20. For every one that doth evil Herodot As the Ethiop ans are said to curse the Sun for its bright and hot shining Christ came a light into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.12 his Gospel hath appeared as a Beacon on a hill or as the Sun in heaven his Saints shine as lamps c. Now when men hate these as theeves do a torch in the night and flye against the lights as Bats do this is condemnation Verse 21. But he that doth truth Tenebriones Papistae malè sibi conscii Aeternùm atri et tetri sunte et habentor Rex Platon qui non tam cute quam corde Aethiopici Solem quò magis luceat eò magis execrentur But our hearts as our clymate have more light then heat Sir Philip Sidney used to say of Chaucer that he wondered how in those misty times he could see so cleerly and how we in these clearer times go on so stumblingly If any be ignorant 1 Cor. 14.38 let him be ignorant saith Paul And so much any one knowes as he does of Gods will as the Apostle intimates when he tels us 2 Cor. 5.21 that Christ knew no sin that is he did none Wrought in God Right 1. Quoad fontem a pure heart Aug. 2. Quoad finem the glory of God Esse they are but splendida peccata sins in a silk n suite Verse 22. And baptized Where ever we are we must be doing If Moses may not do justice in Egypt he will do it in Midian Malim mibi malè esse quam molliter Sen. Exod. 2.14 17. I had rather be sicke said Seneca then out of employment Verse 23. And John also was baptizing Here Mimsters may learn not to be wanting to their duties though God stirre up others about them of greater parts and better successe to obscure them Verbi minister es hoc age was Mr Perkins his Motto Summum culmen affectantes satis honestè vel in secundo fastigio conspiciemur D Ward Colum. lib. 1. in praefat Cic. de Orat. ad Brut. saith Columella And Prima sequentem honestum est in secundis tertiisve consistere saith Cicero Every man cannot excell nor is it expected Verse 24. Cast into prison The Primitive Bishops were found more frequently in prisons Act and Mon. fol 1565. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio Cass then Palaces Bocardo became a Colledge of Quondams as the Marian Martyrs merrily called it If Petronius could tell Caesar that he had rather be with Cato in the Prison-house then with him in the Senate-house why should it grieve any to suffer bonds with and for Christ Chrysostome had rather be Paul a prisoner of Jesus Christ then Paul rapt up into the third Heaven Homil in Ephes 3.1 Verse 25. And the Jewes Who joyned themselves to Iohns Disciples craftily and maliciously that they might both set against Christ Like as the Jesuits at this day will cunningly comply with the Lutherans and seem to side with them that they may both set gainst the Calvinists About punifying That is Baptisme called elsewhere the Laver of regeneration Tit. 3.5 and by a Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purging preservative Not the putting away of the filth of the flesh saith Peter but a better thing 1 Pet. 3.21 Verse 26. Rabbi he that was with thee They envied for Iohns sake as Ioshna did for Moses and with as little thank Iohn would have been glad they had gone after Christ as Andrew did Howsoever it was good news to Iohn that Jesus was so frequented and busied Verse 27. Videtur bominis appellatio magnum habere momeatum c. Equide on pluris secerim justam commendationem c. 3 Iohn 12. A man can receive nothing There is much in this word Man as Beza thinks to set forth the most miserable indigency of all mankinde by nature The Greeks when they set forth one mis reble indeed they call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice a man Verse 28. Ye your selves bear me witnesse I should rather chuse the just commendation of one good man saith Rolloc upon this Text then the foolish admiration of a whole multitude Demetrius hath good report of the truth it selfe that 's enough for him Verse 29. The friend of the bride-groom Such is every faithfull Minister 2 Cor. 11.2 whose office is to wooe for Christ and not as some to speak one word for him and two for himselfe This is foul-play Verse 30. He must increase but c. And this was Johns great joy That man hath true light that can be content to be outshined by others and nothing will more try a mans grace then questions of emulation Ezekiel can commend Daniel his Contemporary Ezek. 14.14 matching him with Noah and Job for his power in prayer And Peter highly praiseth Pauls Epistles though he had been publikely reproved by him at Antioch Yea 2 Pet. 3. Gal. 2 Plato called Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intelligent Reader And Aristotle is said to have set up an Altar in honour of Plato with this inscription Hier. Wals in Hermiae lib Nulla ferent talem secla futura virum But Luther shewed himselfe so much discontent at the Reformation wrought at Wittenberg in his absence by Carolostadius Cum Lutherus ex sua eremo Wittenbergan redvsâ—et c. Alsted Chron. pag. 520. because it was done without him that he doubted not to approve those things that till then he had disapproved and to disapprove what before he had approved of So hard it is for a man willingly and gladly to see his equals lifted over his head in worth and opinion Selfe-love makes men unreasonable and ever teacheth them to turn the glasse to see themselves bigger others lesser then they are c. Verse 31. He that commeth c. Hitherto Christ hath been compared with John In the rest of the Chapter he stands compared First with all men Secondly with the faithfull and infinitely preferred before them all He is the chiefe of ten thousand Cant. 5.10 or the Standard-bearer which ever are the goodliest Is earthy Terra est so Augustine renders it in the same sense as he is flesh vers 6. God will smite this earth with the rod of his mouth Isa 11.6 Speaketh of the earth As Ducklings have alwayes their bills in the mud as Swine are ever rooting in the mire Verse 33. Hath set to his seal c. Hath given God a testimoniall such as is that Deut. 32.4 After which God also sets his seal quasi in redhostimentum to the beleever Eph. 1.13 Verse 34. Speaketh the words of God This the true beleever is convinced of and therefore sets to his seal Luke 1.1 as to an undoubted truth He is fully perswaded as Saint Luke was Verse 35. The Father loveth the Son Therefore faith may have firme footing God hath layd help upon one that is mighty Psal
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
times Verse 5. Thirty and eight years A long while to be in misery but what is this to eternity of extremity Wee need have some thing to minde us of God to bring us to Christ King Alvered pray'd God to send him alwaies some sicknesse whereby his body might be tamed and he the better disposed and affectioned to God-ward Verse 6. Lam. 3. And knew that he had been c. Christs eye affected his heart he could not but sympathize and succour this poor creeple out of his meer Philanthropy which moveth him still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew mercy according to the measure of our misery whereof he bears a part Heb. 5.2 Verse 7. I have no man c. He looked that Christ should have done him that good office and could not think of any other way of cure How easie is it with us to measure God by our â—â—odell to cast him into our mould to think that he must needâ— go our way to work Verse 8. Rise take up thy bed c. A servile work upon the Sabbath-day This our Saviour here commands not as a servile work but for confirmation of the truth of a miracle greatly tending to Gods glory like as another time he bad them give meat to the Damosell he had raised not for any necessity but to ensure the cure Verse 9. Dei dicere est efficere Andimmediately the man Christs words are operative together with his commands there goes forth a power as Luk. 5.17 So they were in the Creation Gen. 1. So they are still in regeneration Isa 59.21 Verse 10. It is the Sabbath it is not lawfull c. Verè sed non sincerè It more troubled them that Christ had healed him then that the Sabbath had been broken by him The poorer Swedes alwaies break the Sabbath saying that its only for Gentlemen to keep that day Verse 11. He that made me whole c. So it seems Christ had healed him in part on the inside also and given him a ready heart to obey though it were contra gentes as they say Verse 12. What man is he Not that made thee whole but that bad thee take up thy bed c. They dissembled the former and insisted only upon the later which shews the naughtinesse of their hearts Verse 13. Had convey'd himself away Lest by his present that work should be hinder'd True goodnesse is publike spirited though to private disadvantage and works for most part unobserved as the engine that doth all in great businesses is oft inward hidden not taken notice of Verse 14. Findeth him in the Temple Praising God likely for his unexpected recovery So Hezekiah the first work he did when off his sick-bed Isa 38.22 Behold thou art made whole c. Hence is 1. Magdeburgens praef ad cent 5. Commemoratio beneficij 2. Commonitio offâ—eij 3. Comminatio supplicij Ingentia beneficia ingentia flagitia ingentia supplicia Verse 15. Told the Jews Of a good intent surely to honour Christ however it were taken by the spitefull Jews Probi ex suà naturâ caeteros fingunt The Disciples could not imagine so ill of Judas as it proved Mary Magdalen thought the Gardener who ever he were should have known as much and loved Jesus as well as she did Verse 16. Therefore did the Jews persecute Jesus This he foreknew would follow and yet he forbare not In the discharge of our consciences rightly informed and regulated we must not stand to cast perils but doe our duties zealously what ever come of it This courage in Christians Heathens counted obstinacy but they knew not the power of â—he Spirit 〈◊〉 the privie armour of prooff that Saints have about their 〈◊〉 Verse 17. My Father worketh Yet 〈◊〉 labour or lassitude in conserving the whole creature This he doth every day and yet breaketh not the Sabbath Erge nec ego Verse 18. The Jews sought the more Persecution is as Calvin wrote to the French King Evangelij genius the bad genius the devil that dogs the Gospel Ecclesia harts crucis saith Luther Veritas odiurn parit Ter. Truth breeds hatred saith the Heathen as the fair Nymphes did the ill-favoured Fauns and Satyrs Verse 19. The Sonne can doe nothing c. He denies not himself to be the Son though they quarrell'd him but sweetly sets forth the doctrine of his Deity which they so much stomacked and stumbled at Verse 20. For the Father loveth the Son This noteth that eternall power of doing miracles that is in Christ As that which follows He will shew him greater works c. is to be referred to the declaration of that his power That ye may wonder Though ye beleeve not for such was the hardnesse of their hearts grown as neither ministery misery miracle nor mercy could possibly mollifie Behold ye despisers and wonder and perish Acts 13.41 Verse 21. Raiseth up the dead Bringing them from the jawes of death to the joyes of eternall life which none can do but God alone Verse 22. The Father judgeth no man viz. The Father alone but by the Son to whom all judicatory power is committed Verse 23. He that honoureth not the Son As Jews and Turks do not Nor Papists that upon the matter despoile him of his threefold office and so deny the Lord that bought them Verse 24. He that heareth my Word As death came into the world by the door of the ear so doth life eternall Isa 55.3 God was in the still voice and the Oracle bad Hear ye 〈◊〉 Mat. 17. Verse 25. The dead shall hear the voice The 〈…〉 shall beleeve the promises and shall live the life of 〈…〉 and of glory in Heaven Verse 26. So hath he given to the Son What wonder then if faith apprehending the infinite fountain of life derive thence some rivelet of 〈◊〉 and apply the same to us for spirituall quickning Verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Because he is the Son of man Or as he is the Son of man By vertue of the hypâ—st arâ—â—â—ll union his manhood came as neer to God as could be He had the best naturall parts both of minde Isa 11.2 3. and body Psal 45.2 and the best supernaturall whereby he found favour also with God Luk. 2.52 for he had more neer familiarity with the Godhead then ever had any creature together with a partner-agency with his Godhead in the works of mediation 1 Tim. 2.5 In the state of exaltation the Manhood hath 1. excesse of glory 2 the grace of adoration together with the Godhead 3. Judiciary power as here and Act. 17.30 Verse 28. Marvell not at this And yet who can but marvell at this great mystery of godlinesse whereat Angels stand amazed yea whereat he himselfe wonders and therefore calls his own Name Wonderfull Isa 9.6 It is truly affirmed of Christ Mirari decet non rimari that he is created and uncreated without beginning and yet
foot-pathes are in the midst of the flood would have his marvellous power to be seen in them for he converted many of them insomuch that the greater part of them that were sent to hearken did openly witnesse his doctrine to be Gods truth against which no man could contend Act. and Mon. sol 8â—0 and such as in all their life before they had not heard perswading them likewise that they forsaking all impiety should follow the Word of God and beleeve the same if they would be saved But the chief Priests Canons and Monkes were so indurate and hardened with Pharaoh that they became the worse for these admonitions Verse 48. Have any of the Rulers c. Argumentum stultum saith Theophylact. Sapientes sapienter in infernum descendunt saith one And Potentes potenter torquebuntur saith another None so deep in hell as knowing men they are too wise to be saved by the foolishnesse of Preaching But Paul the babler must be heard ere Heaven can be had Verse 49. But this people c. He howled and wept said D. Story concerning Philpot in the Convocation-house Act. and Mon. sol 1631. and made such adoe as never man did even as all the heretikes do when they lack learning to answer When as yet M. Philpot disputing in the Convocation-house against the Sacrament of the Altar made this offer If I shall not be able to maintain by Gods Word that I have said and confound any six of you let me be burned with as many fagots as be in London â—aid 1285. before the Court-gate and this he uttered with great vehemency of spirit which the cankerd Doctour haply called howling and weeping Verse 50. Nicodemus saith unto them Good bloud will not belye it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodot love as fire will not long be hid Croesus his dumb son could not but speak to see his father ready to be slain Nicodemus though hitherto a night-bird now shews himself for Christ in a Councell How far had Iudas outstripped Nicodemus till it came to the upshot Nicodemus was only a night-professour Iudas in the sight of all Nicodemus a slow-schollar Iudas a forward Preacher Yet at last when Iudas betrayed Christ in the night Nicodemus faithfully professed him in the day c. Verse 52. Art thou also of Galilee They thought to mock him out of his Religion as the Devil doth many at this day But Nicodemus was well resolved and if we can bear reproach for Christ it s an argument we mean to stick to him as the servant in the Law that was brought to be bored in the ear And Cujetan gives the reason Vt si non horreret servitutem horreret saltem ignominiam publicam ut multos habeat inspectores testes Verse 53. And every man went c. Nicodemus with one word seasonably put in dissolves the Councell and keeps them for this time from attempting against Christ See what one man may do against a mischievous multitude otherwhiles 〈◊〉 Ille regit dictis animos pector a mulcet What a stickler was Nehamiah at Ierusalem Paphnutius at the Nicene Councell Wicliffe Hus Luther in their generations It s good to be doing though there be few or none to second us and though we be asked as that good Bishop Liberius was by the Arian Emperour Constantius Theodoret. lib. 2. cap. 16. Quota pars es tu orbis terrarum It is said of Luther quod unus homo solus totius orbis impetum sustinuerit CHAP. VIII Verse 1. Iesus Went unto the Mount of Olives HIs usually Oratory There he prayed by night and then early in the morning he came again into the Temple to preach Thus he divided his time betwixt praying and preaching So did the Ministers of the old Testament Deut. 33 10. and of the New Acts 6.2 So must all that will do good of it 1 Cor. 3.6 sith Paul may plant Apollos water but God only gives increase Verse 3. And the Scribe c. Deest haec historia apud quamplurimos interpretes Beza Verse 4. In the very act Gr. In the very theft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capell of Tempt perhaps to intimate the great theft that is in adultery whiles the childe of a stranger carries away the goods or lands of the Family which therefore the adulteresse is bound in conscience to confesse Defraud i. e. in re Venerea in adulterio Sic intelligunt Hieron Chrysost Heinsous Saint Paul gives charge that no man go beyond and defraud his brother in the matter that is in the matter of the marriage bed but that every one possesse his vessell that is his wife the weaker vessell in sanctification and honour as some interpret it Verse 5. Such should be stoned Adultery was to be punished with death Society and the purity of posterity could not otherwise continue amongst men Huet of Conse pag. 5â— which is well observed by Divines to be the reason why Adultery is named under it all uncleannesse being forbidden when yet other violations are more heinous as Sodomy and bestiality Neverthelesse other sinnes do not so directly fight against society which the Law mainly respects Verse 9. Convicted by their own conscience Which is Gods spie and mans over-seer index judex vindex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that sinners are self-condemned and oft betrayed by their own blushing and heart-beating when yet the offence is secret Yea a man feels an inward shame in his own heart disgracing and abusing him though he make no outward shew of it For albeit an innocent person upon the fulnesse of an aspersion may conceive shame as did David Psal 44.15 Yet it is usually the effect of an ill conscience Verse 11. Neither do I condemne thee Hence an Anabaptist will argue that adultery is not to be punished as they did from that Text Anâ—â—aptistae saâ—pserunt adulteria noa esse puaâ—enda per hâ—â—tnes c. Joh. Mâ—nl loc con p 487 Jul. Seal De Subtâ—â—â—at Whoremongers and adulterers God will judge therefore men ought not to meddle with them But they may as well say that inheritances are not to be divided between brethren because our Saviour refused to divide them Luk. 12.14 it being without the lists of his calling no proper employment of his Verse 12. I am the light of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Plato loquitur quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Scaliger The light of life Light in good and bad men differs as the light of the Sun wherein is the influence of an enlivening power and the light of torches Verse 15. I judge no man viz. After the flesh as ye do Christians are Antipodes to the world yea they have their feet there where other mens heads are Prov. 15.24 they go not only another but an upper way to work Like Eagles they delight in flying Verse 18. I am one that bear witnesse c. Christ is Alius
from his Father not Aliud Another person not another thing As in the person of Christ there is aliud aliud against Eutyches not Alius Alius against Nestorius In this Text the Divinity of Christ is plainly distinguished from his humanity how else should He and the Father be two witnesses to himself Verse 19. If ye had known me c. For milk is not so like milk as Christ is like his Father Verse 21. Ye shall dye is your sins A heavy doome the very door to damnation It is a sad thing to dye in prison to dye in a ditch but far worse to dye in your sins This is to be slain with death according to that Revel 2.21 I will kill her children with death All men dye but wicked men only are killed with death As a godly man said that he did aegrotare vitaliter so do all the righteous mori vitaliter because they have hope in their death which to them is as the valley of Achor a door of hope to give entrance into Paradise Whereas to the wicked it is as a trap-door to let them into hell so that it is a just wonder that foreseeing their danger they go not roaring and raving out of the world Nothing should be done we say to trouble a dying person no shreiking or crying out Oh take heed and prevent the shreikings of conscience at that hour c. Take heed ye dye not in your sin in that your sin of unbeleefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hoc peccato as Beza here rendereth it for unbeleef shuts a man up close prisoner in the Laws dark dungeon till death come with a Writ of Habeas corpus and hell with a Writ of Habeas animam c. Verse 23. Ye are from beneath Vos infernales estis Ego Supernas Rev. 12.12 Gal. 4 26. Beza So the wicked are called the inhabitants of the earth and of the sea in opposition to the Church which is said to be in heaven and called Jerusalem which is above Verse 24. For if ye beleeve not c. And yet Venator the Arminian saith Nego hanc propositionem Nemo potest salvus fieri qui Christo per veram fidem non est insitus Is not this to contradict Christ to his face what an os durum is this Verse 25. Even the same that I said c. To wit The way the truth and the life Some render it thus Prorsus id quod loquor vobiscum I am the very same Word that I speak with you Verse 28. When ye have lift up the Son c. 1. Upon the Crosse as the brazen Serpent was upon a pole And 2. by the crosse to the Crown though they intended no such thing If there be any way to Heaven on horse-back said that Martyr it is by the Crosse Bradsâ—rd Verse 31. If ye continue in my Word Non quaeruntur in Christianis initia sed finis saith Hierome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baâ—â—l And that which is but almost done is not done saith Basil It is the evening that crowns the day and the last act that commends the whole scene Temporaries flashings are but like Conduits running with wine at the Coronation that will not hold or like a Land-flood 〈◊〉 seems to be a great sea but comes to nothing Verse 32. The truth shall make you free From the tyranny of sin and terrour of hell Pauls freedome saved him from whipping Acts 22.29 this from perishing Verse 33. Were never in bondage When yet they were scarce ever out of bondage to one enemy or another At this time they were vassals to the Romans But brag 's a good dog Pride will bud Ezek. 7.10 Spaniards are said to be impudent braggers Heyl. Geog. pog 30. Alâ—led Chronol 43â— Servitâ— gravessima est sibi ipsi servire S n. Victrix Gent um captiva vitiorum Aug. and extremely proud in the lowest ebbe of for tune There is not a more vainglorious people this day under Heaven then the Jews saith Alsted Antiquum obtinent they are no changelings they sill up the measure of their fathers sinnes Verse 34. Is the servant of sinne Hath as many Lords as lusts That as Argustine said of Rome in her pride She conquered countries but was vanquished of vices And as the Persian Kings commanded the whole world but were commanded by their wives and concubines Captivarum suarum captivi â—lutâ—ich so is it with sinnes slaves This slavery they may easily shake off saith Seneca wherein the wise man was utterly out heavenly-wide as Sr Philip Sidney englisheth Toto errat caelâ— Verse 40. A man that hath told you the truth Yea but you tell them not toothlesse truth Hist lib. 1. cap. 1. but such as breeds hatred He that prizeth preacheth truth shall never prosper by the possession or profession thereof saith Sr Walter Rawleigh And Truth is a good mistrisse saith another but he that followeth her too close at heels may hap have his teeth struck out The hearing of truth galles as they write of some creatures that they have fel in qure Praedicare nihil aliud est quà m derivare inse furorem mundi said Luther who had the experience of it Verse 41. We have one Father even God Yet God is not in their heads Psal 10 4. nor hearts Psal 14.1 nor words Psal 12.4 nor wayes Tit. 1.16 In such a posture of distance nay defiance stand wicked men And yet none so forward to call God Father Jer. 3.4 5. Verse 43 Why do ye not understand my speech Any more then if I spake to you in a strange language So many of our hearers Verse 44. Ye are of your father the Devil Who hath set his limbes in you so that ye are as like him as if spit out of his mouth Satan is called the God of this world because as God at first did but speake the 〈◊〉 and it was done so if the devil do but hold up his finger give the least hint they obey him The lusts of your father ye will do If the fruits of the flesh sard that Martyr grow out of the trees of your hearts Bradford Serm. of Rep. p. 70. surely surely the devil is at Inne with you You are his birds whom when he hath well fed he will broach you and eate you chaw you and champ you world without end in eternall wo and misery c. And abode not in the truth Buâ—â—olc Si satan in conspectu Dei tantas res ausus est quid apud nos non audebit When he speaketh a lye he speaketh of his own And so when we do evil we worke de nostro secundum hominem 1 Cor. 3.3 It is as impossible for us naturally to do good as for a road to spet cordials For he is a liar and the father of it The devil did only equivocate to our first parents and yet is here called a lyar and 2 Cor. 11.3 a cozener A
nor evangelically so being afterwards examined by Bishop Bonner he did no lesse confesse his not-well-doing in the same submitting therefore himself willingly to punishment when it should come Howbeit touching his belief in the Sacrament and Popish ministration he neither did nor would submit himself But when he was rempted to turn and also threatned he answered Doe what ye will I am at a point for the heavens shall assoon fall as I will forsake mine opinion Act. and Mon. Jol. 1430. c. At his execution first his hand being held up against the Stake was stricken off At the which some that were present affirmed that he shrunk not but once a little stirred his shoulders Verse 12. Took Jesus and bound him This was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Irenaeus hath it whiles the Deity rested for he could as easily have delivered himself as he did his Disciples but this Sacrifice was to be bound with cords to the Altar he was pinnioned and manacled as a malefactour So was not Abner His hands were not bound nor his feet put into the fetters 2 Sam. 3 34. But Christ was bound for our transgressions he was bruised for our iniquities Paul by his priviledge was freed from whipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we by Christs bondage from those chains of darknes 2 Pet. 2.4 from those scourges and scorpions in hell Verse 13. And led him away to Annas first Who would not goe to bed late though it were till he had seen Christ brought bound before him and then cried out likely as Hanuibal did when he saw a pit full of mans bloud O formosum spectaculum So Stephen Gardiner would not sit down to dinner till the news came of the good Bishops burnt at Oxford Then he came out rejoycing and saying to the Duke of Norfolk Act. and Mon. fol. 1622. Now let us goe to Dinner but it was the last that ever he eat for it Shall they escape by iniquitie No In anger cast them down ô God Psal 56.7 Verse 14. Now Caiaphas was he c. So Balaam the devils Spelman spake excellently of the Star of Jacob. See the Notes on Chap. 11.51 52. Verse 15. That Disciple was known to the high-Priest Perhaps for that he and his father Zebedee were wont to serve the fat Priest with the best and daintiest fish for this other Disciple was John who had first fled with the rest and now came sculking in De nat anima to see what would become of his Master Of the Asse-fish Aristotle affirmeth that he of all other creatures hath his heart in his belly Such a thing was this Priest Verse 16. But Peter stood at the door Better he had kept him further off He that will not fall into the ditch must not walk too near the brimme Peter might better have bestowed himself somewhere else Longè utilius fuisset gemere precari in obscuro aliquo angulo saith Musculus It had been better for him to have been praying in a corner then thus to put himself upon a danger unlesse he had known himself the stronger Luther comforteth the men of Miltenberg by an Epistle and because they were forbidden to meet and talk together about matters of Religion upon pain of death Qui infir miores sunt tacitè in Domino gaudeant Deumque rogent ut se quoque animet ad publicam veritatque prosessionem he adviseth those of them that were strong in the spirit to doe their duty notwithstanding the danger But for the weaker sort he exhorteth them to rejoyce secretly in the Lord and to pray to him for further strength that they may be able to make a bold and wise profession of his truth Verse 17. He saith I am not False dissimulation is true deniall A silly wench is too hard for this stout stickler who was alway Melius animatus quam armatus as one observeth of him Sir Elias fulminator ad Jesubelis minas trepidat factus seipso imbecillior Thou also standest by faith Rom. 11. be not high-minded but fear Verse 18. And Warmed himself But whiles he warmed without he cooled within Evil company is a great quench-coal an ill air for zeal to breathe in it casts a damp For the abundance of iniquity Mat 24. the love of many waxeth cold Peters evil example was a compulsion to other good people Gal. 2.14 What marvell then if the swearing cursing souldiers compel'd him to doe the like They were the trunks thorow which the devil delivered himselfe jeering at and railing upon Christ no doubt c. Verse 19. Alsted Chron. Aventin An. nal l. 3. Cade of the Church Asked Jesus of his Disciples Questioned him in the spirituall Court first as an heretike as afterwards in the temporall Court for a seditious person So the Papists condemned married Priests for Nicolaitans in the Synod of Millain anno 1067. Virgilius a Germane Bishop and a great Mathematician they condemned for an heretike for affirming that there were Antipodes Paulus 2. Iac. Reu de vit Pontis p. 139. Act and Mon. fol. 1550. Pope pronounced them heretikes that did but name the name Academy either in jest or in earnest Innocent 2. condemned Arnoldus Brixius of heresie for saying that the Clergy should have their temporalties taken away and be tied to their spirituals only Bonner objected to Philpot the Martyr that he found written in his book In me Joanne Philpotto ubi abundavit peccatum superabundavit gratia And when the Bishop of Worcecter exhorted Philpot Ibid. 1637. before he began to speak to pray to God for grace Nay my Lord of Worcester said Bonner you doe not well to exhort him to make any prayer for this is the thing these heretikes have a singular pride in that they can often make their vain prayers in the which they glory much For in this point they are like to certain arrant heretikes of whom Pliny makes mention Plin Epist that they sing Antelucanos hymnos c. Was not this well aimed Those he spoke of were the Primitive Christians whom Pliny excuseth to Trajan the Persecutour But it is easie for malice to make heresie what it pleaseth when it is armed with power and can make havock at pleasure Verse 20. Veritas absconde crubescit I spake openly to the world Truth is bold and bare faced when heresie hides it self and loatnes the light What said John Frith Martyr to the Archbishops men that would have let him goe and shift for himself If you should both leave me here and goe to Croydon declaring to the Bishops that you had lost Frith Act. and Mon. fol. 19 7. I would surely follow as fast after as I might and bring them news that I had found and brought Frith again Do ye think that I am afraid to declare my opinion to the Bishops of England in a manifest truth Verse 21. Why askest thou me We are to be ready
Law did Stephen Gardener follow in troubling and imprisoning Judge Hales when he had done nothing neither against Gods Law nor mans proceeding in order of Law against certain presumptuous persons which both before the Law and against the Law then in force took upon them to say their Masse Verse 32. Signifying what death he should die This shews that the Jewes had power to put to death but by a providence he was brought to Pilate that according to the manner of the Romans he might be crucified a that kinde of death being not otherwise in use among the Jews Hence our Lord is said to have been crucified at Rome Rev. 11.8 Verse 33. Entred into the judgement-hall again For without among the people there was nothing but clamour and confusion much like to that regnum Cyclopum ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pilate therefore retires himselfe into the palace that he might more sedately set himself to sift the businesse Verse 34. Sayest thou this of thy self As who should say If thou doest this of thy self what reason is it that thou shouldst be both Judge and witnes If others have done it why are not mine accusers brought face to face If to be accused be enough to make a man guilty none shall be innocent Judges are to proceed secundum allegata probata Verse 35. Am I a Jew This he asketh in scorn of that Nation hatefull among the Heathens for their difference from them in Religion Caius the Emperour cast them out with their Oratour Philo Serab Geog. who came to make Apology for them against Appion of Alexandria their adversary and accuser Strabo of meer spite saith that Judea is a dry and barren countrey when the Scripture calleth it a land flowing with milk and honey plenty and dainty and Tacitus cannot but grant as much Heyl. Geng Au. deâ—iv Dei Florus calleth the Temple at Jerusalem impiae gentis arcanum a Sanctuary for rogues as the Papists fay of Geneva Seneca jeers them for casting away the seventh part of their time upon a weekly Sabbath Juvenal plaies upon their circumcision Lib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ap 5 Taâ— Annâ—t â— 21. Plutarch tels a long Story of their feast of Tabernacles which saith he they keep in honour of Batcbus Tacitus saith they were called Asinarij because they worshipped the golden head of an Asse c. No wonder though profane Pilate disdeign to be held a Jew when they were thus traduced Verse 36. My kingdome is not of this world Christ could not be received as a god into the Pantheon at Rome for that he wanted worshippers preached poverty and chose mean men for his Disciples Domitian the Emperour after he had banished John into â—â—thmos and Damicilla Flavia his own ssiters daughter with many more into Pontus and put divers to death for that they were Christians he commanded all such Jews as he could finde to be put to death that were of the stocke of David Amongst whom meeting with some Christians also that were allied to Christ and understanding that they were poor harmlesse people he dismissed them and by Proclamation forbad any more to be martyred Eusâ—b l. 7 c. 20. Verse 37. That I should bear witnesse of the truth Our Saviour speaketh religiously to a profane person So doth Jacob to Esau Each Countrey-man is knowne by his language Gen. 33.5 God will turne to all his people a pure lip Zephan 3.9 They are none of his that can shift their sailes to the sitting of every winde tune their fiddles to other mens base and as the Planet Mercury be good in conjunction with good and bad with bad Verse 38. What 's truth In a scornefull profane manner As indeed profane spirits cannot heare favoury words but they turne them off with a scorne What 's truth Fastidientis atque irridentis vox non interrogantis saith Beza Some thinke it is vox admirantis As if Pilate wondered at Christ that when his life was in question he should talke of truth q. d. Your life is in danger and talke you of truth Politicians thinke Religion nicenesse How ever it was or with what minde soever out hee goes and staies not an answer As Saul bad the Priest bring to him the Arke but ere that could be done drawes forth his Armie 1 Sam. 14. Verse 39. But ye have a custome An ungaine ungodly custome it was Prov. 17.15 What ever were the ground of it Some thinke it was in memory of Jonathan In ist a consuetudine turpe crassum suit vitium Calv. Goodw. Antiq. Heb p. 39. Prov. 28.97 rescued from his father by the people Others that the Feast might be celebrated with the greater joy and gladnesse Others more probably in remembrance of their deliverance from the Aegyptian bondage But why should any Barabbas scape by it A bloody man shall flee to the pit and no man may stay him Verse 40. Now Barabbas was a robber And a murtherer too Act. 3.14 yet preferred before Christ who was also crucified in the midst of two theeves as the worst of the three Thus he was peccatorum maximus both by imputation for he bore our sinnes which were all made to meet upon him Isa 53.6 And by reputation for he was numbred with the transgressours ver 12. and made his grave with the wicked vers 9. CHAP. XIX Verse 1. Took Jesus and scourged him SO God scourgeth every son whom he receiveth Heb. 12.6 One son he had that was sine corruptione flagitio but none that was sine correptione flagello In him therefore that rule held not Flagitium flagelium sicut acus filum Punishment follows sin as the threed follows the needle Verse 2. And the souidiers piatted a crown of thorns Prickly and sharp as the point of a sword so the word signifieth And our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videtur oâ—tum à voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspis acies mucro Pasor being of the finest constitution must needs be extreme sensible The souldiers did this it 's thought by the command of Pilate to give content to the Jews and to move them thereby if it might be either to contemn him or commiserate him But nothing would doe but his death these bloud-hounds would not other waies be satisfied Godfrey of Bullen first King of Hierusalem refused to be crowned with a crown of gold saying that it became not a Christian there to wear a crown of gold where Christ Turk hist fo 24 for our salvation had some time worne a crown of thorns Some report that he would not be otherwise crowned then with a crown of thorns as he kneeled at our Saviours sepulchre To testifie perhaps that he did dedicate his head and life to Christ crucified Traduâ—t coro aÌ„ sptream ei esse impefitam flenis genâ—bus ad sepuâ—chrum Domâ—â—tcum pro. cuâ—b nti c. Buâ—nolcer and despised not for his sake a crown of
Latimer when at the comming in of the six Articles he to keep a good conscience resigned up his Bishoprick putting off his rochet he suddenly gave a skip in the floor for joy feeling his shoulders so light Act. and Mon. fo 1578. Rom. 8.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est manus proprium ut att Galenus and being discharged as he said of such an heavy burden Now the Spirit where he is bestowed by Christ heaves at one end as S. Pauls word imports and takes off the brunt of the businesse from us He oyls our wheels and makes us drive merrily He helps our infirmities edgeth our spirits steeleth our faces filleth us with matter furnisheth us with words does all our work for us When I first came into this City said Calvin upon his death-bed in his speech to his fellow-Ministers I found all out of frame and met with many malicious opposites But our Lord Christ so settled and strengthned me Melch. Adam in vita Calv. who by nature to speak truth am easily daunted Vt nullis illorum conatibus cesserim that I stoutly withstood them Verse 23. Whosoevers sins ye remit c. Remission of sin is the chief benefit of the Gospel And for the Creed which is the sum of the Gospel All the former Articles are perfected in that of Remission of sins and all the following Articles are effects of it Rhem. Test Now none can remit sins but God to speak properly Papists tell us of one that could remove mountains but to remit sins is peculiar to God alone Man may remit the trespasse but God only the transgression Howbeit Ministers may and in some cases must declare unto man his righteousnesse Job 33.23 pronounce in Christs name the truly penitent righteous in Gods sight by Christs righteousnesse freely imputed and given unto them They must also retain by the same authority and binde upon impenitent sinners so continuing their sins to destruction 2 Cor 10.6 Having in a readinesse to revenge all disobedience This we may doe as Ministers and more we claim not Verse 24. But Thomas one of the twelve A man cannot be wilfully absent from the publike Assemblies but once without great danger and damage Thomas was absent perhaps about some weighty cause It may be he lurkt and lay close for fear of the Jews or it may be he was providing and setling his own private affairs now his Master was slain but what ever the cause was the effect was grievous he was wofully hardened Verse 25. I will not believe Ah wilfull Thomas quoth Mr Bradford Martyr I will not saith he so adding to his incredulity Serm of Repent 56. obstinacy But yet Christ appeared unto him and would not leese him c. Verse 26. The doors being shut Although it be said that when Christ came to his Disciples the doors were shut Act. and Mon. fol. 1536. yet have I as much to prove that the doors opened at his comming as ye to prove that he came thorow the door said Robert Smith Martyr to the Doctour that disputed with him Verse 27. Then saith he to Thomas Who was not excommunicated by the rest but gently born with till Christ should cure him Neither did he forsake their meetings though he believed not their relation It is good to stand in Christs way to be found at the foddering-place Cant. 1.8 But some like spirituall vagabonds as Cain excommunicate themselves from Gods presence in the use of the means we may write Lord have mercy upon such as utterly deplored Verse 28. My Lord and my God This is true faith indeed that individuates God and appropriates him to it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Were it not for this possessive Mine the devil might say the Creed to as good purpose as we He believes there is a God and a Christ but that which torments him is he can say My to never an Article of the faith Verse 29. Blessed are they that have not seen We see Christ in the flesh by the eyes of the Apostles like as the Israelites saw Canaan by the eyes of the spies and this is sufficient unto faith as the Evangelist sheweth in the next verses Verse 30. And many other signs c. If Cicero could say of Socrates whose words Plato had recorded and could request the like of his Readers concerning Lucius Crassus that they would imagine much more good of them then they found written De orat l. 3. how much more might S. John do the same concerning Christ Verse 31. These things are written He speaks this of the writ of the other three Evangelists also Matthew wrote his Gospel eight years after Christ Mark ten Luke fifteen and John fourty two in the daies of Trajan He died in the 101. year of his own age CHAP. XXI Verse 1. After these things Jesus shewed himself SOme have been of opinion that this Chapter was not written by John because he concluded his History in the end of the last Chapter but added by some other as the last Chapter of Deuteronomy was to Moses his writings These should have observed that in the former Chapter those arguments only are set down by the Evangelist that fell out at Jerusalem for the manifestation of Christs resurrection as in this Chapter those whereby he approved the truth of his resurrection in Galilee also according to his promise 2 Tim. 2 8. Mat. 26.32 that they might believe and remember that Jesus Christ of the seed of David was verily raised from the dead according to the Gospel this being a doctrine of greatest consequence and comfort 1 Cor. 15.5 c. Peter thought himself sufficiently assured of it and therefore said I go a fishing but he was deceived and needed further confirmation Verse 2. Cum boni cum probi cocunt cuÌ„ pij oum casti congregantur non est fact to duenda sed uria e contrario illis nomen factionis accommodandum c. â—ert Apos a lver gent. c. 39. There were met together Simon c. When good and godly men meet when chast and honest people assemble together it is not to be called a faction but a Court rather saith Tertullian Those are a faction that conspire against good men The society of such is like the flime and filth that is congealed where many toads and other vermine joyn together God dwels in the Assembly of Saints shall we like Stoicks stie up our selves and not daily runne into their company He that comes when oâ—ntmeats and sweet spices are stirring doth carry away some of the sweet savour though he think not of it so here See Prov. 13.20 Verse 3. I goe a fishing c. Being not yet employ'd in the publike ministery Reâ—ageâ—â—utus gets Ovid. he would not be idle and that he might not be chargable to the Church This life is in Isaiah called The life of our hands because it is to be maintained by the labour
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
he had given him for his Arms a Lamb in a fiery bush and the Sun-beams from heaven descending down upon the Lamb righty purporting by what death he should glorifie God Verse 20. Then Peter turning about Peter though restored and resetled in his Apostleship is not without his infirmities Quisque aliquid satuitatis habet adjunctum Melanct. They that are cured of a phrensie are not without their mad tricks sometimes No pomgranate so sound but hath one rotten kernell in it No book so well printed but hath some errata's David saw so many in himself Psal 19. that he cries out Who can understand the errours of his life oh purge me c. They that dream of perfection here suffer a merry madnesse Verse 21. And what shall this man do When Peter considered that John was dearly beloved and yet not alike forewarned of suffering death as himself was he began to doubt whether Christ spake this of love to him or not Nothing is more ordinary with us then to question Gods affection when we are in affliction to conceive hard things of God and heavy things of our selves as if no children because chastized Whereas we should learn to look thorow the anger of Gods corrections to the sweetnesse of his loving countenance as by a rain-bowe we see the beantifull image of the Suns light in the midst of a dark and waterish cloud See my Love-tokens Doct. 2. Vse 1. Verse 22. If I will that he tarry Si eum volo manere This the vulgar corruptly reads Sic eum volo manere Ambrose Austin Bede Lyra Rupert c. retain this reading Trapezantius defends it Bessarion opposeth it the Greek text refutes it Yet is the vulgar translation so extolled and idolized by the Papists that if the Originals differ from it any where they must be corrected by it and not it by the Originals Sed Hebraei bibunt fontes Graci rivos Latini paludes saith Reuchlin Verse 23. Among the brethren So are all Christians Sanctior est copula cordis quam corporis That that Disciple should not die Some to this day deny that he is dead Beza tels us of a certain Impostour in his remembrance that gave out at Paris that he was John the Evangelist and was afterwards burnt at Tholouse Museul in loc Some have fabled that after he had commanded his grave to be made and had laid himself down in it the next day it was found empty and he rapt up alive into paradise whence he shall come together with Enoch and Elias at the last day to confound Antichrist O quantunt est in rebus inane It is not for us to follow cunningly devised fables 2 Pet. 1.16 but to attend to that sure word of truth as unto a light shining c. v. 19. accounting every particle of it precious sith the change of one letter may breed so much errour and cause so much contention Verse 24. This is the Disciple Not the Doctour the Master as Magistri nostri Parisienses So the Sorbonists will needs be stiled Praesun 1. sent The Schoolmen have their Doctor Angelicus Doctor Seraphicus Doctor resolutissimus So Bacon the Carmelite was called because he would endure no guessing or may-be's The Italian Friers as they encrease in their supposed holinesse Sauds his Survey c. so they proceed in their titles from Padre Benedicto to Padre Angelo then Archangelo Cherubino and lastly Cerephino which is the top of perfection Our Evangelist delights not in any of these swelling titles He doth not so much as name himself in all this work of his takes no other stile then the beloved Disciple makes no more of himself then a witnesse to the truth a recorder of what he had heard and seen The proud person speaks great swelling words of vanity he loves uppermost rooms a Pet. 3.18 Mat. 23.6 and to be called Rabbi Rabbi to be cried up and pointed at for a non-such I hear saith Tortullian speaking of the Pope who then began to peep out that there is a decree published in peremptory tearms Pontifex scilicet Maximus Episcopus episcoporum Odi fastum illius ecclesiae Hunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellare so itus est c. I ever hated the pride of that Roman Church saith Basil Ambition like the Crocodile groweth while it liveth like the Ivy which rising at the feet will over-peer the highest wall Or like the Marry-gold a flower of no good smel which opens and shuts with the Sunne Humility on the contrary is like the Lilly saith Bernard or violet which growes low to the ground hangs the head downward and hides it self with it's own leaves It preferres the Euge of conscience before the Hic est of the world and were it not that it 's fragrant smell betrayes it to the observation of others would chuse to live and dye in its well contenting secrecy Verse 25. I suppose that even the world is self c. Nec Christus nec Coelum patitur hyperbolen saith One. In speakking of Christ or his Kingdome a man can hardly hyperbolze Much had S. John said of our Saviour yet nothing to what he might have said All that ever he did was divine Nihil in vita nisi laudandum aut fecit aut dixit aut sensit Velleius Sozom. l. 6. c. 28. and deserved to be chronicled That commendation that Paterculus falsly gives to Scipio that he never to all his life did spoke or thought any thing but that was praise-worthy is true only of Christ That which the Ecclesiasticall History relates of Bennus that he was never seen or heard by any to swear lie or be rashly angry to speak or doe any thing that beseemed not Gods servant is a praise proper to Christ even as he was man But consider him as God and then that of Gratian the Emperour is true in his Epistle to S. Loquâ—mur de Deo non quantum debemus sed quantum possumus Ambrose We speak of God not so much as we ought but so much as we can Nemo sapientiam Dei immensam in omnem aternitatem exhauriet He is indeed like the pool Polycritus writes of which in compasse at the first scarce seemed to exceed the bredth of a shield but if any went in to it to wash it extended it self more and more Tantum recedit quantum capitur saith Nazianzen Citat ab Arist de mirabil ause When therefore the Apostle saith That the world it self could not contain the books that should be written Hoc non vult saith Augustine de mole librorum nec de locali capacitate sed quod Spiritus sanctus nostri habuerit rationem ea selegerit conscribenda quae in hac infirmitate credentes capere possint FINIS A Table of such texts of Scripture as occasionally are explicated and unfolded in this Comment Genesis 48.22 Page 20 Exodus 5.1 Page 27 Lev. 19.23 c. Page 55 Numb 22.3 4. Page 98 Joshua 7.19 Page 50 1 Sam. 6.5 Page 50 1 Kings 7.23 Page 89 Ezra 6.10 Page 26 Iob 2.4 Page 55 Psalme 27.17 Page 6 Psalme 42.3 Page 104 Psalme 15.1 8. Page 96 Prov. 8.22 Page 2 Cant. 5.10 Page 19 Isai 6.1 2. Page 56 Isai 8.20 Page 136 Isai 27.11 Page 99 Isai 30.18 Page 61 Isai 53.11 Page 109 Ier. 25.30 Page 66 Dan. 12.2 Page 31 Dan. 12.11 Page 5 Hos 6.3 Page 80 Hos 10.1 Amos 6.12 Page 33 Nah. 1.10 Page 95 Zeph. 3.9 Page 125 Mat. 5.14 Page 77 Mat. 12.20 Page 102 Mat. 24.24 Page 58 Acts. 20.30 Page 58 1 Cor. 4.13 Page 300 1 Cor. 6.11 Page 102 1 Cor. 11.28 Page 82 Galat. 3.23 Page 17 Ephes 3.10 Page 8 Phil. 3.11 Page 145 1 Tim. 1.14 Page 22 Heb. 5.2 Page 20 Heb. 8.10 Page 28 Heb. 12.25 26. Page 15 Heb. 13.3 Page 20 Iames 5.20 Page 25 1 Pet. 1.5 Page 56 1 Pet. 2.21 Page 81 1 Pet. 3.1 Page 25 1 Iohn 5.10 Page 75 1 Iohn 5.13 Page 11 Rev. 2.10 Page 93 Rev. 2.23 Page 44 Rev. 4.4 Page 61 Rev. 4.6 Page 89 Rev. 6.2 Page 89 Rev. 11.2 Page 56 Rev. 11.8 Page 123 Errata's PAge 2. line 1. r. hammedabber p. 2. l. 16. r. Cerinthus p. 5 l. 23. for dejected r. difiected p. 9. l. 6. dele that p. 9. l. 17. for Prophecy r. Porphycy p. 11. l. 27. for hominem r. hominum p. 16. l. 24. r. of a weak saith p. 16. l. 27. for soul r souls p. 16 marg for peltaris r. Paris ut p. 29. l. 18. for Hence r. Here p. 44. l. 19 for flying r. high-flying p. 47. l. 40. for never r. ever p. 54. l. 21. for reddi r. redde and for fighting r. fighing p. 59. l. 10. for Placite r. Placits p. 66. l. 1. for Ey or Ay. p. 71. l. 16. for Reader hear r. read or hear p. 76. l. 24. r. an for in p. 80. l. ult r. Iewish for Iew. p. 87. l. 20. r. then for the. p. 9. l. 1. marg r. tenebrae for enebrae p. 94. l. 31. r. qut for upon p. 108. l. r. but set p. 109. l. 30. dele in p. 117. l. 13. r. interimi for interim p. 128. l. 15. r. him for them
thorns here so he might weare a crown of glory with him in Heaven Canutus for like purpose set his Crown upon the Crucisix It is not fit sith the head was crowned with thorns that the members should be crowned with rose-buds saith Zanchius Verse 3. And said Hail King of the Jews They scoffe at him as a ridiculous and stage-play-King whom therefore they cloathed with purple which was a colour affected by the Emperours and Nobility of Rome as Herod for like cause cloathed him in white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a colour much worn by the Nobility of the Jews Jam. 2.2 And they smote him with their hands So doe hypocrites still by their unchristian practice when they bend the knee to Christ with ludibrious devotion Perba tua Dei planè sunt facta veâ—ò diaboliâ—â—deâ—tur They have the voice of Jacob but the hands of Esau Their words are Gods their deeds the devils as John Capocius told Pope Innocent the third preaching peace and sowing discord Verse 4. That ye may know that I finde no fault But why did he not then deliver him out of their hands Pusillanimity and popularity would not suffer him but howsoever he shall give testimony to his innocency Act. and Mon. fol. 1469. So when Doctour Weston was gone from Mr Bradford Martyr with whom he had had conference the Keeper told Bradford that the Doctour spake openly that he saw no cause why they should burn him This Weston being Prolocutour in the Divinity Schools at Oxford when Cranmer was brought forth to dispute thus began the disputation Ibid 1300. Convenistis hodiè fratres profligaturi detestandam illam haeresin de veritate corporis Christi in Sacramento c. At which divers learned men burst out into a great laughter as though even in the entrance of the disputation he had bewrayed himselfe and his Religion God will have such words fall sometimes from the mouths of persecutours either wittingly or by mistake as shall one day rise up in judgement and out of their own mouths condemn them Verse 5. Pilate saith Behold the man Q. d. If ye be men take pity upon a man so miserably misused as if ye be good men let him goe that is so innocent But these monsters like those beasts at Ephesus had put off man-hood And for good men amongst them it fared with Pilate pleading for Christ as it did with him at Nola in the Story who when he was commanded by the Romane Censor to goe and call the good men of the City to appeare before him went to the Church-yards and there called at the graves of the dead Anton di Cuevara in Retor de los princip l. 1. c. 2. O yee good men of Nola come away for the Romane Censor cals for your appearance for he knew not where to call for a good man alive Verse 6. Crucifie him crucifie him So afterwards the primitive persecutours cried out Ad bestias ad bestias Christianos ad leones Tertul Apci cap 40. Tollantur sacrilegi tollantur imputing the cause of all publike calamities to them as Tertullian testifieth So they cried out at Geneva against Farellus when the Bishop first convented him In Rhodanum in Rhodanum as the Papists still cry out against the Professours of the truth ad ignem adignem to the fire with them to the fire with them Indeed in the form and stile of their own sentence condemnatory they pretend a Petition to the secular power In visceribus Jesu Christi ut rigor juris mitigetur aâ—que ut parcatur vitae So they will seem outwardly to be lambs but inwardly they are ravening wolves witnesse that Chancellour of Salisbury Dr Jeffrey Act and Mon. fo 1864. who was not only contented to give sentence against certain Martyrs but also hunted after the high-Sheriff not suffering him to spare them though he would So Harpsfield Archdeacon of Canterbury Ibid 1862. being at London when Queen Mary lay a dying made all Post-haste home to dispatch those six whom he had then in his cruell custody and those were the last that suffered for Religion in Queene Maries raigne I finde no fault in him No wonder For he was as Peter saith A lamb without blemish of originall sinne and without spot of actuall sin 1 Pet. 1.18 Neither was it without a sweet providence of God that he should be so often absolved from the desert of death that thereby we might escape the manifold deaths that we had so well deserved Verse 7. The Iews answered them c. When they saw that the treason they laid to his charge unicum crimen eorum qui crimine vacabunt Not. ad Tacit. saith Lipsius would not doe the deed they accuse him of blasphemy another while that by some means or other they might take away his life Thou and such as thou said Bonner to Thomas Brown Martyr report I seek your bloud To whom he answered Act. and Mor. so 1685. Yea my Lord indeed ye be a bloud-sucker and I would I had as much bloud as is water in the sea for you to suck Another unknown good woman told this Bishop in a letter Ibid. 1672. that he had such store of Christs lambs already in his Butchers-stall that he was not able to drinke all their bloud lest he should break his belly and therefore he let them lie still and die for hunger Ibid. 1358. My Lord said M. Saunders to Bonner you seek my bloud and you shall have it I pray God you may be so baptized in it that you may hereafter loath bloud-sucking and become a better man Verse 8. He was the more afraid Christs innocence did besore triumph in Pilates conscience But now that he hears that he made himself the son of God he was in a mighty maze He was afraid saith the text of lifting up his hand against God The greatest men if not utterly debauched and satanized cannot but quake at the apprehension of God and as the worms when it thunders wriggle into the corners of the earth Culigula that dared his Jove to a duel with that Hemistich in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either kill me Sueton in Calig or I 'll kill thee when it thundered covered his eies with his cap running under the bed or any bench-hole Verse 9. Whence art thou He questioneth not Christ of his countrey but of his condition q. d. Art thou a man or a God Such a dung-hill-Deity he meant as the Heathens worshipped And therefore our Saviour would not once answer him Especially since if he should have asserted his Deity Pilate likely would have acquitted and dismissed him whereas Christ knew that he was now and here to be condemned There are that thinke that Pilates wives dream was from the devil who sought thereby to have hindered the work of our redemption which could not be wrought but by the death of Christ Verse 10. Speakest thou not unto me
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