of our hands We are to earn ere we eat 2 Thess 3. And that night they caught nothing Labour we never so hard unlesse God blesse it and stop that hole in the bottom of the bag Hag. 1.1 those secret issues and drains of expence at which mens estates run out we shall be forced to say with Severus the Emperour Spartian Omnia fui nihil profuit Verse 4. Psul 30.5 But when the morning Mourning lasteth but till morning Flebile principium melior fortunaa sequetur said Q. Elizabeth Ovid. when she was to be sent to the Tower Verse 5. Children have ye any meat This he saith as seeming to be some hous-keeper who passing by fishermen cals to them as willing to buy their fish for the use of his family Galeacius Caracciolus His life by Croshaw Galeacius Caracciolus that noble Marques of Vico that left all for Christ preferring the blessing of God before the worlds warm Sun would goe into the market at Geneva and cater for his houshold grieving for nothing more then that he had not wherewithall to keep a better house for the relief of the poor And in that respect only he wished himself as great a man at Geneva as he was in Italy Verse 6. Cast the net on the right side c. This counsell he gives as a stranger who haply might see a confluence of fish there being on the shore which they in the ship faw not They obey him therefore as content to lose one labour more if it must be sor they knew not what another draught might produce It is good to be doing in Gods way sooner or later successe will ensue Binde not the Lord to a day wake not my beloved till he please he will pay us for all our pains and patience Consider but our 1. distance 2. dependance and we will wait Verse 7. Therefore that Disciple c. Now they see the cause why till then they caught nothing was that they might the better know him to be the Lord. God will one day let us see that he in very faith fulnesse afflicts us and that however it seem so for a season it is not in vain to have sought his face John knew not our Saviour by sight here but by the multitude of fishes that came to hand by his direction The Rochellers might easily see as much when they were miraculously relieved by that shoal of shel-fish cast upon their shore in a strait siege Act and Mon. whereby their City was miraculously preserved Verse 8. And the other Disciples came c. They came all to Christ but Peter sooner he cast away all care of his fish having the Lord to go to It is best to be first and forwardest in a good matter not only to make a shift to get into heaven but to have an abundant entrance thereinto to come bravely into the haven 2 Pet 1 â— 11. by adding one grace to another as Peter hath it It is a low and unworthy strain in some saith One to labour after no more grace then will keep life and soul together that is soul and hell asunder But that man for heaven and heaven for him that sets up for his mark The resurrection of the dead Phil. 3.11 that is by a Metonymie of the subject for the adjunct that perfection of holinesse that accompanieth the state of the resurrection Paul was Insatiabilis Dei cultor faith Chrysostome Verse 9. And fish laid thereon and bread A feast of Christs own providing to assure them that they should never want necessaries superfluities they may want without prejudice Nature is content with a little grace with lesse Luther dined oft with an herring Junius with an egg as knowing that they were not to live to eat but to eat to live Ill doth it become a servant of the highest to be a slave to his palate Epicurus dum palato quid sit optimum judicat coeli palatium non suspexit saith Ennius Verse 10. Which ye have now caught He saith not which I have caused you to catch God is pleased to say for our encouragement that we doe such and such good works when it is he that doth all our works in us and for us Certum est nos facere quod facimus sed ille facit ut faeciamus Aug. The bowles of the Candle-stick had no oyl but that which dropped from the olive-branches Verse 11. Yet was not the net broke When God will blesse a man all second causes shall cooperate and contribute their help Postquam Deo re onciltatus me ac mea regna prob dolor Rom. subjeci ecciesiae nulla mihi pro pera sed omnia contraria advenerunt Joh. Rex As when he will crosse us the strongest sinew in the arms of flesh shall crack our likeliest projects miscarry he will curse our blessings blast our proceedings as King John confessed Ever since I was assoyled and subjected to the sea of Rome I never prospered Oto one of the Popes Muscipulatores Mice-catchers as the Story cals them sent hither by Gregory 9. after three years raking together of money by most detestable arts at last departing hence he left not so much money in the Kingdom as he either carried with him or sent to Rome before him Such notable fishers are Peters pretended successours all is fish with them that comes to net Verse 12. None of the Disciples durst ask him They were ashamed to move further Question in that that was to them all so evident Neither yet may we imagine that they sate silent all dinner while in their Masters presence Turcae perpetuaÌ„ sitentium teneÌ„t ut muti â—usp de Caesario p. 475. as Monks and Turks use to do but that although they were abashed to ask him who he was yet they both asked and answered many other more profitable Questions Our Saviour never came to any mans table but he besprinkled the dishes with the salt of savoury discourse So should we but so alas we doe not Plato and Xenophon thought it fit and profitable that mens speeches at meals should be written And if christians should so doe what kinde of books would they be Verse 13. Taketh bread and giveth them As his manner was before his death and with his usuall form of Grace before meat Luk. 14.35 by the which those two that had his company to Emaus knew him Those that receive not the creatures with thankesgiving 1 Tim. 4.4 are worse then Heathens The Greek word for a dinner comes of another word that signifieth prayers which they usually premised to their repasts Hesiod gives this precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à precibus quas praemitae bant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 9.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eat not of a dish that hath not first been offered in sacrifice An elegant and a pious precept faith Melancthon drawn no doubt from the holy Patriarchs The people would not taste of
their good chear till Samuel had blessed it And Moses bad them Eat and drink before the Lord. Mine Oxen and fatlings are prepared saith that King Mat. 22.4 It is in the originall are sacrificed So was Nebuchadnezzars good chear which therefore Daniel would not taste of Verse 14. This is now the third time c. Adam died and we hear no more of him not so the second Adam If a man die shall he live again Job 14.14 Not till the generall resurrection surely Many devices there are in the mindes of some that there shall be a first resurrection of the Martyrs only Iohnst de nat Constant and that they shall raign on earth a thousand years Alsted saith this thousand years shall begin in the year 1694. But these saith a Divine Cotton upon the seven viols are but the mistakes of some high expressions in Scripture which describe the judgements poured out upon Gods enemies in making a way to the Jews conversion by the patern of the last judgement Verse 15. Lovest thou me more then these As thou hast not spared to professe and promise for when the rest said nothing Peter said he would lay down his life for him and as thou now pretendest by casting thy self into the sea to come first to me Thou knowest that I love thee Being asked of the measure he only answereth of the truth q. d. for the quantity I can say little but for the truth I dare affirm The upright are perfect in Gods account And Peter had now turned his crowing into crying Feed my lambs These were his first care The Syriack addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li mihi feed them for me And Drusius reckons this amongst the Eastern Apophthegmes Quicquid agas propter Deum agas Whatsoever thou doest doe it for Gods sake Propter te Domine propter te was a godly mans motto it should be every Ministers especially Verse 16. Feed my sheep That is Supremum in Ecclesia Dominium tibi assere Lord it over the Church saith Baronius Regio more impera Raign as a King saith Bellarmine Christ on the contrary saith The kings of the nations exercise dominion over them 1 Pet. 5.2 3. but ye shall not do so And Peter himself saith to his fellow-Elders Feed the flock of God not as lording it over Gods heritage c. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used sometime signifies to govern usually to feed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other word twice used here in this text alwaies signifies to feed But they catch at government let go feeding It is as rare a thing to hear a Bishop preach amongst them said Dr Bâ—ssinet as to see an Asse flee Fisco potiùs apud multos consulitur quà m Christo attonsioni potiùs gregis quam attentioai Episc Winton Verse 17. Jesus saith unto him the third time To confirm him doubtlesse against the consciousnesse of his three-fold deniall and to reauthorize him in his Apostleship Lovest thou me A Minister had need have his heart enflamed with a most ardent affection to Christ for else he will never suffer that hardship devour those difficulties and get over all those impediments that he is sure to be encombred with The Ministery believe it is not an idle-mans occupation he must preach the word be instant in season out of season c. cry in the throat Clamare ut stentora vincat lift up his voice like a trumpet Isa 58.1 speak till he spet forth his lungs and yet to no more purpose many times then Bede did when he preached to an heap of stones Now this he will never do unlesse the love of Christ constrain him 2 Cor. 5.14 with 1 Cor. 16.22 Peter was grieved Either in remembrance of his former false-play or else as thinking our Saviour somewhat distrusted his fidelity or else surely 1 â—am 6.8 he was as much to blame to be grieved as David was to be angry when God had made a breach upon Vzzah Feed my sheep My sheep with golden fleeces with precious souls every soul being more worth then a world as our Saviour reckons it Mat. 16.6 who only went to the price of it Can that be wholsome meat then that is sawced with the bloud of souls Will it not be bitternesse in the end Verse 18. Another shall gird thee That is cord thee manacle and pinion thee carry thee prisoner whither thou wouldst not Peter would and he would not suffer Every new man is two men hath two contrary principles in him flesh and spirit The spirit is willing the flesh weak and way ward This made the Martyrs many of them chide themselves and crave prayers of others B. Ridly said to the Smith as he was knocking in the staple Good fellow knock it in hard for the flesh will have it's course So Act. and Mon. fol. 1605. Rawlins White Martyr going to the stake and meeting with his wife and children the sudden sight of them so pierced his heart that the very tears trickled down his cheeks But he soon after as though he had misliked this infirmity of his flesh began to be as it were angry with himself insomuch that in striking his breast with his hand he used these words Ah flesh staiest thou me so Wouldst thou fain prevail Well I tell thee do what thou canst thou shalt not Ibid 1415. by Gods grace have the victory So Latimer in a letter to B. Ridley Ibid 1565. Pray for me I say pray for me I say for I am sometimes so fearfull that I would creep into a Mouse-hole sometimes God doth visit me again with his comforts so he cometh and goeth to teach me to feel and know mine infirmity Verse 19. By what death he should glorifie God Martyrdom is the lowest subjection that can be to God but the highest honour Verè magnus est Deus Christianorum The God of the Christians is a great God indeed said one Calocerius a Heathen beholding the patient sufferings of the Primitive Martyrs Justin Martyr confesseth of himself that seeing the piety of Christians in their lives and their patience in death he gathered that that was the truth that they so constantly professed and sealed up with their bloud And of one Adrianus it is reported that seeing the Martyrs suffer such grievous things he asked the cause One of them named that text Eye hath not seen nor ear heard c. The naming of which words and seeing of such sufferings so converted him that afterwards he became a Martyr To account Christ precious as a tree of life though we be fastned to him as to a stake to be burned at this is the greatest honour we can doe him upon earth This is to magnifie Christ as Paul did Phil. 1.20 to follow Christ close at heels as Peter did here who also had the manner of his death fore-told him 2 Pet. 1.14 As had likewise Bishop Hooper Act. and Mon. fol. 1366. when
faith of these two now breaks our though it had long lain hid as the Sun under a cloud as seed under a clod now they manifest their love to Christ so curelly handled as the true mother did hers to her childe when it was to be cut in two Verse 40. With the spices as the manner of the Jews To testifie their hope of a resurrection In an Apish imitation of whom the Gentiles also though they had no such hope kept a great stir and made much ado about the decent buriall of their dead Habent vespaefavos simiae imitantur homines saith Cyprian Verse 41. A new sepulchre Fit for him that was the first-born from the dead the first-fruits of them that sleep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoâ—â—â— Besides else it might have been said that some other had risen and not he saith Theodoret as Mathomet saith that Christ was not crucified but another for him Verse 42. Because of the Jews That they might not doe servile work on the Sabbath though it were to inter Christs body See Luk. 23.56 CHAPT XX. Verse 1. The first day of the week NOw the Christian Sabbath in honour of Christs resurrection and therefore called The Lords day Revel 1.10 as the holy Supper is called The Lords Supper 1 Cor. 10. as the Saints are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kirk Church The title of the 24th Psalm is A Psalm of David To this the Greek addeth Of the first day of the week meaning that this Psalm was wont to be sung in the Temple every first day of the week which now is the Christians Sabbath and of Christ his Church and Kingdome and the entertaining of his Gospel doth this Psalm intreat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Ignaâ— ep 3 ad Magnes Let every one of us keep Sabbath saith Ignatius in a spirituallmanner rejoycing in the meditation of the law not in the rest of the body And in those Primitive times when the Question was asked ervasti Dominicum Hast thou kept the Lords-day the answer was returned Christianus sum intermittere non possum I am a Christian and may not do otherwise See veâ—stegan Alâ—â— numerant Feria prima secunda tertia c. The Jews gave that honour to their Sabbath that they named from it all the other daies of the week as the first second third day c. of the Sabbath which we from the Heathens a worse patern name Munday Tuesday Wednesday c. Ex instituto Mercurij Tresmegisti Verse 2. Then she runneth Amor addidit alas Love is impationt of delaies Cant. 2.17 Christ commeth leaping over the Mountains of Bether all manner leâ—s and impediments And the Church as impatient as he bids him Make haste my beloved and be like to a Roe or to a sawn of the Hearts which when it sleeth looketh behinde it saith the Chaldee Paraphrast there She affects not only an union but an unity with him Verse 3. Peter therefore went forth He despaired not though he had grievously fallen The Saints cannot fall so far but that Gods supporting hand is ever under them They may be dowzed over head and ears in the waters of iniquity yea sink twice to the bottom yet shall rise again and recover for the Lord puts under his hand yea as he that stumbleth and yet falleth not gets ground by his stumbling So it is here Verse 4. So they ran both together But the swifter of foot they were the slower in faith for he that believeth maketh not haste Isa 28.16 They believed not fully the refurrection when they heard the news of it and from the Angels too they stirred not but rejected it as a fable Now that they hear though but by a woman only that the Lords body was removed to another sepulchre though that were but a rash report and nothing so they run amain Oh the dulnes that is found in the best Verse 5. Yet went he not in He durst not so some fearfull are afraid of every step saying as Caesar at Rubicon yet we may goe back Pelago se non ita commissuâ— us esser quin quan do liberet pedem reserre posset and as the King of Navar told Beza That he would launch no further into the sea then he might be sure to return safe to the haven Verse 6. Following him and went in John came first Peter entred first Soft and fair goes far Soft fire makes sweet malt Leap Christians are not much to be liked such as quickly step out of profanenesse into profession Hot at hand seldom holds out The stony ground immediately received the seed with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13. Prov 4 2â— Prov. 4.18 and started up suddenly but the good ground brings forth fruit with patience or tarriance Walk deliberately and ponder the paths of thy feet as Solomon bids A Christians progresse is as the sun which shines more and more to the perfect day and as the Trumper in Mount Sion Exod. 20. which sounded louder and louder till it was heard all the countrey over Verse 7. And the napkin that was about his head These grave-cloaths were evidences of our Saviours resurrection and are therefore mentioned by the Evangelist But what shift made Paleottus Archbishop of Bonony for matter who wrote a great book of the shadow of Christs dead body in the sindon or linen-cloth wherein it was wrapped This book was also commented upon by the Professour of Divinity there Had not these men little to doe Did they not as one saith Magno conatu magnas nugas agere Tenet insanabile multos scribendi cacoethes Verse 8. And he saw and believed i.e. He believed his own eyes that the Lords body was not in the sepulchre but as Mary Magdalen had told them so they mis-believed that it was taken away to some other place further from Calvary for honours sake that he might not lie buried with the wicked Hence it is that in the next verse it is added that as yet they knew not the Scripture Verse 9. For as yet they knew not the Scripture Which yet was clear enough in this point Ps 16.10 110.1 Isa 53.10 11. The resurrection of our Saviour was not obscurely shadowed out in Adam waking out of sleep Isaac received after a sort from the dead Joseph drawn out of prison to be Lord of Egypt Samson bearing away the gates of Gaza David advanced to the Kingdome when there was but a step betwixt him and death Jonah preferved in the Whales belly c. Verse 10. Went again to their own home Waiting till God should further enlighten both organ and object as Mary also did Luk. 2. Verse 11. Mary stood at the sepulchre weeping Some thinke it was because she conceived that the Jews had gotten away our Saviours dead body to dishonour it as the Popish persecutours digd up Bucers and many other good mens bones to burn them She wept where she had no such cause so doe
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