by his members There is but the same Pageant acted over again as of old In moribus compositi modesti sunt was the worst the persecutours could say of the Waldenses B. Vshâ—r those ancient Protestants They are good in their lives true in their speeches hearty in their affections c. Sed fides eorum est incorrigibilis pessima Hist of Coua Trent 7 8. Tanta est morii integritas ut nee bostes reperiant quo lealumnic tur Erasm de Luâ—h said the Dominican Inquisitour concerning the Hussites So the Bishop of Aliff in the Trent-councel said That as the faith of the Catholikes was better so the Heretikes exceeded them in good life Hominis vim magno omnium consensu probatur said Erasmus of Luther And yet a Fryer of Antwerp wished that Luther were there that he might bite out his throat with his teeth as the same Erasmus testifieth Verse 26. Whom I will send you from c. Christ hath satisfied the Wrath of the Father and now the Father and Christ both as reconciled send the Spirit as the fruit of both their loves and as an earnest which is part of the whole summe Verse 27. And ye also shall bear witnesse Thus word and spirie go together according to the promise Isa 59.21 The Manna of the Spirit comes down from Heaven in the dews of the Ministery of the Gospel Numb 11.9 1 Pet. 1.22 CHAP. XVI Verse 1. That ye should not be offended AS with a thing unexpected and intolerable Darts foreseen are dintlesse Crosses comming on the sudden finde weake mindes secure make them miserable leave them desperate Verse 2. Whosoever killeth you c. Christiano um sanguinem Dijs gratissimam es se victivam Tâ—rtul Maximinian the persecutour thought that the bloud of Christians would be a well-pleasing sacrifice to his gods Budaeus thinks that the Apostle 1 Cor. 4.13 alludes to those Heathenish expiations wherein certain condemned persons were brought forth yearly with garlands upon their heads and offered up as sacrifices to their gods in time of any contagious infection especially and these they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeut in Pandect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At Colen certain Divines preached that the death of certain heretikes as they called them should pacific the wrath of God which then plagued Germany grievously with a strange kinde of sweating sicknesse Act. and Men. fol. 808. Heyl. Geog. p. 33. In the sixth Councel of Toled it was enacted that the King of Spain should suffer none to live in his Dominions that professed not the Roman Catholike Religion King Philip accordingly having hardly escaped shipwrack as he returned from the Low-countries said Hist of Coun. of Trent 4.7 He was delivered by the singular providence of God to root out Lutheranisme which he presently began to do professing that he had rather have no Subjects then such Siquam sui corporis partem i. sta contagione c. Sleid. Comment l 9. Another Catholike King said That if he thought his shirt were infected with that heresie he would tear it from his own back and rather goe woolward nay if any member of his body had caught the contagion he would cut it off that it might creep no farther Verse 3. Because they have not known Through blinde zeal The dark corners of the earth are full of cruelty saith the Psalmist Psal 74.10 Isa 11.9 And they shall not destroy in all mine holy mountain For knowledge shall cover the earth as the waters do the sea See the Notes on Chap. 15.21 Verse 4. Ye may remember c. And act what I have foretold and taught you The difference between Divinity and other Sciences is that it is not enough to know but you must doe it Non est haec umbratilis philosophia sed quae ad ujum praxin aptan da. Calv. as lesions of musick must be practised and a copy not read only but written after Verse 5. None of you asketh me c. This they had asked him but not as well apaid of his going this he would have of them and of us when we part with friends that die in the Lord say as he Hieron ad Julian Tulisti liberos quos ipse dederas non contristor quod recepisti ago gratias quod dedisti Verse 6. Sorrow hath filled your hearts So that you are for the time not more uncomfortable then uncounsellable Thus also it fared with those Israelites in Aegypt Exod. 6.9 Their ears were so full of gall that meek Moses even lost his sweet words upon them Passions are headstrong and can hear no counsell Fertur equis auriga nec audit currus habenas Verse 7. I will send him unto you This our Saviour oft repeats Joel 2.28 that they might once take notice of it as an inestimable favour that God should pour forth his Spirit upon all flesh What so precious as spirit What so vile as flesh It is received among the Turks that when Christ said That though he departed he would send them a Comforter it was added in the Text And that shall be Mahomet but that the Christians in malice toward them have razed out those words Is not this the efficacie of errour Verse 8. And when he is come c. This Text had been easie had not Commentatours made it so knotty He will reprove Or undeceive the world by refuting those odd conceits and erroneous opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita ut nibil habeat quod praetexat that men had before drunk in and were possest of He shall clearly convince them of the hatefulnesse of sin of the necessity of getting righteousnesse both imputed and imparted both that of justification inherent in Christ imputed to us and that of sanctification also imparted by Christ inherent in us This later is here called judgement as it is likewise Mat. 12.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 12.20 Com vi quadaÌ„ frustra obsistente Satana c. Till he bring forth judgement to victory that is weak grace called before a broken reed smoaking weeck to perfect conquest over corruption Compare with this Text that of the Apostle 1 Cor. 6.11 Such were some of you Scilicet mundus immundus but ye are in generall washed from your sins of the hatefulnesse whereof ye are now clearly convinced And in particular ye are sanctified by the Spirit of our God and ye are justified in the Name that is by the merit of the Lord Jesus the Righteous who is the propitiation for our sinnes Verse 9. Of sinne because they believe not on me Our Saviour instanceth in the greatest of sins unbelief which was the first sin and is still the root of all the rest Heb. 3.12 It is a sin against the Gospel and rejects the remedy that both of Christs bloud to the which even the Princes of Sodome are invited Isa 1.10 It gives God the lie and subjects a man to
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
no sooner beleeve but we would fain see and be brought à spe ad speciem Verse 41. Because of his own word This is it alone that is the foundation of faith and converts the soul Psal 19.7 That of good wives winning their husbands 1 Pet. 3.1 is meant by way of preparation only â—â—â—â—enerall And that of winning a soul by private admonition 〈◊〉 ult is meant of perswading them to some good duty or to receive some truth or to forsake some one evil or â—â—â—â—ur Verse 42. Not because of thy saying properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter lo â—â—acitatem tuam Intùs existens prohiber alienâ— because of thy prittle-prattle So perhaps it seemed to some of them at first who believed indeed when they heaâ—â—â—â—m Plato give a good rule Consider not so much 〈…〉 Prejudicate opinion bars up the understand 〈…〉 causeth the best liquour to run over Verse 43. After two daies he depâ—â—â—â—◠〈◊〉 never so much made of we must away when the 〈◊〉 something elsewhere to be done for God Verse 44. Jesus himself testified Had testâ—â—â—â— when he was cast out at Nazareth therefore he came no more there A Minister that can doe no good on 't in the place where he lives is bound to remove though the fault be not in him but the people saith an Interpreter here Metuendum est ne donum quod acceperla amittas vel degeneres in errores vel haereses vel si retineas puritatem doctrinae evadas tamen frigidus aridas do etor Rolloc in toc Zanch. Miscel epist dedicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Royalist otherwise if for self-respects he there abide it is to be feared that he will lose his gifts and either fall into errours and heresies or prove but a dull and dry Doctour Verse 45. The Galileans received him Though those of Nazareth would not others did He that is sent and gifted by God shall have one where or other to exercise his gifts as the English exiles at Geneva Zurich c. as Zanchius when he could not rest at Argentina was received at Clavenna Having seen all the things he did c. Christs miracles were as the Sermon-bell that called them together These the men of Nazareth also had seen but with prejudice and therefore to no profit Verse 46. A certain Noble-man One that belonged to the King for so the vulgar flatteringly stiled Herod the Tetrarch Few Noble-men came to Christ this not till he was driven to him by his sons sicknesse Not many Noble are called if any they are as black Swans 1 Cor. 1.20 and thinly scattered in the firmament of a State even like Stars of the first magnitude Verse 47. Besought him that he would c. Even Darius king of Persia can give order for prayers to be made at Jerusalem for the Kings life and his sons Ezra 6.10 when he had seen divers of his children die before him as Ctesias relateth Verse 48. Except ye see signes c. Our Saviour first chides him and upon his well-bearing of that accommodates him He saw the Courtiers unbelief more dangerous to his son then the disease could be to his sons body Verse 49. Sir come down He fumes not at reproof as many great ones would have done Heb. 13. Tange montes fumigabunt but suffers the word of exhortation being subdued thereunto by affliction Verse 50. Thy sonne liveth Is in very good health for non est vivere Martiat sed valere vita So God is better to us oft-times then our prayers then our hopes Verse 51. Thy sonne liveth So the sonne was restored by his fathers faith It is a benefit to be born of good parents Personall goodnesse is profitable to posterity Verse 52. Then enquired he c. by a sweet providence that God might be the more glorified and the mans faith confirmed All things co-operate c. Rom. 8.28 So at the same time wherein the States of Germany after long debate concluded for the truth of the Gospel Luther came leaping out of his closet where he had been praying though many miles distant with vicimus vicimus in his mouth Act. and Mon. fol. 669. So Muscle-borough field was wone by the English the self-same day and hour wherein those Balaams-blocks idolatrous images were burnt at London by order of Parliament Verse 53. And himself believed With a justifying faith introduced at first by a common faith CHAP. V. VERSE 1. A feast of the Jews THis was the feast of Pentecost Others say the Passeover which came but once a year The true Christians for whom the true Passeover was sacrificed 1 Cor. 5.7 keep a continuall feast or holy-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the unleavened bread of sinceritie and truth ver 8. Diogenes could say That a good man keeps holy-daie and hath gaudies all the year about Exod. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. Let my people goe that they may hold a feast unto me In other messages it is that they may serve me Verse 2. Having five porches Built belike by some well-affected persons at the motion of Gods Ministers for the use of such impotent folk as here lay looking and languishing at Hopes Hospitall K. Edward 6. his life 〈◊〉 Sir I. He â—â— p. 169 c. Like as King Edward the 6. was moved by a Sermon of Bishop Ridley touching works of charity to grant his two Houses in London 〈◊〉 and the Savoy for such like good uses together with lands and monies for their maintenance Verse 3. Of impotent folk that had tried all other waies Isidor and could not otherwise be cured Omnipotenti medico nullut insâ—nabilis occurrat 〈◊〉 Verse 4. For an Angel 〈…〉 The 〈…〉 of this pool was granted to the Jews parâ—â—â—◠〈…〉 the true worship of God under the persecution of 〈…〉 the fail of prophecie a partly to retain them in their religionâ— course of â—â—crificing to the true God against the scoffs of the Romans that were now their Lords Such a vertue being given to that water wherein their Sacrifices were wont to be washed See a 〈◊〉 soveraign bath then this Zech. 13.1 an ever-flowing and over-flowing fountain not for one at once as here but for all that come they may wash and be clean wash and be whole At a certain season Once a year only saith Tertullian Others more probably at all their great feasts Semel quotannis Tert. when the people met out of all parts at Ierusalem taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distributively as Matth. 27.15 Troubled the water Not in a visible shape likely but as it appeared by a visible troubling of the waters and a miraculous healing of the diseased But that troubled waters should doe cures was the greater wonder sith holy-wels as they call them and waters that heal are commonly most calm and clear It was a witty allusion hereunto of him that said Angels trouble the clear stream of Justice at certain
too many women especially who should doe well to keep their tears for better uses and not wash foul rooms with sweet waters Needlesse tears must be unwept again Verse 12. And seeth two Angels Sent for her sake and the rest to certifie them of the resurrection It is their office and they are glad of it to comfort and counsell the Saints still as it were by speaking and doing after a spirituall manner though we see them not as she here did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosopher told his friends when they came into his little and low cottage The gods are here with me sure it is that God and his Angels are ever with his people when they are weeping especially Verse 13. Woman why weepest thou Angels pity humane frailty still and secretly suggest comfort But Mary had no such cause to cry if she had known all but to rejoyce rather so hath a Christian in what condition soever all things reckoned Had Elizabeth known she should have been Queen she would not have wisht her self a milk-maid Jam. 1. Saints are heirs of the kingdom saith James heads destinated to the diadem saith Tertullian what mean they then to be at any time in their dumps Verse 14. She turned her self back As not able to abide the brightnes of those glorious Angels any longer To the Gardener therefore she addresseth her self for further direction See what a happinesse it is to be taught by the ministery of men like our selves and to have Angels about us but invisible Verse 15. Woman why weepest thou whom seekest thou Where the Angels left the Lord begins God hath for our sakes taken the preaching of the Gospel from the Angels and given it to Ministers who have thenceforth also changed names for Ministers are called Angels Rev. 2.1 and Angels Ministers Heb. 1.14 Verse 16. Jesus saith unto her Mary Christ is neerest to such as with Mary cannot see him for their tears if with her in humility they seek after him He cals her but by her name and she acknowledgeth him The ear we say is first up in a morning and nothing so soon awakes us as to be called by our names How easily can Christ call up our drousie hearts when he pleaseth and when we are even turned away from him as Mary here was make us reciprocate and cry Rabboni Verse 17. Touch me not c. She had caught him by the feet as the Shunammite did Elisha as the Shulamite did her Spouse and there she would have held him longer Mat 28 â— Cant. 3 4 out of inconsiderate zeal but that he takes her off this corporall conceit that she may learn to live by faith and not by sense to be drawn after him to heaven Ne morare sed ad perturoatos disciputos accurre quod vid stâ—renuncia Pet. Martyr whither he was now ascending and to go tell his brethren what she had seen and heard Verse 18. Mary Magdalen came and told She had told them and troubled them before with a conceit that they had but to what end or whether she knew not removed the Lords body fitly therefore is she sent to assure them of the resurrection And though loth to depart yet she bridles her affections though never so impetuous and brings them to be wholly at Christs beck and check Verse 19. When the doors c. for fear of the Jews The sheep had been scattered but now were by the great shepherd recollected according to the promise Lech 13.7 I will turn my hand upon the little ones yet sensible of their late fright they shew some trepidation Afterwards when the Spirit came down upon them they not only set open the doors but preached Christ boldly in the Temple without dread of danger So did Basil when the Emperour threatned him with bonds banishment Pueris illa terriculamenta proponeuda c. he wisht him to affright babies with such bugbears his life might be taken away but not this faith his head but not his crown So Luther at first so fearfull and faint-hearted that in the year 1518. he wrote thus to Pope Leo the tenth I lay my self prostrate at your Holinesse feet Vivisica occide voca revoca approba reproba vocem tuaÌ„ vocem Christi in te praesidentis loquentis agnoscam together with all that I am and have quicken me kill me call me recall me approve me reprove me I shall acknowledge your voice to be the very voice of Christ ruling and speaking in you c. Yet afterwards he took more courage witnesse among many other things that brave answer of his to one that told him that both the Pope and the Emperour had threatned his ruine Contemptus est à me Romanus favor furor And when Spalatinus had sent unto him to enquire whether he would go to Worms and appear in the Gospels cause if Caesar summoned him Go said he I am resolved to go though I were sure to encounter so many devils there as are tiles upon the houses Omnia de me praesumas Luth. Epist praeter fugam palinodiam Fugere nolo multò minus recantare Verse 20 He shewed unto them his hands c. For their further confirmation so he doth unto us every time we come to his table But oh how should our hearts long to look for ever upon the humane nature of Christ cloathed with an exuberancy of glory at the right hand of his heavenly Father And to consider that every vein in that blessed body bled to bring us to heaven Augustin was wont to wish that he might have the happinesse to see these three things Romam in flore Paulum in ore Christum in corpore But I should take venerable Bedes part rather and say with him Anima mea desiderat Christum regem meum videre in decore suo Let me see my King Christ in his heavenly beauty Verse 21. Then said Jesus to them again Peace The common salutation amongst the Jewes the Turks at this day salute in like sort Salaum aleck the reply is Aleek salaum that is Blunts voy into Levant Peace be unto you This our Saviour purposely redoubleth to perswade them of pardon for their late shamefull defection from him and their backwardnesse to believ his resurrection Sin is soon committed but not so easily remitted or if in heaven yet not in our own consciences till which ther 's little comfort Christ to confirm them is pleased again to imploy them and to count them faithfull putting them again into the ministery 1 Tim. 1.13 A calling not more honourable then comfortable the very trust that God commits to a man therein seales up love and favour to him Verse 22. He breathed on them and saith c. Otherwise who had been sufficient for these things The Ministery is a burden to be trembled at by the Angels themselves Onâ—â— ipsis etiaÌ„ Angelâ—s tremendum saith Chrysostome Father