Prov. 29.6 Wo be to mirth mongers that flear when they should fear Luk. 6.25 But your sorrow shall be turned into joy God shall soon give you beauty for ashes the oyl of gladnesse for the spirit of heavinesse c. he shall turne all your sighing into singing all your laments into laughter your sackloth into silkes your ashes into oyntments your fasts into feasts your wringing of hands into applauses c. Verse 21. A woman when she is in travell c. The sorrow of a Saint is oft compared to that of a travelling woman Isa 26.17 Jer. 6.24 c. 1. In bitternesse and sharpnesse which made Medea say that she had rather a thousand times be slain in battle Millies in bello perire mallem quam semel parere Keckerman then once bring forth childe 2. In utility it tends to a birth 3. In hope and expectation not only of an end but also of fruit 4. In that there is a certain set time for both And Finis edulcat media Verse 22. And ye now therefore have sorrow No sorrow like to that when we see not Christ in his favour He hides his love oft as Joseph did out of increasement of love and then we cannot see him for crying as Mary Magdalen could not she was so bleared But when he seemeth farthest from us his heart is with us and he must needs look thorow the chinkers as in the Canticles to see how we do as that Martyr expresseth it Saunders in a Letter to his wife and friends There is a presence of Christ that is secret when he seems to draw us one way and to drive us another Cant. 5 6. Verse 23. And in that day ye shall c. q.d. Ye shall be so exact and so expert that you shall not need to aske such childish questions as hitherto ye have done This is like that of the Prophet They shall not each man teach his neighbour saying Jer. 31.34 Know the Lord for they shall all know me from the least to the greatest They shall be all taught of God Cathedram in coelo habet qui corda docet saith Augustine And Quando Christus docet quà m citò discitur quod docetur So St Ambrose Ne scit tarda molimina spiritus sancti gratia When the Spirit undertakes to teach a man 1 Ioh. â— he shall not be long a learning Now all Gods people have the Vnction that teacheth them all things And as in pipes though of different sounds yet there is the same breath in them so is there the same spirit in Christians of all sizes Verse 24. Hitherto ye have asked nothing To what ye should have asked 1 King 13.19 and might have obtained Prayer as those arrows of deliverance should be multiplied the oftner we come to God the better welcome neither can we anger him worse then to be soon said or sated Melistius erat ei nibil peti quam dare It was more troublesome to Severus the Emperour to be asked nothing then to give much When any of his Courtiers had not made bold with him he would call him and say Quid est cur nihil petis c. what meanest thou to aske me nothing So Christ here Aske that your joy may be full Pray that ye may joy Draw water with joy out of this well of salvation David was excellent at this His heart was oft more out of tune then his harpe He prayes and then cryes Returne to thy rest ô my soul c. In many of his Psalms the beginnings are full of trouble but by that time he hath prayed a while As Psal 6. 22 51. Mouli de â—amout devin the ends are full of joy and assurance So that one would imagine saith Peter Moulin that those Psalms had been composed by two men of a contrary humour Hudson the Martyr deserted at the stake went from under the chain and having prayed earnestly was comforted immediatly and suffered valiantly Verse 25. These things have I spoken c. He spake plain enough Legum obscuâ—â—â—ates non assigneâ—us culp e scrihentium sed inscitiae non assâ—quentiâ— Sex Cecil apui Gell. Isa 28.10 11 22. Ac si blesis esseâ— lab js but they were so slow of heart and dull of hearing that they thought he spake to them in riddles and parables So though the Prophet dealt with the people as with little ones newly weaned mineing and masticating their meat for them laying before them precept upon precept line upon line c. yet was he to them through their singular stupidity as one that lisped halfe words or spake in a strange tongue Verse 26. At that day ye shall aske c. Christ had promised them further light but yet expects they should pray for it Prayer is a putting the promises in suit we must pray them over ere we get the performance Ezek. 36.37 Christ himself was to aske of his Father the world for his inheritance c. Psal 2. Verse 27. For the Father himself loveth you We say Non be nè conveniunt nec in una fede morantur Majestas amor Sporte etiam roa roganie me Vt apud Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes epist 9. Am. Marcell lib. 25. Majesty and love cannot dwell together because love is the abasing of the soul to all services But it is otherwise in God Majesty and love meet in his heart so that of his own free accord he will give us any thing we aske and as it were prevent a Mediatour crowning his own graces in us Verse 28. Again I leave the world c. So Plotinus the Philosopher when he died said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay Julian the Apostate if Marcellinus may be credited went out of the world with these words in his mouth Vitam reposcenti naturae tanquam debitor bonae fidei rediturus exulto Verse 29. His disciples said unto him How apt are we to over-ween our little-nothing of knowledge or holinesse to swell with big conceits of our own sufficiency and when we see never so little to say presently with her in the Poet Arachae ap O vid. 1 Cor. 13.2 Consilij satis est in me mihi to thinke we understand as St Paul hath it all mysteries and all knowledge How truly may it now be said of many as Quintilian saith of some in his time that they might have proved excellent scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they had not been so perswaded of themselves already Conceitednesle cuts off all hope of proficiency Verse 30. Now we are sure c. What not till now Nicodemus was afore you then Joh. 3.2 But better late then never Nunquam serò si seriò Verse 29. Do ye now beleeve Ey now ere trouble comes you are jolly fellows But it is easie to swim in a warme bath and every bird can sing in a sun-shine day We shall see shortly what you can do if ye faint in
a witnesse verbis non solum disertis sed et exertis He witnessed plainly and plentifully with a clear and punctuall pronunciation profession indigitation vers 26 29 32 36. That all men through him might beleeve Our Saviour expected that men should have come as far to hear his fore-runner and him as the Queen of Sheba came to heare Solomon Mat. 12.42 But the one thing necessary lyes alasse neglected Men will run to Hell as fast as they can and if God cannot catch them saith one they care not M. Steph. they will not come to Christ that they might live John 5.40 Verse 8. He was not that light As some sinisterly conceited which therefore occasioned that most necessary digression verse 6. to 10. and drew afterwards from the Baptist himselfe that most vehement profession verse 20. He confessed and denied not but confessed c. He knew well the danger of detracting in the least degree from Gods glory To looke upon it only and lust after it is to commit spirituall fornication with it in our hearts for it is Gods beloved Spouse and he being jealous cannot bear a corrivall Looke upon it therefore but with a single eye Matth. 6.22 and in all addresses to God Illi da claritatem tibi bumilitatem Aug. ad Bonifas epist 205. give the honour to him take humility to thy selfe as Austin well adviseth let that be thy motto that was his propter te Domine propter te Study Gods ends and we may have any thing of him as Moses Exod. 32. Verse 9. Which lighteth every man c. Or that comming into the world lighteth every man All with the light of reason Job 35.11 his own with a supernall and supernaturall light To know heavenly things is to ascend into Heaven Prov. 30.3 4. an affecting transforming light 2 Cor. 3.18 such as maketh a man to be a childe of light Ephes 5.8 partaker of the inberitance of the Saints in light Colos 1.2 Verse 10. He was in the world Here the Evangelist goes on where he left resumes and proceeds in his former argument verse 5. And the world was made by him This is the second time here set forth and re-inforced that we may the better observe and improve it See the like Revel 4.11 For thou hast created all things and by thee they are and were created without help tool or tiresomnesse Esay 40.28 That one word of his fiat made all 's shall we not admire his Architecture And the world knew him not Man is here called the World and Mark. 16.15 he is called every Creature This little World knew not Christ for God had hid him under the Carpenters Son his glory was inward his Kingdome came not by observation And because the world knew not him therefore it knoweth not us 1. John 3.1 Princes the saints are in all Lands Psal 45 16. but they lye obscured as did Melchisedech The Moone say Astronomers hath at all times as much light as in the full but oft a great part of the bright side is turned to heaven and a lesser part to the earth So it is with the Church Verse 11. He came unto his own His peculiar pickt people as touching the election beloved for the Fathers sake Ownnesse makes love though the more he loved the lesse he was beloved Rom. 11.28 This may be the best mans case 2 Cor 12.15 Learn we to deserve well of the most undeserving God shines upon the unthankfull also Luk. 6.35 Christ came to the stiffe-necked and uncircumcised in heart and ears Act. 7.51 His comfort was and may be ours Though Israel be not gathered yet I shal be glorious c. Isa 49.5 And his own received him not Nay they peremptorily and pertinaciously denied the holy One and the Just and desired a murtherer to be given unto them For the which their inexpiable guilt Acts 31 14. they are as it were cast out of the world by a common consent of Nations being a dejected and despised people Howbeit we long and looke daily for their conversion their resurrection Rom. 11.15 as Saint Paul calleth it And Augustine argueth out of the words Abba Father that there shall one day be a consent of Jewes and Gentiles in the worship of one true God There are that say out of Daniel 12 11. That this will fall out Anno Dom. 1650. Mr. Hout Mr. Case Fiat Fiat Verse 12. To them he gave power Or priviledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non. preferment prerogative royall heavenly honour as Nonâ—us here rendereth it and fitly For if sons then heirs Rom. 8.17 Hence that Ecce admirantis 1 John 3.1 and that Who am I 2 Sam. 7.18 with 14. Kings can make their first-born onely heires as Jehoshaphat 2 Chron. 21.3 But here all are heires of God and co-heires with Christ. Even to them that beleeve in his name Though with never so weake a faith such as may seeme to be rather unbeliefe then faith Marke 9.24 The least bud drawes sap from the Root as well as the greatest Branch The weakest hand may receive a ring Credo languidâ fide sed tamen fide said Dr. Cruciger on his death bed Selneccer paedag Christ A weak faith is a joynt possessour though no faith can be a joynt purchaser of this precious priviledge here specified Verse 13. But of God Whose sons therefore they are and so higher then the Kings of the earth Psal 89.27 as those that prolong the dayes of Christ upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. being begotten by the travell of his soule Isai 53.10 11. Hence faith is said to adopt us verse 12. in like sort as it justifies us viz. by vertue of its object Christ Filiabitur nomine ejus Trem. Hence Psal 72.17 there is said to be a succession of Christs name it is begotten as one generation is begotten of another This is true nobility where God is the top of the Kin Religion the root Verse 14. And the Word was made flesh Put himselfe into a lowsie leprous suite of ours Nazianz. to expiate our pride and robbery in reaching after the Deity and to heale us of our spirituall leprosie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he had not assumed our flesh he had not saved us Verse 15. John cryed saying He entred upon his calling in the yeare of Jubilee which was wont to be published by the voice of a Crier Rolloc in loc with the sound of a Trumpet And hitherto allude the Prophets and Evangelists that say he cried and call him the voice of a Crier c. Verse 16. Of his fulnesse Which is both repletive and diffusive not only of plenty but of bounty not a fulnesse of abundance only D. Preston but of redundance too In Christians is plenitudo vasis but in Christ Fontis these differ say the Schoolmen ut ignis et ignita Take a drop from the Ocean and it is so much the lesse but
the two-edged sword 1 Cor. 14.4.25 fals down upon his face worshipping God and reporteth that God is in the Ministers of a truth Verse 20. Our fathers c. No sooner doth she acknowledge him a Prophet but she seeks to be satisfied in a case of conscience Proh stuporem nostrum Wo to our dulnesse Verse 21. Ye shall neither in this mountain c. Herods temple at Ierusalem was so set on fire by Titus his souldiers that it could not be quenched by the industry of man And at the same time Apollos temple at Delphi was utterly overthrown by earthquakes and thunder bolts and neither of them could ever since be repaired The concurrence of which two miracl s saith mine Authour evidently sheweth that the time was then come when God would put an end both to Jewish Ceremonies Godw. Antiq. Heo and heathenish Idolatry that the Kingdome of his Son might be the better established Verse 22. We know what we worship Christ also as man worshippeth being lesse then himselfe as God Christ is worshipped by Angels as God being greater then himselfe as man Verse 23. The Father seeketh such Oh how should this fire up our hearts to spirituall worship that God seeks for such with Cant. 2.14 Let me see thy face hear thy voice c. He solliciteth suitours Verse 24. God is a Spirit Omnes nominis Iehovae literae sunt spirituales ut denotetur Deum esse spiritum Though Alsted to speak properly God is not a spirit For first spirit signifies breath which indeed is a body but because it is the finest body the most subtile and most invisible therefore immateriall substances which we are not able to conceive are represented unto us under this name Secondly God is above all notion all name Plut. lib. de Isid Osirid Afri dicunt Deum ignotum Amon. i. e. Heus tu quis es One being asked what God is answered Si scirem Deus essem In spirit and truth As opposed to formality and hypocrisie Verse 25. I know that Messias c. As who should say we are not altogether so ignorant as you would make us vers 23. A dead woman must have four men to carry her out as the Proverbe is we are apt to think our peny good silver Verse 26. I that speak unto thee c. No sooner do we think of Christ with any the least true desire after him but he is presently with us He invited himself to Zacheus his table c. Tantum velis Deus tibi praeoccurret said a Father Verse 27. That he talked with the woman Solum cum sola Beza He might do that that we must beware of lest concupiscence kindle Abraham may see Sodome burning Lot may not Yet no man said All ill thoughts and sinister surmises of superiours especially are to be presently suppressed and strangled in the birth Verse 28. Left her water-pot She had now greater things in hand better things to looke after As Alexander hearing of the riches of the Indies divided his Kingdom among his Captains Verse 29. Come see a man c. Weak means may by Gods blessing work great matters He can make the words of Naamans servants greater in operation then the words of great Elisha and by a poor captive girl bring him to the Prophet Verse 30. Then they went out More to see the news then else as Moses his curiosity led him nearer to the bush where-hence he was called It is good to come to the Ordinances though but for novelty absence is without hope What a deal lost Thomas by being out of the way but once Verse 31. Master eat Animantis cujusque vita in fuga est and must be repaired by nutrition in a naturall course Only we must eat to live and not live to eat only as belly-gods Verse 32. I have meat to eat c. Abrahams servant would not eat till he had dispatcht his errand Gen. 24.33 When we are to wooe for Christ we should forget our own interests and occasions Quaerite primum c. Verse 33. 1 Cor. 3.3 Hath any man brought c. Are not these yet carnall and talk as men How dull and thick-brain'd are the best till God rent the vail and illighten both organ and object Verse 34. My meat is to doe the will c. Job preferred it before his necessary food that that should keep him alive So did Christ Iob. 23.12 when disappointed of a break-fast at the barren fig-tree and comming hungry into the City Mat. 21.17.33 he went not into a victualling-house but into the Temple where he taught the people most part of that day Verse 35. Say ye not there are yet three moneths As who should say ye so long for the time that ye count how many moneths weeks daies it is to harvest Should ye not be much more sollicitous of such an heavenly harvest These Samaritans doe but hang for mowing c. Verse 36. That he that soweth c. That is that both the Prophets that sowed and the Apostles that reaped c. for the people were prepared by the writings of the Prophets to be wrought upon by the Apostles The Samaritans also had the Bible agreeing for most part with that we have from the Jews The copy of this Samaritan Bible was first brought from Damascus into Christendom by one Petrus de Valle an Dom. 1626. Verse 37. That saying true c. Camerarius recites the Senary at large 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other men have laboured Laboured even to lassitude as the word signifies The Ministery is not then an easie trade an idle mans occupation Luther was wont to say Sudor Oeconomicus est magnus Politicus major Râ—â—lesiasticus â—â—â—ximus The housholder hath somewhat to do the Magistrate more but the Minister most of all Verse 39. For the saying of the woman An unlikely means to effect so great a matter But what 's that to the Almighty So Junius professeth that the very first thing that turned him from Atheisme was conference with a Countrey man of his not far from Florence The next was the Majesty of the Scriptures which he observed in Joh. 1. So for our fore-fathers in times of Popery Act. and Mon. fol. 767. Mr Fox observeth that by the reading of Chaucers books some were brought to the knowledge of the truth And in that rarity of books and want of teachers this the thing I greatly marvell at saith he to note in the registers and consider how the word of God did multiply 〈◊〉 exceedingly as it did amongst them For I finde that one neighbour resorting to and conferring with another Ibid 750. eftsoons with a few words of their first or second talk did win and turn their mindes to that wherein they desired to perswade them touching the truth of Gods Word and Sacraments Verse 40. Were come unto him We
certain and earnest asseveration when it is doubled especially as here Or else affixed and then it is either of assent or assurance or both as in the end of the Lords prayer Verse 2. But he that entreth in by the door That is called by Christ to the office of his under-shepherd In physicis aer nonfacit seipsum ignem Aquin ad Heb. 15. sed fit a superiori saith Aquinas Is the shepherd of the sheep To the which is required that he be both learned and loving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheep and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to desire eatnestly This note ariseth out of the notation of the word here used Verse 3. To him the porter openeth That is God approveth such and usually seales to their ministery Jer. 23.22 giving them a testimoniall 2. Cor. 3.2 Verse 4. He goeth before them According to the custome of shepherds in that countrey not to drive their sheep but to lead them as David shews in his divine Bucolicon Psal 23.2 Verse 5. A stranger will they not follow For they have senses exercised to discern good and evil Heb. 5 14. yea they have a spirit of discerning 1 Cor. 12.10 the minde of Christ 1 Cor. 2.16 and though simple to evil yet are wise in that which is good They are sheep but rationall their service a reasonable service Rom. 12.1 their obedience the obedience of faith Rom. 16.26 they try before they trust they look before they leap and so grow to such a certainty in that truth they hold such a plerophory of knowledge Coloss 2.3 that it is impossible for them to be fully or finally deceived Mat. 24.24 False and heterodox doctrines they hate Psal 119 104 and all such impostours as seek to buzze doubts into their heads Rom. 16.17 Verse 6. But they understood not So thick-braind and uncapable we are till that vail be rent Isa 25.7 Luscosi si quando oculorum aciem intendunt minus videns Vives in Aug. de civ Zei l. 22. c. 6. Those that have a blemish in their eye the more wishly they look into any thing the lesse they see of it as Vives hath it So it is here Verse 8. All that ever came before me c. Manes that mad heretick made an argument from this text against Moses and the Prophets as going before Christ But Austin answereth Moses and the Prophets came not before Christ but with Christ Intruders whether before or since our Saviours daies are these theeves and robbers Ah whoreson-theeves rob God of his glory said Doct. Taylor Martyr in a dream of the Scribes and Pharisees of his time Verse 9. And shall go in and our c. That is shall live securely and be fed daily and daintily as David shews Psal 23. where he sweetly strikes upon the whole string thorow the whole hymne Verse 10. The thief commeth not but for to steal How slily soever hereticks seek to insinuate with their Pithanology and feigned humility whereby they circumvent and beguil the simple it is deadly dealing with them Shun their society as a serpent in your way as poison in your meat Perniciofissimum Hildebrandine doctrinae veuenum lectoribus ebibendum quasi aliud ageas propinat Dâ—g Wnear Bill Observ sacr l. 1. c. 26. Scultet Annal. 279. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephel 4 14. Spondanus the same that Epitomized Baronius gives his Reader Popish poisen to drinke so slily saith one as if he were doing somewhat else and meant no such matter And learned Billius observes the like of Socrates the Ecclesiasticall Historian a cunning Novation Swenkfeldius who held many dangerous heresies did yet deceive many by his pressing men to an holy life praying frequently and fervently c. by his stately expressions ever in his mouth as of Illumination Revelation Deification the inward and spirituall man c. Some are so cunning in their cogging the die as S. Paul phraseth it Ephes 4. in the conveyance of their collusion that like serpents they can sting without hissing like curre-dogs suck your blood only with licking and in the end kill you and cut your throats without biting Muzzle them therefore saith S. Paul and give them no audience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.11 Tit. 3.10 Sezoâ—nen lib. 7. cap. 7. Placilla the Empresse when Theodosius Senior desired to conferre with Eunomius the heretick disswaded her husband very earnestly lest being perverted by his speeches he might fall into heresie Anastasius the second Bishop of Rome in the year 497 Jac. Rev. de vitis Pontis pag. 42. whiles he sought to reduce Acacius the heretick was seduced by him A little leaven soon sowreth the whole lump One spoonfull of vineger will quickly tart a great deal of sweet milk but a great deal of milk L Brooks will not so soon sweeten one spoonfull of vineger Errour saith a Noble Writer is like the Jerusalem-Artichoak plant it where you will it over-runs the ground and choaks the heart Verse 11. I am the good shepherd So he is by an excellency for he left his glory to seek out to himself a flock in the wildernesle He feeds them among the lilies Cant. 2.16 gives them golden fleeces and shepherds to keep them after his own heart watcheth over them night and day in his Migdal-Eder Gen. 35.21 or tower of the flock seeks them up when lost bears them in his bosom and gently leads those that are with young Isa 40.11 pulls them out of the power of the Lion and the Bear punisheth such as either push with the horne or foul with the feet Ezek 34.19 Washeth them in his own blood and so maketh them Kings and Priests to God Rev. 1 5 c. so that they need not fear the spirituall Assyrian Micah 5.5 Verse 12. The wolfe scattereth To Non-residents and other unconscionable Ministers Christ will say as once Eliab did to David With whom hast thou left those poor few sheep in the wildernesse Vare reddi legiones said Augustus fighting The like will this good shepherd say judging Pan curet oves oviumque magistros say many of our Pluralists and idol-shepherds About Hildebrands time so great was the negligence and wickednesse of the Clergy that some set forth letters as dated from the devils of hell to them Mach. Paris Hist Anno Don 1072. wherein they give them many thanks for the souls they had sent to hell in such abundance as never was known before Verse 13. The hireling fleeth Yet is not every one that fleeth to be judged an hireling presently There is a lawfull flight as when the quarrell is personall c. Christ fled oft when persecuted so may we God hath made us not as butts to be perpetually shot at but as the marks of rovers moveable as the winde and Sun may best serve Melib. Adam in vit Bremij Fuge fuge Brenti citò citiùs
hearers that were not Latine to the end that they might understand him Verse 15. I am glad for your sakes If the confirmation and increase of faith in his be so great a joy to Christ how acceptable must it needs be unto him that we beleeve at first in his name we cannot do him a greater honour a more pleasing service None greater in the fathers house then the prodigall returned And what an high price did our Saviour set on the Centurions faith Verse 16. Let us also go that we may die with him A blunt speech and as some think over-bold He would die with Christ and so would Peter yet none so shamefully forsook him when it came to the proof as these two Thomas was to seek when he should have seen Christ risen he had not yet recovered his fright at our Saviours apprehension Verse 17. That he had lien in the grave four dayes So that he might seem now to come too late The faith of the two sisters must needs be much shaken to see their brother dead though Christ had sent them word he should not die Hold out faith and patience God will be seen in the mount he usually reserves his hand for a dead lift when our faith begins to flag and hang the wing when our strength is gone and we have given up all for lost Isa 33 10. Now will I arise saith the Lord now will I be exalted now will I lift up my selfe Verse 19. To comfort them A pious office and yet never thought of by the superstitious Papists amidst all those vain fopperies they prescribe to be done about the dead Only what the Ancients used for the comfort of the living is perverted by them to the pretended service and helpe of the dead Verse 20. But Mary sat still in the house So while faith sits at the centre love walkes the round Dicit Fides Parata sunt mihi omnia Dicit Spes Mihi ista servantur Dicit Charitas Ego curro adilla saith Bernard Verse 21. Lord if thou hadst been here c. Was she sure of that but why was he dead if Christ would not though he were not there We are all too much fastened to his bodily presence howbeit we never come to beleeve indeed till we are well perswaped of his omnipotency But how fitly may many a poor soul say to the bloody Non-resident Sir if thou hadst been here my brother childe husband had not been dead in his sinnes Verse 22. Whatsoever thou wilt aske This is our comfort that our Advocate is all in all with his Father and may have what he will of him What need we any other Master of requests then Christ If David will hear Joab for Absolom and Herod Acts 12. Blastus for the Tyrians what may not we hope Verse 23. Thy brother shall rise again Let this consideration comfort us in the decease of our dearest friends they are not lost but laid up with Christ who will bring them back with him at his coming 1 Thes 4. As the same divine hand that buried Moses that lockt up this treasure and kept the key of it brought it forth afterwards glorious in the transfiguration The body that was hid in the valley of Moab appeared again in the hill of Tabor Verse 24. In the Resurrection The Syriack hath it Benuchama in the Consolavion So the Resurrection was ever to the disconsolate beleevers of both Testaments Dan. 12 2. Heb. 11.35 In the Primitive Church when they repeated that Article of the Creed I beleeve the refurrection of the flesh they would point to their bodies and say etiam hujus carnis even of this very flesh Verse 25. He that beleeveth in me though c. O the wonderfull force of faith M. Sa. Ward Questionlesse saith a Reverend man justifying faith is not beneath miraculous in the sphere of its own activity and where it hath warrant of Gods word c. Verse 26. Beleevest thou this He saith not Understandest thou this For the mysteries of Christian religion saith Rupertus are much better understood by beleeving then beleeved by understanding Verse 27. I beleeve that thou art the Christ What could Peter say more Mat. 16.16 Damar is may be as dear to God as Dionysius Rupert Abbas Turciensis a woman of no note otherwise as an Areopagite Acts 17. ult Verse 28. Called Mary her sister secretly By Christs command and secretly belike she did it lest any should tell the Pharisees and Christ thereby be brought into danger Be wise as serpents Verse 29. She arose quickly Love is winged and a ready heart makes riddance of Gods worke His people art free-hearted Psal 110.3 Where the carcase is there will these Eagles be they scour to his presence as the Doves to the columbary they flee as the clouds c. Isa 60.8 Verse 30. Was not yet come into the town To eat and refresh himself after his long journey he would do his work first as Abrahams servant Gen. 24.33 Verse 31. She goeth unto the grave That Niobe-bike she might weep herself into a tomb-stone Ex corum more qui luct is sut irrname la querunt Cal. Such a hearthenish custome it seems they had amongst them and many other funerall rites forbidden by the Law But what should droppsy-men do eating salt-meats Verse 32. She fell down at his feet Giving him divine honour before all the Jews that were present So did not Martha that we read of Mary had been more diligent in hearing and meditation of the Word hence her greater love and respect to Christ Verse 33. When Jesus saw her weeping Tears are our most effectuall oratours to Christ when he was going to the Crosse he could finde time to look back and comfort the weeping women And was troubled So as for the present he could not utter himself Yet these passions in Christ were as clear water in a crystall glasse without sin Verse 35. Jesus wept He wept with those that weep And the same tondernesse he retains still toward his afflicted As Aaron Levit. 10. though he might not lament his two sonnes slain by Gods hand in the sanctuary yet he had still the bowels of a father within him So hath Christ now in the heavenly sanctuary he hath lost nothing by heaven Verse 37. Behold how he loved him What for shedding some few tears for him oh how then did he love us for whom he shed the dearest and warmest blood in all his heart Ama amorem illius c. saith Bernard Verse 37. And seme of them said Thus our Saviour is diversly interpreted and censured and so it is still with his Ministers When we see our Auditours before us little do we know with what hearts they are there not what use they will make of their pretended devotion Doeg may set his foot as far within the Tabernacle as David If some come to serve God others come to observe their teachers and pick quarrels yes
if conscience might be judge many a hearer would be found to have an Herods heart toward his Minister Verse 38. Goroaning in himself To consider belike Mihi experto credite quòd apertis sepulcbris in capitibus invenietis busones saltantes generates excerebâ—o c. Serm 48. ad fratres in eremo the wofull effects of sin that brought death into the world even on the best and makes them a ghastly and lothsome spectacle so that Abraham desires to bury his beloved Sarah out of his sight Beleeve me who have made triall of it saith Sr Augustine Open a grave and in the head of the dead man ye shall finde toads leaping that are begotten of his brain serpents craw Ang on his loins that are bred out of his kidneyes wormes creeping in his belly that grow out of his bowels Ecce quid sumus quid jam erimus Ecce in quod resolvimur En peccati originem faeditatem saith that Father Verse 39. By this time he stinketh By the better for that Christs power will be the more manifested As St Austin said of one that hit him in the teeth with the sins of his youth The more desperate was the disease the greater honour redounded to the Physician that cured me Beza's answer to one that did the like to him was Hic homo invidet mihi gratiam Christi Verse 40. Said I not unto thee c. A foul fault in her to be so incredulous and enough without the greater mercy of Christ to have marr'd all For unbelief is so vile and venemous an evil as that it transfuseth a kinde of dead palsey into the hands of omnipotency Mark 6.5 Christ that can do all things by his absolute power can do little or nothing by his actuall power for unbeleevers He cannot because he will not Verse 41. Father I thanke thee that c. Beginning to pray he brings his thanks in his hand as sure to speed So must we Phil. 4 6. And therefore in the Law whatever request they had to God they must be sure to come with their peace-offerings in token of thankfullnesse Psal 65.1 that they might sing with the Psalmist Praise Waiteth for thee O God in Sion It is said of Tiberius the Emperour that he never denied his favourite Sejanus any thing Tâ—cit and oftentimes prevented his request so that he needed only to aske and give thanks All Gods people are his favourites and may have any thing that heart can wish or need require Verse 43. Lazarus come forth if this voice of Christ had been directed to all the dead they had presently risen as sure as they shall rise when the Lord himself shall descend with a shout with the voice of an Archangel crying Surgite mortui venite in judicium Pliny reports of the Lionesse that she brings forth her whelps dead and so they remain for the space of three dayes untill the Lion coming near to the place where they lye lifts up his voice and roars so fiercely that presently they are raised from death to life The Prophet Jeremy tells us the like of this Lion of the Tribe of Judah Jer. 25.30 31. See the place Verse 44. And he that was dead But where was his soul therewhile In manu Dei not in Purgatory as Papists say for that 's against their own principles They send none to Purgatory but men of a middle-make bewixt just and unjust Now Lazarus was surely a very good man else had he not been so dear to Christ But that Purgatory is the Popes invention as Tindall hath it Aug de chriet hear St Angustine Nemo se decipiat fratres duo enim loca sunt tertius non est visus Qui cum Christo regnare non meruit cum diabolo absque dubitatione peribit Verse 45. Beleeved on him And so God had this honour and Christ his end in this according to vers 4. Verse 46. But some of them c. Loe reprobates will not beleeve though one rose from the dead to them Verse 47. Then gathered the chief Priests Like unto this was the Councell of Trent gathered on purpose to supptesse Christ in his true worshippers and carried by Antichrist with such infinite guil and craft without any sincerity apright dealing and truth as that themselves will even smile in the triumphs of their own wits when they hear it but mentioned as at a master-stratagem Verse 48. The Romans shall come c. And so they did the thing that they feared came upon them for their inexpiable guilt in killing the Lord Jesus Demades when the Emperour sent to his countryment of Athens to give him divine honour and they were loth to yeeld unto it but consulted about it Take heed sayes he you be not so busie about heavenly matters as to lose your earthly possessions These refractory Jews lost both Verse 49. Ye know nothing at all Why no you know all Caiaphas all the Assessours are but Asses to you Hoc est superbire quasi super alios ire Hoyl Geog. pag. 343. Irenaeus Penes nos est imperium lite rarum Eudae â— This fellow would have made a fine Duke of Russia by whom it is cautionated that there be no schools lest there should be any scholars but himself So the Gnosticks bragged that they were the only knowing men And the Jesuites at this day tell us that the Empire of learning is confined to their territories Verse 50. That one man should die for the people A brutish and bloody sentence as if evil might be done that good may come thereof So when Farellus that worthy Reformer came first to Geneva and was convented there by the Bishop as a disturber of the publike peace one of the Popish Assessors cried out Away with this pestilent Lutheran better he perish then the town be disquieted To whom Farellus answered Noli Caiaphae voces sed Dei verba proferre Speak not in the language of Caiaphas Soultet Annal. Tom. 2. p. 504. but in the word of God c. Verse 51. This he spake not of himself God spake thorow him as thorow a trunk or as the Angel spake in Balaams asse Wholesome sugar may be found in a poisoned cane a precious stone in a roads head a flaming torch in ablinde mans hand Verse 52. Gather together in one In one spirituall body though in place never so distant one from another Ephes 4.4 My dove is but one the daughters saw her and blessed her Cant. 6.9 No such onenesse entirenesse any where else Other societies may cleave together as the toes of clay in Nebuchadnezzars image but not incorporate Verse 55. Before the Passeover to purifie themselves They had their parasceve and proparasceve their preparation and fore-preparation 2 Cor. 7.1 We must also purifie our selves before the Sacrament from all filthinesse of flesh and spirit cast all the baggage into the brook Kidron that is the town-ditch and then kill the
father Mr John Jackson Pastour of Binton in Warwick-shire when he lay a dying and laid his last charge upon me to preach Christ who had swallowed up death in victory To the end he loved them Such fast frinds are hard to finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato A friend is a very changeable creature saith one as soon on and as soon off again as soon in and as soon out as Joabs dagger was clear at the top and muddy at the bottome as ponds are white at the waxing of the moon and black at the waining of it as the fish Scolopidus in the river Araxis is said to be Andronicus the Greek Emperour whom but yesterday he had used most kindly and enrolled among his best friends upon them to day he frowned and tyrannized most cruelly Turk hist so that you might have seen saith the Historian the same man the same day as it is reported of Xerxes his Admirall to be crowned and beheaded to be graced and disgraced So of Tiberius and Mahomet the first Emperour of Turkes it is said that in their love there was no assurance but their least displeasure was death Christ whom he loves once he loves ever and though we break oft with him yet he abides faithfull 2 Tim. 13. and his foundation standeth steady having this seal The Lord knoweth them that are his vers 19. Verse 2. The devil having now put He is likely at one end of every temptation to sin as the hand of Joab was in the tale of the woman of Tekoah He rubs the fire-brand of evil concupiscence and makes it send out sparkles Verse 3. Jesus knowing c. This is prefaced to the washing of his Disciples feet to shew that he did it not rashly or out of basenesse of spirit as forgetting the dignity of his person and place as Ahaz did 2 King 16.7 and those Isa 57.9 and David also in the Court of Achish There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comelinesse to be kept in every condition Verse 4. He riseth from supper So the rite of the Paschall supper required as Beza sheweth in his Annotations upon Mat. 26.20 Verse 5. After that he powreth water c. So doth the Pope once a year in an apish imitation of our Saviour As likewise when he is new elected in his solemn Lateran procession he takes copper out of his Chamberlains lap and scatters it among the people D. Hall on Mat 5.20 and lye and all saith Silver and gold have I none Verse 6. Then cometh he to Peter He came first to him for the former verse sets forth his intent rather then his act of washing And yet St Chrysostome tells of some that would needs have it that he began with Judas Like as the Papists say that our Saviour appeared first after his resurrection to the Virgin Mary though the text be plain that he first shewed himself to Mary Magdalen Antipheron Orietes apud Aristot These are like him in Aristotle that thought that every where he saw his own shape and picture going before him Verse 7. But thou shalt know hereafter Disterent degrees of knowledge are bestowed at severall times Our hearts are like narrow mouthed vessels but then shall we know if we follow on to know the Lord. Hos 6.3 and take heed that we leak not Heb. 2.1 Verse 8. Thou shalt never wash my feet This was an immoderate modesty a proud humility so is it in them that refuse Gospel-comforts because they are unworthy Domine non sum dignus at sum indigens Mat. 3.15 said Pomeran Tibi adest nimia humilitas Thou hast too much humility said Luther to Staupicius So the Baptist was as much to blame in refusing to wash Christ as Peter here to be washed by him Verse 9. Lord not my feet only Here he seems to be as far out on the other side Medio tuti â—â—mus ibis Ovid. Plin. lib. â— cap. 8. How hard is it to hold a mean Vertue is placed between two extremes as the Planet Jupiter between cold Saturne and fiery Mars Verse 10. Needeth not save to was his feet For though bathed in that blessed fountain Zech. 13.1 and fully justified yea and freed from the stain and raign of sin yet not from the reliques to keep us humble that when we look upon our feathers we may withall look upon the feet still defiled and so be still cleansing our selves from all silthinesse of flesh and spirit 2 Cor 7.1 The inwards and the feet in a sacrifice were to be washed above the rest because the intrails contain the excrements and the legs because they tread in the dirt Answerable whereunto we are called upon to wash our hearts Jer. 4.14 and our feet here The comparison seems to be taken from those that are washed in baths for though their whole bodies besides are washed yet going forth they touch the earth with their feet and so are fain to wash again Verse 11. He knew who should betray him And yet he vouchsafed to wash his feet This was stupenda dignatio a wonderfull condescension an imparallelled patience Verse 12. Know ye what I have done to you This was our Saviours usuall order to catechise his Disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut in 〈◊〉 una vox his audiri dehet tain ex Cateâ—â—â—â—eâ—o quain â—x iâ— so Catech sta Palor after he had said or done any thing for their instruction So did the Apostles Gal 6.6 1 Cor. 14.19 and the Primitive Pastours They had their Credis Credo Abrenuncias Abrenuncio as it were by an Eccho as the word importeth Verse 13. Ye call me Master and Lord A little before our Saviour came in the flesh the Jew-Doctours had taken up diverse titles in this order Rabbi Rabban Rab Rabba Gaon Moreh Morenu Alsted Chrozol pag. 429. and Moreh tsedek These they did arrogantly appropriate to themselves But Christ was the true owner of them all Verse 14. Ye ought also to wash one anothers feet What so great matter is it then to salute others to seek reconciliation with them c Angels think not themselves too good to serve the Saints Kings and Queens shall bow down to them with their faces toward the earth and lick up the dust of their feet Isa 49.23 Verse 15. For I have given you an example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This St Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a copy for us to write after 1 Pet. 2 2â— Ibid ver 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the same chapter saith that we should preach forth Christs vertues our lives should be as so many Sermons upon Christs life whilest we strive to expresse him to the world in all his imitable graces This is to walke in Christ Collos 2.6 to walke as Christ walked 1 Joh. 2.6 The meditation of Christs meeknesse converted the Eunuch Acts 8.32 33. c. And we read of an Earl called Eleazarus that being given to
immoderate anger was cured of that disordered affection by studying of Christ and of his patience This meditation he never suffered to passe from him before he found his heart transformed into the similitude of Jesus Christ In vita ejue apud â—uriuâ—â— Crux pendentis cathedra docentis Verse 16. The servant is not greater c. This answers all our exceptions against brotherly offices I am his elder better greater then he c. But which of us can say I am a God Christ washt his Disciples feet though he knew that the Father had given all things into his hands c. as is expresly and for this very purpose noted here by the Evangelist vers 3. Verse 17. If ye know these things c. Knowledge without practice is but as rain in the middle region or as a horne in the Un cornes head which if it were in a wise mans hand would be very usefull and medicinable but as now is hurtfull Verse 18. I know whom I have chosen Judas he had not chosen but to the Apostleship only All this Judas hears and is not moved at it such a stupifying sin is hypocrisie The Germans have a Proverb Quam Deus excaecaturus est huic primùm oculos claudit And the Latines say Deus quam destruit dementat Baclolcer God besots the man whom he means to destroy Verse 19. Ye may beleeve that I am he And that ye may not stumble or stagger though ye see Iudas play the traitour 2 Tim. 2.18 19. The apostasie of Hymenaeus and Philetus a pair of eminent professours was like to have shaken many Insomuch as the Apostle was fain to make apology Neverthelesse the foundation of God remaineth sure c. Verse 20. Verily verily I say c. Here our Saviour seems to go on where he left vers 17. That between being a digression Digressions saith one are not alwayes and absolutely unlawfull Gods Spirit sometimes draws aside the doctrine to satisfie some soul which the Preacher knows not and sparingly used it quickeneth the attention Bisiâ—â—d in the Geloâ— But God may force it yet man may not frame it and it is a most happy ability to speak punctually directly to the point Verse 21. He was troubled in spirit The Stoicks then were out in holding that passions befall not a wise man And Jesuited Gonzaga was not so much to be magnified who would not permit any man to love him and when his father died all the grief be took Caeâ—erum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur vester Gonzaga c. D. Prid. contra Eudemon was no more then this Now said he there 's nothing hindreth me to say Our Father which art in Heaven Christ was thorowly troubled here that any one so highly advanced by him as in the former verse He that receiveth whomsoever I send receiveth me c. should be so ill-minded towards him as to betray him Idâ—ò deteriores sumus quia meliores esse debemus saith Salvian we are therefore the worse because we should be better It was no small aggravation to Solomons sin that he forsook that God 1 King 11.9 that had appeared unto him twice Our offences are increased by our obligations Verse 22. Looked one upon another doubting c. Our Saviour sifted them and hereby put them upon the duty of self-examination ever seasonable but especially afore the Sacrament as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11.28 Let a man examine himself and do it exactly as the word signifies though the heart hang off never so much Men are as loth to review their actions and read the blurt'd writing of their hearts as school-boyes are to perse their lessons and false-latines they have made But this must be done or they are undone for ever And sparing a little pains at first doubles it in the end As he who will not cast up his books his books will cast him up at length Câ—lieâ— exuti put 〈◊〉 inniâ—i in lâ—â—â—uâ—is semisupin jaâ—eâ—aâ—◠〈◊〉 in for Verse 23. Now there was leaning on Jesus bosom So must we do at the Sacrament by the actuation of our faith ascending up into heaven and fetching down Christ into the heart that we may have intimate and intire communion with him By the force of our faith at the Lords table cruci haeremus sanguinem sugimus Cyp. de caâ—a Dom. intra ipsa Redemptoris nostri vulnera figimus linguam saith St Cyprian Verse 24. Simon Peter therefore beckned Peter that heretofore could not thinke his heart so unfound as to deny his master now feareth the ugly monster of fearlesse betraying In mans heart as in the sea there is that Leviathan therefore also creeping things innumerable Psal 104.26 Verse 25. He then lying on Jesus breast Ad pectus allapsus In accubitu mes ille ut accumberent uxores in sinu vtrorum Lips ad Tacit l. 11. as laying his ear to our Saviours mouth that he might whisper him who it was for things were as yet secretly carried and the traitour not discovered save to John only who knew Christs soul-secrets and afterwards received his Revelation Verse 26. He it is to whom I shall Here our Saviour not only feeds his hungry enemy but shews him like curtesie as we do to one we drinke to at table yea though he knew the traitour would make an ill use of it Thus should a Christian punish his persecutours No vengeance but this is heroicall and fit for Christs followers Thus Bradford saved Bourn that helped to burne him Act and Mon. sol 1456. Ibid. 1358. Saunders sent to prison by Steven Gardiner gave God thanks that had given him at last a place of rest and quietnesse where he might pray for the Bishops conversion It was grown to a Proverb concerning Cranmer Do my Lord of Canterbury a shrewd turne and then you may be sure to have him your friend Ibid. 169â— Domine recedatis nam si percipiunt Tâ—u â—onici nostri devoti morte moriemâ—ni Func while he liveth Henry the seventh Emperour of Germany feeling himself poisoned in the Sacramentall bread by a Monke called him and said unto him Domine recedatis c. Be gone Sr for if my followers finde you you will die for it Verse 27. Satan entred into him Gat more full possession of him Let them that depart the publike assemblies ere all be done as Judas did take heed they meet not the devil at the door Canon 24. The fourth Councel of Carthage excommunicated such and so delivered them up to Satan which is a grievous punishment for then they lye open to all wickednesse as Ananias whose heart Satan had filled from corner to corner Luther when he had read certain letters sent to him from Vitus Theodorus fetcht a deep sigh and said Heu Selneccer Paedag Christ quam furit satan impellit securos homines ad horrenda flagitia quae corpus animum perdunt
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
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
the day of adversity your strength is small Prov. 24.10 Hard weather tryes what health hot service what courage Verse 32. Behold the hour cometh c. So bladder-like is the soul that filled with earthly vanities though but winde it grows great and swels in pride but if prickt with the least pin of piercing grief it shriveleth to nothing Verse 33. These things I have spoken This Sermon of our Saviour then would be read in time of trouble It hath virtutem pacativam if mixt with faith That in me ye might have peace Though surcharged with outward troubles Josiah died in peace according to the promise though slain in warre True grace like true gold comforts the heart Alchymy gold doth not In the world ye shall have tribulation There 's no avoiding of it 'T is not a paradise but a purgatory to the Saints It may be compared to othe straits of Magellan Heyl. Gâ—og pag 80â— which is said to be a place of that nature that which way soever a man bend his course he shall be sure to have the winde against him I have overcome the world Therefore we are more then conquerours â—om 8.37 because sure to overcome afore-hand We are triumphers 2 Cor. 2.14 We need do no more then as those in Joshuah set our feet on the necks of our enemies already subdued unto us by our Jesus CHAP. XVII Verse 1. And lift up his eyes to Heaven THis and the like outward gestures in prayer as they issue from the fervency of the good heart so they reflat upon the soul whose invisible affections by these visible actions in the Saints are the more inflamed Howbeit hypocrites though they have their hands elbow-deep in the earth will seem to pierce Heaven with their eyes lift up in prayer videntur torvo aspectu coelum ad se attrahere saith Calvin somewhere they so fix their eyes in publike prayer as if they would leave them on the roof of the Church when as all is but histrionicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be seen of men Matth. 6. theatricall counterfeit The eagle when she soareth highest hath ever an eye to the prey below so hath the hypocrite to profit credit c. The hour is come q. d. I aske not before the time is come and ripe and ready for thy kingdom Some would be in Heaven ere they have done their worke upon earth But what said that Ancient Domine si tibi sim necessarius non recuso vivere Lord if thou have any further service for me to do I am willing to live longer When we come to Heaven the reward will be so large that we shall repent us if it were possible there to repent for any thing that we have done no more worke It is not lawfull saith one to wish for death simply neither to be set free from the troubles fears and cares of sin Capell of Tempt par 3. nor that we would not conflict nor wrestle any longer for this were to serve our selves and seek our own ease and ends but in hatred to sin as it is sin c. Verse 2. That he should give eternall life And what more free then gift Note this against our Merit-mongers who not only cry with Novatus Non habeo Domine quod mihi ignoscas I have done nothing that thou shouldst forgive me but with Vega. Vitam aeternam gratis non accipiam I will not have heaven for nothing How much better S. Auguctine Homo ignoscat saith he ut Deus ignoscat And William Wickam Act and Mon. founder of New-Colledge who though he did many good workes yet he professed that he trusted to Jesus Christ alone for salvation Verse 3. That they may know thee To know God in the face of Christ is Heaven afore-hand Qui non habet Christum in horoscopo Bucholcer non habet Deum in medio Coeli By his knowledge shall my righteous servant justifie many saith God concerning Christ Isa 53.11 that is by faith which infolds assent of the judgement consent of the will and affiance or assurance of the heart Papists place faith in the will only and exclude knowledge Nay Bellarmine affirmeth that faith may be better defined by ignorance that mother of devotion then by knowledge They dig out mens eyes as they dealt by Samson and then make sport with them they confine faith to the will that they may doe what they will with the understanding and the heart as the Friers send men on pilgrimage that they may lie with their wives the while Heyl. Geog. 288 Verse 4. That thou gavest me to doe Our Saviour counts his work a gift So should we take it for a favour that he employes us that we may have any office about him that we may magnifie him with our bodies whether by life or death Act. and Mon. Phil. 1.19 As an heretike I am condemned said Mr Bradford and shall be burned whereof I ask God heartily mercy that I doe no more rejoyce then I doe having so great cause as to be an instrument wherein it may please my dear Lord God and Saviour to suffer And the greatest promotion said Latymer that God giveth in in this world is to be such Philippians to whom it is given Ibid. 1565. not only to believe but also to suffer Ignatius professed he had rather be a Martyr then a Monarch Ibid. 1831. John Noyes took up a Fagot at the fire and kissed it saying Blessed be the time that ever I was born to come to this The Apostles rejoyced that they were graced so to be disgraced for Christ Act. 5.41 Verse 5. With the glory which I had c. Our Saviour then is no up-start-God and of a later standing as the Arians and Mahometans would make of him Mahomet speaks very honourably of Christ except only in two things First he denied that he was crucified but that some other was crucified for him Secondly he took up the opinion of the Arians to deny his Divinity Arius at Constantinoply sitting upon the close-stool purged out his guts Mahometisme is now there in that place as it were the excrements of Arius Verse 6. I have manifested thy name The Jews seek to detract from the glory of our Saviours miracles by giving out that he did them by I know not what superstitious or Magicall use of the Name Jehovab Bern. But that name of God that he is here said to manifest is that nomen Majestativum that holy and reverend name of God set down Exod. 34.6 7. A name that would fill our hearts with heaven and answer all our doubts had we but skill to spell out all the letters in it Verse 7. Now they have known c. That the Gospel is a plot of Gods own contriving and no device of man as that Evangelium regni was set out by the Family of Love and those Fanatikes mentioned by Irenaeus that were so besotted with an opinion of
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
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
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