum sed magis per hune Let us say of all their hee and shee Saints as that Heathen Contemno minutos istos Deos modò Jovem Jâ—sum propitium habeam Verse 7. And from hence firth ye know him Or else the more shame for you having had me his expresse image so long amongst you Christians have a priviledge above he Church of the old Testament The sea about the Altar was brazen 1 King 7.23 and what eyes could pierce thorow it Now our sea about the Throne is glassie Revel 4.6 like the Crystall clearely conveying the light and sight of God in Christ to our eyes Verse 8. Lord shew us the Father They would have seen the Father face to face with their bodily eyes as they saw the Son But that no man can doe and live Exod. 33. We cannot see the Sun in rota as the Schools