foot-pathes are in the midst of the flood would have his marvellous power to be seen in them for he converted many of them insomuch that the greater part of them that were sent to hearken did openly witnesse his doctrine to be Gods truth against which no man could contend Act. and Mon. sol 8â—0 and such as in all their life before they had not heard perswading them likewise that they forsaking all impiety should follow the Word of God and beleeve the same if they would be saved But the chief Priests Canons and Monkes were so indurate and hardened with Pharaoh that they became the worse for these admonitions Verse 48. Have any of the Rulers c. Argumentum stultum saith Theophylact. Sapientes sapienter in infernum descendunt saith one And Potentes potenter torquebuntur saith another None so deep in hell as knowing men they are too wise to be saved by the foolishnesse of Preaching But Paul the babler must be heard ere Heaven can be had Verse 49. But this people c. He howled and wept said D. Story concerning Philpot in the Convocation-house Act. and Mon. sol 1631. and made such adoe as never man did even as all the heretikes do when they lack learning to answer When as yet M. Philpot disputing in the Convocation-house against the Sacrament of the Altar made this offer If I shall not be able to maintain by Gods Word that I have said and confound any six of you let me be burned with as many fagots as be in London â—aid 1285. before the Court-gate and this he uttered with great vehemency of spirit which the cankerd Doctour haply called howling and weeping Verse 50. Nicodemus saith unto them Good bloud will not belye it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot love as fire will not long be hid Croesus his dumb son could not but speak to see his father ready to be slain Nicodemus though hitherto a night-bird now shews himself for Christ in a Councell How far had Iudas outstripped Nicodemus till it came to the upshot Nicodemus was only a night-professour Iudas in the sight of all Nicodemus a slow-schollar Iudas a forward Preacher Yet at last when Iudas betrayed Christ in the night Nicodemus faithfully professed him in the day c. Verse 52. Art thou also of Galilee They thought to mock him out of his Religion as the Devil doth many at this day But Nicodemus was well resolved and if we can bear reproach for Christ it s an argument we mean to stick to him as the servant in the Law that was brought to be bored in the ear And Cujetan gives the reason Vt si non horreret servitutem horreret saltem ignominiam publicam ut multos habeat inspectores testes Verse 53. And every man went c. Nicodemus with one word seasonably put in dissolves the Councell and keeps them for this time from attempting against Christ See what one man may do against a mischievous multitude otherwhiles 〈◊〉 Ille regit dictis animos pector a mulcet What a stickler was Nehamiah at Ierusalem Paphnutius at the Nicene Councell Wicliffe Hus Luther in their generations It s good to be doing though there be few or none to second us and though we be asked as that good Bishop Liberius was by the Arian Emperour Constantius Theodoret. lib. 2. cap. 16. Quota pars es tu orbis terrarum It is said of Luther quod unus homo solus totius orbis impetum sustinuerit CHAP. VIII Verse 1. Iesus Went unto the Mount of Olives HIs usually Oratory There he prayed by night and then early in the morning he came again into the Temple to preach Thus he divided his time betwixt praying and preaching So did the Ministers of the old Testament Deut. 33 10. and of the New Acts 6.2 So must all that will do good of it 1 Cor. 3.6 sith Paul may plant Apollos water but God only gives increase Verse 3. And the Scribe c. Deest haec historia apud quamplurimos interpretes Beza Verse 4. In the very act Gr. In the very theft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capell of Tempt perhaps to intimate the great theft that is in adultery whiles the childe of a stranger carries away the goods or lands of the Family which therefore the adulteresse is bound in conscience to confesse Defraud i. e. in re Venerea in adulterio Sic intelligunt Hieron Chrysost Heinsous Saint Paul gives charge that no man go beyond and defraud his brother in the matter that is in the matter of the marriage bed but that every one possesse his vessell that is his wife the weaker vessell in sanctification and honour as some interpret it Verse 5. Such should be stoned Adultery was to be punished with death Society and the purity of posterity could not otherwise continue amongst men Huet of Conse pag. 5â— which is well observed by Divines to be the reason why Adultery is named under it all uncleannesse being forbidden when yet other violations are more heinous as Sodomy and bestiality Neverthelesse other sinnes do not so directly fight against society which the Law mainly respects Verse 9. Convicted by their own conscience Which is Gods spie and mans over-seer index judex vindex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that sinners are self-condemned and oft betrayed by their own blushing and heart-beating when yet the offence is secret Yea a man feels an inward shame in his own heart disgracing and abusing him though he make no outward shew of it For albeit an innocent person upon the fulnesse of an aspersion may conceive shame as did David Psal 44.15 Yet it is usually the effect of an ill conscience Verse 11. Neither do I condemne thee Hence an Anabaptist will argue that adultery is not to be punished as they did from that Text Anâ—â—aptistae saâ—pserunt adulteria noa esse puaâ—enda per hâ—â—tnes c. Joh. Mâ—nl loc con p 487 Jul. Seal De Subtâ—â—â—at Whoremongers and adulterers God will judge therefore men ought not to meddle with them But they may as well say that inheritances are not to be divided between brethren because our Saviour refused to divide them Luk. 12.14 it being without the lists of his calling no proper employment of his Verse 12. I am the light of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Plato loquitur quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Scaliger The light of life Light in good and bad men differs as the light of the Sun wherein is the influence of an enlivening power and the light of torches Verse 15. I judge no man viz. After the flesh as ye do Christians are Antipodes to the world yea they have their feet there where other mens heads are Prov. 15.24 they go not only another but an upper way to work Like Eagles they delight in flying Verse 18. I am one that bear witnesse c. Christ is Alius
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
ever the anon lest the juyce be spent in leaves And if it be painfull to bleed 't is worse to wither Better be pruned to grow then cut up to burn Verse 3. Vinitoris culteltus ad surdes purganâ—as Cal. Through the word c. Which is the pruning knife to lop off our luxuriancies rotten boughs raw grapes to pare off our gumme of pride mosse of formality c. The word hid in the heart keeps from sin as an amulet Psal 119.11 and keeps youth from uncleanesse ver 9. mixt with faith it purgeth upon corruption Act 15 9. and will not suffer men to rest in sin Verse 4. As the branch cannot bear fruit c. All our sap and safety is from Christ The bud of a good desire the blossome of a good resolution and the fruit of a good action all comes from him Gratia praevenie nos ut velimus subsequitur ne frustra velimus Aug. Verse 5. The same bringeth forth much fruit Christ is a generous vine a plant of renown and all his are filled with the fruits of righteousnesse Phil. 1.11 have hearts full of goodnesse as those Rom. 15.14 and lives full of good works as Tabitha Act. 9.33 Melch. Ad. in vlia In Bucholcero vivida omnia ficerunt vivida vox vividi oculi vivida manus gestus omnes vividi Nehemiah never rested doing good for his people he was good all over Like the Aegyptian fig-tree that bears fruit seven times a year Solin Polyhist or the Lemmon-tree which ever and anon sendeth forth new Lemmons as soon as the former are fallen off For without me ye can do nothing This is point blank against the doctrine of free-will Sub laudibus natura latent inimici gratia saith Augustine These will needs hammer out their own happinesse like the Spider climbing by a threed of her own weaving with Motto accordingly Mihi soli debeo Whereas the Apostle demandeth Who made thee to differ Greevinchovius the Arminian boldly answers Ego meipsum discerno I make my self to differ This he had learned from Heathens belike That we live Quòd vivamus deorum munuâ— est quod bene vivamus nostrum IudiciuÌ„ boc omnium mortalium est c Cic. de nat de Aug. de civit Dei l 5. is from God but that we live well is from our selves saith Seneca And this is the judgement of all men saith Cicero that prosperity is to be sought of God but wisdome is to be taken up from our selves St Augustine was of another judgement and saith Ciceronem ut saceret homines liberâ—s ficisse sacrilegos Verse 6. Cast them into the fire and they are burned So they must needs be may some say but his meaning is that temporaries of all others make the fiercest hottest fire because they are trees most seared and fuell fully dry Nahum tels us that such are but as stubble laid out in the Sun a drying that it may burn the better Chap. 1.10 or like grapes let to hang in the Sunshine till they be ripe for the wine-presse of Gods wrath Revel 15.16 Verse 7. Aske what ye will and it c. Either in money or monies-worth If ye ask and misse it is because ye ask amisse Vir iste potuit quod voluit One was wont to say of Luther that he could have of God what he would And being one time very earnest with God for the recovery of a godly usefull man he cried out Fiat voluntas mea Mea voluntas Domine quâ—â— tuâ— let my will be done and then he fals off sweetly My will Lord because thy will Verse 8. Herein is my Father glorified c. There is not saith one so much of the glory of God in all his works of Creation and Providence as in one gracious action that a Christian performs how much more in a life full of good fruits This makes others say â—erè magnus est Dâ—us Christianorum said one Calocenus a Heathen Surely God is in them God also accounts that he receives a new being as it were by those inward conceptions of his glory and by those outward honours that we do to him especially when we study Gods ends more then our own and drown all self-respects in his glory Surely they that doe thus may have what they will saith one and God even thinke himself beholden to them Verse 9. Continue ye in my love In the love wherewith I doe dearly love you As who should say Suffer your selves to be loved by me loe the Lord Christ even makes love to the good soul and wooes entertainment Verse 10. Even as I have kept my Fathers Christs obedience must be our patern of imitation All his actions were either Morall or Mediatory In both we are to imitate him In the former by doing as he did Matth. 11.29 1 Pet. 2.23 In the later by similitude translating that to our spirituall life which he did as Mediatour as to die to sinne to rise to righteousnesse Verse 11. These things have I spoken that c. Sound joy is wrought in the heart by the hearing of the Word Make me to hear joy and gladnesse that the bones which thou hast broken with the sense of sinne and fear of wrath may rejoyce Psalm 51.8 And God creates the fruit of the lips to be peace Isai 45. That my joy may remain in you The temporaries joy as it is groundlesse like weeds that grow on the top of the water so is it but frothy and slashy such as may wet the mouth but not warm the heart smooth the brow but not fill the breast like a slight dash of rain or an handfull of brush wood c. Eccles 7.6 The true Christians joy is full and firm solid and substantiall Gaudium in re gaudium in spe gaudium de possessione gaudium de promissione He hath still enough to make him everlastingly merry under whatsoever misery He can turn into his counting-house and finde there sufficient ot sustain him as David did 1 Sam. 30.6 Verse 12. This is my Commandment Love is the complement of the Law and the supplement of the Gospel Verse 13. Greater love then this c. Of any such love but in Christ we shall hardly read David in a passion may wish Would God I had died for thee but in cold bloud I doubt whether he would have done it A certain Citizen of Toledo B. Fulg â— 1. being condemned to die his son ceased not by prayers and tears to entreat that he might die for his Father which accordingly he did but this is rare for life is sweet and love is cold in this case Every man is his own next-neighbour Verse 14. If ye doe whatsoever c In desire and endeavour lifting at the latch though ye cannot open the door and looking to both the magnalia minutula of the Law Boni Catholioi sunt saith Augustine qui fidem integram sequuntur bonos more
A BRIEF COMMENTARY OR EXPOSITION Vpon the GOSPEL according to St JOHN WHEREIN The Text is explained divers doubts are resolved and many other profitable things hinted that had been by former Interpreters pretermitted By JOHN TRAPPE M. A. Pastour of Weston upon Avon in Glocester-shire JOH 20.31 These things are written that ye might beleeve that Jesus is the Christ the Sonne of God and that beleeving ye might have life through his Name Ideò scribuntur omnes libri ut emendetur unus Aug. LONDON Printed by G.M. for Iohn Bellamy and are to be sold at his Shop at the Signe of the three Golden-Lyons in Cornehill near the Royall Exchange 1646. did their thrice-worthy Father whom they entirely personated and exactly resembled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb M. Iohn Lang ley now chief Schoolmaster of Pauls London Ast. and Mon. fol. 1179. You have still at hand my Lord for a faithfull Remembrancer Your once-painfull Tutour and mine ancient friend who hath dropt I doubt not into Your Lordship that divine learning that will by Gods grace render You both a good man and a good Patriot What an honour was that to King Edward 6. and what a comfort to his Tutour St John Cheek that Cranmer and Ridley two such men should assure him upon just triall first made that his Pupill the King had more Religion in his little finger then they both had in all their bodies It is Religion my Lord it is Religion maugre Machivels mad Maxime to the contrary that ennobleth indeed that enhanceth all worth that crowneth all commendation As without it Dignitas in indigno est ornamentum in luro Salvian all the rest Riches Revenue Retinue c. are but shadows and shapes of Noblenesse It lyes for ever as a foul stain upon the Nobles of Tekoah Neh. 3.5 that they put not their necks unto the worke of their Lord When the old Nobility of Israel that made their staves haply the Ensignes of their honour instruments of the common good are therefore worthily renowned and eternalized Numb 21.18 Them that honour me I will honour is a bargain of Gods own making 1 Sam. 2.30 And Your Lordship seeth it daily made good as in sundry brave Heroes of that August Senate that * The Parliament in the 25. of Edw 3.15 known to posterity by this name Sir Thomas Fairfax Silius Italic Parliamentum benedictum whereof You are now a Member so in our Victorious Generall whom God hath so highly honoured in the hearts of all good people that they are even ready to sing of him as Silius did once of Fabius Maximus Hic Patria est murique urbis stant pectore in uno Now examples my Lord are the best lectures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Sicut bos armenta sic ego bonos sequar etiamsi ruant Cic. Ep. ad Atticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dio Cassius Psal 119.63 Psal 101.6 Psal 16.3 and vertue the best example It was an excellent Law of the Ephesians Ever to bear in minde some vertuous man to imitate as Themistocles did Miltiades as Alexander did Achilles as Coesar did Alexander as Cato Major did M Curius and as Tully resolved that he would follow good men yea though he fell with them I had rather be with Cato in the prison then with Coesar in the palace said M Petronius It shall be Your highest honour my good Lord and Your friends greatest joy that You side with the better sort that Your eyes are upon the faithfull in the land that Your delight is as Davids was in those Excellent ones the Saints those * Chrysost Monachos quosdam sui temporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Hom. 55. in Mat. Heb. 11.38 Rev. 15.3 Isa 63.9 1 Ioh. 2.6 earthly Angels those Worthies of whom the world is not worthy the LORD CHRIST especially that King of Saints that Angel of Gods presence that perfect patern of the Rule whose Life and Death whose Oracles and Miracles are here recorded by his beloved Disciple and somewhat illustrated for Your and the Churches behoof and benefit by the meanest and unworthiest of His and Your Lordships servants Most humbly devoted in all duty John Trappe Ex museolo nostro Novemb. 12. 1645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THOMAS DUGARD Art Mag. Cantabrig The Epistle to the Reader READER THE worth of the Authour of this Book is already well known in the Church of Christ by some former labours of his which are extant and they which are well acquainted with him cannot but know and testifie that he is a man of singular Prudence and Piety of an acute wit of a sound judgement and of an indefatigable spirit who hath wholly devoted and given up himself to the service of Gods Church and doth naturally care for the good thereof witnesse his constant preaching even whilst the burthen and care of a publike School lay upon him and now in these calamitous and bloudy times wherein he hath suffered deeply being driven from his charge and forced to shrowd himself in a Garison of the Parliaments yet notwithstanding his daily labours amongst the souldiers and in the midst of the noises of gunnes and drummes he hath betaken himself to writing of Commentaries upon the sacred Scriptures and besides this present Book which hath stepped forth before some of its elder brothers he hath prepared for the presse a Comment upon Genesis and upon the other three Evangelists whereof that on Matthew is very large as also upon the Acts and all Paul's Epistles to the first to the Thessalonians and is still going on intending if the Lord lend him life and liberty to go over all the remaining Epistles I presume that it will be superfluous for me to tell thee how usefull and advantageous his labours in this kinde may be for though we have many Comments in Latine yet but few in English and for want thereof and a right understanding of the Scripture daily experience shews how wofully many persons are led aside into erroneous waies For that which the Apostle Peter saith of St Pauls Epistles is true of all the word of God 2 Pet. 3.13 That therein some things are hard to be understood which they that are unlearned and unstable pervert
the fulnesse of the fire is such that light a thousand torches at it it is not diminished And grace for grace That is say some the grace of the new Pestament for the grace of the old And so in the next verse Grace shall answer to the morall Law Truth to the Ceremoniall Or Beza D. Preston as others Grace for grace that is a latitude answerable to all the Commandements a perfection answerable to Christs owne perfection As the father gives his childe limme for limme part for part c. so doth this Father of Eternity Isa 9 6. There are that render it Gratiam novâ gratiâ cumulataâ— Pasor Grace against grace as in a glasse as face against face See 2 Cor. 3.18 Or Grace upon grace that is one grace after another a daily increase of graces Verse 17. For the Law c. Lex jubet gratia juvat Petamus ut det quod ut habeamus jubes saith Augustin Aug in Exod. quest 55. We have his promise ever going along with his precept The Covenant of grace turns precepts into promises and the spirit of grace turns both into prayers Verse 18. The only begotten Son In the year of Grace 1520. Alsted Chron. Michael Servetus a Spaniard taught that there is no reall generation or distinction in God and was therefore worthily burnt at Geneva in the year 1555. He would not recant Bellarm. lib 1. de Christo c. 1. Calvin Opusc and yet feeling the fire could not with patience endure it but kept an hideous roaring till his life was exhausted crying out to the beholders to dispatch him with a sword He hath declared him In a divine and extraordinary manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lege Bez. Annot. major as the word here used imports Verse 19. Jewes sent Priests Whose proper office it was to enquire into new Doctrines and by preserving Bonos illos quidem viros sed certè non pereruditos Cic. 20 de Finib Vives in Aug. de Civ Dei 4. c. 1. to present knowledge to the people who were to seeke the Law at the Priests mouth Mal 2.7 Cicero complains of his Roman Priests that they were good honest men but not very skilfull And Vâ—â—â—o upbraids them with their ignorance of much about their own gods and religions Verse 20. He confessed and denied not but confessed Sincerely and studiously he put away that honour with both hands earnestly as knowing the danger of wronging the jealous God in his glory that is as his wife All the fat was to be sacrificed to God Verse 21. Art thou Elias And he saith I am not scil That Elias that you imagine Elias the Thesbite by a transanimation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythagorica As neither was he an Angel as some in Chrysostomes time would gather out of Malch 3.1 They that wrest the Scriptures are blinded as Papists and other brainsick hereticks Verse 23. I am the voice of one crying Christ spake not a word to Herod faith one because Herod had taken away this voice of his in beheading the Baptist In the Wildernesse Not in the Temple To shew that the legall shadowes were now to vanish Chrysologus cals John Baptist fibulam legis et gratiae Verse 25. Why baptizest thou then Why dost thou innovate any thing in the rites of Religion A change they looked for under the Messiah and had learned it out of Jer. 31. But this testimony brought by John Baptist out of Isaiah to prove his own calling either they did not or would not understand nor yet do they seek to be better informed by him Verse 27. I am not Worthy Yet Christ held him worthy to lay his hand upon his head in Baptisme And there is one that tels us but who told him that for his humility on earth he is preferred to that place in heaven from which proud Lucifer fell Verse 28. In Bethabara That is by interpretation the place of passage or Traiectum where Israel passed over Jordan So the acts of Joshua and Jesus begin both at a place Baptisme also is first administred where it was of old fore-shadowed Christ is the true Bethabara Ephes 2.18 we saile to Heaven on his bottome Verse 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away Or that is taking away by a perpetuall act Isa 55 7. as the Sun doth shine as the Spring doth run Zech. 13.1 This should be as a perpetuall picture in our hearts As we multiply sins he multiplieth pardons Verse 31. And I knew him not By face not at all left the people should think that this was done and said by consent or compact afore-hand betwixt them Nor did John ever know Christ so fully till now his former knowledge was but ignorance in comparison none are too good to learn The very Angels know not so much of Christ 1 Pet. 1.12 but they would know more Ephes 3.10 and therefore looke intently into the mysterie of Christ as the Cherubims did into the Arke But that he should be manifested Ministers must hold up the tapestry as it were and shew men Christ They are the mouth of the holy Ghost whose office it is to take of Christs excellencies and hold them out to the world John 16.14 Verse 37. And they followed Jesus So powerfull is a word or two many times touching Christ and his crosse to change the heart Phil. 1.13 Acts Mon. fol. 920. Paul sheweth that the very report of his bonds did a great deal of good in Caesars Court. Bilâ—eyes confession converted Latimer Galeacius Caracciolus that Italian Marquesse was wrought upon by a similitude used by Peter Martyr reading on the 1. Epist to the Corinthians So were Earle Martinengus and Hieronymus Zanchius both of them Canonici Lateranenses by some seasonable truth Eaâ—ch Miscel Epist ad Lanteran p. 3 4. falling from the same mouth Luther having heard Staupirius say that that is kinde repentance which begins from the love of God ever after that time the practice of repentance was sweeter to him Also this speech of his tooke well with Luther The doctrine of Predestination Melch. Adam in vita Luth. begins at the wounds of Christ Verse 41. He first findeth Yet afterwards Peter out-stript Andrew in faith and forwardnesse for Christ as likewise Luther did Staupicius c. So the first become last and the last first But that charity is no churle Andrew calleth Simon and Philip Nathaneel c. as a Load-stone drawes to it selfe one iron ring and that another and that a third So c We have found the Messias Little it was that he could say of Christs person office value vertue c. but brings him to Christ So let us do ours to the publike ordinances Do the office of the sermon-bell at least we know not what God may there do for them Bring them as they did the palsie-man upon his bed and lay them before the Lord for healing Verse 43. Follow me
89.19 that our faith and hope may be in God 1 Pet. 1.21 Verse 36. Hath eternall life 1. In promisso 2. In pretio 3. In primitiis He stands already on the Battlements of heaven he hath one foot in the porch of Paradise He that beleeveth not There is a two-fold un-beleefe one in the understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 8.10 and is opposed to faith the other in the will and lives and is opposed to obedience For cure of both God hath promised to write his Lawes both in the mindes of his people and in their hearts too The wrath of God abides upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in its mansion-place as upon its basis tanquam trabali cbavo fixa saith one there it nestles settles and never will away The unbeleever can neither avoid it nor abide it CHAP. IIII. Verse 1. Baptized more Disciples BAptizing was used by the Jewes before John or Christ took it up Broughton on Dan. 9. from which custome though brought in without Commandement our Saviour authorizeth a seal of entring into his Rest using the Jewes weaknesse as an allurement thither Verse 2. Jesus himselfe baptized not A sweet comfort that Christ is said to baptize those whom the Disciples baptized The Sacraments administred by Ministers are no lesse effectuall then if we had recived the same from Christs own hands Verse 3. He left Iudaea God must be trusted not tempted Verse 4. He must needs go Happy for them that they lay in our Saviours way Masim prasente Christâ— esse in inserno quòm absente eo in calo Luth in Gen. c. 3â— Gen. 48.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proporttoratè ad miseriam condelere Heb. 5.2 Heb. 13.3 to be lookt upon his feet drop fatnesse Luther had rather be with Christ in hell then in Heaven without him Verse 5. Iacob gave to his son Ioseph Having first wone it with his sword and his bowe that is with his prayer and supplication saith the Chaldee paraphrast which as Sauls sword and Ionathans bowe never return empty 2 Sam. 1.22 Verse 6. Iesus therefore being wearied And in that he himself had suffered he was the more able and apt to help this poor Samaritesse So the Apostle bids us pity those in adversity as being our selves in the body i. e. in the body of flesh and frailty subject to like misery He that hath had the tooth-ake will pity those that have it Non ignara mali c. We are orphans all said Queen Elizabeth Englands Elizab. p. 186. in her speech to the children of Christs-Hospitall let me enjoy your prayers and ye shall be sure of mine assistance Verse 7. A woman of Samaria A poor Tankerd-bearer such as Festus cals Canalicolas quòd circa canalem fori consisterent Berman de Originib because they were much about the Conduits Verse 9. Askest drink of me The Samaritans knew that they were slighted of the Jewes and tooke it ill Gens haec saith Giraldus Cambrensis of the Irish sicut natio quaevis barbara quanquam honorem nesciant honorari tamen supra modum affectant No man would be slighted how mean soever For the Iewes have no dealings c. Iosephus writeth that at Samaria was a Sanctuary opened by Sanballat for all Renegado Jewes c. The Jewes therefore hated the presence the fire Antiq. lib 11. cap. 7.8 the fashion the books of a Samaritan Neither was their any hatred lost on the Samaritans part for if he had but touched a Jew he would have thrown himself into the next water clothes and all Epiphan both of them equally sick of a noli me tangere Verse 10. The gift of God That is Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called by St. Paul the Benefit 1 Tim. 6.2 Let him not be to us as Iethers sword to him which he drew not used not but as Goliahs sword to David none to that None but Christ none but Christ said that Martyr Verse 11. Sir thou hast no Bucket See how witty we are naturally with our armed dilemma's to reject grace offered and with both hands as it were to thrust away from us eternall life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 13.46 Verse 12. Our father Iacob Iosephus tels us that these Samaritans whiles the Jewes prospered would needs be their deare Cousens but when they were in adversity as under Antiochus they would utterly dis-own and dis-avow them They wrote to Antiochus because he tormented the Jewes to excuse themselves as none such and they stiled Antiochus The mighty God Oh basenesse Verse 13. Shall thirst again So shall all they quibus avaritiae aut ambitionis salsugo bibulam animam possidet He that seeks to satisfie his lusts goes about an endlesse businesse Give give is the Horsleeches language The worldling hath enough to sinke him not to satisfie him Verse 14. Shall never thirst His lips water not after homely provision that hath lately tasted of delicate sustenance Clitorio quicunque sitim de fonte levanet Ovid Metamor lib. 15. Vina fugit gaudetque meris abstemius undis Verse 15. Sir give me this water We would all have immortality but here on earth Some think she jeers our Saviour here who therefore in the next words arowseth her conscience Verse 16. Go call thy husband It was a great favour in Christ to receive that sinfull woman that washed his feet with her tears and wiped them with her hair and not to kick her out of his presence as the Pharisees expected How much greater is this to fetch in an idolatrous harlotry that fled from him to entertain her that lad rejected him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.14 c. Well might St. Paul say that the grace of our Lord is exceeding abundant or doth abound to flowing over as the sea easily over-floweth mole-hils Verse 17. I have no husband Lucretius ait quasdam mulieres effugere unius viri torum Sphinx Philos ut omnium fiant torus Iesuitae etiam sunt Connubisanctifugae clammeretricitegae Verse 18. He whom thou now hast c. Here he comes home to her conscience so must all that will do good on it striving not so much to please as to profit Bees are killed with honey but quickned with vineger The Eagle though she love her young ones dearly yet she pricketh and beateth them out of the nest so must Preachers drive men out of the nest of pleasure Iohn Speiser preacher at Ausborough in Germany did his work so well at first that the common strumpets left the Brothel-houses then tolerated and betook themselves to a better course Scultee Annal 118. Anno 1523. Yet afterwards he revolted to the Papists and miserably perished Verse 19. 1 Pet 3. Sir I perceive that thou art a Prophet To the hid mâ—â—n of the heart the plain song ever makes the best musick The Corinthian idiot convinced of all and having the secrets of his heart ript up by
from his Father not Aliud Another person not another thing As in the person of Christ there is aliud aliud against Eutyches not Alius Alius against Nestorius In this Text the Divinity of Christ is plainly distinguished from his humanity how else should He and the Father be two witnesses to himself Verse 19. If ye had known me c. For milk is not so like milk as Christ is like his Father Verse 21. Ye shall dye is your sins A heavy doome the very door to damnation It is a sad thing to dye in prison to dye in a ditch but far worse to dye in your sins This is to be slain with death according to that Revel 2.21 I will kill her children with death All men dye but wicked men only are killed with death As a godly man said that he did aegrotare vitaliter so do all the righteous mori vitaliter because they have hope in their death which to them is as the valley of Achor a door of hope to give entrance into Paradise Whereas to the wicked it is as a trap-door to let them into hell so that it is a just wonder that foreseeing their danger they go not roaring and raving out of the world Nothing should be done we say to trouble a dying person no shreiking or crying out Oh take heed and prevent the shreikings of conscience at that hour c. Take heed ye dye not in your sin in that your sin of unbeleefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hoc peccato as Beza here rendereth it for unbeleef shuts a man up close prisoner in the Laws dark dungeon till death come with a Writ of Habeas corpus and hell with a Writ of Habeas animam c. Verse 23. Ye are from beneath Vos infernales estis Ego Supernas Rev. 12.12 Gal. 4 26. Beza So the wicked are called the inhabitants of the earth and of the sea in opposition to the Church which is said to be in heaven and called Jerusalem which is above Verse 24. For if ye beleeve not c. And yet Venator the Arminian saith Nego hanc propositionem Nemo potest salvus fieri qui Christo per veram fidem non est insitus Is not this to contradict Christ to his face what an os durum is this Verse 25. Even the same that I said c. To wit The way the truth and the life Some render it thus Prorsus id quod loquor vobiscum I am the very same Word that I speak with you Verse 28. When ye have lift up the Son c. 1. Upon the Crosse as the brazen Serpent was upon a pole And 2. by the crosse to the Crown though they intended no such thing If there be any way to Heaven on horse-back said that Martyr it is by the Crosse Bradsâ—rd Verse 31. If ye continue in my Word Non quaeruntur in Christianis initia sed finis saith Hierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baâ—â—l And that which is but almost done is not done saith Basil It is the evening that crowns the day and the last act that commends the whole scene Temporaries flashings are but like Conduits running with wine at the Coronation that will not hold or like a Land-flood 〈◊〉 seems to be a great sea but comes to nothing Verse 32. The truth shall make you free From the tyranny of sin and terrour of hell Pauls freedome saved him from whipping Acts 22.29 this from perishing Verse 33. Were never in bondage When yet they were scarce ever out of bondage to one enemy or another At this time they were vassals to the Romans But brag 's a good dog Pride will bud Ezek. 7.10 Spaniards are said to be impudent braggers Heyl. Geog. pog 30. Alâ—led Chronol 43â— Servitâ— gravessima est sibi ipsi servire S n. Victrix Gent um captiva vitiorum Aug. and extremely proud in the lowest ebbe of for tune There is not a more vainglorious people this day under Heaven then the Jews saith Alsted Antiquum obtinent they are no changelings they sill up the measure of their fathers sinnes Verse 34. Is the servant of sinne Hath as many Lords as lusts That as Argustine said of Rome in her pride She conquered countries but was vanquished of vices And as the Persian Kings commanded the whole world but were commanded by their wives and concubines Captivarum suarum captivi â—lutâ—ich so is it with sinnes slaves This slavery they may easily shake off saith Seneca wherein the wise man was utterly out heavenly-wide as Sr Philip Sidney englisheth Toto errat caelâ— Verse 40. A man that hath told you the truth Yea but you tell them not toothlesse truth Hist lib. 1. cap. 1. but such as breeds hatred He that prizeth preacheth truth shall never prosper by the possession or profession thereof saith Sr Walter Rawleigh And Truth is a good mistrisse saith another but he that followeth her too close at heels may hap have his teeth struck out The hearing of truth galles as they write of some creatures that they have fel in qure Praedicare nihil aliud est quà m derivare inse furorem mundi said Luther who had the experience of it Verse 41. We have one Father even God Yet God is not in their heads Psal 10 4. nor hearts Psal 14.1 nor words Psal 12.4 nor wayes Tit. 1.16 In such a posture of distance nay defiance stand wicked men And yet none so forward to call God Father Jer. 3.4 5. Verse 43 Why do ye not understand my speech Any more then if I spake to you in a strange language So many of our hearers Verse 44. Ye are of your father the Devil Who hath set his limbes in you so that ye are as like him as if spit out of his mouth Satan is called the God of this world because as God at first did but speake the 〈◊〉 and it was done so if the devil do but hold up his finger give the least hint they obey him The lusts of your father ye will do If the fruits of the flesh sard that Martyr grow out of the trees of your hearts Bradford Serm. of Rep. p. 70. surely surely the devil is at Inne with you You are his birds whom when he hath well fed he will broach you and eate you chaw you and champ you world without end in eternall wo and misery c. And abode not in the truth Buâ—â—olc Si satan in conspectu Dei tantas res ausus est quid apud nos non audebit When he speaketh a lye he speaketh of his own And so when we do evil we worke de nostro secundum hominem 1 Cor. 3.3 It is as impossible for us naturally to do good as for a road to spet cordials For he is a liar and the father of it The devil did only equivocate to our first parents and yet is here called a lyar and 2 Cor. 11.3 a cozener A
and agitated by the devil Si videris aliquandò persecutorem tuum nimis saevientem scito quia ab ascensore suo daemone perurgetur saith Bernard Mr Barr. his Moses choice pag. 34. These Pharisees had sinned that sin to death which made another in the same case wish that his wife and children and all the world might be damned together with him Hacket at the gallows cryed out O heavenly God shew some miracle out of the cloud to convert these Infidels and deliver me from mine enemies But if not Camdens Eli. sabeth 403. I will set the heaven on fire and with these hands pluck thee out of thy throne and other speeches he used more unspeakable Verse 11. Because that by reason of him This was it that imbittered the Pharisees as it doth now their successours the Papists Ab eo tempore quo per vos Papa Antichristus esse caepit non modo non crevit ejus imperium c. De Papa Rom. l. 3. c. 21. Bellarmine bewrayes his grief and tells us That ever since we proclaimed the Pope to be that Antichrist his Kingdom hath not only not increased but daily more and more decreased And Erasmus being asked by the Electour of Saxony why Luther was so hated by the Popish Clergy For two great faults that he hath committed said he For medling with the Popes triple Crown and the Monkes fat paunches Scultet Annal. pag. 25. Verse 12. On the next day much people The envious Pharisees feeding the while upon their own hearts Israel never increased so fast as when Pharaoh most oppressed them Plures efficimur quoties metimur saith Tertullian Verse 13. Took branches of palm-trees Plutarch writeth that the Babylonians make 360 benefits of the Palm-tree and therefore do highly honour it Pintus upon Daniel telleth us that the Palm-tree will not grow in a fat ground but in a light and sandy And if the soyl be strong and fertile they must cast salt and ashes at the root to qualifie the strength of the ground Sure it is that if prosperity be not seasoned with the salt of grace it will be unfruitfull and unprofitable Hosanna Blessed is the King c. This shews they were well seen in Davids Psalms which are saith Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry. Iost a rich store-house of all good doctrines And they are so penned saith Athanasius that every man may think they speak de se in re sua of himself and for his particular purpose which of other parts of Scripture cannot be affirmed Verse 24. When he had found a young asse To make religion dance attendance upon policie Spec. belli sacri p. 240. Sapientia mundi quae vult omnia redigere in ordinem c. Melch. Adam in Luch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc Heraclidae Sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolom Sophista Wolph Mem. Lect. saith one is to set the asse upon Christ and not Christ upon the asse These three things said Luther will be the ruin of religion Unthankfullnesse Security and Carnall Policie Verse 15. Sitting upon an asse Not upon a stately palfrey as an earthly Potentate but upon a silly asse without pomp to comfort the poorest and to teach us humility tolerance patience An asse is a beast profitable whence he hath his name in the Originall but borne to bear burdens Oneramus asinum saith Bernard non curat quia asinus est But what notorious asses are those superstitious Papists that shew the asses tayl at Genua in Italy whereon our Saviour rode for a relique and give it divine worship Are not these given up to the very efficacie of errour Verse 16. These things understood not c. They only beheld it as a pretty Pageant They had read it often in the Prophet and now saw it acted yet were never the wiser for present Reader hear though thou understandest not God may drop in divine light when thou least lookest for it Verse 17. When he called Lazarus c. This notable miracle the Evangelist as he had punctually described it chap. 11. so he cannot but again and again recite it We should set forth Gods noble acts and not be sated David never linns talking of what God had done for his soul Those in heaven have no rest and yet no unrest neither crying Rev. 4.8 Holy holy holy c. Verse 18. For this cause also the people met him To the Pharisees extreme grief and regret to shew that there is neither wisdome nor understanding nor counsell against the Lord Prov. 21.30 Verse 19. Perceive ye how ye prevail nothing Thus they stir up one another to more madnesse as if hitherto they had been overmilde Act. and Mon. fol. 1461. and used too much gentlenesse So Steven Gardiner being charged of cruelty by Bradford answered I for my part have been challenged for being too gentle oftentimes Which thing Bonner confirmed and so did almost all the audience that he had been ever too milde and moderate So Bonner in open Court to the Lord Major They report me said he to seek blood and call me bloody Bonner Ibid. 1537. whereas God knows I never sought any mans blood in all my life But a certain unknown good woman in a letter to Bonner told him his own in these words Indeed you are called the common cut-throat and generall slaughter-slave to all the Bishops of England And therefore it is wisedom for me and all other simple sheep of the Lord Act. and Mon. fol. 167◠to keep us out of your butcherly stall as long as we can especially since you have such store already that you are not able to drinke all their blood lest you should break your belly and therefore ye let them lye still and die for hunger c. Thus she to Bonner As for D. Story who was hang'd drawn and quartered for his treason in Q. Elizabeths raign I see said he in open Parliament nothing to be ashamed of though he had been a furious persecutour under Q Mary so lesse I see to be sorry for but rather because I have done no more Ibid. 1925. wherein he said there was no default in him but in them whom he oft and earnestly had exhorted to the same being not a little grieved therefore with them for that they laboured only about the young and little sprigs and twigs while they should have stricken at the root the Lady Elizabeth he meant and clean rooted it out The Lord Paget in a certain consultation said that King Philip should never have any quiet common-wealth in England Ibid. 1899. unlesse Lady Elizabeths head were stricken from her shoulders Whereunto the Spaniards answered God forbid that their King and Master should have such a minde to consent to such a mischief A Writ came down whiles she was in the Tower subscribed with certain hands of the Councell for her execution Engl Elisah pag. 109. Steven Gardiner being the engineer Mr
Oh how the devil rageth and driveth on secure persons to horrible and damnable wickednesse That which moved Luther to say so was a sad relation made in that letter of a certain widow who being with childe by a young scholar could not have her childe baptised unlesse she would tell the Priest who was the childes father Whereat she being grievously vexed first killed her childe and then hang'd her self Which when the scholar heard of he likewise stabb'd himself to death The Priest understanding what tragedies had followed upon his refusing to baptise the childe hang'd himself also Now who can doubt but all this was done by the instigation of the devil Men usually defie him and spet at his name but they spet not low enough they spet him out of their mouthes but not out of their hearts there he playes Rex and so long cares no more for their cursings of him then he doth for holy-water That thou doest do quickly This is no command but a prediction by way of detestation like as when God said to Balaam Go for I know thou wilt go after the wages of wickednesse Some note here Wards Serm. that even to Judas Christ saith That thou doest do quickly so odious is dullnesse unto him Verse 28. Now no man at the table knew c. For John had not told Peter the secret committed to him by Christ though he were very desirous to have known it Si sapis arcano vina reconde cado 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lâ—nan exemp Prigy â— Ch. 1. A friend that can both keep counsell and give counsell is worth his weight in gold When one desired to see Alexanders treasure he bad one of his servants shew him not his talents of silver but his trusty friends Verse 29. For some of them thought An example of Christian simplicity As bad men muse as they use so good men measure others by themselves and so are often deceived as here Charity thinketh no evil 1 Cor. 13.5 Or that he should give something to the poor Christ had not much yet had somewhat for the poor so must even the poor day-labourer Ephes 4 28 the necessitous widow Mar. 12 42. Verse 30. He then having received the sop So many having received the Supper of the Lord eat their bane and drink their poison that they eat is sawced and that they drink is spiced with the bitter wrath of God their hearts are wofully hardened and their dispositions to sinne seven times more inflamed then ever before Verse 31. Therefore when he was gone out The room being rid of the traitour Christ deals more freely and familiarly with the rest and arming them against the scandall of the crosse he calls his death his glory esteems his crown of thornes more precious then Solomons diadem looks upon his wales as spangles his blows on the face as ingots his wounds as gemms his spittings on as sweet ointment his crosse as his throne This is a paradox to flesh and blood Jews and Gentiles jear at it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. in vita Perâ—er Persuaserunt sibt tefaelices se immortalitate fruitures c. Ibid. Actius Antoninus in Asia cum perse ueretur Christianor c. Tertull. as Lucian the atheist who rails upon Christ blasphemously calling him the crucified Impostour And as for Christians they foolishly beleeve saith he that they shall enjoy immortality and live in blisse for ever therefore they set light by life yea many of them ofter themselves voluntarily to be slain for their superstition Thus he And another Heathen Proconsul when he had tyred himself with killing Christians and saw no end of it but that they came thicker upon him crying out we are Christians c. he cursed them and cried out O miseri si libet perire num vobis rupes aut restes desunt O wretches can you finde no other way to die but I must be troubled with you Verse 32. And shall straightway Thus for the joy that was set before him he endured the crosse despising the shame as being shortly to sit down at the right hand of the throne of God Heb. 12.2 Look we on him and do likewise There were in Greece certain fields called Palaestrae where young men exercised themselves in wrestling In these were set up statues of some valiant champions that the young wrestlers might fix their eyes upon them and so be incouraged Can we chuse a better Champion then Christ to eye and imitate should we be called to resist unto blood striving against sin He did not only sanguinem suffundere sed effundere And how did he support himself under the crosse but by the fore-thought of the crown Verse 33. Little children yet a little while Here our Saviour useth the self-same words to his Apostles which before he had used to the Jews with whom he was angry so to cut off all hope from them of his corporall presence The fiction of the Ubiquity began about the time of Berengarius was fostered and furthered by Gerson Chancellour of Paris who first taught the reall communication of properties by means whereof the humane nature of Christ received this prerogative said he that at his Supper and then only it might be in many places at once wheresoever the Supper was celebrated But in the year of Christ 1524 Jacobus Faber Stapulensis taught at Paris that by the same reason Christ might be as well corporally present in all places at once as he was at the Supper For which doctrine of the Ubiquity he was opposed the year following by one Natalis Beda and by the Sorbonists banished out of France This is the Nativity of that famous Ubiquity which being cast out of France Luther brought back into the Churches of Germany Brentius furbished it over and Smidelinus obtruded it upon many places and persons whether they would or no whence he is sirnamed Vbiquitatis Apostolus How much better that good woman in the book of Martyrs that being asked by the Bishops Act. and Mon. Dost thou beleeve that the body of Christ is in the Sacrament really and substantially I beleeve said she that that is a reall lye and a substantiall lye Domitius Calderinus the Italian who flourished in the year 1442. when he was called by his friends to go to Masse L. Vives was wont to say as Vives tells us camus ad communem errorem Verse 34. A new Commandement c. New ratione claritatis facilitatis for now there is abundance of spirit given by Christ who writes this affection in our hearts as of old the Law was written in stone Besides that he is become a new paterne and example of the rule and so it is become a new commandement not in respect of the matter of the duty but of the forme of observing it For the old rule was Thou shalt love thy neighbour as thy self But now that forme as I have loved you hath something in it that is more expresse and for
speak in the circle wherein it runs but only in the beams So neither can we see God in his essences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.3 in his Sonne we may who is the resplendency of his Fathers glory Verse 9. Have I been so long c. May not Christ justly shame and shent us all for knowing no more of him all this while Ignorance under meanes of knowledge is a blushfull sinne 1 Cor. 15.34 Verse 10. The words that I speak Our Saviour alledgeth for himself the Divinity both of his word and works He was mighty saith Peter both in word and deed Ministers also must in their measure be able to argue and approve themselves to be men of God by sound doctrine and good life And not be as our Saviour saith the Pharisees were and as Epictetus saith many Philosophers were such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 11. Believe me that I am c. Take my bare word without any further pawn or prooff This is an honour due to Christ onely that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is Amen the faithfull and true witnesse Revel 3.14 Verse 12. And greater works then these Greater in regard of the matter as converting three thousand souls at a Sermon reducing a great part of the world to the obedience of Christ c. But yet lesse then those Christ did for the manner For 1. They did them not in their own name but in his 2. They preached not that they were Gods as he but they preached Christ the only Lord and themselves the Churches servants for Jesus sake They were the white horses on which Christ rode abroad the world conquering and to conquer Revel 6.2 In memory whereof as it may seem the Saxon-Princes having born a black horse till then Cranzius in Saxon. in their military Ensignes did after they had received the faith and were baptized bear a white horse and gavo it for their Arms. And Tertulliam could say in his time that Britannorum inaccessa Romanis loca Christo in men subdita Verse 13. that I will doe An undoubted argument of Christs Divinity that he hears and grants prayers When the people in Ahabs time saw God answering Elijah by fite from heaven they cried out 1 King 18.39 Psal 65.2 The Lord he is god the Lord he is God O thou that hearest prayers is a deseription the Psalmist gives of God Verse 14. If ye shall ask any thing c This is not a vain repetition Seneca Nuquaà m saris dicitur quod nunquam satis discitur When God spake but onee David heard it twice O that we would once hear and believe what Christ for our comfort hath said over so often Verse 15. If ye love me keep my Commandments No better way to seal up love then by being obedient How canst thou love me Judg. 16. said she when thy heart is not with me Hushai to shew his love to David set upon that difficult and dangerous setvice for him of insinuating into Absaloms counsels and defeating them Verse 16. And lee shall give you another Comforter Or pleader Deprecatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advocate Properly it signifies such an one as wesnd for when we are in any danger to advise and counsell us The devilies called the Mâ—â—ser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in full opposition to this name and title given here to the holy spirit whose office it is as this Attribute here imposts to make intercession in our hearts to God for us and upon our true Repentance to make our Apologie 1 Cor. 7.11 to comfort us by discovering our graces 1 Cor. 2.12 and by pleading our evidences Rom. 8 18. which they that refuse to read over and rest upon they help Satan the Accuser taking his part against themselves and pleading his cause against the Spirit their Comforter That be may abide with you for ever D. Sibbâ— The Spirit saith one is Christs Vicar-generall with whom he leaves us and by whom he is with us to the end of the world Verse 27. For be dwelleth with you Next to the love of Christ in dwelling in our nature we may wonder at the love of the holy Ghost that will dwell in the dark dog-hole of our defiled souls and be there as those two golden pipes Zech. 4. thorow which the two Olive branches empty out of themselves the golden oyls of all precious graces which are there hence called the fruits of the Spirit Gal. 5.22 yea the Spirit vers 17. God also in giving us his Spirit is said to give us all good things Matth. 7.11 with Luk. 11.13 Verse 18. I will not leave you comfortlesse Orphans or darkling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enebrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dedi me in via 1 Cor 2 ult I your Lord am taken indeed from your head for a while but you shall have the supply of my Spirit Phil. 1.19 And I even I will come againe to you ere long yea I am now upon the way I come to fetch you I come to meet you I come I come Verse 19. But ye see me The spirituall man hath the minde of Christ and those things revealed onto him that naturall eye never saw carnall ear never heard neither hath it entred into the heart of man the things which God hath prepared for them that love him neither prepared only but imparted to his aforehand even in this life For he reserves not all for the life to come but gives a grape of Canaan in this wildernesse such as the world never tasted off Verse 20. That I am in my Father and you in me O happy union the ground of communion Interest the ground of influence Hence we have communication of Christs secrets 1 Cor. 2.16 the testimony of Jesus 1 Cor. 1.5 Consolation in all afflictions 2 Corinth 1.5 Sanctification of all occurrences Philip. 1.21 Participation of Christs merit and Spirit and what not Verse 21. And I will love him and manifest Encrease of the saving knowledge of Christ is promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' aciiè clam indicabo â—rasin Imo palam iu mediâ luic Beza as a singular reward of our love to him and fruit of his love to us This is saith Agur to ascend into heaven Prov. 30.3 4. This is saith our Saviour elsewhere the great talent of all others There is a Much in it Luke 12.48 This is saith Saint Paul the Christians riches 1 Cor. 1.5 And David reckons of his wealth by it Psal 119.32 Verse 22. How is it that thou wilt manifest Many a wise Question the Disciples ask him in this Chapter and yer our Saviour bears with their rudenesse and gently instructs them preaching as they were able to hear Mark 4 33. So did Paul 1 Cor. 9.22 So must all Ministers 2 Tim. 2.25 if they mean to doe good on it Verse 23. Jesus answered and said unto him Our Saviour passing by that frivolous Questions proceedeth in his
's And they are written in the book of life Qui quod possunt saciunt ersi quod debenâ— non possuns saith Bernard that doe what they can though they cannot do what they should Verse 15. I call you not servants And yet it was the top of Davis titles to be the servant of the Lord and the height of his ambition to be a door-keeper in his house All his servants are sons and all his sons heirs But I have called you friends It was an high honour of old to be the Kings friend Such honour have all his Saints Christ doth freely unbosome himself unto them Verse 16. And ordained you that you should goe c. Not that ye should Lord it over your brethren as the Pope ordains his Caterpillars and get up the best of the land for your private use and pleasure The Pope when he maketh his Cardinals useth these words Estote confratres nostri principes mundi The Archbishoprick of Toledo is said to be worth an hundred thousand pounds a yeare a greater revenue then some Kings have That whatsoever ye shall aske c. Bernard in his Meditations giveth divers rules of strictnesse of purging the heart of being faithfull and fruitfull Et cum talis fueris saith he memento mei Intimating that then they might have what they would of God for themselves or others Meditat. deâ—et cap. 5. that were so qualified Verse 17. That ye love one another That ye hold together because the world will hate you A spirit of perversities made way for the ruine of Aegypt Isai 19.14 16 17. Si collidimur frangimur If we clash we break Of the ancient Britains Tacitus tels us that nothing was so destructory to them as their dissentions Dum singuli pugnant universi vincuncur And of the Thracians Herodotus saith that if they had been all of one minde they had been invincible Keep therefore the staff of binders unbroken Zech. 11.7 14. Keep the unity of the Spirit in the bond of peace Ephes 4.3 In the cause of Religion every subdivision is a strong weapon in the hand of the enemy as in the disagreement of Luther and Zuinglius The Jesuites have a practice of ruinning over to the Lutherans pretending to be convers but it is only to keep up that bitter contention that is between the Calvinists and Lutherans the virulency whereof is much fomented by these renegado Jesuites Verse 18. If the world hate you c. As it will because it is condemned by your contrary practice and is carried on by a contrary principle Moab was irked because of Israel or did fret and vex at them Numb 22.3 4. Bats slie against the light Some barbarous Nations curse the Sun when he shines hot upon them and shoot up their arrows against it Ye know that it hated me first Shall we thinke to speed better then our betters Elias is not better then his fathers Luther was angry with those that set forth his sufferings sith they were nothing to the sufferings of Christ All our troubles are but as the slivers and chips of his crosse Verse 19. If ye were of the world c. They jangle among themselves and intertear one another as dogs fighting For though there be not a disagreement in hell being but the place of retribution not of action yet on earth there is no sound peace among the wicked Howbeit let Ephraim be against Manasseh and Manasseh against Ephraim they 'll soon be both against Judah as if a Hare run by dogs that are fighting they 'll agree to pursue the Hare Therefore the world hates you As inhospitall salvages doe those that land on their coasts as the Cyprians for an old grudge slay all Jews they meet with though but cast upon their coasts by contrary windes Tac. l. 〈◊〉 Tami 〈◊〉 est â—oâ—um quanti est odium Christ innorum Ter. Bodin de rep l. â— cap. 6. Odio humani generis per flagitia invisi saith Tacitus of Christians Davis adversaries sought not only his life but his soul his damnation too as that monster of Millain mentioned by Bodinus Now we commit thy soul to the devil said the persecutours to John Husse And Hierom of Prague could hardly obtain a Confessour being it seems conscientious that way Verse 20. Remember the Word c. Else all is lost 1 Cor. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—â— â— 1. Naturally the word runs thorow us as water thorow a riven vessel Pleni rimarum sumus huc atque illuc diffluimus Our memories are as seives that retain the chaff let goe the good corn or as ners that keep the pelf let goe the clean water or as hour-glasses that are no sooner full but running out again Beseech we God to put his finger upon the hole and to make his Word an engraffed word unto us to settle it upon our souls c. If they have kept my saying c. But they will doe neither Holy Melancthon being himself newly converted thought it impossible for his hearers to withstand the evidence of the Gospel But after he had been a preacher a while 't is said he complained that old Adam was too hard for young Melancthon Verse 21. Because they know not him c. For had they known they would not have crucified the Lord of glory St Paul thanks his ignorance for all his cruelties to Christians Arist Echie l. 3. Ignorance is a breeder and great-bellied Aristotle makes it the mother of all misrule and mischief Verse 22. If I had not come c. Here our Saviour shews that their ignorance was affected as theirs is with us Bern. Qui ut liberius peccent libenter ignorant they shut the windows lest the light should come in Sic fit Seneca Epist ubi homines majorem vitae partem in tenebris agunt ut novissimè solem quasi supervacuum fastidiant This is the ignorance to which mercy is denied Isa 27.11 Verse 23. He that hateth me 'T is wonder how any should Omne peccatum est Dercidium Psal 18.46 yet we read of God-haters Rom. 1.30 and all sin is a kinde of God-slaughter the wicked wish there were no God when David cries out vivat Deus c. Verse 24. Works which none other man did More stupendious because by mine own power and all to the peoples profit These were of use in the Churches infancy and Papists boast of them still but those are the devils lying wonders 2 Thess 2.9 As for our Religion Pudet diabolum Lutheri doctrinam miraculis conformare saith Gretser the Jeurite But we answer with Augustine Qui adbuc prodigia quaerit magnum est ipse prodigium He that now looks for a miracle is himself a great miracle Christ was the onely Thaumaturgus or Wonder-worker This is attested by Josephus the Jew and confessed by Mahomet Verse 25. They hated me without a cause So they dealt by David so by Christ and so still
No and yet S. Paul saith he witnessed a good confession before Pontius Pilate 1 Tim. 6.13 because he had said sufficient before and was now ready to seal up the truth with his bloud But to be delivered he would not once open his mouth to Pilate So M. Saunders had so wholly devoted himself to the defence of Christs cause Act. and Mon. so 1359. that he forbad his wife to sue for his delivery and when other of his friends had by suit almost obtained it he discouraged them so that they did not follow their sute I pray you let me make labour for you said one Creswell to Master Bradford You may doe what you will said Bradford But tell me what sute I shall make for you quoth Creswell Forsooth said the other that you will do Ibid. 1467. do it not at my request for I desire nothing at your hands If the Queen will give me life I will thank her if she will banish me I 'll thank her if she will burn me I 'll thank her if she will condemn me to perpetuall imprisonment I 'll thanke her Life in Gods displeasure is worse then death and death in his true fear is true life I have power to crucifie thee To crucifie an innocent man Who gave him that power But profane persons bear themselves over-bold upon their power as if they were little gods within themselves So Caesar told Metellus he could as easily destroy him Rideo quod uno nutu meo jugulare vos possim uxori lam bona cervix si â—ul ac jussero demetur as bid it be done So Caligula speaking to the Consuls I laugh said he to think that I can kill you with a nod of my head and that this fair throat of my wives shall be presently cut if I but speak the word Verse 11. Except it were given thee from above Therefore be good in thine office lest thou give a dear account to him that is higher then the highest as Solomon hath it who therefore cals the judgement seat the holy place Eccl. 8.10 Pilate was after wards kickt off the bench by Caius for his perverting of justice and for grief and shame became his own deaths-man Verse 12. But the Jews cried out saying c. They return again to their former accusation and enforce it One way or other they are bent to have his bloud In K. Edward the sixths daies when the Duke of Sommerset was cleared of the treason laid to his charg yet he must suffer so his potent enemies would have it for I know not what flight suspitions of felony At which time also Sr Thomas Arundel was Sir Iohn Heyw. life of Edw 6. p. 14â— among others with some difficulty condemned Unhappy man saith the Historian who found the doing of any thing or of nothing dangerous alike Verse 13. When Pilate therefore heard that saying That saying and the base fear of being shent by Caesar makes him warp and go against his conscience But should not Judges be men of courage Should not the standard be of steel the chief posts in the house be heart of Oak Solomons tribunall was underpropt with Lions to shew what metal a Magistrate should be made of It is a mercy to have Judges Cic. pro Milo Modò audeant quae sentiunt saith the Oratour so they dare do their consciences Verse 14. Behold your King Q.d. A like matter that this poor man should affect the Kingdom and not rather that he is like to lose his life Act and Mon. so 1590. byforged cavillation Christ himself was misreported and falsly accused saith father Latymer both as touching his words and meaning also c. Core and his complices object to the meekest of men with one breath pride ambition usurpation of authority Lips in Tacit. Invenies apud Tacitum frequentatas uccasationes majestatis unicum crimen eorum qui crimine vacabant Verse 15. We have no King but Caesar Why but Is there no King in Sion is her Counsellour perished saith the Prophet Mica 49. Did not these men look for a Mâ—ssiâ—â—h Or if not will they reject the Lord from being their King Oh how blinde is malice how desperately set upon it's ends and enterprizes But in Christs kingdom this is wonderfull saith Zaâ—chius that this King willeth and causeth that the Kingdoms of the world be subject to his Kingdom In regâ—o Christi hoc mirabile est quod iâ—â—e rex vult efficit c. Zanch. Mâ—scel and again he willeth and causeth that his Kingdom be also subject to the Kingdoms of the world Verse 16. Then delivered he him c. Overcome by their importunity and over-awed by the fear of Caesar to condemn the innocent It was Eato's complaint that private mens theeves are laid by the heels and in cold irons but these publike theeves that wrong and rob the Common-wealth sit in scarlet with gold chains about their necks Sinisterity is an enemy to sincerity Privatorum fures in rervo compedibaâ— vitam agunt publici in auro purpura visuntur Cato ap Gell. l. 1â— c 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All self-respects and corrupt ends must be laid aside by men in authority and justice justice as Moses speaks that is pure justice without mud must run down Deut. 16.20 Durescite durescite said the Smith to the Duke that durst not do justice Verse 17. And he bearing his crosse c. This was the Roman fashion as Plutarch relates it that every condemned person should bear that Crosse that anon should bear him Hence grew that expression of our Saviour He that will be my Disciple must take up his Crosse and so fill up that which is behinde Col. 1.24 Into a place called the place of a skull Where his tender heart was pierced with grief no doubt at the sad sight of such a slaughter of men made by sin like as it could not but be a sore cut and corrosive to Mauritius to see his wife and children slain before him when himself was also to be next stewed in his own broth Sain John is exact in setting down our Saviours sufferings and this for one Verse 18. Where they crucified him An ignominious accursed and dolorous death for he was nailed to the tree in the hands and feet which ae th most sensible parts as fullest of sinews and therefoe in so fine a body as his especially of most exquisite sense Look wishtly upon sin in this glasse and love it if thou canst For our sins were the nails and our selves the Traitours that fastened him to the tree Pilate and his souldiers Judas and the Jewes were all set awork by us Learn to lay the blame on the self and say It was my gluttony that reached a cup of gall and vineger to his mouth mine incontinency that provided stripes for his back mine arrogancy that platted a crown of thorns upon his head mine inconstancy that put