CHAP. I.

Vers. 1. In the be­ginning was the Word. OVr blessed Sauiour Christ, as hee was the Sonne of his heauenly Father from before all worlds, so was he both his will and essentiall Wisdome from e­uerlasting; and also the decla­rer of the same vnto his whole Creation. Wherefore I pre­sume to conceiue, that Hee is heere and else-where called the [Page 3] Word. And as this Wisdome and Word, from before all be­ginnings was inherent to God, so was our blessed Sauiour, to whom this terme is applyed.

All things were created by this Word; and man-kind,Vers. 2. All things were made by it. as an especiall worke: So it was requisit, that by Him, that is, by the same power, all things should be restored, which were forfeited and lost by the disobe­dience of our first parents. Whereupon, according to the predestinate will of the hea­uenly Father, this blessed Wis­dome and Word became incar­nate, and performed that iu­stice and righteousnesse in the flesh, which was impossible for mortall man to haue done: whereby our Redemption, through his grace and mediati­on in rectified wills, ensueth. Word or speech, is called the marke or print of the mind in men: Wherefore, our Sauiour [Page 4] beeing heere termed the Word, proceeding from God, and be­ing the expresse Image of the counsell of his Father, we may presume, I humbly hope, to vn­derstand, That God pleaseth to make himselfe knowne to vs, poore wretched men, by his diuine Word. The word Logos in the Originall Greeke, doth not only signifie the denomina­tion, (Word;) but also a Dis­course, consisting of a Proposi­tion, a Reason, and a Definiti­on. Wherefore some are of o­pinion, that the Latin Transla­tors might more aptly haue in­terpreted Logos by the word Sermo, than Ʋerbum. But with this I presume not to meddle. Reade the 33. Psalme, vers. 6. where it is said, that The Hea­uens were created by the Word of God, and the whole hosts of them by the breath of his mouth. Reade also Colossians, Chap. 1. ver. 15, 16. so on, and that with dili­gent [Page 5] obseruation. Lastly, Heb. 1.2.

No man nor Creature enioy­eth life,Vers. 4. In it was life. but by the force and ef­ficacie of this eternall Word, in whom all life was, and is con­tained; and were it not for it, all men and creatures should subsist in darknesse; as is to bee perceiued by the stroke of death, which depriueth the Creatures of the light. Reade Act. 17.28. But there is a light afforded and bestowed by the eternall Word on men, excee­ding the light giuen to other creatures; and that is the light of true diuine reason and vn­derstanding, which some men lose and are depriued of, by Gods iust iudgement, euen du­ring the time the outward light doth still accompany the body. Whether we meane this, or that, we see that all light in generall, hath its essence and be­ginning in the eternall word; [Page 6] and no Creature enioyeth ei­ther, any longer then that hea­uenly power affordeth it. And if the beeing depriued of the meaner light, be an insupporta­ble griefe during life, what is the other, but an vtter ouer­throw of mans chiefest felici­ty?

Vers. 5. The Light shined in darknes, &c [...]Our Sauiour is that precious Light, by which all his Crea­tures are enlightened. By na­ture we are blinde, and truely said to liue in darknesse: for our nature is corrupt, and can neuer of it selfe bring vs vnto the true Light. Men are not onely created to breathe, but to vnderstand; and true vnder­standing cānot shine as a cleere light in a naturall darke body, without the Author of light doe worke illumination in it. Hee therefore who desireth to haue a true vnderstanding, must be regenerated by it. And who­soeuer hath not this Light, and [Page 7] the power of the same residing [...]n him, cannot be said to bee [...]herewith illuminated. Christ, [...]his true Light, doth assuredly [...]eside in pure hearts, and vnap­propriated wills. It is reason, that where his Diuinity abi­deth, there all affections should subiect themselues to his holy will and gouernment, reiecting their owne concupiscences: where it fareth otherwise, there certainely the precious Light here spoken of, is not yet comprehended.

Saint John Baptist, Vers. 7. Sent from God, whose name was Iohn. though a holy Prophet, was onely a wit­nesse and declarer of this ap­proaching glorious Light: for though himselfe were illumi­nated aboue his fellowes, yet was he but a Messenger or mor­ning Starre before the Sunne, not the light it selfe. Truth al­wayes preuents Heresie with this caution, to acknowledge Christ the onely Truth; where­of [Page 8] the best Preachers are but Messengers onely, as Iohn Bap­tist was. See 1 Cor. 1.12.

Vers. 9. The true Light, in­lightning euery man.Our Sauiour was from eter­nity, is, and euer shall bee the true essential light, and no crea­ture participateth of that pre­cious light, but by his influence. The light of reason, and especi­ally conscience, was breathed into man by this eternally bles­sed Word, after that the body was created of the substance of earth, and of that, all men are as yet in some sort partakers, euen from their births. But through disobedience that Light was so darkned, as that it lost its bright shining lustre. How infinitely then are all men bound vnto our good God, who hath shi­ned afresh vpon his Seruants, by remouing the clouds of darknesse, and visiting them by the day-spring from on high, Luke 1.78. Reade Heb. 1.2. and 11.3.

The Israelites were a peculi­ar people dedicated to the ser­uices of God,Vers. 11. He came vnto his owne. yet when GOD became man, they reiected him, for now their carnall promises at Christs manifestation were fulfilled, and all his were to be­gin a spirituall succession in him, which they refused.

To receiue our blessed Saui­our,Vers. 12. Power to become the Sonnes of God. is to beleeue in him with stedfast faith. Whosoeuer are endowed with such a faith, be­come through grace the Chil­dren of God, than which, what greater dignity can befall? It is a spirituall blessing to those whom it hath and doth please the Almighty God of gods to irradiate with the sun-shine beames of his heauenly Spirit.

This holy Apostle hath hi­therto treated of the deity of our blessed Sauiour,Vers. 14. The Word became flesh. therein fly­ing a higher pitch than the for­mer Euangelists, as discoue­ring that great, deepe, and hid­den [Page 10] mystery: wherefore an Ea­gle is worthily assigned to bee his Supporter; the King of Birds, and beeing enabled to pierce with her sight thorow the beames of the glorious Sun. The other three Euangelists haue giuen them as Emblemes, a Lyon, a Man, and a Calfe; all meere earthly Creatures: the reason is, for that they seeme onely to treat of the birth of Ie­sus concerning the flesh, and of the miracles which he wrought after hee had taken flesh vpon him; whereas this holy Euan­gelist, as Saint Augustine wri­teth, transcended the tops of all hills, the ayrie spaces, the highest altitudes of the starrie Spheares, the Chorus and Le­gions of Angels. Now hauing performed this admirable high flight, hee descendeth to ioyne with his fellow Euangelists in the most admirable narratiō of the incarnation of the Word [Page 11] vncreated, whō himselfe, with the residue of the holy Apo­stles beheld & conuersed with; and that not onely in the forme of the flesh, but also transfigu­red into glory, Reade Mat. 17. 2. Pet. 1.17. and repleni­shed with grace and truth, Reade Coloss. 1.19. and 2.9.

Our blessed Sauiour came after John Baptist, Vers. 15. He that commeth after mee, is preferred before me. as concer­ning the flesh; for he was con­ceiued of the blessed Virgin Mary, as apeareth Lu. 1.26, 36 after Johns conception six mo­neths. But hee was preferred before him in dignity, and that worthily, because hee was the Sonne of the eternall God. Iohn likewise had exercised his Of­fice of a Preacher, before our blessed Sauiour, so long as hee exceeded his age. Neither be­gan our Lord Iesus to preach, teach, or cry out against sinne, (for so the word Kerussein sig­nifieth) before they had attai­ned [Page 12] to thirty yeeres of age; a good example to bee imitated of Preachers.

Vers. 16. Of his ful­nesse we haue all receiued.Not onely the great Prophet John, but all the former Pro­phets of God, as also all that were inspired with true know­ledge, receiued the same from the abundant perfection of our Lord Iesus; from whom, as the Mediator, all good gifts did in al ages euerlastingly proceed. And this holy Prophet, spea­king now at the very time of regeneration, confirmeth, that the latter grace shall not proue inferiour to the former: who­soeuer hath beene indued with the grace of Faith, shall not fayle to receiue the grace pro­mised by the Gospell, of eternall Saluation. That is truely ter­med grace, which is freely gi­uen, without expectation of ei­ther reward or merit: so was and is faith euermore the graci­ous or gratuite gift of GOD; [Page 13] which first ingrafted Grace, is the begetter in men of all gra­ces, the seed thereof producing all good conceptions, words, and actions. The end is the as­surance and fore-taste of eter­nall life, which is grace,Grace for grace. for grace, the reward of the faith­full, and the full accomplish­ment of all graces.

This confirmeth,Vers. 17. Law by Moses. that grace and truth proceed from Christ their onely Fountaine: for the Law giuen by Moses, was on­ly in instruction: the Letter of the same could not confirme grace, though the accomplish­ment of it by a spirituall fulfil­ling of Gods behests, may and is rightly said to bee grace, as containing faith; for faith doth euermore proceed from action. But vntill our blessed Sauiour reuealed by grace the truth of the Law,Grace and truth by Christ. few or none vnder­stood it, neither could they, without an inspired faith. [Page 14] Reade Coloss. 2.17. All former ordinances were but shad­dowes, the body beeing in Christ.

Vers. 18. No man hath seene God.None of the Patriarkes, no not Moses himselfe, did euer see God, in that manner wher­in Christ reuealed him: Heb. 1.1,Which is in the bosome of the Fa­ther. 2. Face to face, is but an outward sight: but our Lord Iesus, the only begotten Sonne, reueiled him, as proceeding from the bosome of God, that is, the very inward things and wisdome of God himselfe.

Vers. 29. Behold the Lambe of God.Christ Iesus was that Lambe of God, of which, the Lambe of the Passeouer, and the blood thereof sprinkled on the doore­posts, was but a representatiue figure. So as when his holinesse came into the world, and that hee vouchsafed to suffer for all mankind, though the represen­tation is fully accomplished, & the Ceremony was also at an end, yet the terme is still kept in [Page 15] the phrase of the New Testa­ment, Act. 8.32. 1 Pet. 1.19. Reu. 5.12. Let vs not bee of­fended though we find the same liberty in the ancient Fathers, in the termes of Priest, Altar, Sacrifice, hauing no Iewish not Popish meaning.

Iohn Baptist had not fore­knowledge of Christ as of him­selfe,Vers. 31. I knew him not. but only as he was taught by the Spirit, which reuealed that glorious mystery vnto him: and for his further confir­mation, it pleased the eternall God to enable him to behold a Miracle; which was, the holy Ghost descending on the Saui­our of the world, in the forme of a Doue: not to haue it so painted (saith Philip de Diez, a Romish Writer) but to expresse his loue and innocency.

Therefore he further had by Reuelation a signe giuen him,Vers. 33. Vpon whom the Spirit commeth downe. how hee should know Christ, and distinguish him from all o­ther [Page 16] that resorted to him for Baptisme. And howsoeuer John might know Christ formerly, as a man, or as his Kinsman, yet his spirituall knowledge of him to bee the Sonne of God, pro­ceeded from a higher power. The spirit of God, by its power and efficacie, giueth Baptisme the effect in euery true belee­uer; and though there bee no visible miracle wrought, yet surely euery one that is bapti­zed, hath a spirituall enlighte­ning in his heart.

Vers. 37. The two Disciples heard him speake, and followed Jesus. Iohn Baptist's words preuai­led with his hearers, to follow Iesus, whom hee so praised: This is the end which all the Preachers of Gods word ought to tend vnto, to perswade men to make neerer approaches vn­to Christ, whom they preach; and to driue mens affections from themselues.

Vers. 38. Iesus turned about.Our Sauiour vouchsafeth to looke backe vpon those who [Page 17] seeke him, sometimes on those that seeke him not. See Luke 22.61. It is his eyes onely, which enlightened ours.

Andrew was first receiued,Vers. 41. Andrew found Simon. and Peter his brother was cal­led by him, whom hee willing­ly obeyed, though his spirituall abilities proued afterwards of more efficacy. Learned and e­loquent Apollos is content to bee informed by Aquila, a Tent-weauer, and Priscilla his Wife. The most learned Audi­tor ought to submit himselfe to the ministery of his poore Pastor.

Our Sauiour, who,Vers. 42. Thou shalt be called Cephas. as he was God, knew the hearts and abi­lities of men, gaue vnto Simon the surname of Cephas, or Pe­trus. The first is a Syriac word, and the latter a Greeke, both hauing one and the same signi­fication, (a Rocke or stone:) By which Rocke wee vnder­stand Christ, the chiefe corner-Stone, [Page 18] and consequently, Peter a principall Pillar of Christ's Church. Simon signifieth one who is obedient: Iohn, a Doue, by which the holy Ghost was represented, and therefo [...]e im­porteth sanctity: Obedience alwayes goeth before illumina­tion.

Vers. 48. Vnder the Fig-tree I saw thee.Christ knoweth vs, though wee see not him; therfore ought wee that defire to imitate and serue him, so to demeane our selues in all our actions, as if we stood euermore in his presence.

Vers. 51. You shall see heauen open and the Angels, &c.This ascending and descen­ding of Angels on Christ, was represented in Jacobs Ladder, but not plainely expressed to be seene done in all the New Te­stament: neither are the visions of the Apostles all recorded: that famous Rapture of Saint Paul, 2 Cor. 12. nor could, nor ought to be expressed; teaching vs, not to expect or depend vp­on them in our selues or other men.

Nathaniel perhaps at the first did not confesse Christ out of a pure faith,Ver. 50, 51. Thou shalt see greater things. but onely in re­gard of what hee had heard. true faith must bee so surely grounded, as not to bee subiect either to rising or falling, by words or wonders

CHAP. II.

Vers. 1. The third day a Mar­riage.MArriages were in those dayes solemni­zed with inuitations and friendly meetings: Our blessed Lady was a Guest at her Neighbours house; so was our Sauiour, who gaue honour to lawfull Matrimony by his ho­ly presence, and hee was not in­uited single, but his Disciples also, and such as followed him. It is a kindly vsage, that loue and house-keeping should be­gin with chearefulnes and hos­pitality: which yet was not on the Sabbath day to hinder holy exercises, but the third day of the Weeke.

I haue heard a Question by many oft demanded, What warrant there is in the Word of God, That it belongeth to the Minister to ioyne Man and [Page 21] Wife together in Marriage? for (say they) we read no prac­tice of it, no not in the Old Te­stament; & in this place here, is mention made that Christ was present at the Nuptiall Feast, but no word that eyther hee, or any of his Disciples, or any of the Iewish Priests, did celebrate the Marriage. And from this pretended silence of the Scripture, some haue groū­ded an opinion, yea, and a prac­tice also, that the solemnization of marriage may be performed by the Parents, or any Officer not Ecclesiasticall, appoynted by the Magistrate. I will free­ly set downe, what I haue col­lected in graduall Conclusions, referring the determination to better iudgements.

When Marriage in the state of innocency was ordayned, God himselfe brought the Wo­man to the Man. From whence I gather; first, that no persons [Page 22] can marry themselues, & there­fore Contracts betweene par­ties are not sufficient: for thus in very deed do Beasts, but man must be married. Now, because there was not a third person in the World, therefore God him­selfe ioyned them together. Se­condly, it is not sufficient to haue witnesses, but there must be one who must marry them, which is meant by the words, God brought the woman to the man: and before, it is there said, A helpe meet for him, (that is, a Wife;) which is ex­pressed in the Latine word, Coniux: thirdly, he that marri­eth the parties, must be Vice Dei, which is the Minister; more then any other Officer: fourthly, hee must be such an one, whereof Adam and Eue then stood need of. Now the Magistrates Office was not then needfull, before sinne en­tred, no not of the man ouer his [Page 23] wife, as appeareth by the wo­mans punishment, Genes. 3.16. Hee shall rule ouer thee. Last of all, according to the rule, Pri­mum in quolibet genere est mens, & regula caeterorum; What was done in Adam and Eue's mar­riage, must be obserued in all o­thers: as the infusion of A­dam's soule is the maine Argu­ment to procure it to be so in mankinde.

Next, vnder the Law of Na­ture, although the ministery of holy things were not so dis­tinctly expressed, yet the first-borne supplyed them all, the Priesthood being one of his three priuiledges. Although therefore wee doe not distinct­ly reade who did offer sacrifice, circumcise, kill the Passeouer, take Tithes, and so of Marriage, Buriall, and the like; yet wee find euer, that the eldest or ma­ster of the family did them. To make this plaine, see Genes. 14. [Page 24] 18, 19. For Melchezedek was the Priest of the most high God, (and then it immediately followes) Therefore he blessed Abraham. As if he should say, it was relatiuely proper onely to the Priests to blesse. The Apostle vseth this reason, to proue the dignity both of Mel­chizedek and Christs Priesthood, Heb. 7.7. Now marriage, as appeareth in the first instituti­on, was not to be solemnized without blessing, Genes. 1.18. And therefore it belonged, and was performed onely by the Priests.

In the time of the Law, the same order, and that more pun­ctually was obserued. Indeed, for their Minora Sacra (as we terme them, Sacramentals) they did not alwayes goe vp to Ieru­salem: But their houses in their seuerall inheritances, were de­dicated to bee so many Chap­pels of Ease. This is proued, [Page 25] Deut. 20.5. They had no Church-yards; their Fields, Gardens, and Houses were sa­crifized to it, the whole Land of Promise being sacramentall.

But their Burials, Thankes­giuings, Domesticall prayers, Catechizing, and so (no doubt) their Marriages, were celebra­ted and done by the Priests and Leuites, as is proued, Deut. 12.12, 18, 19. and 14.27. for they had no Synagogues, vntill their returne from captiuitie. But to cleare this poynt, see Deut. 17.18. The Priest is to iudge, among other things, of the con­trouersies betwixt bloud and bloud, that is, of degrees of marriage: for so it is expressed by the Septuagint and the La­tine, according to the originall, Leuit. 18.6. Nemo proximam sanguinis sui accedat: Let no man approch the neerest of his bloud. And the Prophet rec­koning the sinnes of the Land, [Page 26] after hee had named whoring, addeth, Bloud toucheth bloud, that is Incest: So that hee be­ing to be arbitrator betweene bloud and bloud, is to bee a Iudge of Consanguinity, Affi­nitie, and Marriage. So wee reade, that the Leuites and Priests kept the Genealogies of those who were true Israelites, as it were the Registers of Mar­riage, and diuorced the strange wiues from them of the Capti­uitie, Nehem. 13.3, 30.

In the New Testament, our Sauior doth wholly referre vs, Matth. 19. to the first Marriage of Adam and Eue, making the rule, Ab initio non fuit sic. Saint Marke, Chapter 10. adds, Ab initio creationis, perpetuall against diuorces, which had beene tolerated by Moses. So Saint Paul referres vs to the same fountaine, 1 Cor. 6. and Epistles 5.30, 31. See the pla­ces. The Fathers of the Church [Page 27] by Analogy doe vrge the same against Polygamy, though (de facto) practised by the Patri­arches: whereby wee see, that in all things concerning Marri­age, wee are to looke backe to the first institution. And if (as before is shewed) GOD himselfe did solemnize the first marriage, wee are for euer so to regulate the same; for no Ma­gistrate, nor Lay person, can therein supply the roome of God.

Secondly, there is no exteri­or act of the Church, wherein our Sauiour, the three former Euangelists, and the Apostles Saint Paul and Saint Peter doe vse more resolutions, decisions and conclusions, then about the matter of marriage. See Mat­thew 19.3, 4, 5, 6, 7, 8, 9, 10, 11. 1 Cor. 6.16. Matth. 22.24, 25, &c. 1 Corin. 7.25, 26, &c. Rom. 7.2. Matth. 5.31. Mar. 10.2, 3, &c. Luk. 16.18. 1 Cor. [Page 28] 7.2, 3, 4, &c 1 Pet. 3.7. Titus 2.4, 5, &c. 1 Cor. 14.34, 35. Eph. 5. Coloss. 3. 1 Cor. 12.3. 1 Tim. 5.3. and many other places ex­pressing duties and rules of co­habitation, inseperation, di­uorce, cases of consent, diuers Religions, Children borne in marriage, women in widdow­hood, &c. Nay, the very Doc­trine of the Sacraments, Bap­tisme and the Supper is not so often insisted vpon. Whereup­on I gather, that it were a great inconueniency to thinke, that the Institutions, Lawes, and Rules of marriage should bee in one place, and the execution of them in another: the groūds of marriage in the Church, and the celebration in the Com­mon wealth. The things of this world were meerely left by Christ to the Lawes and Customes of Caesar, Princes and Nations. And professing that his Kingdome was not of [Page 29] this world; our Lords mea­ning was by his Kingdome (as the Iesuits themselues expound that terme, writing on Matth. 13.) to expresse the order which Christ established in his Church for the well-gouerning of the faithfull. To shew there­fore that marriage was not on­ly an ordinance of God, but that all abuses concerning the same, which did or might arise since the Creation, are to be re­solued by Christ & his Church, this diligence hath beene vsed by the holy Spirit: otherwise, if wedlocke were (as they say) a meere ciuill contract, the doubts about it might haue bin taken away by humane Lawes which now Christ and his A­postles haue settled, and not left subiect to variation, as all ciuill businesses are according to the variation of times and necessi­tie. Neyther doth this consi­deration as yet cease: for all [Page 30] Christians that I know, in any question about marriage, as a­bout diuorces, pre-contracts, nullities, legitimation, and the like, haue euer recourse vnto the Word of GOD; neyther dare they abide any other try­all; As the Doctrine of the Sa­craments is to be sought at the mouthes of those that doe ad­minister them; And although I doe not affirme, that marriage is a Sacrament properly so cal­led, though perhaps that of A­dam and Salomon was; yet without question Marriage, es­pecially of Christians, are to be imitated and celebrated by the first borne, which now is Christ, and Christs Legatees, who are the Ministers of the Word.

Thirdly, I finde some passa­ges euen in the New Testamēt, that euince the Christian Mini­sters Office in this matter. Christ himselfe saith, Quos De­us [Page 31] copulauit, homo non separet: where we see an Antithesis be­tweene Deus and Homo. Some question there was then, whe­ther man might seuer them; but none, that God onely did ioyne them together. Now if God onely ioyne them, then some in Gods stead must doe it. 2 Chronic. 19.11. Amariah the Priest had the charge of all things pertayning to the Lord. So the Apostle, 2 Corin. 11.2. expresseth by marriage, the contracting of the Church vn­to Christ: Desponsati vos vni viro: as if it belonged to the same to doe the one, that was to doe the other, to celebrate marriage, and to preach the Gospell. I omit the testimo­nies of the Fathers, and the practice of the Church, because [...]uch authorities with these cō­ [...]rouertors finde no weight. Onely this I adde, that hereby no aduantage is giuen to the [Page 32] Pope, or his abuses: but hereby many great inconueniences are auoyded, both for the honour of Matrimony, the conseruati­on of the nuptiall vow, and the instruction of Man and Wife, besides the assurance of Legiti­mation and inheritances, and correspondence held with all the Christian world, as we doe in the receiuing of the same Scriptures and Baptisme. I doe further wish, that priuate con­tracts might not be cherished, the fountaine of so many adul­teries, nullities, suites, confu­sions and illegitimations, and that in great Families: And that, according to decrees made by Henry the first, our learned King, and Saint An­selm, Arch-bishop of Canterbury in his time, Publike marriage in the Church might onely bee of force.

Vers. 3. They haue no wine.The Company exceeding, as it seemeth, the prouision, and [Page 33] it beeing perceiued by the bles­sed Virgin, shee giueth notice of it to her Sonne, as knowing, no doubt, that it was in his power to giue a remedy of this want: for it is probable, that shee had seene him worke mi­racles in his priuate conuersa­tion with her, though not pub­liquely to shew his glory. See Verse 5, and 11, and Chapter 4.54.

Our blessed Sauiours answer may seeme harsh to a bad Con­struer;Vers. 4. Woman, what haue I to doe with thee. farre be it from mee to conceiue such a thought, hauing read how obedient Christ was to his supposed father and na­turall mother: but here he gi­ueth her and vs to vnderstand, that his power to worke mira­cles was in no sort deriued from her, but from that higher power of God his Father. Yet surely I cannot but enter so far into meditation, as to thinke that this, amongst other, argu­eth [Page 34] how that there is small ground-worke to bee drawne from this Scripture, or any words of Iesus, for the exalta­tion of our blessed Lady to those high attributes which the Romanists conferre vpon her, though, for my selfe, I had ra­ther adde, then derogate from any honour that truth affordeth so gracious and blessed a Wo­man.

Vers. 5. Whatsoeuer he saith, doe it.Our blessed Lady was not discouraged with the former words, but knowing the super­naturall power of her Sonne, was confident in the miracu­lous working which followed giuing thereby an example o [...] a feruent faith in Prayer. Se [...] Luke 11. A friend will den [...] for a while his friend, as Chris [...] seemeth here to doe his hol [...] mother, but prayer is effectuall if it be feruent, Iames 5.16.

Verse 6. S x Water­p [...]s.These water-pots were it vse amongst the Iewes, whos [...] [Page 35] custome was to wash often, wherewith to purifie & cleanse themselues, the Countrey be­ing hot, and water scant: wher­fore they made a greater proui­sion of the same against a great assembly. All this argueth, that these water-pots were of a great proportion. It followeth, that to worke the more plen­tifull miracle, they were all commanded to be filled, as wee say, brim-full. Heroicall chari­tie often receyueth miraculous reward.

The Master of the Feast,Verse 8. The Master of the Feast. vn­to whom the Wine was first presented, is termed both in Greeke and Latine, Architri­clinus: Whereby is to bee vn­derstood the chiefe accumbent; they of the East, vntill this day, lying on beds or couches, when they eate, and that commonly three to a Couch: and this man being the chiefe Guest, had the vpper-hand on the first Couch, [Page 36] euen as wee might say, sate at the vpper end of the boord. It may bee vnderstood as be­fore, that hee who had the first place, was appoynted Steward of the feast, or chiefe Ouerseer, or else that hee had the placing of those beds or couches where­on the Guests sate. Order and euen dependancy of gouerne­ment is to bee obserued in all outward actions, as feasts and meetings. The Scripture gi­ueth foure rules in bankets, thankes-giuing to God, tempe­rance in the vse of the Crea­tures, charity to the poore, and humility, in giuing (not taking) of honour, one to go before an­other.

Vers. 9. When men haue well drunke.The Gouernour of the feast, or chiefe Guest, whether you will, tooke the first taste, euen by the commandement or ap­poyntment of our Sauiour, and beeing ignorant as yet of the miracle, called the Bride­groome, [Page 37] telling him, that hee had peruerted the ordinary cu­stome, in reseruing the best Wine to the end of the feast, which was vsually drawne at the first, as the best to be tasted. Whence I gather, that this su­pernaturall miracle of our Sa­uiour, did worke a more then naturall effect: for as all good things had their beginning of growth from his blessing; a­mongst which the Vine and Fruit thereof hee mentioned, was one: so this Wine made by he same prim [...]tiue power, had notwithstanding a further ver­tue added, as excelling al of that kinde miraculously. Further note, that this principall man was not ouercome with drink, as may be gathered both from the perfectnesse of his taste, as also his words: and this I in­stance the rather, for that the Greeke word Methestese doth signifie, When they were [Page 38] drunke, and is so interpreted of some, though of others in a more moderate phrase, When they had drunke well, suffici­ently, or largely: He that drin­keth more then his thirst requi­reth, may well be said to drinke more then enough, yet be farre from playing the beast. Feasts commonly cause men to exceed the bounds of thirst, Psal. 104. It is lawfull to make the heart glad: yet a moderation must be had, as no doubt was at this time.

Vers. 13. Iewes Pass­ouer was at hand.Our Sauiour yeelded obedi­ence to the ordinances of the Church of God, as appeareth by his resorting to Ierusalem at the time of the Passeouer: but when hee entred the Temple, and found that the ordinances of men had peruerted the sanc­titie ordayned by God in his Church; then was he mooued with zeale, and displeased in his heart, so farre forth, as that hee [Page 39] scourged the Offendours out of the Temple. Surely,Verse 15. Then hee made a scourge. if before his second glorious comming, his Temple bee not cleansed from Idols, and all idolatrous superstitions also from Masse­mongers, and Masse-sellers, hee will cleanse his floore to their confusion.

Those of the Iewes who were Lookers-on,Vers. 18. What signe sh [...]w [...]st thou? when Iesus did driue the Buyers and Sel­lers out of the Temple, demand not onely by what authority he doth the same, but also desire to see some miracle shewed, in confirmation of the action. Whereupon he returneth them a mysticall answer, past their vnderstanding; Hee, who ap­prehendeth onely the elements of this world, may indeed bee curious to see wonders, but shall not vnderstand the truth when it is layde open before him.

Yet their enuy and maliceVers. 19. Destroy this Temple. [Page 40] to the Authour of Saluation, caused them to carry this in minde, wherewith to frame an accusation, when time should serue, against the Son of God, as is to be read Matthew 26. verse 61. and 27. verse 40. Also Marke 14. verse 58. and 15. verse 29. It is euer seene, that euill men hate the truth, and persecute it, when they cannot resist it, Act. 6.10, 11.

Vers. 21. Temple of his body.Christs body, that is, his in­carnation, is the Temple of me­diation, wherein we are to pre­sent our prayers vnto God.

Vers. 23. Many belee­ued, seeing his mira­cles.Although signes were requi­site at his first comming, as formerly, when Moses and Aaron first receiued their Commission from God: yet that first time of confirmati­on of miracles being passed, and the true relation thereof come to put vnderstanding, many Ages since, wee are now enabled sufficiently to compre­hend, [Page 41] and lay hold on our bles­sed Sauiour with the hand of faith, without miracles. Let not our eye be euill, because Gods eye is good. In the whole Story of the Gospel, those who required miracles, are euer charged with vnbeliefe: See 1 Cor. 14.22. as if hee who re­quired a miracle, confessed himselfe to be an Infidell. Iohn Baptist did no miracle, yet his Doctrine, euen of a new Sacra­ment, was not despised. Saint Paul writing in the time when the Church had full power of miracles, yet saith, that the time should come when they should cease, 1 Corinth. 13.8. See the place. And Chrysostome wit­nesseth, that they were ceased in his time.

CHAP. III.

THis Pharise did ap­proch our blessed Saui­our with desire to bee instructed:Vers. 1, 2. Wee know thou art a Teacher sent from God. for some tooke oc­casion to beleeue, vpon the sight of his miracles, which they durst not openly auouch, for feare of their fellowes. This beliefe was also grounded not vpon the miracles onely, but the fulfilling of the time fore­told by the Prophets, that now Christ should come: which made the very Pharises not to persecute Iohn Baptist, but to thinke he was eyther Christ, or Elias, as they vnderstood him. So at the same time, Sime­on, Anna, and the very Sama­ritanes looked for the consola­tion of Israel, and for the Mes­sias. See Luke 2.22. and Iohn 4.25. Consider Philips words, Iohn 1 4; 5. and Iohn 6.14.Vers. 3. Except a man be borne a­gaine. also Luke 19.11, 42.

None belong to Gods King­dome, [Page 44] but the regenerate, ther­fore meere morall senses (wher­of humane learning is full) and to which a Pharise might at­taine, cannot be the iudge of spirituall things Aristotle could not apprehend it, nor Cicero expresse it. The blisse to bee ex­pected, is the beholding of the Kingdome of God established, which is the dayly prayer of the truly beleeuing and zealous Christians, in which Kingdome perfection will reigne, when his will shall be performed in Earth, as it is now in Heauen.

Vers. 4. Can hee en­ter into his Mothers wombe?This answer displeased Ni­codemus his ignorance, who, though hee were a Pharise, (that is, one who tooke vpon him to be an Interpreter of the holy Scriptures, and to vnder­stand the hidden sence of them: for the word Pharasim impor­ted no lesse) yet was hee now put to Schoole, shewing as yet hee was rather a Pythagorian [Page 45] then a Christian. And indeed, a man entreth truely into his Mothers wombe, when by Christ hee is restored to the in­nocency of his nature, from which hee fell in Adam.

I presume not to set downe any definitiue sence of these words,Vers. 5. Of water & the Spirit. containing a Mystery of infinite importance. Hee who is borne of the flesh, as Adam the first man was, in his creati­on participateth of the Elemēt he was borne of. Hee who is borne againe, and putteth on, as it were, Iesus Christ, the new man, participateth of other E­lements, by which his sinnes of naturall corruption are cleansed. If grace accompany the outward Element of Water, a new possession is then taken of soule and body, purified by the Spirit of Grace and regenerati­on: which Spirit, if it suffer no resistance, will worke in a man a pure will, the wil of the liuing [Page 54] God, and subdue the naturall and corruptible will of man, and prepare him to perfect fe­licity, and vnion with God.

Vers. 6. That which is borne of the flesh.This confirmeth the former, The flesh striueth against the Spirit, which argueth, that here is a continuall contradiction, if the flesh preuaile, then is the Spirit quenched. If we bee led by the Spirit of God, then are wee his children: for as the flesh propagateth nothing but matters subiect to corruption, like it selfe; so the Spirit ope­rateth true obedience, which leadeth to euerlasting blisse, and worketh saluation. No man can enter into the Kingdome of God, without he be spiritually conducted to it. It is the Spirit which cōtradicteth the works of the flesh, and warneth man inwardly to eschew euill, after it hath afforded him a true light to discerne it. This wor­king is inwardly, not outward­ly [Page 55] perceiued, no more then the wind mouing the ayre, which all men are ignorant of, whence it commeth. The greater the secret and mystery is, the more it ought to bee admired, cheri­shed, and esteemed. The Holy Ghost being an inuisible Spirit, those who are borne of that holy Spirit, may be truely said to bee inuisibly borne.

There are diuers opinions concerning the plurall number,Vers. 11. We speake that we know. (We;) the most probable of which, in my poore opinion, is, that all spirituall men, as the Prophets before Christ, and A­postles attending on him at that time, were mentioned to­gether with their blessed Ma­ster; and the difference is here shewed betwixt those which participate of the spirit, and such as are meere fleshly; So as the words may receiue this construction; My selfe, and those with mee, who haue re­ceiued [Page 48] a new spirituall birth, vnderstand what we vtter, and we witnesse that to the world, which the Father hath pleased secretly to reueale vnto vs. But you who are carnall and proud, receiue not our testimony. Where obserue, there are gifts of hearing and beleeuing, as well as preaching and deliue­ring the Word.

Vers 12, 13. No man as­cendeth vp to heauen.Those matters which hither­to are treated of concerning man, are not comparable with the mysteries of the heauenly Kingdome, which man is not able to comprehend. And the reason followeth: As yet none hath ascended into heauen, but the Sonne of man, the first-be­gotten of the eternal God; who also, euen when he was bodily vpon earth, was neuer absent from heauen concerning his Diuinity. Hence I also gather, that neither Moses, whose bo­dy was neuer found; nor Enoch [Page 49] and Elias, whose bodies were [...]aised from the earth, haue hi­ [...]herto ascended vnto the very Heauen heere specified, the ha­ [...]itation of the eternall God: Confirming that place, where we are taught, that we shal not preuent one the other. But I submit my selfe to my Mother, the Church of England.

Reade Numbers 21.9.Vers. 14. As Moses lift vp the Serpent. where this Serpent is mentioned, to which all who looked vp, re­ceiued cure of the biting of li­uing Serpents. The Serpent is said to haue beene the first pro­uoker of man-kind to sinne. Which Serpent was full of ve­nome, wherewith to bewitch men. The Serpent that bring­eth the cure, is void of poyson. The Brazen Serpent was raised vpon a seat or height: so was out blessed Sauiour, as may bee vnderstood seuerall wayes, as either at the time of his passi­on, or at his ascension, or as he [Page 50] was eleuated and exalted by the Preachers of his holy word. Though many decline from the opinion of his exaltation on the Crosse, yet considering that diuers Fathers of the Church doe make that construction, as also that in my poore opini­on, it is most consonant with the similitude, I dare not dis­proue it: and so it is againe expounded plainely by Christ, Iohn 12.33. Those that beleeue aright, are said to beleeue in Christ crucified: for had not the innocent suffered death for the nocent, we could not haue obtained saluation. The diffe­rence betwixt those who recei­ued cure by a dead figure and a liuely one, is, that those who beheld the Serpent, were onely cured in their bodies, whereas those who beheld our blessed Sauiour, & embraced him with a true faith, were and are cured in their immortall soules, and [Page 51] thereby made partakers of e­ternall life. Sacraments haue then only their promised grace, when the eye of the receiuers faith is set vpon the thing they signifie.

This confirmeth the doctrine of Saint Paul, Vers. 15. Who so be­leeueth, shal not perish. that we are saued by faith: He who beleeueth, shall neuer perish, &c. The same is confirmed, 1 John 4.9. where it is said, that we liue through him. Faith is a spirituall quali­ty, and is giuen, or infused into men spiritually. They then who beleeue to saluation, haue a spirituall calling, which cal­ling the Eternall God bestowed freely, out of the abundance of his loue to man-kind, when as he sent downe his onely begot­ten sonne. The faith and loue of Abraham are admired to this day, by them who consider his ready obedience to haue sa­crificed his onely Sonne: How great then ought our loue and [Page 52] obedience to bee, which wee beare vnto God, who not only made offer of his only begotten Sonne, but gaue him for our sakes into the hands of his ene­mies, to dye for them?

Vers. 20. He that doth euill, hateth the light.Grieuous offenders, euen in this world, hide themselues from the light, as being in feare to shew their faces, lest they should be attached, and their wicked actions brought to light: so fareth it with vnbe­leeuing obstinate sinners; the Church of God is odious to them, so is the light of his Word, and that, because it lay­eth open their shame and igno­rance, which they had rather should be concealed in darknes.

A worldly man is neuer so weary, as in hearing GODS Word; How will such fly from the bright-shining glory of our blessed Sauiour, when as he shal come in Maiestie to iudge the quicke and the dead?

Heere wee are shewed the way guiding and leading to the habitation of the most pre­cious Light. Truth is the path,Vers. 21. He that doth truth, commeth to the light. God is Truth; Truth then lea­deth to God. Not only all lyes and vntruths are opposite to this, but all leasings, or seeming vntruths, all deceits by cunning and craft, all Aequiuocations, and mentall reseruations. The perfect Light admitteth no darkening Clouds, it beeing of force to disperse them before they approach. The conscience of man is the light of his soule; which conscience cannot enioy the chiefe quality of light, that is, Purity, if it be spotted with the least tincture tending to vn­truth or deceit. Workes pro­ceeding frō immaculated con­sciences, blush not when they are brought to light. The reason is here set downe; For that they are acted according to God, or in God. He who committeth [Page 46] sinne, is accused of God, in and by his guilty conscience. If, vp­on that warning-peece, he, be­ing touched with a feeling of his own sinne, doe likewise ac­cuse and condemne himselfe, then doth he therein ioyne him­selfe to God, and shewing that hee abhorreth in himselfe his owne workes, and approueth the blessed worke of GOD wrought in him.

Vers. 22. The Disci­ples bapti­zed.The Disciples of our blessed Sauiour administred Baptisme, both in his presence & absence, so did not hee himselfe, as is shewed in the next Chapter, vers. 2. The inferiour offices of the Church belong to the lower degrees of ministration in it; yet may be performed by the higher. See Act. 6.2. an [...] 1 Cor. 1.17. Ioh. 4.2.

Vers. 23. Iohn also baptized.Hence I note, that John th [...] Baptist did not yet giue oue [...] baptizing, though the Disciple of our Sauiour administred th [...] [Page 47] same Sacrament. Iesus began but now to manifest himselfe; but no sooner was hee manife­sted, but Johns office had its pe­riod; his imprisoning shut it vp, and his death ended it; then his Disciples came to Iesus, Math. 11.12. Blessed be God, who hath appointed not onely one ministration to succeed an­other: as the Law of Moses succeeded the Law of Nature, the Prophets succeeded Moses, Iohn Baptist the Prophets, and Christ perfected them all, but he hath also, ascending, giuen gifts and ministeries vnto men, to continue vntill all things be restored. And blessed (I say) againe bee GOD, who in this long time of superstition, yet neuer suffered his Church to be depriued of John and Christ, I meane, true baptisme, and the Word of God, by which all o­ther truths were discouered and regained.

Vers. 26. All men came vnto him.I cānot but hence conceiue an emulation euen in the Disciples of Iohn, tending to a kinde of vaine-glory: for had they not conceiued that it derogated from their Masters honour, to haue another performe the like office with him, as also to bee more flocked vnto then hee, they would neuer haue haste­ned to make this relation. Like­wise I obserue, that they were ignorant of our Sauiour his su­per-anoynted calling, Psal. 4.5, 7. Surely, following of Masters, and drawing Disciples after them, was the first aduantage of Popery and all other Here­sies, 1 Cor. 1.12. Act. 20.50.

Vers. 29. The friend of the Bride­groome.Saint Iohn Baptist taught, that hee was not the Bride­groome of Gods Church, but onely his Seruant and Minister, and that his comfort was not in beholding, but hearing, that is, obeying the Bridegroome. Christ Iesus is not onely the [Page 57] Bride­groome of his Church, but also of euery particular soule, which is truely said to be wedded to him, if ioyned with him by the wedding Ring of faith. The Church keepeth a memoriall hereof in both their Festiuities: for the Feast of Christs Natiui­ty is celebrated, when the dayes are at the shortest, and yet in lengthening, shewing the estate of mankind then at the worst, by his incarnation to be resto­red. But the Feast of Iohn Bap­tists birth is, when the dayes are at the longest, but shortening: for the Law and the Prophets continued vntill John, and hee was their greatest; but now they were come to their con­summation.

God is true,Vers. 33. Hath sealed that God is true. whether man beleeue or no: but yet when wee doe not beleeue in him, as Saint John saith, we make him a lyer. Therefore saluation and faith are as a Lease & Counter­pane, [Page 58] which God sealeth by his promises, and man by belee­uing.

Vers. 36. He that be­leeueth not, be that o­beyeth not.Hence I note that faith in­cludeth obedience; for faith, without the expression of the same by acts of obedience, is no faith, as being dead in it selfe. Hee then, who disobeyeth, is truely said to haue no faith, without which hee cannot at­taine saluation: for where dis­obedience raigneth, there Gods anger is kindled. Adam, the first man, was punished for his disobedience, in eating the for­bidden Fruit. Our blessed Sa­uiour, who came to redresse this disobedience, and to re­deeme vs from the wrath of God, was most obedient to his Father to doe and suffer all things for our saluation. If then wee will be redeemed by him, and put on the new man, then must we be cloathed with obedience, & also walke in the [Page 59] same, according to his blessed example. Whosoeuer doth o­therwise, is still vnder the Curse.

CHAP. IIII.

Vers. 1, 2. Though himselfe baptized not.OVr Sauiour is said a­gaine heere to baptize, yet he did not baptize, but his Disciples, that as him­selfe was He, by whom all were cleansed; he may bee also said to baptize, when hee did it by his Ministers: his power effe­cted what his Disciples acted: and their act, accompanied with his power, in the admini­stration [Page 61] of his holy things, was and is effectuall.

At the sixth houre,Verse 6. At the sixth houre his Disciples were gone. which was their noone, the heate of the day in a hot Countrey, and toyled with a iourney on foot, yet is hee content among stran­gers, to be left alone, vnatten­ded of his Disciples, and him­selfe to prouide to satisfie his thirst, by seeking water, whiles they were looking for meat. Such was his dyet, lodging ap­parell. The seruant of GOD, said Syrach, ought not to looke for great things.

The Samaritane woman did (no doubt) perceiue Iesus to be of Iewry by his outward attire;Verse 9. How is it, thou being a Iew? wherefore, knowing that the Iewes did not accompany the Samaritanes, as holding them to bee Hereticks, she wondred that he would vse any speech to her. Besides, it was his owne commandement to his Disci­ples, Matth. 10.6. that they [Page 62] should not resort to the Cities of Samaria. To my poore vnder­standing, our Sauiour did not at the first make known to his Dis­ciples his intention of calling the Gentiles: but when the Iews had reiected him and his do­ctrine, then he shewed his pur­pose of turning to the Gentiles, and inspiring them with true knowledge, whereof this was an entrance. The like method did the Apostles vse, Act. 13, 14, 28.

Vers. 10. Giue me drinke.Christ asketh water, and gi­ueth in reward Saluation. Ma­ny, entertaining strangers, haue receiued Angels, and great bles­sings with them. See how almes are rewarded, though they bee small! The Woman, for cold water, receiued a Prophets re­ward, and became a Prophet in a sort to her Citie and neigh­bours.Water of Life. By the water of life, I vnderstand the seed or foun­taine of goodnesse. Though [Page 63] Wells be fed by Springs, yet are they not so fresh and cleere, as the head of the Spring, whence they draw their originall. By Water of life (as a great Father writeth) is vnderstood the grace of the holy Ghost viuifi­catiue from sinne,Theodor. refrigeratiue with comfort, and motiue vn­to powerfull sanctification.

Though the Woman was weake of capacity,Vers. 11. Whence hast thou Water of Life? yet was there bred in her a kind of reue­rence to our blessed Sauiour, as may bee gathered from her al­teration of stile, calling him her Lord. Deuotion in hearing and desiring the Word, suppli­eth wit, Learning, and vnder­standing in simple Christians.

The Samaritanes did hold themselues descended from Ja­cob, Vers. 12. Art thou greater than our Father Iacob? though the Iewes would not giue allowance to it. Shee wondred therefore to heare of any more precious water, than that, whereof (as they had re­ceiued [Page 64] by tradition) Iacob, with his children, Family, and cat­tell, had drunke: for, as is set downe in the first verse, this was the fountaine in Sichem, which Land was purchased by Iacob, as is read, Gen. 33.19. and Josh. 24.32. Reliques, though true ones, and of true Saints, yet often do leade men into error, and make them neglect the wa­ter of life.Vers. 14. Springing to life eternall.

Hee who embraceth Christ with a true faith, may be said to drinke plentifully, euen to the refreshing of his heart & soule. Read Joh. 6.35. & 7.38. The wa­ter of grace or life, proceeding from God, doth euermore in­crease, like good seed sowne on fertill Land. A man may know himselfe to be truely called, if he perceiue Gods grace not to fade, but increase in him.

Vers. 15. Giue mee of that water.This Samaritane, though she yet vnderstood not what shee asked, demanded the Grace [Page 65] specified, with an earnest desire of obtaining it; which was an introduction to faith. She had not yet heard or learned to vn­derstand these words of our blessed Sauiour; Come to mee, and I will refresh you. I cannot but wonder at those graue Di­uines, who writ of this Samari­tane Woman in an ill sense, as though shee had taunted or mocked Christ; neither doe her words yeeld any suspition that wayes, to my poore vn­derstanding. Nor is it probable that hee would haue wrought her conuersion: for mockers are the greatest persecutors. It it true she was a sinner, (as af­terwards appeareth) and such our blessed Sauiour came to re­call into the right way. But that she had an obstinate heart,Vers. 16, 17, 18, 19, & 29. He whom thou hast, is not thy hus­band. vn­fit to receiue good impressions, I cannot conceiue.

The worke of her conuersion is begunne, by knocking at the [Page 66] doore of her conscience; which when she effectually perceiued, in the feeling of her sinnes, shee becommeth truely conuerted, and beginneth to desire the knowledge of Christ. One sin truely repented of, maketh a man to abhor all his other sins; so she professed, vers. 29. that Christ had told her all that euer she did, when he told her onely of her adulterie. The Israelites beeing conuinced by Samuels Sermon, for their preposterous desiring of a King, doe confesse, and craue his prayers, that that sinne may bee forgiuuen them, besides all their other sinnes. Discourage not thy selfe, who­soeuer thou art, that desirest, with purpose of heart to re­pent, discourage not thy selfe, I say, because thy sinnes are ma­ny: beginne to repent and amend one sinne, which if Gods Spirit enable thee to doe, thou shalt ouercome all the rest.

There hath bin great strife be­tweene the Iewes and the Sa­maritanes concerning the true worship of God,Vers. 20. Our Fa­thers wor­shipped in this Moun­taine. and the seales thereof: first, when the Cuthites and other Strangers were car­ried into Samaria, the ten tribes being exiled. Secondly, when Manasses, the Sonne of Iohn the high Priest, and Iaddi, his Bro­ther, did build the Temple in Mount Garazin, in the time of Darius the last King of the Per­sians, to whom Iuda was then subiect. The Samaritanes then worshipped in the Mount Ga­razin, beeing that which the Woman here mentioned, and the Iewes in the Mount Sion, the true place of worship.

This came to passe within one Age, and hath continued,Vers. 21. Neyther in this Moun­taine, nor at Ierusalem. and so will continue vntill the fulnesse of the Gentiles be come in; when our God will bee a­gaine worshipped in Sion, the situation of the new heauenly [Page 68] Ierusalem: For, after the Iewes were vtterly vanquished, and expelled by the Romanes, that manner of locall worship of God ceased. The Law institu­ted by Moses was but tempo­rall, and the time now approching, when as that Wall, or Vayle of separation, was to bee taken away and rent. This place had beene proper, when Christ had said, Neyther on this Mountaine, nor at Ierusalem, to haue added, but at Rome: which if had beene euer meant, hee would haue beene as explicate and plaine for Rome to the Christian Church, as he was for Jerusalem to the Iewes, it being a harder matter to confine the World, then one Nation to one place.

Vers. 22. Ye worsh [...]p ye know not what.Whole Nations, as St. Paul speaketh of the Israelites, may haue zeale without know­ledge. The Samaritanes wanted the Scriptures (which the Iewes [Page 69] had) their Religion stood one­ly vpon tradition: whereupon the woman saith, Our Fathers worshipped. The Scripture is a sure Word of Prophesie, but traditionall Religion, is like to this of the Samaritanes, who worshipped they knew not what. Wee see by the inspecti­on of Ecclesiasticall Stories, and the Fathers, that traditions, like the Reports and Iudge­ments of our common Law, doe vary in euery Age, but the Word of the Lord indureth for euer: And where man hath not something greater then himselfe to conuince him, as it can neuer haue, where men are made either Authors or Iudges of truth, there the heart is not established, and we worship we know not what.

Moses, Vers. 23. In spirit and truth. his Ceremonies at their first ordayning were mori­turae, to dye; when John Bap­tist, Christ, and his Disciples, [Page 70] began to preach, they were mo­ribundae, a dying; at Christs Pas­sion, they were mortuae, dead; and after the destruction of Ie­rusalem, they are mortiferae, deadly, if they be any more v­sed. Now Christs Gospel doth, in stead of a dead body, bring spirit, and, in stead of shad­dowes of Ceremonies, truth it selfe.

Vers. 24. God is a Spirit.The true worship of God is in spirit, and in confirmation of the same, it further follow­eth, that God is a Spirit. Those then, who contrary to his holy will and commandement will worship him after their owne inuention, erecting Images, thereby, as they pretend, to draw deuotion, bringing into the Church a greater muster of new Ceremonies then euer were in the Ceremoniall Ages, nay, who will draw GOD downe from heauen at their dayly Masses, and incarnate him [Page 71] anew, for the better applause of their Ceremonies; doe these serue God in spirit? Surely if they enter into a serious consi­deration of their owne wayes, they will be their owne Iudges: for who can deny this, and ac­knowledge the Deitie of our blessed Sauior, whom we wor­ship as he participated of God spiritually, not as he participa­ted of our blessed Lady fleshly, though it were the pleasure of his Father, that hee should by that meanes shew himselfe vi­sibly vnto vs.

This Samaritan-woman had a confused notion of the Mes­sias, Vers. 25. I know, Messias shal come. and his comming who should bee called Christ, and that at his comming, he should teach all things belōging to the true worship. Christ doth as­sume vpon this maior which shee beleeued, and tels her, that he was the M [...]ssias that was to come. So Paul to the Athe­nians, [Page 72] Act. 17. maketh vse of their worshipping the vn­knowne God; and to the Pha­rises, Act. 23.6. of their true beliefe of the resurrection. A graine of Mustard-seed, two Mites, one Talent well vsed to the gaine of our Masters glory, is accepted and rewarded with further grace: and though ma­ny be our errours, yet wee may purifie our selues whiles the seed is in vs.

Vers. 27. The Disci­ples maruel­led.The Disciples had not yet receyued the Spirit so plenti­fully, as thereby to discerne the hearts: they iudged therefore this woman to be an ordinary Samaritane, who were general­ly an offence to the Iewes, and because shee was of meane quality, they admired the hu­mility and mansuetude of our Lord Iesus, that hee communi­cated and discoursed with her. Those who are humble in heart may hence draw great com­fort, [Page 73] it plainely appearing that hee will refuse none that seeke him, though in much infirmity; neyther hath he regard to the outward appearance of per­sons, but poore men and ser­uants haue equall share in him.

The poore womans heart being inflamed with the com­fort shee had receiued from Christs words,Vers. 28. Come see a man, is not hee the Christ? hasted to make her Neighbours partakers of her happinesse, in beholding their Sauiour: for it is a natu­rall property in vertuous and zealous men, to endeuour to draw others into the right path. So Dauid, Psal. 51. pray­ing for his owne restitution to Gods fauour, Then will I teach thy wayes vnto the wicked, and sinners shall be conuerted vnto thee.

Women, for their comfort,Vers. 30. They went out of the Citie. haue three great priuiledges in the New Testament: Christ was made of a Woman, a wo­man [Page 74] here was the first conuer­ted Gentile by Christ himselfe, and a woman first saw him af­ter his resurrection.

Vers. 33, 34. My meat is to finish his worke.The Disciples persist still in their fleshly sence, and vnder­stood not the worke of the Spi­rit, vntill it pleased their Ma­ster to manifest himselfe vnto them, shewing that the perfor­ming of his heauenly Fathers will, which was in conuerting the World to himselfe, was of more comfort, and a better nu­triment vnto him, then the ef­fects of meat to his body. This is to be seene also in those who effectually receiue Christ, for they who heard him preach, stayed three dayes without meat. The zeale of Gods house deuoureth not onely our sinnes and corruptions, but euen spi­rituallizeth our bodies, and supporteth naturall necessities. We reade of many that follow­ed Christ for meat, and we day­ly [Page 75] see as many Esaus, who ra­ther then spare a meale, will forsake him and his Word, the food of their soules.

As after we haue sowne our seed in the ground,Vers. 35. Foure mo­neths, then commeth Haruest. wee expect the reaping of the fruit and in­crease thereof in due time: So God hauing sowne his holy Word (in the mouthes of his Prophets) like good seed in the Field of the World, the Haruest of the fruit ensuing was alrea­dy ripe, and appeared by the flocking of the Samaritanes to behold and receiue Christ, vp­on the declaration of a poore woman. It is true, men are ig­norant and wicked, but Mini­sters are more wicked, who suf­fer them to dye in their sinnes, who are willing, but want in­struction: the Haruest is great, the Labourers few.

When one soweth,Vers. 36. Reioyce to­gether. and ano­ther reapeth, vnkindnesse is bred, and contention groweth [Page 76] according to common vnder­standing: but here cleane con­trary, the Apostles and Disci­ples were the Reapers sent out to gather the fruit, that the Prophets in former Ages had sowne, yet both were comfor­ted and reioyced, as seruants to one and the same Master. No­thing is more acceptable to God, nor profitable to the Church, then when the Mini­sters of the Word giue each to other the right hands of fellow­ship: not questioning, but fur­thering and reioycing one vp­on anothers labours.

Vers. 38. Enter on their la­bours.It is apparent, that many flocked to our blessed Sauiour, and his holy Apostles, vpon the first manifestation of their Doctrine, whose hearts were formerly prepared by what they had read and obserued out of the Bookes of Moses and the Prophets: for those who went before Christ, and those [Page 77] who followed him, doe all cry Hosanna to the Sonne of Da­uid. Let euery Christian take the Spirits exhortation to the Churches, Reuela. 2.22. Tene quod habes: Hold that know­ledge which you haue, and thanke God for it, vntill hee build further.

The Church is like this wo­man of Samaria, who,Vers. 39, 42. Now wee beleeue not, because of thy saying. by Gods prouidence, is the meane to make vs beleeue in Iesus: but this faith is imperfect; when wee are once comne to him, then wee beleeue Christ for his owne cause.

Reade the like, Matth. Vers. 44. No honour in his owne Countrey. 13.57. Marke 6.4. Luke 4.24. It is an ordinary obseruation euen in these times, that men of eminent vertue, are least e­steemed in their owne natiue Countreys: which, as I take it, proceedeth partly from enuy, and partly hence, that whatso­euer wee dayly behold, wee ne­uer [Page 78] admire; and because wee once knew them children, and imperfect: Men of all professi­ons that excell, are better estee­med abroad than at home, and so are their workes. We, euen in this Iland, doe admire that in a Stranger, which we slight­ly passe ouer in a Natiue, though of much more perfecti­on. And this especially in Prea­chers is seene, whereof we haue the most excellent of all the Christian World.

Vers. 45. The Galile­ans recei­ued him.The Galileans intertaine our blessed Sauiour in regard of his Miracles, yet they were but Hypocrites as most men are, who desire their faith so to bee sustayned, as it were by vio­lence.

Vers. 48. Except you see signes and won­ders.The Rulers question, and this resolution, shew, that he was much led by collaterall reasons: and Christ knew and discouered him to be an admi­rer of Miracles; yet proued the [Page 79] effect excellent, not onely him­selfe, but the whole Family be­ing by this meanes drawne to beleeue in their Sauiour. God taketh aduantage euen of our curiosities, to bring vs to know him, as Paul saith of preaching: So Christ be preached, &c. So let vs say of mens former conuer­sations; So Christ be beleeued, we doe and will reioyce, neuer examin [...]ng what men were be­fore, or how they became be­leeuers.

CHAP. V.

Vers. [...]. Sheep-poole, Bethesda.THis Fountaine or poole, made by the drawing together of Springs, is named in the Greeke, Probati­ca, a word deriued from sheep; whēce it is gathered, that it was situated in the Sheepe-market, whither Cattell were brought to be sold, for the vse of the sa­crifizing. Bethesda is deriued frō an Hebrew word, signifying [Page 81] efusion; which some vnder­stand of water, from these Con­duites or Pipes; others, of the blood of Beasts, kild for Sacri­fices. John maketh mention of this Miracle, as he doth of ma­ny other passages, proouing Christs power and Diuinity: and therefore punctually ex­presseth the place. Saint Paul giueth the reason, Act. 26.26. that Christs Miracles were not done in a corner, as most of the Romish miracles are.

The cures were not small which this water effected,Vers. 4. An Angell went down. as is expressed in the general words; All manner of diseases. The wa­ter of it selfe contained not this vertue, which if it had, then all times had beene alike: but it was a miraculous act of God, shewing, that he had not as yet retyred his helping-hand from that Nation. There had not beene a Prophet in Israel for many yeeres, from the time of [Page 82] Malachy to Iohn the Baptist. The power of God is all one, whether it be put in effect by men or Angels. Angels are of­ten called powers: and this An­gel expresseth his power giuen him of GOD, by stirring or troubling (as the word is) this water, whereby it receyued a miraculous vertue for a time, to cure him who first descen­ded into it. Those who receiue cure by these outward signes, ought to erect their lookes and hearts vnto him, who is the onely Author of grace. Ney­ther this water, nor the water of the Baptisme, (which was at this time likewise newly in vse) doth of it selfe operate, or purge, but the co-operating grace of the Spirit descending from aboue, is it which wash­eth away all sinne and corrup­tion.

Vers. 7. I haue no man to put [...]ee in.The poore decrepit man, neyther knowing our Sauiour, [Page 83] nor his power, cast his thoughts onely on the ordinary meanes by which hee had long beheld others to be cured, and thought Christ would haue helped him into the water. This perhaps was the fault which made God so many yeres suspend his healing. If thou vse Physicke or Physicians, yet take heed thou trust not in them, 2 Chron. 16.12.

Christ cureth not this Wretch by meanes,Vers. 8. Rise, take vp thy bed. but by the vertue of the same power by which hee created the World: and, to shew that hee had done a perfect cure, he commandeth the party to make vse of his strength. It is the vse we ought to make of our recouery from sicknesse, to glorifie God, and attend our Callings, to which wee are restored. See Psalm. 107.20.

Those who are infected with enuy and malice,Vers. 10. It is not lawfull for thee. doe euermore [Page 84] make ill constructions of the most charitable actions: So the enemies of our Sauiour did vn­doubtedly admire the miracle, yet did their malice cause them to picke a quarrell. To shew that in our best actions wee ought not to intend to be seene or praysed of men, God doth exercise vs with this persecuti­on of slander. Therefore Christ here expected neyther thankes from the party relieued, not glory from others.

Vers. 14. Iesus found him in the Temple.The mans heart was bent to the seruing of God, and thank­fulnesse: for though hee knew not who it was that had cured him, yet he acknowledgeth that the worke proceedeth extraor­dinarily from God; wherefore hee resorted vnto the Temple to prayse his name. I could wish, that in stead of finding fault with the thankes-giuing of women, men also might bee enioyned to doe the like duety [Page 85] after desperate diseases. This good minde bred in this man a double comfort: for he found Iesus, who had healed him, in the Church: the proper place where Christ will bee found: And next, it pleased Christ to take notice of this poore Crip­ple, and to shew him the reason why such a griefe befell him, to wit, his hauing sinned.Sinne no more, lest &c. Out soules are often miserably sicke within vs, and wee regard it not: but if our bodies bee neuer so little afflicted, then wee pre­sently seeke for helpe: where­fore it pleaseth God oftentimes to punish our bodies, for those offences which our soules haue committed. Learne we there­fore to rectifie our soules, when wee feele affliction, before wee trauell for the cure of our bo­dies. I learne also hence, that a Relapse is a most dāgerous dis­ease. This poore Wretch had indured 38. yeeres of misery, [Page 86] for his first offence, yet is hee taught, that if being by diuine grace purged from his sinne, hee sinne anew, worse would befall him.

Ver. 16, 17. Because on the Sabbath day.It was not zeale, but enuy which caused the Iewes to ex­cept against this miracle of charity on the Sabbath. God finished his Creation in sixe dayes, and rested the seuenth: But how did hee rest? hee is said to haue rested from his la­bour of creating any new thing, but not from caring for and cu­ring what hee had created: for his preseruation is a continued creation. Man, after his fall, was set to labour and till the earth, and though hee worke in that Calling sixe dayes, and rest the seuenth, yet is hee not voyd of care the seuenth, for that he la­boured for all the sixe. Now as God, after he made man in his owne Image, and also did see that all the workes of his Crea­tion [Page 87] were good, did rest the se­uenth day: so let no man hope of inioying such a rest, vntill he returne vnto that likenesse, in which hee was created, and which, by sinne, is defaced, and lost; that is, vntill hee put on the new man Christ, and after his example worke the workes of righteousnesse, and so see his owne workes to bee good in Christ. Saint Augustine wri­teth, That after sixe Ages of this World are passed, then that gene­rall Sabbath of rest shall follow, which is promised vnto Gods Saints. Also, That our Sauiour did confirme this Mystery in his sepulture, when as hee rested the Sabbath in his Graue, after hee had finished and accomplished his worke on the sixth day, saying, It is finished.

There is no Purgatory for true Beleeuers to passe thorow,Vers. 24. Shall passe from death vnto life. but a ready way to Heauen, af­ter they haue beene purged by [Page 88] faith in the bloud of Christ, and by the Spirit of sanctification, and by affliction in this life.

Vers. 29. Resurrection of condem­nation.This condemneth all those who dreame of a generall sal­uation: for, at the end of this World, the iustice of God will reward those, who haue wrought the worke of righte­ousnesse, with glory, and the wicked with shame and con­fusion: and then, the last ene­my that shall be destroyed, is death, that is, the death of the body at the resurrection.

Vers. 30. I can doe nothing of my selfe.Christ Iesus doth performe no worke of his owne, but the worke of his Father. Let vs al­so abandon our naturall wils leading to sinne and corrupti­on, in imitatiō of him who was subiect to no disobedience, though he were perfect man. Christ had a most absolute free-will, as hee was man, yet that his will was onely guided by his Fathers will: but our will [Page 89] hath not that freedome: how much more therefore ought we to resigne our corrupt wils wholly to the pure wil of God? We hold it a great honour to entertaine a King in our earth­ly Habitations, & to be so con­uersant with him, as to bee made partakers of his will, and commands: How much grea­ter honor doth he inioy, whose heart it pleaseth the eternall God to dwell in by his heauen­ly Spirit!

Christ will not set out his owne prayses.Vers. 31. If I beare witnesse of my selfe, my witnesse were not true. Those who tell Stories of their good acts, first shew their arrogancy, as ac­counting their goodnesse to bee their owne, and to proceed from themselues; and next, their vanity, and hypocrisie, that were it not for outward praise, they would doe no good thing at all.Vers. 36. The workes beare wit­nesse of me.

The outward testimony of the best men, though Saint Iohn [Page 90] Baptist were one of them, doth not approue vs to be the Chil­dren of God, but the workes of sanctification, which God by his Spirit, for Christ his sake, doth giue vs grace to per­forme.

Vers. 37. You haue not seene his shape.Our Sauiour pronounced, That no man euer beheld GOD the Father. Reade also Deuter. 4.12. Yet our Roma­nists are so audacious as to pic­ture him in the shape of a de­caying old Man. Had not the Sonne of God taken his flesh vpon him, we could neuer haue discerned him with our mortall eyes; for his God-head can no man behold: onely wee might haue comprehended him in faith and loue; neyther, as hee is God, could wee haue heard his voyce, but onely vnder­stood him, as we doe the Al­mighty God, by a spirituall in­telligence, through the grace of the Holy Ghost.

It is not sufficient to reade the Scriptures slightly,Vers. 39. Search the Scriptures. or cu­riously, thereby to vnderstand Christs heauenly power aright, but wee must also search and diue into them. The holy Pro­phets (who all bore witnesse of Christ) haue many of them written obscurely: therefore a diligent inquiry is necessary. Our blessed Sauiour hauing gi­uen this generall command to all, it is therefore infinite pre­sumption in the Romanists, to forbid the very reading of the Scriptures to all such as shall not be licenced by them. It is but an inuention of men, to hold that the Scriptures are a­bused by being seuerally wres­ted. It is true, that many wil­full men, trusting to their owne fancies, gather oftentimes the sense to their owne destructi­on. Such a one falleth in him­selfe, and to his owne Master, sucking poyson out of Roses. [Page 92] The Scripture is too pure to receiue any taint thereby: ney­ther is that a sufficient reason why well-willed men should be forbidden to reade, because a Reprobate hath misconstrued it, and (it may be) mis-led di­uers such as himselfe. The ho­ly Fathers of the Church haue not all agreed vpon one and the same constructions, yet the Church hath their Bookes in great esteeme. The vnlear­ned may more easily mistake; yet it pleaseth GOD often­times to enlighten a simple man (to our vnderstanding) with a more discerning sight, then such as wee esteeme lear­ned. God is the onely disposer of his owne graces. So Mel­chior Canus, and Andradius doe confesse.

Vers. 42. You haue not the loue of God in you.God is loue: and whosoeuer loueth not God with all his heart and soule, or preferreth a­ny other loue to the loue of [Page 93] God, may truely be said not to be of God. He who receiueth not God, wholly submitting himselfe vnto him, cannot bee said to loue him. And this loue [...]s the most excellent way to en­ioy God in perfection, 1. Cor. 12.31. & 13.10.

The Iewes,Vers. 45. Moses ac­cuseth you, in whom you trust. though suffici­ently perswaded against Idola­trie, yet seeme to rely on Moses, as a Mediator for them to God: but euen in their sense, the Saints in glory, though full of charity, yet doe they beare wit­nes before God against wicked persecutors. See Reuelat. 6.16. But, as I presume to conceiue, the true meaning is, that Moses signifieth the Law, by the works whereof the Iewes thought to be saued; which was a foule errour: for Moses, that is, the Law, doth onely accuse vs, and as a Schoole-master, whippeth vs to Christ.

CHAP. VI.

OVr Sauiour had retired himselfe into a solita­ry or desart place,Vers. 3. Iesus went into a Mountaine. there to instruct his Disciples, which might haue discouraged the people from following of him. But where faith once was kin­dled, it grew to a flame, & nei­ther hunger nor thirst were of force to hold back the initiated beleeuers frō diligently atten­ding the meanes of saluation. There is no Religion without zeale.

Which Christ perceiuing;Vers. 5. Iesus seeing a great multitude. to let them see, that with him they should haue all things, he mee­teth their zeale in spirit with a bodily mercy, in satisfying their hunger.

Hence learn this good lesson,Vers. 11. He tooke the bread, and gaue thanks. from the example of him who was blessednesse it selfe, not to satisfie hunger, vntill a blessing [Page 96] be prayed for vpon the meate, that it may be sanctified by the Word of God, and prayer. The fiue Loaues may bee compared to fiue seedes, which were mi­raculously multiplyed, not by the vertue of the earth, but by His diuine power, who crea­ted the earth, and all things that are nourished in it.

Vers. 15. They would come and make him a King.Though Christ was a King from euerlasting, he would not bee made an earthly King by men, to whom hee had power to giue & translate Kingdomes, nor to receiue a Crowne from them. His Kingdome will not be perfectly manifested, vntill he haue glorified all his Saints at his second comming. His own words are, That his King­dome is not of this world. The wicked Spirit, when hee temp­ted him, challenged the Regi­ons of the world to be his, and at his disposing. But the seruant of God desireth onely of God, [Page 97] 1 Tim. 2.2. to passe the time of his life peaceably in godlines and honesty; which if they can obtaine, as themselues affect not Titles, so doe they neither exa­mine the Titles of other men, saith Saint Austin. The Popes language is like the Diuell's; All these are mine, and to whom I wi [...]l I doe giue them. The Ie­suites, his emissaries, and A­gents, not onely with all their power and learning defend his challenge, but farse all their books, in discussing the titles & actions of Kings, and Princes.

Saint Matthew maketh a longer narration in the 14.Vers. 21. The Ship was by end by at the Land. chap. vers. 26. so forward, of this Miracle. Those who be­long to Christ, are euermore ready to receiue him with ioy; and no sooner is he entertained, but that all stormes mouing the Sea of mans conscience beeing appeased, the Land of promise appeareth. God doth often [...] [Page 98] as the Samaritane Woman did suffer his to be in troubles and vexations, whereby to make them more prone to call and rely on him for ayde, who only helpeth, as being able to rescue vs in times of despaire.

Vers. 27. The meat which pe­rishet.That food which refresheth the flesh, must be often taken; the body of man requiring to be at sundry times relieued, e­uen as a Clocke winding vp, to keepe it in motion. It fareth not so with the Spirit; for where it taketh possession, there is bred a hunger, and a thirst in­deed after righteousnesse, yet with perfect satiety, the com­forts whereof are neuer fading.

Vers. 29. Beleeue in him whom the Father sent.It is not one and the same thing, to beleeue Christ, and to beleeue in Christ. The Diuels, and many wicked men beleeue Christ that hee is the Sonne of God, and that his words are true; but they beleeue not in him: which to doe, is, not to [Page 99] trust in any thing to our selues, as of our selues, but to repose all our trust and confidence in him, as liuing by the faith in the Sonne of God, because our life is hid with God in Christ. So saith the Apostle; I liue, yet not J, but Christ that liueth in me, Gal. 3.20. This is truely to be­leeue in Christ.

I reade, 1 Cor. 10.3.Vers. 32. Bread from heauen. that the Manna which the Israelites did eate, was a spirituall meate, euen as the water which the Rocke afforded, was a spirituall drinke; which Rocke, as is there said, was Christ. The Man­na is said in the Psalme to bee Angels food. Now, as a weake man is supported by a Staffe, so our food is called. The staffe of bread. So Christ is that Manna, Bread of Heauen, whereby man doth rise, and the very Angels doe stand in their state.Vers. 34. Euermore giue vs this bread.

The people desire to haue that heauenly Bread euermore, [...] [Page 100] the Water of Life: for natural­ly all men doe desire eternall life, though they cannot hold out their zeale thereto. Saint Augustine saith, The petition we daily vse for the obtaining of our daily bread, is meant of our heauenly food. And Saint Hie­rome interpreteth the word Epiousion in Greeke, more than substantiall bread. It is true in the food both of body and soule, that Christ sustaineth vs, all men haue it, but the faith­full onely know it. The word Manna signifieth Quid est hoc? What is this? For the Iewes being astonished at the first sight of it, enquired one of an­other,Theophilact. What is this? Mans na­ture in conceiuing heauenly things, is first astonished with wonder, but our diligence in seeking after, is crowned with in ioying: Neuer despaire in seeking faithfully, but thou shalt find what thou seekest. Vers. 35. I am the Bread of Life.

Christ said not, I am nouri­shing [Page 101] bread, but the bread of Life: For because all things were deadly, or inducing to mortality, Christ quickened and gaue vs life through him­selfe. For, as the same Father saith in another place, Euen as earthly bread preserueth the weak nature of our flesh; so Christ, by the operatiue worke of his Spirit, giueth life to our soule. But Saint Augustine and Theodoret vn­derstand the words [Hee that commeth to me] to bee of the sense with [Hee that beleeueth in me.] By faith we apprehend our blessed Sauiour; and ha­uing apprehended him a farre off, wee make our neerer ap­proaches to the strengthening and confirmation of our be­liefe. Hee that seeketh with a firme faith, shall not faile to find and receiue full satiety.

From this speech and exam­ple of our Sauiour, who,Vers. 38. Not to dee mine owne will. being God, descended from heauen, [Page 102] and became man, we may all learne to embrace true humili­ty, submitting our selues whol­ly vnto the will of God, who gaue vs power to will. Pride and arrogancy was the cause of our fall: the redresse and restau­ration must proceed from hu­mility: God himselfe beeing become man, hath giuen vs an example. If any ones heart be too great to bee instructed by an humble man, let him yet re­ceiue instruction, and imitate God, who, for our sakes, descen­ded from heauen, and became the patterne of true lowlinesse.

Ver. 37, 40. I will raise him vp at the last day.Though such as are called by grace, are subiect to mortality aswell as others, yet shall not death depriue them of their blisse: for the will of God is, that his blessed Sonne shall raise all such againe at the last day: and this last Day may be inter­preted not onely of the generall Resurrection, when our bodies [Page 203] are made spirituall and seruice­able to all holinesse, but of eue­ry mans particular last day, when hee dyeth: and by this meanes, death can be no wayes fearefull vnto vs; for the body of the most righteous mortall man liuing, is a hindrance to his deuotion in the true seruice of loue and obedience of his most blessed Master. For the outward bodies of all men, are of themselues subiect to disor­dinate appetites, and would runne riot, if they were not re­strained and kept backe by the faculties of the soule; and the soules of men, being ouer-much employed in resisting and re­pulsing the suggestions of the flesh, are hindred from their most-desired worke of contem­plating the admirable workes and graces of the eternall God; which, after the separation is once made, I assure my selfe, they shall enioy with infinite [Page 104] satiety, and most blessed con­tentment. See Philip. 1.20. Death is to Gods children ad­uantage. Whiles we liue, the ods is on the part of the flesh a­gainst vs, but after death wee are raised and sublimed, and the aduantage is on our part.

Vers. 44. Except the Father draw him.By this drawing, is meant a spirituall calling. He that yeel­deth willingly to the motiues of the holy Spirit, may be truly said to come willingly; as also the contrary of him who resists so gracious a working. But so froward is our naturall inclina­tion, as few come with that freenesse, but that they may wel bee said to bee drawne. And though men may enter into the Church of God vnwillingly, yet can they not truly beleeue, but with their wills: For with the heart, that is, with willing affection, man beleeueth to righteousnesse. And thus the Spirit of God doth first preuent [Page 105] vs with the blessings of good­nesse, and after setteth a Crown of pure gold vpon our heads.

Our Sauiour saying,Vers. 51. The bread I will giue, is my flesh. that hee is that Bread which giueth life, which descended from Hea­uen, of which hee that eateth shall liue for euer, intimateth that this eating must haue a spirituall vnderstanding and construction, not a fleshly: For Christs humane body did not really come from Heauen; but was made of a woman, Ga­latians 4.4. Theophylact vp­on this place alluding to the Sacrament of the Sup­per, saith, Wee eate not pure God, for hee is neither felt nor hath a body: neither doe wee eate the flesh of pure man, which could profit vs nothing: but God hauing vnited flesh vnto him, his flesh giueth life, not that it is incorpo­rated with the nature of God, but may be expressed or compared vnto Iron made red hot, which [Page 106] consisteth both of Iron and Fire.

Vers. 53, 54, 55, 56. My flesh is meat in­deed, &c.These foure verses follow­ing, are all affirmatiues of one and the same great mystery, which is the eating, swallow­ing and digesting of Christ Ie­sus by true faith, whereof whosoeuer possesseth not a sufficient proportion, cannot looke to enioy the benefit which it produceth; for as the body of man pineth away with hunger, if destitute of ordinary food: so likewise will his soule perish with hunger, if not re­freshed with heauenly Bread and Water of life. All that is said in this place, is figured in the Supper, and performed then to the faithfull, so as the holy Supper may truly be said to bee, as it were a seale, in confirma­tion of that which is heere taught. And therefore this ho­ly Euangelist, hauing here set downe the words and docu­ments of our Sauiour, concer­ning [Page 107] that great mystery at large, maketh no mention at all of the institution of the Sa­crament, seeing it was in con­firmation onely of the doctrine heere deliuered. Throughout all the contents of these verses, the drinking of his Bloud is as often repeated, as the eating of his Flesh, and with as gene­rall extension. The like is in the Institution of the Sacrament, where Christ speaketh more emphatically of the Cup, then of the Bread; Drinke you all of this, as it were of purpose to preuent the error of the Roma­nists, who maintaine, that the Cup representing the bloud, may be omitted.

To eate Christ as he descen­ded from his heauenly Father,Vers. 58. Not as our Fathers did eat Manna, and are dead. is to eate the Word and Wis­dome of God, which cannot be chawed with our corporall teeth, or digested by our bodi­ly stomacks: saith only appre­hendeth [Page 108] it, conuaying it to the heart of man, where it is wel­comed, and receiued with ioy as an eternall guest: there­fore here obserue, that there is not onely a difference of the food, but of the manner of ea­ting it also.

Vers. 61. Knowing in himselfe that his Disciples murmured.The words (Jesus knew in himselfe) intend that his di­uine Spirit gaue him intelli­gence of what his Disciples thought. Murmuring is a dan­gerous fault, euen in Gods chil­dren, as we see in the examples of Abraham, Sara, Moses, Mi­riam, and the Israelites. Our faithfull prayers, though not expressed, and our secret mur­murs against God, are alike ea­sily heard of him.

Vers. 62: See the Son of man as­cend.If these words amazed them, then surely the ascension of our blessed Sauiour, to the place of beatitude and etern [...]ty whence hee descended, which after­wards many of them beheld, [Page 109] would more amaze them, as indeed it did, Act. 1.10, 11. See aboue, Chap. 3.12. Though all the Scripture of God be spi­rituall, and excellent, yet some part thereof is of a more high pitch then other. The Apostle, Heb. 6. sheweth, that Repen­tance, Faith, Baptisme, the Re­surrection, and last Iudgement, are but the milke and princi­ples of Christianity, and that they are easie to be vnderstood in respect of the doctrine of Melchisedecke, that is righte­ousnesse and peace, to which we are dull of hearing, Heb. 5.10, 11, 12, 13, 14, &c. and 6.1, 2. See the place.

This is the satisfactory an­swer which Christ our blessed Sauiour gaue vnto his Apo­stles,Vers. 63. The words I speake, are Spirit and life. whereby they were so well instructed, that as S. Chry­sostome saith, They were not trou­bled a second time at the words, (Take eate, this is my Body) at [Page 110] the institution of the Sacrament. The flesh of Christ separated from his diuine and quickning Spirit, profiteth nothing; but being vnited to his diuine Spi­rit, is not onely profitable, but also necessary for our saluation. Saint Chrysostome vpon the words, They are spirit and life; saith, They are spirituall, con­taining nothing that is carnall with any naturall consequence. The flesh of our Sauiour recei­ueth of the Spirit whereby it feedeth vs; if then we desire to be nourished by it, let v [...] bring with vs the spirituall mouth of faith.

Vers. 66. Many of his Disciples went backe.There were many vnbelee­uers, euen amongst those who professed themselues the fol­lowers of Christ. Let no man therefore wonder, if being a Master of a Family, hee cannot sort them all to a true vnity. Amongst the twelue there was Iudas a foule Traytor, and [Page 111] Thomas Didymus, a man of hard beliefe; nay, Saint Peter, held the prime man for deuotion amongst them, did thrice deny his Master in a small space. None are Saints whiles com­passed with flesh, especially if they any way rely vpon it. Earthly masters are of power onely to giue good example by their owne liues and conuersa­tions, also to admonish those that walke astray, who, if they promise amendment, it is cha­rity to hope for and expect re­formation. If they bee stub­borne, then it is a hell to re­taine them, besides the danger of infection.

This confession Saint Peter made not onely in his owne name, but also of his fellowes,Vers. 69. Peter an­swered. not excepting Iudas. Reade Math. 16.6. Where the very same confession is made in an­swer of our Sauiours demand on another occasion, and there­fore [Page 112] Saint Peter hath no priui­ledge here aboue his fellow A­postles.

Vers. 70. I haue cho­sen you twelue.In outward shew Iudas see­med to excell the most of Christs Disciples: for first, hee was one of the twelue, and therefore aboue the 70. Se­condly, he was as the honestest man, trusted with the money. Thirdly, he pretended charity to the poore more then any o­ther. Fourthly, he would not, of pretended deuotion, sit nee­rest to Christ. Places and Gra­ces make men Apostles, yea Angels: yet Angels falling, be­came Deuils, that is irrecoue­rable. The eleuen Apostles con­demned not Judas, vntill not only their heauenly Master had declared him, but also his own wickednesse. Iudge no man therefore before the time. Cain and Judas are the noted mon­sters of wickednesse, and next to the Deuill, fathers of mur­ther [Page 113] and treason. Hee succee­deth not Abel nor Peter, who walkes in their cruell waies. The bloud-thirsty and deceit­full man are often linked toge­ther in the Scriptures.

CHAP. VII.

Ver. 2. Feast of Tabernacles.THe Institution of this feast is mentioned, Leu. 23.34. The Iewes ob­serued it in remembrance of their great deliuerance out of Aegypt, and of their lying and dwelling in Tents in the Wil­dernesse during forty yeeres. Wherefore they set vp Tents, and made Bowers and Cabines at the solemnization of this feast. Our life is called a pil­grimage, our bodies, houses of clay: one of the sinnes of this [Page 115] age is immoderate building. The Patriarkes dwelt in Tents in the first age of the world, and we now chiefly glory in great houses, when the world is at an end, and ready to be consu­med with all the workes thereof.

This place receiueth diuers constructions, some (as S.Verse 6. My time is not yet come; Your time is alwayes ready. Au­stin) referring the word (time) to our blessed Sauior comming in glory, and that in answere to his Kindred, who, by perswa­ding him to goe to Jerusalem, sought his glory on Earth: o­thers (as Saint Chrysostom) vn­derstanding the word (time) to signifie the time of his death, and crosse: And this latter, in my poore opinion, suteth best with that which followeth: for that time of his Disciples being hated, and persecuted, was not yet come: for as yet they were little more then professors of Gods truth, nor did they as yet [Page 116] fully declare vnto the World its blindnesse and errour. Wee are not worthy nor able to know the time of our dissolu­tion as Christ was, and there­fore must be alwayes prepared, as our Lord here witnesseth, Your time is alwayes ready.

Vers. 12. Some said, He is good, others nay.The popular are rightly compared to a Beast with ma­ny heads; euery head hauing many opinions, and euery opi­nion many mouthes. It is in our power to endeuour to doe well, but not to gouerne mens speeches of vs.

Vers. 15, 16. Hee neuer learned.Learning is often opposite to truth, as the Pharises were to Christ; Jannes and Iambres to Moses; the Jewes and the Phi­losophers to the Apostles and first Christians. I traduce not learning, but highly admire it: onely let all men know, that sauing-knowledge must bee gotten out of the Scriptures, and inspiration of Gods Spirit, [Page 117] and by the same wee ought to regulate all our learning which wee elsewhere obtaine.

The way to vnderstand Gods Lawes and Ordinances aright,Vers. 17. If any man doe his will, hee shall know the Doctrine. is to performe his holy will. We know aright so much of God, as wee doe obey him, [...]lse we giue both God and our conscience the lye. True know­ledge presently brings forth ex­perience.

He (saith Saint Augustine) who seeketh his owne glory is An­tichrist, Vers. 18. Seeketh his owne glory. for our blessed Sauiour set before vs a notable example of hu­mility, seeking the glory of his Father, not his owne. Also (saith Saint Chrysostome) hee sought neyther glory nor principality: But that men might vse modera­tion in all things after his exam­ple, hee said nothing of himselfe that tasted of greatnesse, but spoke wholly in humility. Let indiffe­rent men consider, how this a­greeth with the Pope, and his [Page 118] gouernement.

Vers. 19. Did not Moses giue you a Law?Christ Iesus came both to fulfill the Law giuen to Mo­ses, and to end the Ceremoniall parts of it: He found at his first comming how little the Rulers amongst the Iewes obserued the truth of the written Law, and how in stead thereof, they brought in and obserued their owne traditions. I wish that at his second comming in glory, he find not the same pride sitting in the Temple, 2 Thess. 2. The place wherein of all other it should not, Matth. 24.

Vers. 20. Who goeth about to kill thee.Because our Sauiour prophe­sied of his owne death, and who should be his persecutors, the guilty Iewes layde a new slander on him. Men would not heare of their mischieuous pur­poses, euen when they most intend them: Wee can better endure to haue our sinnes re­proued which wee haue done, then the thoughts of our hearts [Page 119] discouered, though sinne be not yet perfited.

Circumcision was not first ordayned in Moses his time,Vers. 21, 22. On the Sab­bath day re­ceyued cir­cumcision. ha­uing bin instituted long before, in the dayes of Abraham. The vse was to circumcise Children on the eighth day, which the Jewes neglected not to doe, though it fell on the Sabbath, albeit it wounded the Infant. Why then is it not as lawfull to cleanse, to heale, or to doe charitable workes on that day? For the same Christ the Lord of the Sabbath effec­ted the one, who ordayned and instituted the other. There is a meane to be kept, neyther to neglect the Lords day, as doe the Familists, nor to keepe it so strictly as the Iewes did their Sabbath.

A sweet singing Bird is of­tentimes beheld in a plaine Cage,Vers. 24. Iudge not by appearance. yet is her tune neuer the lesse melodious. We ought not [Page 120] to iudge our Brethren by their out-sides. Matter is aboue forme, God bestoweth his gifts as standeth best with his plea­sure. And that is most excellent in man, which proceedeth di­rectly from God, being spiritu­all, as Wisdome, Truth, Iustice, which are no attributes to the outward forme, concerning the execution of the workes of Iustice, and to iudge men with­out respect of persons. Reade Deutero. 1.17. Prou. 24.23. so forwards, especially see Iames 2.1.

Vers. 35. Dispersed a­mong the Grecians.I note hence, that the Jewes were at this time dispersed a­mongst the Nations, many of them dwelling with the Greci­ans, where they had their Syna­gogues: as may appeare in di­uers places of the Acts, special­ly Act. 15.21. Synagogues be­gan after the Captiuity, but be­fore, euery great Family had a Leuite, to which the lesser re­sorted, [Page 121] as in eating of the Passo­uer, Exod. 12.4. and so began Parishes and Congregations in Christs Church, whose blessed Ordinance it is. Let no man despise this fellowship, which wee haue amongst our selues, and enioy with libertie, and peace, in our owne Coun­trey.

As there is an inward man,Vers. 38. Out of his belly shall flow. so is there an inward thirst, and it behooueth vs more to cherish the inward then the outward. Our affections must violently carry vs, being mo­ued by loue. The belly, saith Saint Austin, of the inward man, is the conscience of his heart, and the Spring or Riuer which flow­eth from the belly of the inward man, is good-will, and charitie to his Neighbours. Reade S. Mat­thew, chap. 5. vers. 6, 7. also Esay 44 3. Joel 2.28.

The former alledged places,Vers. 39. The Holy Ghost not yet giuen. whereof that of Ioel is repea­ted, [Page 122] Act. 2.17. are here aymed at by Him who is the giuer of all Prophecy and truth: The holy Apostles were most effec­tually made partakers of this blessed Spirit, after the ascensi­on of our blessed Sauiour, and that he was glorified when the holy Ghost came vpon them. All that beleeue, are capable of the like blessing and grace, when it shall please the blessed Giuer to powre it downe vpon them: and it hath reference to the ordinary graces of the Spi­rit, as well as to those that were miraculous.

Vers. 46. Neuer man spake like this man,Our Sauiour as he was God Omnipotent, his Enemies were not of force to lay hands on him, vntill he yeelded that body, which for our redempti­on hee had taken vpon him: and he being the Word, his words were of efficacy, as to worke in the hearts euen of those who were appoynted to [Page 123] be his persecutors. Reade Esay 11.4. So ought wee to be confi­dent of his protection in the cause of truth and godlinesse. God often turneth the hearts of those who leade vs captiue, to pitty vs; & euen amōgst the per­secutors, raiseth vp some Gama­liel & Nichodemus to defend vs.

The Pharises scorned that a­ny of the common people,Verse 48. This people, not knowing the Law, are accur­sed. who vnderstood not the Law, (be­cause it was by them hidden from them) should entertayne a thought of beleeuing the truth by other meanes then their teaching. Emulation a­mongst Preachers was a dan­gerous thing in the Apostles time, as wee finde it also now. Let but any man endued with reason and temperance, iudge whether the Romanists in these dayes doe not sympathize with the Pharises. They teach their Children to beleeue wholly in the traditions of their Church, [Page 124] as though it, and the false guide thereof could not erre: They conceale the Word of truth from the popular; and where they permit it, it must onely be read with their sense, though differing from the truth of God. So as none must heare, but with Their eares; see, but with Their eyes; nor iudge, but with their vnderstanding. O infinit bondage! Those (saith St. Augustine vpon this place) who knew not the Law, beleeued in him who sent the Law. And those who taught the Law, con­demned him who sent the Law. I came (said our Sauiour) to the end that those who see not, might behold, and those who see, might become blinde. When our blessed Sauiour shall come the second time in glory, I rest assured, that there will be the like cause of reformation in Babylon (of whom God haue mercy) as there was in Ierusalem.

This Nicodemus had certain­ly a ground of faith,Vers. 50. Nicode­mus was one of them. which not­withstanding hee entertayned with feare. We ought to thinke charitably of many, who se­cretly and timorously professe Christ, vnder the Turke and Pope, as we may iudge by the late actions in Venice. As there are many Wolues within, so there are many Sheepe with­out: the Riuers of Paradise are found often out of Paradise.Vers. 51. Doth our Law iudge a man, be­fore it heare him?

Nicodemus thought, that if his fellow Pharises would but haue had the patience to haue heard Christ his words before they condemned him, they might haue beene drawne to beleeue as well as the people, and their messengers. Christs Word is liuely and full of ope­ration, especially when it is de­liuered by a sanctified man.

CHAP. VIII.

THe wicked Pharises did not bring this sinfull Woman into the pre­sence of our blessed Sauiour,Vers. 6. And this they said to tempt him. or demand his aduice, to the end they would be directed by him, but onely (as is heere said) to find matter from his answere, wherewith to accuse him. Now Christ had expressed, how that hee came to call sinners to re­pentance, not to destruction: And, Matth. 9.11. when the Pharises found fault with him, for being in the company of sin­ners, eating with them, or ad­mitting such into his company, he answereth, vers. 13. Goe yee and learne what this is: I will haue mercy, and not sacrifice. Which words, there alledged [Page 104] in defence of his conuersation with sinners, and those againe, Matth. 12.7. concerning the Disciples plucking corne on the Sabbath day, doe argue a deepe point: and therefore Christ ad­deth, Go learne what that mea­neth. Which (submitting my selfe to the iudgement of the Church) I take to signifie, That God is pleased oftentimes to dispence with his owne glory and seruice, when the necessity of doing good to our brethrens soules or bodies requireth it. Let strict and strait-bowelled men consider this, who, vpon euery fault detected or suspe­cted, are fit to condemne their brethren. The Pharises (saith Saint Augustine) obserued, that our Sauiour was euer milde: for it was foretold of him, by way of acclamation, Psal. 45. Propter veritatem, mansuetudinem, & iu­stitiam, &c. Proceed, and raigne, for thy truth, meekenesse, and Ju­stice. [Page 129] Touching his writing on the earth, he did it, (saith Saint Augustine) as denoting that such Pharises were to be written or re­corded on earth, and not in Hea­uen. And in that he writ with his finger on earth, saith Beda, he shewed, that it was himselfe who once wrote the Law of Iustice in [...]tone, and now of mercy in earth.

By Moses Law,Vers. 7. Let him that is without sinne, cast the first stone. adulterers and adulteresses were to be sto­ned to death, Leuit. 20.20. If thē he differed from that Iudg­ment, they thought thereby to take occasion to accuse him: Therfore he did not say, Let her not be stoned, which had con­tradicted the Law, nor Let her bee stoned: for hee came not to destroy, but seek that which was lost. What said he then? He of you who is without sinne, let him cast the first stone. This was the voyce of Iustice; Let the sin­ner receiue punishment, but not by the hands of malicious sinners: [Page 130] Let the Law be fulfilled, but not by those who wilfully wander from it; Augustin. Let Mini­sters auoid scandals, who are the publike reprouers of sinne: for the sinnes of Teachers, are the teachers of sinne.

Vers. 9. They went out, one by one.Whilest our Sauiour stooped the second time, as not deign­ing to behold those men of sin, they beeing strooken in their consciences with his words, re­tired all closely. The pride of Hypocrites cannot bee better broken, than with the hammer of Gods Iudgements, beating on their consciences. Two were left, (saith S. Augustine) Mi­sery and Mercy.

Vers. 12. I am the light of the world.We haue no light in vs, but what we receiue from the Spi­rit of Christ: hee from whom his Spirit is withdrawne, liueth in darknesse, as in in a day with­out the Sunne, or a night without a Lanthorne. If then we desire light, we must in all [Page 131] humility follow Christ our Me­diator, in whose light we shall see light, & from whose beames we shall receiue his Spirit.

Saint Augustine asketh,Vers. 16. I am not a­lone. If the Father remaine with him, how did he send him (as is heere said?) To which that Father answereth: Thy sending, blessed Lord, is thy Incarnation: neither did he yet euer withdraw himselfe from God his Father; for the Fa­ther and the Sonne were euery where. For though hee tooke vpon him the shape of a ser­uant, yet did hee thinke it no robbery, to be in the forme of God, Philip. 2.

This allegation is a full proofe of the distinction of persons.Vers. 17.

The Treasury was a seque­stred part of the Temple,Vers. 20. In the Trea­sury. where the holy Offerings were laid vp: a publike place: yet had his aduersaries no power to lay hands on him, vntill it were permitted vnto them. Our [Page 132] blessed Sauiour accomplished what hee came for; and then, mortuus est, quia voluit; he dy­ed, because he was willing to dye.

Vers. 21. You shall seeke me.The abode of our Lord Iesus on earth, and especially his time of manifestation, was but short; those who apprehended him not during his abode, will notwithstanding seeke him when he is gone. All seekings are not alike. Those are said to seeke him aright, who desire to find that Word which was euermore with God. Saint Au­gustine, vpon this place, saith, You seeke mee not with a zealous desire, but with hate. As a defor­med person desires to looke in a glasse, but loues not the glasse when he beholds his owne de­formity; so, many desire to heare of Christ Iesus, to learne knowledge, and to bee tampe­ring with Religion: but when it discouereth their vgly state, [Page 133] they trample on the Pearles, and all to rent those who pre­sented them, Matth. 7.6. He who dyeth in his sinne of Rebel­lion and disobedience, may come to Christ indeed in the outward Church, but neuer at­taine to the Place whither Christ and those who are his, goe into glory: but those who embrace Christ with good wil, are illuminated by the Author of Grace, and neuer are said to dye, for that they passe with Christ to Eternity; as a man cannot be said to lose his office, when hee is preferred to a higher.

This question [Who art thou? Vers. 25. The begin­ning.] is like to haue proceeded from the former words, [Ʋnlesse you shall beleeue that I am He, &c.] The answer receiueth more ge­nerall interpretation from the Greeke Originall, than any that I haue read: these short Notes are not fit to containe them; I [Page 134] will only presume to set downe my poore opinion, though dif­fering, it may be, from diuers. I take the true sense of the Greeke, according to the ac­cents and points to be, The be­ginning, that which also I deliuer vnto you. Beza's Interpretati­on, and our Vulgar, I confesse to be otherwise; for they translate it, That which from the begin­ning I say vnto you. Our blessed Sauiour confirmed what the holy Prophets had prophesied euer since the world began. We are taught in all Scriptures, that as he was borne of God, he was before all worlds. So this E­uangelist beginneth with these words; In the beginning was the Word, &c. By which words it is sufficiently noted, that Christ is meant. Wherefore I cannot conceiue, that there can be any errour in vnderstanding the sense of these words, thus; That hee professeth himselfe [Page 135] heere to bee that Eternall, by whom all the Actions and bles­sings of GOD are deriued in time, vpon all his Creatures. But I submit my selfe to the more learned.

Many of those,Vers. 28. When you haue lift vp the Sonne of man. who would not vnderstand the Eternall God to be the heauenly Father, of his only begotten Sonne Ie­sus Christ did notwithstanding acknowledge him for such after his passion, hauing beheld the maruellous Eclipse, the ren­ting of the vayle of the Tem­ple, his miraculous Resurrecti­on, &c. Whereof, That one of the Ecclipse, at the full Moone, when as the Sunne and Moone were opposite, made Dionysius, then a Heathen Philosopher, to say, Either the God of Nature suffereth, or else the fabrike of the World is like to bee dissolued. See heere the infinite humility of our Lord, as he was man,I doe no­thing of my selfe. wher­in we ought all to imitate him: [Page 136] For, doing workes aboue the power and vnderstanding of men, yet he appropriated none of them vnto himselfe, thereby shewing that hee was voyd of arrogancy, acknowledging his heauenly Father, who was the Fountaine of his Diuinity, to be Author of all his words and a­ctions. He who imitateth his blessed Sauiour in this true o­bedience, vndertaking nothing, nor challenging any thing vnto himselfe, but referring all to the diuine Spirit of God wor­king in him, which will neuer refuse to be an Oracle of Truth vnto him, if he consult serious­ly and deuoutly with it, is not farre from the right path.

Vers. 31. If you con­tinue in my Word.It is not enough to beleeue, except wee persist stedfastly in true faith, without doubting or wauering. To persist in the Word of God, is to yeeld vnto no temptations. Likewise, that is truely said to be faith, when [Page 137] we beleeue that which wee see not; and truth, when wee be­hold and apprehend, and con­stantly obey that aright which we haue beleeued. As wee call in inconstant person, a false or faithlesse man, and not to bee changed, is to be Eternall.

Such can neuer vnderstand aright,Vers. 33. Wee be A­braham's Seed. whose hearts are not seasoned with the Spirit of Grace and Truth. The Iewes, to whom our Sauiour vttered this doctrine, vnderstood all his words carnally, as of seruile bondage to earthly masters; and although they claimed a priui­ledge of freedome from their Father Abraham, yet might they haue called to mind, euen in that sense, that Ioseph was sold by his brethren, many holy Prophets led into captiuity,Vers. 34. He that commiteth sinne, is the seruant of sinne. yea, the whole Nation, and that at this time they were subiect to the Romane power.

Hee that is Bond-slaue to a [Page 138] hard Master, may gain his free­dome by his heeles, or purchase it with his money; but he that is bond-slaue to sinne, carrieth his fetters with him, whereso­euer hee runneth: the sinnes which he committeth, lye hid within him, whereof the con­cealed pleasure fadeth like a tickling; which causeth a man to laugh, and yet with paine. But the sting remaineth, and that in the conscience, from whence it can neuer bee remo­ued, except true contrition and hearty repentance draw vs to call on God, by lowd cries and hearty prayers, to vouchsafe vs his helping grace for deliue­rance. Reade Rom. 6. vers. 19, 20. so to the end: also, 2 Pet. chap. 2. vers. 19. so forwards.

Vers. 35. The seruant abideth not in the house.No flesh subiect to sinne, can euer haue a firme abode in the Church of God: and therefore the Iewes descent from Abra­ham, could not free them from [Page 139] the bondage of sin. But Christ remaineth in his Church, the House of God, euermore: hee onely is truely free, and all our hope must consist in receiuing freedome and deliuerance by grace from him, who is free of himselfe.

And if hee set vs at liberty,Vers. 36. If the Sonne make you free, you are free indeed. then are we truely free, there be [...]ng none other that can effect it, sauing hee that came with­out sinne, and was made a Sa­crifice for sinne.Augustin. God gaue vnto man a free will, but by disobedi­ence he lost both it and himselfe. He that sinneth freely, followeth his owne will, not the will of God. Let vs then vse that great gift and blessing, as wee ought, in seeking to free our selues from sinne: for he onely hath a free will, who hath a good will.

Those who are not spiritual­ly begotten of God,Vers. 40. This did not Abraham. the Author of Truth, cānot loue the Truth. The Iewes stood vpon their [Page 140] descent from Abraham, con­cerning the flesh, which could yeeld them no iustification; but they followed not the steps of that holy Father in the wayes of righteousnesse. Our Sauiour did not say they were the sons of the Diuell, in regard they were men, but in regard they were wicked, and followed not the Truth; so as hee onely re­proued their sinne in these hard termes. Much lesse ought wee to vse bitter speeches against our brethren; for our selues are, or may bee as euill: and who knowes mens hearts, as Christ did?

Vers. 41. We haue one Father, which is God.Now that their allegation of their Father Abraham, that is, the visible Church, would not serue their turnes, nor that they could draw any words from Iesus, concerning Abraham, whereby to intrap him, they endeuour to make him a Schis­matike from the Church, be­cause [Page 141] God was their Father. So sometimes, by the authority of the Church, Abraham is their Father; sometimes of the Scrip­tures, they challenge God to be their Father. In this manner running in a circle, doe Papists defend their errours: for let the most learned of them say, How doe they know which is the Church, but by the Scrip­tures?

Judas was before called a di­uell:Vers. 44. Ye are of your father the Diuell. and so heere are these per­secuting Iewes. Man was crea­ted of God: But Man by diso­bedience fell from GOD; and the causer of this disobedience was the Diuell, who did nei­ther create nor beget him, but possessed him. We haue all and singuler both an earthly Father and a spirituall father: from our earthly Fathers wee enioy the vegetatiue and sensitiue; from our spirituall Father, rea­son, knowledge, and will. If God [Page 142] bee our spirituall Father, then are wee indued consequently with loue and truth, Iustice and peace: For we, euen, as it were, naturally, hate sin proceeding from disobedience, arrogancie, and selfe-will, and that not in our selues onely, but also in o­thers. If the Diuell be our spi­rituall father, then wee hate Truth, and are aduerse to Iu­stice and Peace; we are proud, vaine-glorious, rebellious, re­uengefull, malicious.

Hee in whom the workes of the Diuell are found, may, in my poore opinion, bee rightly called a Diuell, according to the Word of our blessed Saui­our. Such are all professed lyers, slanderers, murtherers, blasphe­mers, Idolaters; Reade 1 Joh. 3.8. and generally all such as hate to be reformed: for so doth the Diuell.Vers. 48. Thou art a Samart­tane, and hast a Diuel.

The Iewes saying of Christ that he was a Samaritane, and [Page 143] had a Diuell, doe intimate, the Samaritanes were giuen to sor­cery, which made them so much to magnifie Simon Ma­gus. To haue a Diuell, is to be conuersant and familiar with that euill spirit. See 1 Sam. 28.8. This is a most irreligious wickednesse; yet sometimes the Diuell hath power to bee a spi­rit of diuination, Act. 16.16. without the parties consent; so also, Matth. 8.29.

Those who obserue the word of God as they ought,Vers. 51. He shall ne­uer see death. shall en­ioy euerlasting life. A true Chri­stian, consisting of a spirituall soule, as well as of an earthly body, cannot be truly said to be absolutely dead, when the one halfe of him onely, and that the more vnworthy part, is decay­ed. The Cage is onely wasted, and the sweet-singing Bird as­cended to a higher habitation. That Spirit which the eternall God breathed into man, after [Page 144] his body was framed, and whereby he receyued the simi­litude of God, might returne, but neuer perish, seeing that it is a gift proceeding from the e­uerlasting.

Our Sauiour himselfe, who deliuered this Doctrine, was to dye concerning his body, and therefore hee spake not of it, but of the eternall death of the soule, whereto the Deuill and his angels are condemned, being vtterly debarred from the true life. He then shall ne­uer see death, who keepeth the words of Christ: for true faith so quickeneth the soule of man, as that death can fasten no deadly wound vpon it.

CHAP. IX.

THe Disciples learned from Christs former lessons,Vers. 2. Hath this man sinned, or his pa­rents? that sinne was [Page 146] the cause of maladies, as death is the reward of sin. Also in as­king, Whether he had receiued this punishment for his owne sinnes, or the sinnes of his Pa­rents: That question had refe­rence to the second Comman­dement, where God pronoun­ceth a seuere iudgement, to vi­sit the Children for the iniqui­t [...]es of their fathers, vnto the third and fourth generation. Though our selues should ne­uer actually sinne, yet haue wee from our Parents sufficient ori­ginall guilt to make vs lyable to all punishment. The imperfec­tions, sicknesse, and death of the Infants, is an vnanswerable ar­gument against Pelagians and Anabaptists; that they are borne and guilty of sinne; else GOD would not punish them being innocents.Vers. 3. Neyther this man, nor his pa­rents.

We are taught here, not to draw generall Rules from Gods iudgements vpon men, to our [Page 147] owne fancies: God, who crea­ted all things, is also the euer­lasting disposer of what hee created. It were too much presumption in man to diue in­to his secrets: Therefore I note hence, that reprehending his Disciples for their question mo­ued, Why the man was borne blinde, Christ meeteth with a common and foule abuse, to iudge euill, or to make laugh­ing-stocks of such whom God, as it were, marketh to be occa­sions to exercise our Charity vpon them, as ideots, lame, blinde, or other deformed men.

Whilest our blessed Sauiour was in the World,Vers. 4. I worke whiles it is day. he being as truely God as man, light was in the World, and whilest that light remayned on earth, it wrought and was not idle; No more then the miraculous crea­ture of light, the Sunne, which neuer remayneth fixed (but by miracle.) When that light is [Page 148] taken from out of the World, then there remayneth nothing but ignorance and darkenesse. Christ neuer was, is, nor will bee, absent from well-will'd men, such who euermore re­signe their carnal naturall wils, submitting themselues in true obedience to his blessed eter­nall will. But woe bee to such, as through wilfull disobedi­ence shut the doores of their vnderstanding, not suffering Christ to enter into their hearts, and possesse them, li­uing in darkenesse. So we may see together in one place, both Goshen and Aegypt.

Vers. 6. Hee made clay.Though Christ could haue cured him by his word onely, yet it pleased him here to vse a meanes, though in mans reason nothing proper, but rather con­trary. Hee who created man with his eyes, and all his other members out of the dust of the earth, was also able to giue him [Page 149] sight by the same element.

Shiloh is of old the name of the Messias, Gen. 49.10.Vers. 7. Wash in Shiloh. and it signifieth the water wherein the new-borne Childe is wash­ed, as the learned haue obser­ued. So Christ Iesus is often in this Gospell stiled the water of life, and especially Collyrium, eye-salue, or eye-water, Reuela. 3.18.

The Pharises,Vers. 16. He is not of God, be­cause hee k [...]epeth not the Sab­bath. who sought all occasions to intrap our Saui­our, found fault againe with his curing on the Sabbath. He, saith Saint Augustine, who was without sinne, did euermore ob­serue the Sabbath: for to obserue the Sabbath, is spiritually vnder­stood, to rest from sinne. And this GOD sheweth, when he re­commendeth the Sabbath in these words, Doe no seruile workes. Now learne of our Sa­uiour, what is to be vnderstood by a seruile worke. Euery one that committeth sinne, is the [Page 150] seruant of sinne: whereas all good workes, yea euen our suf­ferings, haue their Sabbath an­nexed, because they bring with them the quiet fruit of righte­ousnesse.

Vers. 22. Throwne out of the Synagogue.The throwing out of the Sy­nagogue, was a kind of excom­munication, and it may hence appeare, how excommunicati­on was abused in those dayes, e­uen as it is in these: for they did not vse that Discipline a­gainst Blasphemers and Here­tickes onely; but whosoeuer contemned their wils, their E­dicts or traditions, those they pronounced excommunicate, as if they had beene haynous sinners.

Vers. 30, 31, 33. God heareth not sinners, but he that worshippeth God, hee heareth.The poore man proueth, that Iesus (without doubt) was of God: for God heareth not the wicked, but the faithfull and well-willed. Though our good workes deserue nothing, yet God so ordayned, that, accor­ding [Page 151] to the measure of our sin­cerity, so shall the effect of our prayers bee. Reade Prou. 15.29. and 28.9. Also, Esay. 1.15.

Hence I note the infinite mercy of our sweet Sauiour,Vers. 35. When Iesus had found him. as I vnderstand from the words (hauing found him,) That hee went to seeke this poore faith­full man, and to instruct him. Those who stand firme vnto the end, euermore professing and acknowledging their Ma­ster in the midst of persecution, may be sure that our Lord Ie­sus one day will finde them, and leade them to true felicity. See Iohn 5.14.

The Nations (saith St. Paul) which sought not iustice, Vers. 39. That they which see not, might see, and you which see, might be made blind. found That iustice which proceeded from faith in Christ: but Isra­el magnifying their owne righte­ousnesse, could not attayne it. The very Heathens, who ne­uer knew God, are not so guil­ty as those who take vpon [Page 152] them knowledge, though a false one, and are so resolute in their errours, as that they scorne with the Pharises heere to be accounted blinde. Many might haue attayned saluation from Christ, if they had not thought, that of themselues they had already attayned it. Saint Paul durst not say so of himselfe, Phil. 3.12.

CHAP. X.

OVr Lord Iesus is the way and doore,Vers. 1. Hee that entreth not in by the doore. by which wee haue en­trance into the Kingdome of his heauenly Father. Hee then who seeketh an entrance vnto that blessed Kingdome by other meanes then he hath prescri­bed, seeketh to robbe him of his glory: so doe all false tea­chers, who eyther are or haue beene preferrers of their owne wayes & traditions, before the pure Word of the eternall God. Christ must be the onely marke whereat those who truely pro­fesse his name must ayme, and the wa [...] to him, is to med [...]tate on his Word, and imprinting the same in our hearts, to pro­fesse [Page 154] it without hypocrisie. He (saith Saint Chrysostome) who instructeth not himselfe by the Scriptures, but seeketh knowledge by other meanes (that is, propoun­deth to himselfe another way) is a thiefe.

Vers. 2. Hee that goeth in by the doore.To the contrary, he who is a true and zealous teacher of the Word hath the honour to bee called of our Sauiour a Shep­heard: and such a one, to whom the gates of heauen will be opened: not onely for him­selfe, but such also of his flocke as hee shall haue seasoned with the blessed Word. Hee (saith Saint Augustine) who will seeme to be God, being but an earthly man, imitateth not him who be­ing God, became man. Christ is the doore, who is truth; who then openeth the doore, but hee who teacheth truth? Christ is a low doore, hee who entreth by this doore, must stoope and humble himselfe.

Whereas many shall bee drawne by the preaching of the Word,Vers. 4. Hee goeth before, and the Sheepe follow him. from darkenesse to true light, our blessed Sauiour will march before them, after they are presented vnto him, as hee did before the Israelites in the Wildernesse in the Pillar of fire: And they will know his voyce, forsaking all false instru­ction and Instructors.

Moses and the Prophets preached Christ the Messias, Vers. 8. All that come before mee are Theeues. beleeuing in him, and therefore were of his flocke: and all such as he pleased to send before his Incarnation, as Heralds to pro­claime his blessed name, were as strong in faith, in regard they beleeued that the eternall Word was to come in the flesh, as we who beleeue most cer­tainely that he is come. This place then reprehending those who went before Christ, can­not be meant by those holy fore-runners, but must signifie [Page 156] intruders and seducers: for wee may obserue, that during all the time of the old Testament, the Writings of Moses, and the Prophets, doe teach nothing but the pure seruice of the true God, by the mediation of the Messias who was to come. But after the returne from captiui­ty, there arose vp Samaritanes, Sadduces, Pharises, Iusticiaries, Traditionaries, Herodians, &c. and in all that time, vntill the comming of Christ, though these false teachers preuayled in the outward Church; yet e­uen then God knew who were his, and Christs sheepe did heare his voyce. See Matth. 1.13. The very Progenitors of Christ from Zorobabel vnto Io­seph, were not knowne, and had no vogue in the World, vntill by the Euangelists they are named; whereas the cor­rupters of the truth kept both the Seat of Dauid, and Chayre [Page 157] of Moses. If it were so, when the Church of necessity had an outward visibility, because Christ was not yet come, how much more may it happen in these after-times, when Christs presence in his Church onely is spirituall.

Christ would be vnderstood to be the doore, that is, Vers. 9. Hee shall goe out and in, and finde pasture. hee is the Mediator, by which his E­lect must enter, and goe out, as the doore is to the house. All such as wander, and stray from this truth, feigning lyes and ly­ing wonders, seeking to seduce the wretched (and euen the E­lect, if it were possible) are Theeues and Murderers of soules. Truth in humility, ioy­ned with loue and obedience, is the way, and doore to guide and direct vs vnto his pastures of beauty, plenty, and felicity. By going in,They goe in and out. I presume to vn­derstand such, who receiue and conceiue the Word of Truth a­right, [Page 158] laying it vp in the clo­sets of their hearts, where it fructifieth, by the secret influ­ence of Gods Spirit. By going out, I likewise apprehend the beholding of God in his Crea­tures, and the gouernement of the outward World. See both these expressed, Psalm. 19.1, 7, 8. And whilest we liue in the world, wee are subiect to this going in, and going out. In the former we cannot stray, but in the later: When we goe out, we must returne euermore readi­ly againe, like wel taught sheep, when wee heare the voyce of our blessed Shepheard, who see­keth vs when we doe wander.

Vers. 11. I am the good Shep­heard. If Christ be the doore (saith S. Augustine) how maketh hee his entrance by or through himselfe? Euen as hee himselfe knoweth the Father, and wee receiue that knowledge from him: So hee en­treth into the Sheep-fold, by or of himselfe; and wee through him: [Page 159] We, because wee professe Christ, haue therefore entrance by the doore. Now, if the Rulers of the Church, who are sonnes, are also Shepheards, how is there but one­ly one Shepheard? to wit, Be­cause they are all the members of one Shepheard: and hee truely that is the Shepheard, distributed to his members: for Peter was a Shepheard, and so were all the o­ther Apostles, and all good Bi­shops. But no man saith hee is the doore: That, hee retayned as pro­per to himselfe. I haue the ra­ther set downe these words at large, falling in my way of stu­dy, perceyuing thereby, that Saint Augustine attributeth no especiall deputation to St. Pe­ter, more then to his fellow A­postles.

Hee who entreth into the Church, eyther by Simony,Vers. 12. The hyre­ling slyeth. or other indirect meanes, and whose ends are wealth and pre­ferment, when they take vpon [Page 160] them the Ministery, being not called to it out of zeale and fer­uency to the blessed Word, may be said to be Mercenaries, and Intruders, who no sooner be­hold a Cloud threatning perse­cution, but that they seeke shelter for themselues, aban­doning their flocke to the wide World: we may reioyce for their good parts, as Saint Paul did, that Christ was prea­ched, but for themselues, they shall finde their reward, Psalm. 50.16, 22. Matth. 7.22, 23.

Vers. 18: I haue re­ceyued this Comman­dement from my Father.Touching these words, Al­cuinus saith excellently: The Word did not receiue the Com­mandement by word, but euery command is and remayneth in the onely begotten Word of the Fa­ther. When the Sonne is sayd to take that which hath a substanti­all consistence in himselfe, his power is not made lesse, but his generation is shewed: for the Fa­ther did by begetting, giue all [Page 161] things vnto his Sonne, whom hee begot in perfection.

This Feast being yeerely ce­lebrated in memory of the re­nouation of the Altar of the Temple,Vers. 22. The Feast of Dedication. hauing beene long pol­luted, was consecrated anew by the meanes of Judas Machabae­us. It is called in the Latine translation, Encaenia, a nomina­tion deriued from the Greeke. Obserue that this Feast was or­dayned not by God himselfe, or his Prophets, but when there was no extraordinary com­mandement, onely by the com­mandement of the Church.

The Old Testament was shut vp, Malach. 4.4, 5, 6. Remem­ber the Law of Moses my Ser­uant, &c. Behold, I will send you Eliah, &c. By which it appea­reth, that betweene the two Angels, Malachi and Iohn Bap­tist, there was no other to ap­peare, but the Church was to be content with what Moses [Page 162] and the Prophets had already taught them, without any ex­traordinary Prophet to arise: and this is a strong proofe, that none of the Bookes written af­ter Malachy before the New Testament, were to be esteemed canonicall. The Gospell bea­reth hereunto witnesse: for when Iohn Baptist was borne, the mouth of the suspended Priesthood was opened, and then that significatiue speech of the Old Testament, is vsed, Lu. 1.68. That God had visited his people: And more plainly, when our Lord Jesus manifested him­selfe by his miracles, Luk 7.16. A great Prophet is raysed vp a­mong vs, and surely God hath visited his people: Now in the m [...]ddle time almost, some hun­dreds of yeeres betweene the last Prophet of the Old Testa­ment, and before the first of the New was this Feast of dedica­tiō ordained, as you may read 1 [Page 163] Maccab. 4.59. From whence I gather, that the Church of the New Couenant being founded by greater power, and settled vpon better promises then the Old, hath as great authoritie to ordaine Feasts and Anniuer­saries, besides the Lords day, as Iudas Macchabeus had besides the Sabbath; and her Children ought not to be scandalized, but celebrate and keepe them with due deuotion, as our Lord him­selfe did heere the Feast of the Dedication.

I doe not meane heere to plead for Baal, nor to main­taine such Festiuals as were the effect of the Popes false doc­trine, or vsurped power, but onely to shew the right and cōueniency which the Church of England, my Mother, hath to authorize such Anniuersa­ries and Holy-dayes as are by her o [...]dayned: and although her wisdome hath beene abundant­ly [Page 164] iustified by her Children, I trust my paynes shall not be re­iected, since I study her peace.

Our Feasts are all of Christ Iesus his Natiuity, Persecution, Circumcision, Epiphany, that is, manifestation to the Gen­tiles, Death, Resurrection, A­scension, Sending of his holy Spirit: Those of the blessed Ver­gin, our Lady, belonging also to her Sonne: for the Annun­ciation is of his Conception; the Purification, of his presen­ting in the Temple. We keepe also the Feasts of S. Iohn Baptist, the twelue Apostles; the Pro­tomartyr Saint Stephen, and a Thanksgiuing for Gods pro­tection of vs by his Angels, and for the Saints in glory. The number is not great, nor the manner superstitious; but they are so many occasions to meete together, call vpon God, and to commemorate, with exhorta­tions to imitation of them, the [Page 165] mercy of our Lord Iesus, and the faith and constancy of his Saints. I will come to some particulars. In the Primitiue times, the faithfull, though it were in Vaults, (in Cryptis,) yet the Assemblies were vsed to be in some places where some ho­ly Martyr was buried. Such may bee the literall meaning of Saint Iohn, Reuelat. 6.9. The soules vnder the Altar, that were killed for the Word of GOD, and for the testimony which they maintained: and the most probable meaning of that hard place, 1 Cor. 15. Bap­tized ouer the dead (as our Ly­turgie readeth it) is gathered out of Eusebius, That the first Christians vsed to set their Bap­tistry or Font ouer the bodies of the Martyrs, both to honour the memory of those valiant Heroes, and to shew, it was the same faith, vnto which the bap­tized were initiated, wherein [Page 166] the Martyrs dyed. The Apo­stle seemeth to allude heereun­to, Rom. 4.6, 2, 34, &c. where hee openeth the Doctrine of Baptisme by Death, and Buri­all. So their faith made them Martyrs, & their Martyrdome Saints long before the Pope practised his Canonizations: For the whole Church in gene­rall, especially that, where the Martyrs suffered, ordained those anniuersaries in memori­all of the Saints, without any expectation or request of the Bishop of Rome's power, as ap­peareth by many of them kept in the Greeke Church, which the Roman Breuiary neuer took notice of. To come a little nee­rer the pressing of this mat­ter; We may consider, that all our moueable Feasts they are centred, as it were, vpon the Feast of Whitsunday, being the last of them; the Dominicals, or Sundaies carrying the Num­ber [Page 167] forward: as first, second, third, &c. after Pentecost; and the rest counting backward vntill Aduent, doe meete againe with the last, as 50. daies before Whitsunday is Easter; three dayes before, the Passion; 4. dayes yet backe, Palm-Sunday, (for so long, it appeareth, Christ was in Hierusalem, before his betraying;) and so may we rec­kon of the rest. Now, to proue his Apostolicall, and the rest, I find my selfe vtterly debarred of vsing the testimonies of An­tiquity, not because they are not pregnant, as appeareth by liuers of the Fathers Sermons, written De Tempore, especially Chrysostome, Austin, Eusebius, Emisseus, Leo, Haymo, and many others; but because, in this manner of controuersies with men that dissent from our Church, none of the Fathers are regarded. If therefore it [...]ppeare that the Apostles [Page 168] themselues kept the Whitsun­day, I trust, men not giuen ouer to the spirit of contradiction, will receiue some satisfaction. See therefore Act. 2.1. Saint Luke plainely saith, That the holy Ghost descended when the fiftyeth day was commen; which must needs be accounted frō the Resurrection of Christ: So, as it were to giue vs instru­ction to keepe those dayes in remembrance, he tells vs in the former Chapter, that Christ. after his rising againe, conuer­sed with his Apostles 40. dayes, to which the rest must bee ad­ded, to make them fifty. The Ceremoniall Law of the Iewes was now wholly abrogated; therefore of their Pentecost it were prophanenesse to thinke the Euangelists meaning; nei­ther stood it with the honour of our Sauiour, to nobilitate their Feast with that glorious blessing. Why was it then [Page 169] done on the fiftieth day? Mr. Caluin saith that Christ chose his twelue Disciples, in resem­blance of the twelue Patriarks; (our Lord intimated so much, when he saith, They shall sit on twelue seates, and iudge the twelue Tribes of Israel:) and the 70 Disciples, to paralell the 70. Elders, vpon whom Moses spirit by God was imparted. Is it lawfull for M^r. Caluin thus to proue his intent by num­bers? And are not these num­bers too ceremoniall, and abro­gated as Iewish? and must the Feasts of the Church, hauing such ground, be accounted so? Surely the reason also is more pregnant: for as the Law was giuen on Mount Sinah, iust fif­ty dayes after the Israelites de­liuerance from Pharaoh: so was the blessed Spirit shed on the Church, iust so many dayes after that Christ had de­liuered vs from our spirituall [Page 170] bondage, whē he rose again for our Iustification. And this to be the reason, euen all our new Writers doe agree. For the ce­lebration of the holy Weeke, and Good-Friday, the Apostle, treating of the institution of the Communion, whereby we shew the Lords death vntill he come againe, expressely saith; that it was done the same night wherein hee was betrayed; as warning vs to remember the Day, the third after which, ac­cording to the Types and Pro­phecies, Iesus did rise againe. There is some ground also in the holy Story, that the Apo­stles did yerely keepe the Whit­sunday: See Acts 18.21. & 20.16. Saint Paul laboureth by all meanes to bee at Ierusalem at the Feast nay at the very day of Pentecost. He makes mention also of this Feast, 1 Cor. 16.8. To what end should hee doe so, and that at Ephesus, Miletum, [Page 171] Corinth, all Gentile Churches, if hee had either meant the Iewish Whitsunday, or that the Church then had not kept the anniuersary of the sending of the holy Ghost.

Concerning our moueable Feasts, a learned Bishop, lately in a Sermon before his Maiesty, deliuered. That in the times of our fore-Fathers, when the Word of God was precious, the Holi-dayes were a great meanes of instruction to sup­port their faith, by remem­bring the Conception, Natiui­ty, Circumcision, Temptation, Death, &c of Iesus CHRIST. Now, the Diuell, to sow dissen­tion, and make a rent of vs from the succession of the Church, and euen to extinguish this small light, by which, with farre greater, we finde the foot-steps of Truth in all A­ges, hath so sharpened the vn­charitable zeales of some refor­mers, [Page 172] that they most bitterly inueigh against Holidayes; yea so farre, that they vndertake to proue, that our Lord was not borne in December, but in Sep­tember. Their reason is taken from reckoning of Zachary's Sacrificature in the Course of Ahiah. I would neuer spend time in following them in their curious questions of Genealo­gies: but in answer; If they know where to beginne to ac­count, and that it iumped with their computation, how can they prooue that there were Priests enow to make vp the number of 24 Orders, after the Schisme of Ieroboam and the ten Tribes, and especially after the Captiuity; the contrary ra­ther appearing in Nehemias & Ezra? Or how shall it be pro­ued, that after so many Idola­trous Kings, when not onely the Orders of the Priests, but euen the Booke of the Law was [Page 173] lost, and after the 70. yeeres discontinuance, the persecuti­ons of the Seleueidae, Lagidae, the Conquest of the Romanes, In­uersion of the Herods, of which times we heare that the dayly Sacrifice ceased, and the very High-Priest-hood was yeerely changed; How, I say, will it be proued, that Zachary was iust in his turne at the conception of Saint John Baptist? We read, 1 Chron. 24. That the instituti­on of the 24. Orders was by Lots; and it seemed that now they were so confounded, that euery yeere the Priests renewed that meanes, to know their courses: For so Saint Luke ex­pressely saith, Luke. 1.9. His Lot was to burne Jncense. Some Ancients giue the reason of the times of Johns & Christs birth, grounding by an allusion vpon the words of the Baptist, John 3 30. Oportet Illum augeri, me autem minue: That Iohn being [Page 174] the last and greatest Prophet, was borne the first day of the yeere, which begins to shorten when the dayes were at the longest; and Christ, (who came to restore the vtter misery of man-kind) the first day that begins to lengthen, when the dayes were at the shortest: So that Mid-summer Eue should be the longest, and Christmas Eue the shortest day in the yeere. Which is an Argument, that Gregory the 13. should haue resumed fiue dayes more in his reformation of the Ca­lender.

But to leaue this to euery mans opinion, though I write not as Lord ouer my Readers faith, yet surely (me thinkes) it had beene impossible, that euer the Church should haue for­gotten the day and moneth of our Sauiours birth. Wee see how curious Saint Matthew is in e [...]pressing the place, and St. [Page 175] Luke mentioneth the yeeres, Chap. 3.1. and 4.19. out of the Prophet Esay: and I haue heard of many that haue taxed anti­quity, as too curious in obser­uing times, but neuer any be­fore these men, who would say, that the time of Christs birth should be cleane forgot­ten.

Concerning the Apostles dayes, our Lord, Matth. 26. saith, That wheresoeuer the Gospell shall be preached, there also should Maries worke be remembred for a memoriall of her: and so the prayse of the A­postles and Martyrs (to vse St. Pauls words) is heereby in all Churches: which is vpon as good cause to be kept in the Church, as for Jepthas Daghter, the death of Josias, or Gedaliah. Mr. Greenham would allow ho­lydaies for some remembrances of Gods extraordinary mercy but, forsooth, not ann [...]uersary [Page 176] and perpetuall. Surely, the Feast of Purin, and our Gun-powder day, the one then did, the other now doth deserue a yeerely ce­lebration; and shall we thinke, that the famous liues & deaths of so few as we reteyne, ought not to be had in perpetuall re­membrance? Christ giues a no­table reason in his practice: This day is this Prophecy fulfilled in your eares. As Churches are places that stirre vp deuotion, so Holy-dayes are times that moue both the affection and memory to edification. The Churches of the Germanes re­taine them as wee doe: and if Geneua, and those that follo­wed her example, bee vrged, I can answer something of mine experience, hau [...]ng liu'd a good space in that City; where I could neuer find, that the lear­ned Diuines there intended, that their outward manner of Gods Seruice, should be an vn­uiolable [Page 177] Rule to all other Chur­ches: and that our own curi­ous Countrey-men were they that made all the adoe; as if the Word of God came only from Geneua. Mr. Beza said in an E­pistle, speaking of our English gouernment by Arch-bishops, Bishops, &c. Fruantur summa illa foelicitate, &c. And Mr. Caluin giueth God thanks, that he was not the man that broke the Holy-dayes at Geneua. And that England hath some reason in this, and many other things to differ from the French Chur­ches, me thinkes, I find some good reasons. First, wee liue as vnder Constantine or Theo­dosius, and therefore, in the go­uernment and maintenance of our Church, ought to shewe more thankfulnes, and to spend more time and cost then they that liue as vnder Maxentius, Constantius, or Iulian. Secondly, the Bishops of France neuer yet [Page 178] admitted of reformatiō, which the Bishops of England were the chiefe Authors of, both by their authority and writings. Lastly, the reformation that hath beene obtained there by popular Assemblies, and in Ci­uill-warre, as if the Kingdome of heauen offered violence: but in England, (blessed bee thy Name, sweet Iesu) the Church was espoused to Christ in an orderly and publike manner: and the lawfull Parents, that is, the Princes, did giue the Bride. I feare that this is the cause that those Churches enioy not peace; they should rather haue wayted Gods time: whereas in England, the blood of so ma­ny Martyrs, shed in so great pa­tience, 100. times exceeding the number of the French, hath now preuailed with GOD'S goodnesse, that we quietly pro­fesse his Gospell.

Vers. 23. Salomons Porch.The Porch of Salomon was [Page 179] said to bee that place where King Salomon vsed to stand and pray; and such a place it see­meth there was, although not the same Fabricke which was built by Salomon, it hauing bin long before destroyed.

Although now there bee no famous Temple at Hierusalem, whither to goe and worship, yet the body of euery elected Seruant of God, is Gods Tem­ple.And it was winter. Whilest then wee liue in this tossing, turbulent, winter-stormy world, let vs celebrate spirituall new dedications in the Temples of our bodies, by putting on the new man; So, no doubt, his Sonne will ap­peare readily in Salomons Porch, the entrance into our soules and consciences, there working in vs perfect peace vn­der his gracious gouernment.

The Father and the Sonne are one (saith Saint Hilary) in nature, honour, and v [...]rtue;Vers. 30. I and my Father am one. [Page 180] so as one and the same nature cannot will seuerall things.

Christ had two wills, as hee was man, and as hee was God, but the one was the Fathers will essentially, the other with obedience agreed with it.

Vers. 41. Iohn did no miracle.The truth ought to be recei­ued, without expecting mira­cles: for Saint Iohn Baptist, the fore-runner of Christ, wrought no miracles at all, and yet was heard and beleeued.

CHAP. XI.

THe words, [He is sicke, Vers. 3. He is sicke whom thou louest. whom thou louest] im­port an assurance in the holy woman, that our blessed Sauiour would neuer forsake him whom he loued. If we be beloued of Christ, hee will ne­uer forsake vs in sicknesse nor in death.

The death of Lazarus was a suspension of life for a time,Vers. 4. This sicknes is not vnto death. vers. 11. Matth. 9.24. for that death it selfe in him was not to death, but rather inten­ding to a miracle, by the wor­king of which, men might bee drawne to beleeue in Christ. [Page 182] Sicknesse and death vnto good Christians, are not vnto death, that is, destruction, but vnto life and glory. See Chap. 6.37, 40. and 8.51.

Now, concerning Lazarus his resurrection, the Fathers haue obserued, that Christ rai­sed vp three persons, who one­ly are in the Gospell mentio­ned, and thereupon doe draw three spirituall contemplati­ons, tending to so many sorts of regeneration. The first was Iairus Daughter, Marke 5. whom Iesus raised from death in her Fathers house; which signifieth the conuersion and re­storing of sinners from their o­riginall corruption, which they tooke from Adam their Fa­ther's house, Psal. 45.10. The second was the Widdowes Sonne, Luk. 7. who was dead, and carried out of the Citie to be buried; signifying such of­fenders, as, being the children [Page 183] of the Church, doe fall f [...]om grace, and so become dead in trespasses and sinnes, vntill Christ doe touch the Coffin of their body, and renew them in the spirit of their mind, resto­ring them again by repentance to their Mother. The third was Lazarus, who had beene dead foure dayes, and buried so long, that his Sister thought that hee had seene corruption: And this is the Type of obsti­nate, hardened, and irrecorri­gible sinfull men, who haue made a couenant with hell and death, to commit sinne with greedinesse, and to goe on still in their wickednesse; of whom the visible Church seemeth to haue no hope, but that they stinke, and are corrupt through their foolishnesse: yet euen these also, Christ is able, and often doth mercifully call to life againe by his grace and holy Spirit, though vnto all mens o­pinions [Page 184] it seemeth miraculous, as this raising of Lazarus was.

Vers. 5. Iesus loued Martha, &c.Blessed are they whom their Sauiour loueth. Loue is mutu­all, and is principally obtained by loue; let him therefore who craueth to be beloued of GOD, loue God with all his heart and soule. We are heere taught, saith St. Chrysostome, by the Euange­list, not to grieue, if good men, and such as are the friends of God, be subiect to infirmities.

Vers. 9.12. houres in the day.In Iewry the dayes and nights were neere in an euen ballance, one not exceeding the other much, and therefore it brought no great inconuenience to de­uide them into twelue equall houres. This is to be obserued, to reconcile some passages in the storie of Christs death.

Vers. 11. Our friend Lazarus sleepeth.It is an vsuall phrase in both Testaments, vpon the recitall of the death of any holy man, That he slept with his Fathers. Bodily death suppresseth all the [Page 185] sences, and so doth sleepe for a time; and awaking from sleep is a shaddow of resurrection. Now that Lazarus was more then asleepe, hauing vndergone bodily death, is manifested, vers. 13, 14. In that, saith Saint Austin, it is said, he slept to the Lord, to men hee was dead, who were not of power to raise him a­gaine. But the Lord raiseth him with as great felicity from the Sepulcher, as thou maist one that is a sleepe in his bed.

These words of St. Thomas Didymus (which signifieth a Twinne) admit a double,Vers. 16. Let vs goe, that we may dye with him. or a twinne signification; some of the Fathers construing them ironically, as being meant by Lazarus his death; notwith­standing hee was beloued of God: others, that they were vttered out of zeale, and meant by the prophecied and foretold death of our Sauiour, with and for whom Thomas was for­ward [Page 186] to lose his life. The first is auowed by Chrysost. Great vndertakers of constancy doe yet often soonest faile, as we see in the example of Thomas and Peter, who being the most con­fident of all the Apostles, yet shewed the greatest weaknesse, the one in feare, the other in in­credulity.

Vers. 25. I am the Resurrection and the Life.Our Sauiour beeing Life it selfe, must necessarily be the re­surrection, which is life, and was able as well now to raise Lazarus by himselfe, as after­wards with the many of man­kind.He that be­leeueth, shal liue, though he dye. He who beleeueth as he ought in his Sauiour, can neuer dye; for though he suffer death in his body, yet his soule liueth, both vntill hee rise in the flesh, as also afterwards eternally; for faith is the life of the soule: and who hath a liuing faith, neuer dyeth.Vers. 32. Lord, if thou hadst beene here, &c.

Mary being possessed with two vehement passions; loue to [Page 187] her Sauiour, and griefe for the death of her Brother, worship­peth her Redeemer, in all humi­lity vttring words of faith, that if the Author of life had bin in her house, death could not haue [...]ntred in at the doore. Our weakest passions doe often sweetly mingle with faith, and are accepted of GOD: So was that other Mary, Luke 7.47. who might seeme to bee too importunate; and so the Pharise thought; but louing much, much was forgiuen her: for loue and zeale are earnest [...]ut not ceremonious.

There is no doubt but our Sauiour was free from disor­dered passions,Vers. 33. When Iesus saw her weepe, &c. he groned. yet we see hee would not take vpon himselfe the nature of man without af­fections. Compassion in men tending to loue & charity, one lamenting the distressed state [...]f another, is a quality not on­ly allowable, but commenda­ble, [Page 188] yea, in cases that deserue it, most necessary.

Verse 46. But some of them went their wayes to the Pha­rises, &c.It is hard to find a multitude or Congregation like-affected: This great miracle wrought faith in some, but malice and hatred in the greater number. We need not maruell that Ser­mons haue the same different effect, nor need we expect that miracles should haue any b [...]t­ter; for the Truth would still find the same aduersaries, what meanes soeuer were vsed to perswade it.

Vers. 49. Caiphas High-Priest that same yeere.This Caiphas (as Josephus re­lateth) had bought the office of Priesthood for one yeere; contrary to the first holy Insti­tution, when as a High-Priest was chosen and ordained, not for a yeere, but for the terme of his life. All things were per­uerted in this declining Age, both in the Ecclesiasticall and Ciuill State of the Iewes; new Ordinances, new Customes, [Page 189] and Iustice was bought and sold. He that looketh into the state of the Christian World a [...] it now standeth, shall finde a like change: The custome of selling Offices in France and o­ther places, is notorious. Hee who purchaseth in grosse, will surely sell by retayle, to make good his bargaine.

These words were propheti­call.Vers 50, 51. This hee spake not of himselfe. And hence we learne (saith Saint Austin) that euen badde men doe fore-tell things to come, by the Spirit of Prophesie. The Spirit of God doth often direct, nay rather constraine men in of­fice, to vtter words of truth, ey­ther contrary to their owne inten­tions, or such as themselues are ignorant of. Behold (saith Chry­sostome vpon this place,) how great the vertue of the holy Ghost is! for from an euill minde it had power to vtter words of Prophe­sie. The Rhemists therefore might as well challenge an in­fallibility [Page 190] from the Deuils, who diuers times gaue true testi­mony of Iesus Christ, and make their Pope the Deuils Succes­sour, as they doe him of Caia­phas.

Vers. 54. Iesus there­fore walked no more openly.I note hence, that though Christs power were superla­tiue, and such, that man was not of ability to vndertake any thing against him, yet he know­ing the malice of the Jewes, re­tyred himselfe from amongst the throng of them. Thereby giuing example (as I presume to thinke) vnto his Disciples present, and also to all o [...]hers that should professe his name in time to come, not voluntari­ly to thrust themselues into the iawes of their enemies, but to retyre in time of persecution, eyther expecting deliuerance at Gods appoynted time, or else willingly sufferingg, when as the will of GOD calleth them to Martyrdome. Hee who oppo­seth [Page 191] and prouoketh Gods Ene­mies out of a selse-will, doth not follow Christs example.

CHAP. XII.

Vers. 2, 3. They made him a Sup­per; Then tooke Mary a pound of Oyntment.THis Supper was made in the House where Martha and Mary, to­gether with their Brother La­zarus, had their abode, and that in thankefulnesse for the great benefit receyued. As Christ, so his Ministers ought to be entertayned with cheare­fulnesse: for, if wee partake of their spirituals, it is a small matter they should partake of our temporall goods. It is a certaine argument that we loue not the Word of God it selfe, when we are churlish and in­hospitall to the Ministers there­of.

This Oyntment was (no doubt) precious, the value in our Coyne was [...]. l. 7. s. 6. d. af­ter. 7. d. ob. Sterling euery De­narius or Penny of their Coyn. [Page 193] It is a dishonour to serue God of that which costs vs nothing, 2 Sam. 24.24. Our Atheisticall couetousnesse, and niggardli­nesse towards Gods worship, is the cause of generall calami­ties in the Land, Agg. 1. 9. Good Princes, and those who are able, ought to amend it, 2 Sam. 7.2.

He who came of an euil seed,Vers. 6. This Oynt­ment might haue beene sold, could neyther thinke good thought, nor allow of any good deed. A corrupted heart will euer send forth fruits cor­respondent; yet wicked men desire to shaddow their vices with hypocrisie, after the ex­ample of Iudas, who would haue had those words to haue argued charity, which procee­ded cleane contrary; that is, from couetousnesse and deceit. Christ is personally serued in the poore, and in the Church which is his body: Neyther is it his pleasure that Churches [Page 194] should be pulled downe,and giuen to the poore. to re­lieue the poore.

Vers. 7. She kept it against the day of my burying.It pleased our blessed Lord Iesus graciously to accept of Maries token of loue, and to apply it otherwise then shee meant it; Hee knowing that time to be approching, where­of shee was altogether ig­norant. The deuotion of our fore-fathers, as a sweet sauour, was accepted of God, in the Ceremonies whereof, Christ was as it were buried, vntill by the preaching of the Gospell, he did in a manner rise againe.

Vers. 10. They con­sulted to put Laza­rus to death.Gods Children need not maruell that the World hateth them: for as Lazarus was here, so shall all men be hated in the World, who haue receyued grace to feare God, and obey him, and are risen from the corrupt sinnes, wherein the whole World lyes buried.Vers. 13. Branches of Palme-trees.

The Palme signified victory and peace ensuing in our Saui­ours [Page 195] conquest, which hee was to obtaine ouer death, as being to triumph ouer the Deuill, the Prince of death, in the Tro­phee of the Crosse. The word Hosanna Hosanna: being compounded of two Hebrew words, signifieth as much as saue, or make safe, I pray thee: Hosanna, saith Saint Augustine, is the voyce of one that prayeth, shewing rather an af­fection, then any proper significa­tion. The words following, Blessed be he, &c. are contayned in the same place, 118. Psalm. vers. Dauid, that royall King, spake this prophetically of the future comming of Christ, to deliuer his Church, and erect his Kingdome; and though hee being God essentially, please to vse these words, signifying th [...] hee came in his heauenly Fa­thers name, and not in his own: yet hee loseth no part of his Diui­nity, saith Beda, when as he tea­cheth vs humility. The word [Page 196] Hosanna, saith Saint Chryso­stome, confirmeth Christs Diui­nity, it signifying, saue, or make safe: and the holy Scripture attri­buting saluation vnto God alone, It was no great matter (saith Saint Augustine) for the euer­lasting King to be made King of men: for hee who on earth is ter­med the King of the Iewes, is the Lord of Angels in heauen.

Vers. 16. The Disci­ples vnder­stood not, &c. but when Iesus was glori­fied, &c.The Disciples, who were taught from his owne mouth, apprehended not his Doctrine, nor what was prophesied of him, vntil the euent manifested all after his resurrection. And in the same, and no other manner must we expect to vnderstand the Prophesies of Saint Iohns Reuelation, which hee himselfe tacitely here implyeth.

Vers. 20. Greekes came to worship him at the Feast.The Grecians here mentio­ned, are held to haue beene dis­persed Jewes, or else conuer­ted Proselytes, not meere Gen­tiles: and the reason is, because [Page 197] they came to Ierusalem, to the end there to worship at this so­lemne Feast, which, had they beene Gentiles, they could not haue done, Act. 21.29. The dispersed Israelites are called, Act. 2.10. Iewes and Prose­lytes. The Queene of the South, and the Mâgi, haue honourable mention made euen in the New Testament, because they vnder­went long iourneyes to learne true Religion. But there is of­ten a Lyon without, when wee should doe the like.

These Strangers,Vers. 21. They came to Philip, Philip told Andrew. hearing of Iesus, had an humble desire to behold him: wherefore they did not at the first addresse themselues to the Master, but to the Disciples, as first, to Philip, who was a Gaellaean, and not of Jewry no more then themselues. And Philip vndertooke not to deliuer the message himselfe, vntill hee had acquainted his fellow Andrew with the same. [Page 198] All this sheweth reuerence to the Master, and good order one amongst another: but why this place should be produced as a rule to leade vnto the inuoca­tion of Saints, I am not able to conceiue: the difference is great betwixt the liuing and the dead: Christ, we know, is risen againe, so are not his Disci­ples. Therefore howsoeuer they may be said to be with Christ, as concerning their soules, yet are they not with him in their bodies, and how to inuocate the soule of my fellow Crea­ture, I neuer yet was taught. The Saints of God are said to be at rest, and to sleepe with their Fathers vntill the great Day. I presume not to looke with my bodily eyes into that deepe Mystery, which they doe, who inuocate Saints, presup­posing that they goe on Messa­ges for them, or deliuer their mindes in such sort as Philip [Page 199] and Andrew heere did, when they were on earth. I haue read Chrysostome, who makes no such application.

They who afterwards be­held the death and Passion of Christ Iesus,Vers. 23. The houre is comming the Sonne of man must be glorified. could hardly be­fore conceiue what was meant by his glorifying: but we, who haue liued to see the amplitude of his Church, and know how it increased euen in the first A­ges after his resurrection, by the preaching of the Gospell, may easily discerne that his death, which by the Iewes was held ignominious, did not put a period to his glory, but ra­ther gaue it a plentifull in­crease: and what yet remay­neth of the Passions of Christ to be made vp in his body the Church, Coloss. 1.24. doth re­ceiue the same blessing, the bloud of her Martyrs becom­ming her seed.Vers. 24. Except the Wheat-corne dye, it abi­deth not.

For as Graine or Corne, be­ing [Page 200] throwne into the ground, neuer sprowteth, vntill it first suffer a decay or death, but after that change, then it sendeth forth a bright blade, afterwards a stalke, and lastly, a rich eare: so, though our outward man pe­rish (saith Saint Paul) 2 Cor. 4 16. yet the inward man is renew­ed dayly. All the true Children of God haue the seed of GOD remayning in them, which pre­serueth them so from sinne, as that though their bodies suffer and perish, yet their inward man neuer decayeth, but is euer more and more glorified. This Meditation may serue for an Antidote against temptations and persecutions in the flesh.

Vers. 25, 26. Hee that lo­ueth his life, shall lose it.This Sentence is repeated by all the Euangelists, shewing a wonderfull concordance, and that it containeth matter of weight, Reade Matth. 10.39. and 16.25. Mark. 8.35. Luke 9.24. and 17.33. Hee loueth his [Page 201] life in this World (saith Chryso­stome) who putteth in practice the inconuenient desires of the same, and hee is said to hate it, who yeeldeth not vnto it, but re­sisteth it, when it coueteth sinfull things. As by nature we are all the sons of Adam in disobedi­ence; so, hee who yeeldeth to the disordinate appetites of the same, is truely said to loue his naturall life: but hee who hauing put on the new man, is renewed by grace, by the pow­er of the same grace driueth back his disordinate appetites, as a faire gale of winde doth disperse Cloudes; So a Christi­an worketh against his owne nature, and therefore is true­ly said to hate his life in this World, to the end that he may keepe it euerlastingly in the next. This Doctrine cannot be strange to any, who hath the seed of God in him. A dutifull Childe euer-more regardeth [Page 202] his Father, and with thoughts, and apprehensions, humility and duety, pondereth his words, craueth and seeketh to vnderstand his will and plea­sure, to the end he may ex­presse his willing obedience. How much greater obseruance ought we to haue of our hea­uenly Father, whose Maiesty is incomprehensible, and there­fore the glory infinite to bee worthily titled his Sonnes! He hath left vs his Word, and di­uulged it vnto vs by his onely begotten Sonne. In it are con­tayned his holy Commande­ments and Ordinances, by which our wills ought to bee directed: If like good and lo­uing Children wee receiue this Word ioyfully, then surely it will afford vs at all times that comfort, as to warne our con­sciences from offending, when our corrupt nature draweth vs to conceiue or worke iniquity. [Page 203] If we follow that good admo­nition, and diuerting our Con­cupiscences from sinne, treade in the paths of righteousnesse, then wee instantly conceiue a hatred against our naturall ap­petites, and killing, as it were, the same in vs, suffer our Com­forter to enter into vs, and wholly possesse vs; whom if wee serue aright, following his steps, he will (as followeth) leade vs to that place of blisse and happinesse where himselfe abideth eternally, and as his heauenly Father hath glorified him, so shall we be glorified for his sake.

No man condemneth him­selfe of sinne,Vers. 31. Now is the iudgement of this World. vntill he be con­uinced that he doth sinne. So long as the Deuill bore rule o­uer the World (as hee tooke vpon him to doe, when hee tempted our blessed Sauiour, offering him all the Regions a­bout) those who were misse-le [...] [Page 204] by him, ranne a like course of wickednesse, and no one con­demned another. But when, after the comming and preach­ing of Christ, faith increased, and by that working faith, the Diuell was driuen out from possessing men, then men be­held the darkenesse from which grace had deliuered them. See Act. 17.30, 31.

Vers. 32. And J, if I be lifted vp, will draw all vnto me.Our Sauiors lifting vp here, specifieth the manner of his death vpon the Crosse: and it were much presumption to make any other construction. As our Sauiour being heauen­ly, hauing taken earth vpon him, was in his pass on drawne vp towards heauen, his eternall habitation: So they who re­ceiue Christ into their hearts aright, shall by his grace and diuine power be drawne vnto him from earth to heauen, there to remaine with him in euerlasting blisse. So CHRIST [Page 205] draweth all things, not all men (as Saint Augustine readeth it) because the bloud of his Crosse was the reuolution and Center whereby all things were re­conciled, Coloss. 1.20. both in heauen and in earth.

It was a lamentable estate,Vers. 42, 43. They loued the prayse of men more then of God. when for feare of offending the wicked, men durst not ac­knowledge the Authour of goodnesse. I wish it were now amended. But if we generally note how cholericke and in­temperate men are, and obserue how gentle and tractable men of good will are despised, it wil appeare still, that feare ouer­mastereth loue. The glory of God (saith Alcuinus) is, when men publikely confesse Christ. The glory of man is, to reioyce in earth­ly things. Verse 44, 45. Hee that seeth me [...], seeth him that sent mee.

Our Sauiour appeared to men but a man, his Diuinitie lying hid in him, and not to be discerned, but by the eyes of [Page 206] faith. So that hee who truely apprehended his Sauiour by faith, saw him as he was man, but beleeued in him as he was the Sonne of God. Saint Chry­sostome vpon this place, saith, Hee who taketh water out of a Riuer, taketh not that which be­longeth to the Riuer, but that which proceedeth from the Foun­taine. And to shew thereby, that hee that beleeueth not in him, beleeueth not in the Fa­ther, hee addeth, Hee that be­holdeth mee, &c. As water must haue some passage, and cannot be taken out of the very Foun­taine which is vnder ground: so God, who is inuisible, commu­nicateth himselfe vnto man, on­ly by his Sonne Iesus.

Vers. 46. I am come a Light into the world. Christ (saith Saint Augu­stine) said once to his Disci­ples, You are the Light of the World: but hee said not vnto them, Yee came a Light into the World, that euery one who belee­ueth [Page 207] in you, should not remaine in darkenesse. All the Saints of God are Lights, but receiue their light through beliefe in him, from whom, if any one withdraw himselfe, he is in­stantly plunged in darkenesse: Euen as wee see, Light cannot be imprisoned or separated from the Fountaine thereof, when we desire to shut the doores to keepe it in.

CHAP. XIII.

Vers. 1. Iesus knew, his houre was come.OVr Lord Iesus, by the power of his Diuini­ty, had certaine fore­knowledge of the time when hee was to leaue this World, [Page 209] and to returne to his Throne of dignitie in the highest Hea­uen. But though hee bodily departed from his Church which hee had established du­ring his aboad: yet it is heere shewed that his loue and care of them is euerlasting.Vnto the end hee lo­ued them. Farre be it (saith Saint Augustine) from any man to thinke that his loue was extinguished by death, to whom death gaue no end.

All wicked practices proceed from the Authour of disobedi­ence by degrees. Iudas first,Vers. 2. The Deuill put into the heart of Judas. be­leeued not Christ: secondly, he was couetous: thirdly, hee be­came a Thiefe: fourthly, hee betrayeth Christ: fiftly, hee prophaneth the Sacrament: lastly, he despayreth.

From this Relation,Vers. 6. Then came hee to Si­mon Pe­ter. I per­ceiue that Peter was not the first at Table, nor hee at whom our blessed Sauiour first began to performe this gracious worke. It is strange to see, [Page 210] how some Writers are here­with distracted, especially those who incline to the priority of Peter aboue his fellowes: some would haue him seated next to Judas, and that Iudas did as an arrogant foole take the first place: Others, that Iesus began with Peter, and ended with him againe. But Saint Luke putteth the matter out of question, chap. 22. vers. 24. telling vs, That euen at the re­ceyuing of the Supper, which now presently followed, the Apostles did striue for superi­ority. Whence we may learne, first, that neyther the Apostles, nor Peter himselfe, did inter­pret Christs speech of (Thou art Peter, &c.) which was made to him long before, Matthew 16. of any headship aboue the rest: for if they had, the question had not now been made againe, neyther would Peter haue lost that honour; [Page 211] and next, by Christs answer in that place, wee may see, how our Lord would haue all the honor of his Ministers to con­sist in their mutuall seruice one to another; which he here also teacheth by his practice: his words seeme to haue reference to this action, Luke 22.27. I am amongst you as hee that ser­ueth. Therefore Saint Peter did admire the humi [...]ity of his Ma­ster, in going about to wash his feet.

There is a kinde of infideli­ty in timorousnesse,Vers. 8. Thou shalt neuer wash my feet. as well as in presumption, especially (as here) in the receyuing of the Sacraments. Men often, with conceit of too much preparati­on, lose the benefit. See a plaine place, 2 Chronic. 30.17, 18, 19, 20. This is also in prayer a comfort for weake conscien­ces. I doe further finde, a farre greater extent from this place, to lift vp our faith in God and [Page 212] Christ, against a dangerous temptation. Too much humi­lity oftentimes doth make men shorten the latitude both of Gods power, and his mercy. It appeareth out of Lactantius, and other of the Fathers, who had to doe with the Pagans, and their Idolatry, that they worshipped diuers gods and inter-mediators, because they thought it presumption to come to God themselues. And wee finde the same now al­ledged (I am perswaded with­out hypocrisie) by many of the Romish side. It is here iust S. Pe­ters errour, Lord thou shalt ne­uer wash my feet. To worship an Angell, who hath an office of going betweene God and men, rather then with confi­dence to approch the Throne of grace, seemes a religious modesty. But Saint Paul ful­ly refutes this opinion, and warneth vs to withstand it, in [Page 213] words most proper, Col. 2.18. Let no man beare rule ouer you at his pleasure, by humblenesse of mind, and worshipping of Angels, &c. The reason of this errour is very plausible and easie, (to get rule ouer vs.) All other He­resies almost are grounded on pride and singularity, but this, vpon the base of vertue it selfe, (humility of mind:) yet in the same place he calleth it [A puf­fing of a fleshly mind,] because we please our selues thereby a­gainst Gods Commandement: and therefore in the next verse he addeth, (That such a one hol­deth not of the Head, that is, of Christ.) Gods al-presence needs no such helps, and he is dis-ho­noured by it: and it is an argu­ment ot a fleshly mind, in being abashed to worship God, as hee is a Spirit, without the media­tion of a Saint, or the presence of an Image. But Iesus our Head, who vouchsafed to wash [Page 214] our feet, is heereby dis-honoured and forsaken, as if his plen­tifull Redemption and media­tion could not reach at one time to all mens prayers and necessities.

Vers. 9. Not my feet only, but al­so my hands and my head. Simon Peter was both satis­fied and humbled with this speech: whereupon hee was so far from refusall of that wash­ing, which was offered, as that apprehending much, he requi­red more grace. Holy exercises doe euer, like the Talents, by being vsed, increase.

Vers. 10. Needs not but to wash his feet.Vpon this place, Saint Au­gustine saith; The Disciples be­ing washed, stood no need of ha­uing any other part washed, but their feet, that is, their affecti­ons, the lowest part of the soule; for that whilest man li­ueth in this world, he gathereth soyle through his humane affe­ctions, and they being cleansed, all our faculties are cleane. If we could once truly loue God, [Page 115] his Commandements would not be grieuous.

Iudas therefore became not cleane with the rest,Vers. 11. You are not all cleane. though he also were washed; for his trea­son remained still fixed in his heart: neither did the eating of the body, and drinking of the blood of his Sauiour, at his last Supper, cleanse him any more from sinne, then this washing. So as it may hence easily be dis­cerned, that the inward spiritu­all working, is it that sanctifi­eth, and not the outward Ele­ments. Philistins may get the Arke of God, but it will bring plagues amongst them, 1 Sam. 1.6.

Saint Chrysostome vpon this place noteth,Ver. 14, 15. I haue giuen you an ex­ample. That these words following, were not vttered to Pe­ter alone, but to all his fellow-Disciples and Seruants. I may, without offence, call this wash­ing, a kinde of Sacrament, to teach vs the practice of loue [Page 216] and humility, and that not in shew onely, and at a Feast time, as some Princes doe graciously & charitably vse to wash poore folkes feet, but at all times, and in all seasons: For, saith Saint Augustine, this accustomary hu­mility is expressed and practised, as often as any doe harbour or re­lieue their Brethren. Theodoret saith, that Christ did heereby necessarily warne his Apostles, who were to rise vnto sundry dig­nities, some greater, and some lesser, that they should not beare themselues one higher than ano­ther. Our Lord Iesus did the like, when he touched the blind men, Leapers, Coffins. Reade more examples of charitable men in this kind, Gen. 18.4 & 19.2. & 43.24. and of wo­men, Act. 9.39. Luk. 7.44, 45. 1 Tim 5.10. I haue knowne some Ladies worthy to bee commended in the same kind, as Saint Hierome did Paula and [Page 217] Eustochium, who relieued and salued the poore with their owne hands: I wish I knew more.

That cannot bee said to bee true knowledge,Vers. 17. Blessed are you, if you doe them. which doth not produce answerable effects, causing the faithfull to ende­uour with all their power and might, to become like their Head, so farre as is possible. He that knoweth and doeth not his Masters will, increaseth the number of his stripes. If you know, these things, happy are ye if ye doe them: which ar­gueth, But if you doe them not, you are more accursed, because you knew them.

Christ cleareth the innocent before he condemne the wic­ked:Vers. 18. I speake not of you all. Preachers ought to doe so in their zealous inuectiues a­gainst sinne, for feare of offen­ding the godly. See Math. 13.29. The Spirit in the Reuelation, being to reproue the Church, [Page 218] alwayes beginneth, I know thy workes. Christ publikely repro­ueth Judas, yet so, that the A­postles knew not what or whō he meant, see vers. 29.

Saint Chrysostome giueth the sense of the words [He lifted vp his heele against me] to be, That he vsed craft, and secret lying in wait. Saint Augustine, vpon the words, He who eateth bread with me, saith, Peter and the faithfull do eate the Bread, which is the Lord; but Judas and the wicked, the bread onely of the Lord, against the Lord: the one life, the other punishment. An vn­answerable argument against Transsubstantiation.

Vers. 21. He was troubled in Spirit.If our Sauiour was troubled in Spirit, for the treacherous mind of one man, we may then lesse maruell that hee sweat drops of blood, when the sinnes of all men lay heauy on him, before and at the time of his passion, for the redemption of [Page 219] man-kind. There is no true follower of Christ, to whom all manner of sinne and iniquity is not grieuous; neither is there any godly master, who is not grieued at the desperate fall of the meanest of his Familie.

The former words hauing bin generall,Vers. 22. The Disci­ples looked one on ano­ther, doubt­ing of whom he spake. and not particu­lar, I maruell not, that all the Apostles were troubled with the speech, Euery one, no doubt, examined his own con­science, and though hee found it cleere, yet was his charity so great, as to be grieued that hee had such a Companion, and a­mazed, to thinke who was meant. The reason also further was, because they feared, that though they now were inno­cent, yet they knew not how they might be tempted; euen that night, Christ speaking of the future, [One shall betray me.] And there was good cause of this feare: for all the [Page 220] Apostles forsooke him, and one did deny and forsweare him.

L [...]aned on Iesus brest. By the brest, (saith St. Augu­stin) what can else be vnderstood, but a secret? the bosome of the brest, is here but to be vnderstood, the seeret of wisdome. Saint Iohn came neerer Christ than any of the Apostles, as appeareth by his high Mysteries and Re­uelations. All are not Apostles, 1 Cor. 12.29. nor doe all leane on Christs bosome; Wee must be content with our portion, Psal. 16.5. His grace is sufficient for euery one of vs, 2 Cor. 12.

Vers. 27. After the sop, Satan entred into him.I presume to thinke, that hi­therto Iudas had a kind of re­morse in him, wherby he made some resistance to the wicked temptations of the Diuell; but at this present, finding himselfe discouered, it is likely he grew desperate, and therefore gaue full entrance to the wicked spi­rit, by whom afterwards hee was not onely tempted, but ful­ly [Page 221] possessed. A wicked mans desperate estate doth common­ly begin at and in the abuse of the Word and Sacraments.

Our Sauiour,Vers. 29. That he should giue something to the poore. out of that lit­tle he had, did vse to bestowe Almes vpon the poore; shew­ing, that charity may bee pra­ctised by poore men, euen to a cup of cold water.

Christ knowing what was to ensue,Vers. 31. Now is the Sonne of man glorifi­ed, and God is glorified in him. and that now the ef­fecting of all Prophecies drew neere, sheweth, how through his bitter death and passion, himselfe was to bee glorified, and God in him. This was an incomparable grace and mercy in the Almighty and Eternall Father, and a most glorious and meritorious worke in his bles­sed Sonne, to redeeme infinite soules from destruction, of and from which his Church and Kingdome was to take its in­creasement: and whilest this great building is erecting, all [Page 222] the Saints of God yeeld glory to the blessed Sonne, for his great vndertaking and suffe­rance; and giue glory to the Almighty Father, for his hea­uenly grace, in affording vs his blessed Son to become our Me­diator and Redeemer. Thanks­giuing, & giuing glory to God, is the chiefe exercise to be vsed by vs at the receiuing the Lords Supper.

Vers. 34. A new Com­mandement I giue you, Loue one another.The Commandement of lo­uing one another, was not new, but old; but this Commande­ment of louing one another, as Christ loued them, was new. For by it, I presume to vnder­stand a spirituall loue, which none are capable of, but such as put on the new man, Christ. Wee see ordinarily, that men loue one another in wickednes, and that there are many hu­mane and moral causes mouing loue; but the loue heere meant, must (as I verily conceiue) haue [Page 223] no other end, but our approach­ing to, and embracing with en­tire effection, all those proper­ties which haue their originall onely in God, as Wisdome, Iu­stice, Truth, Peace. True loue seeketh a cause only in God; she hath her root thence, and is on­ly thither to be referred; so as the more it knoweth a man to bee the Child of God, the more willingly and earnestly it doth embrace him. Whence it may be concluded, that there can­not be any true mutuall affecti­on in loue, saue in and betwixt those who are gouerned by one and the same Spirit: an humble man and a proud can neuer truly affect each other, no more can a louer of Truth and a lyer.

Saint Augustine sayeth,Vers. 36. Thou canst not follow me now, but shall heere­after. that Heere is onely mentioned a diffe­ring, not a despaire from hope; as if hee should haue said, Be not [...]uffed vp with presumption, thou canst not come now, neither be cast [Page 224] downe with despaire, for thou shalt come heereafter. Good men doe often offend, in desiring to dye, though it bee for a good cause. A Woman in trauell, must expect her houre; and so must Gods Church, Reuel. 12.

Verse 38. Wilt thou lay downe thy life for my sake?Saint Augustine, vpon the answere of our blessed Sauiour, saith; Wilt thou doe that for me which I haue not yet done for thee? Canst thou goe before, who art not able to follow after? Why dost thou presume? Hearken what thou art: Thou which promisest mee thy death, shalt thrice deny thy Life. He knew what his mind desired, but was ignorant of his strength: being infirme, he boa­sted of his will, but the Phisician beheld his distemper? Hence I conclude, that all our actions must bee performed in loue without presumption, hauing no ends, but those which be­long to goodnesse, and such as will abide the touch-stone of [Page 225] humility and obedience. Hee that braggeth too much of his best actions, either before or af­ter, he either preuents or loseth the grace and reward thereof.

CHAP. XIIII.

Vers. 2. In my Fa­thers house are many mansions.THis place receiueth se­uerall Interpretations, too difficult for mee to resolue. This, I presume, may be safely collected, That wher­as in the former Chapter, vers. 36. our Sauiour said to Peter, Whither J goe, thou canst not fol­low me now, but thou shalt follow mee hereafter; Heere he com­forteth the rest of his Disciples, as also the faithfull in generall; shewing, that there were man­sions in heauen for them all; and that his departure was to pre­pare and appropriate places for them. Saint Augustine wadeth further, making this collection: If one be more strengthened, wi­ser, iuster, or holyer then another, yet none shall bee alienated from that House, where euery one shall receiue a mansion according to his measure of Grace. The word Mansion signifieth a stable dwel­ling, which is promised to vs by the merit of our Lord Iesus. [Page 227] The reprobate Angels, Iude 6. kept not their estate, but were cast downe, and lost their own habitation. These certain Man­sions are opposed also to the pilgrimage of this world.

Though our Sauiour ascen­ded after his Resurrection,Vers. 3. I goe to pre­pare a place. gra­ciously to prepare Mansions for his Elect, yet none shall fully enioy them, vntill his second comming to Iudgement; that is, his returning againe, when as, taking full possession of his Kingdome, he will dwell and remaine amongst his Saints. Caluin writeth learnedly vpon this place, in these words; Man­kind is banished from the King­dome of God naturally; but the Sonne, who is the onely Heyre of Heauen, hath taken possession in our name, that we may haue ac­cesse thereunto through Him. For we possesse heauen already in his person through hope, as S. Paul teacheth, Ephes. 1.3. yet [Page 228] shall wee not enioy so great a good thing, vntill the same Christ appeare againe in Hea­uen. Therefore the estate of the Fathers after death, is not distinguished from ours in this place: for Christ hath prepared places both for them and vs, into which hee shall receiue vs all at the last day. The faithfull soules did looke vnto the pro­mised Redemption, as vnto Glasses, before the reconciliati­on was finished; and they enioy blessed rest now, vntill the Re­demption be fulfilled.

Vers. 5. We know not whither thou goest.Vpon this question of Saint Thomas, S. Augustine writeth thus: The Lord had told them, that they knew both; This man saith, they knew neither: but He cannot lye; therefore they knew, and vnderstood not their owne knowledge. Our strength and knowledge is often greater then we our selues feele or be­leeue. As wicked men quench [Page 229] the Spirit, so Gods Children ought to stirre it vp, 2.Vers. 6. I am the Way, the Truth, and Life. Tim. 1, 6. Saint Augustine, vpon these words, saith; Which way wilt thou goe? J am the way; Whither wilt thou goe? J am Truth; Where wilt thou remain? J am the Life. Life euery man desireth, but knows not which is true life: & euery man would seeke the truth, but it befalleth not euery man to find the way. The ancient Philosophers did apprehend God to be a cer­taine Life eternall, & a knowne Truth; but they knew not the way to him, only as blind men by groping, Act. 17.27. But Christians know, that God the Father hath life in himselfe, and that Christ opened vs the liuing way of Life, through the vaile of his flesh. Let vs there­fore follow him, and imitate, and put our trust in him: For, saith Hilar. He that is the Way, will not leade vs thorow Desarts [Page 230] and by-paths; neither Hee who is Truth, delude vs with falshood; nor He who is Life, leaue vs in the errour of death.

Vers. 8, 9, 10. Shew vs the Father, &c. Haue I bin so long with you, and hast thou not knowne me?It is not conuersation in the flesh, that instructeth; Faith is a spirituall gift: meate nouri­sheth not, without it bee pre­sently digested; no more doe the words of the best men edi­fie the soule, without they bee transported into the closet of the hearers vnderstanding, and there reteined.

It hath beene an ancient, and is now a common errour, to build our faith vpon the opini­on of some men whom wee af­fect, and to thinke our selues well in their company: yet we see, Christs owne presence, not preaching saued not men, with­out inward grace. Take Saint Iames his counsell, Iames 2.1. Haue not the faith of our Lord Iesus Christ in respect of persons. Thomas and Philip desired to [Page 231] behold God the Father, as they did God the Sonne, with their fleshly eyes; not conceiuing, that that which is increated, [...]s inuisible to a sight created. The spirit of man, by which he [...]s guided, is no wayes so well discerned, as by his emanations and workes: the workes of Christ were supernaturall, and therefore proceeding from the Lord of Nature. Whosoeuer worketh good, with a respect onely to goodnesse, sheweth, that the blessed Spirit of God guideth him inwardly.

The fruites and power of faith,Vers. 12. The workes that I doe, he shall doe also. shewed its effects in the Apostles of Christ, after his As­cension; and though men in these dayes be not visibly posses­sed with the Holy Ghost, yet surely the holy Spirit is not wanting in them who are of the righteous Seede, and true beleeuers; and saith is of force still to performe as much as e­uer: [Page 232] God, who promiseth, be­ing one and the same, when he will, may permit the effect thereof, without the which, e­uen the Apostles themselues, who had power to worke Mi­racles, yet could not doe them, till God gaue leaue, Act. 4.30. & 16.6.

Vers. 16. Another Comforter.From the word [Another,] I conclude, That our Sauiour is the first Comforter, by the me­rit of his passion and mediati­on; and the Holy Ghost, who shall be sent a combiner of the same, applying it vnto vs. In­asmuch as Christ is our Medi­ator and Patrone, he obtaineth the grace of the Spirit of the Father; and inasmuch as he is God, he giueth it of himselfe.

Beda obserueth excellently vpon this place,Vers. 17. The Spirit of Truth. That Christ calling the holy Ghost, The Spirit of Truth, sheweth vnto vs, that the holy Ghost is his Spirit. And afterwards, where he saith, that [Page 233] it is giuen of his Father, he thereby also declareth, that it is the Spirit of his Father. Whereby it is euident, that the Holy Ghost proceedeth both from the Father, and from the Sonne.Whom the world can­not receiue. Sa nt Gregory also vpon this verse, saith, Touching those of the world, The Holy Ghost stirreth vp those whom he posses­seth, to a desire of inuisible things, and by reason worldly hearts set wholly vpon the world, loue onely visible things, therefore they doe not attaine him: for the more that worldly minds do busie them­selues outwardly through their ap­petites, the more the bosomes of their hearts are straitned from receiuing the grac [...]ous Spirit of God.

Those who are depriued of the ayde and assistance of the holy Spirit, are,Vers. 18. I will not leaue you fatherlesse. as it were fa­therlesse children, who haue an inheritance, but are laid open to all dece [...]ts and iniuries.

Vers. 19. The world shall not see me.The wicked shall neuer with ioy behold their Sauiour, whō they haue neither ebeleued nor obeyed; whereas the faithfull shall enioy life euerlasting, wherein they shall behold the true Light, and Giuer of life. The generality of worldlings, who beheld Christ on earth, did see him onely with their fleshly eyes, their hearts being so clo­sed and shut vp, as that the Word, which lay hidden in the flesh, was not discerned by thē: and so doe all Hypocrites now behold the holy things of his Church; and so shall they see him in Iudgement, but onely to their terrour.

Vers. 20. I in my Fa­ther, You in me, I in you.The Saints and Elect of God, who after this life haue the hap­pinesse to behold our Lord Ie­sus in his glory, doe take a per­fect view of him, as hee is in in the Father; that is, (as I pre­sume to vnderstand) as there is a perfect vnion by the diuine [Page 235] Spirit, without separation be­twixt the Father and the Son: so the Spirit of Christ possesseth his Elect with a semblable con­iunction; whence they are said to be vnited with God. There may a more hidden secret lye vnder this veyle, which my mediocrity is not able to disco­uer. The flesh, after death re­turneth to its mother, the Earth, and incorporateth it selfe with the substance out of which is was first framed: the Spirit likewise returneth to Him who gaue it. If the Spirit of Christ possesse a man, dire­cting and guiding him in this life, then surely after death it ascendeth to its proprietary, where it is vnited, and retur­neth not, vntill the resurrecti- of the body. The Sun sendeth downe innumerable beames, wherewith all Creatures are enlightened; a Cloud interpo­sing, the beames are secluded [Page 236] from vs, and reflect vpon that excellent body from whence they proceeded; that Cloud beeing remoued, the beames are enlarged, and giue a new refreshment. (This I submit, &c.)

Vers. 21. He that hath my Commande­ments, &c. loueth me.Our blessed Sauior measureth the loue of his Seruants by the fulnesse of their obedience. No man can iudge him to be a good seruant, and dutifull to his earthly Master, who knowing his will and commands, reie­cteth them: much more then is hee to bee condemned, who beareth small reuerence to his heauenly. Saint Augustine vp­on these words, saith; He that hath my Commandements; he who hath them in his memory, and ob­serueth them in his life; hee who hath them in his words, and ob­serueth them in his workes; hee who apprehendeth them by hea­ring, and keepeth them by doing; he who is possessed of them by [Page 237] doing, and preserueth them by perseuering, is hee who loueth me. The comfort pronounced to the obedient, and truely louing, followeth as an incomparable reward, Those who loue the Son, I and my Father will loue him. shall be beloued of the eternall Fa­ther: they shall also be imbraced by Christ Iesus in his glory, whose great mystery shall bee reuealed vnto them. Hitherto (saith St. Augustine) Christ hath loued vs, to the end that wee might be­leeue: But then hee will loue vs, that we may see and behold, be­cause wee now loue that through faith and beliefe, which then wee shall perfectly see: whereas wee shall loue, in beholding that which formerly wee did beleeue. And this is the difference betwixt our loue in this life, and that which we haue in heauen.

True loue is operatiue,Vers. 23. If any man know mee, hee will keepe my Word. it cannot sit idle, but is euermore working good, and resisting euill. Hee (saith Saint Gregory) lo­ueth [Page 238] truely, whose minde wicked affections ouercome not by consent. I assure my selfe, that as there is a doore opened to saluation vnto euery man, if he haue grace to enter in, so there is no man free from temptations suggested by the author of euill: He who entertayneth grace, and by vertue thereof resisteth temptations (at the least so far, as not to consent vnto them) approueth himselfe to be indu­ed with loue; whereas he who yeeldeth vnto that which his conscience auerreth to bee wicked, renounceth his loue to the Author of knowledge and grace. God sheweth mercy to those that offend out of igno­rance, as he did vnto Paul and many others, See 1 Tim. 1.13. Act. 3.17. and 17.30. but to offend against God, whom wee haue loued, is exceeding dan­gerous, Heb. 6.4, 5, &c. and 10.28, 29.

The Disciples were not ful­ly indued with knowledge and discerning of Christs heauenly Doctrines,Vers. 26. And bring all things to your re­membrance. whiles he dwelt with them in flesh: but the holy Spirit, after his ascension, did both present them againe vnto them, and apply them. The memory and calling to minde of those good things which we haue learned, is a gracious worke of the Spirit, and often more profitable then when we first learned them. See this in particulars expressed, Iohn 2.22. Luke 24.45.

Though our Sauiour was bodily to depart from his Dis­ciples,Vers. 27. Peace I leaue with you. yet his peace continu­ed euermore with them. Saint Augustine saith vpon this place, Hee left vs peace in this World, in which while wee remaine, wee ouercome our enemy, and loue one another. Hee will giue vs his peace in the world to come, where­as wee shall reigne without an [Page 240] enemy, and where wee can neuer disagree. There can be no per­fect peace, where there is not true concord and agreement, hearts being disioyned. True peace is a serenity & tranquil­lity of the minde, simplicity of the heart, and a consort of af­fections. Hee shall neuer at­taine to inherit with his Lord, who refuseth to obserue this testament of peace, neyther can he haue concord with Christ, who is willingly at discord with a Christian, Reade 1 John 4.20, 21.

The Father is greater then I.Touching these words, Saint Augustine saith, Jn that hee was man, and so to depart vnto his Fa­ther, as likewise to returne to iudge both the quicke and the dead, he was inferiour to his Fa­ther: but in that wherein he was equall to him, who begot him, hee neuer departed from his Father, but is euermore and euery-where with him by like diuinity, which [Page 241] no place contayneth. Being then the Sonne of God, equall to his Father, by reason hee humbled himselfe, not losing the forme of God, but taking vpon him the shape of man, hee became thereby greater then himselfe, by reason the forme of God, which is not lost, hath exalted with it selfe the nature of man, Philip. 2.6, 7, 8, 9. and with it a glorious Church, which is his Wife and King­dome, Ephes. 5.27. Luke 19.12.

CHAP. XV.

Verse 1. I am the true Vine.CHrist by this comparison of the Vine, sheweth himselfe to be the vitall sap from whence all vertue and goodnesse floweth. Man in himselfe, as he hath no power to create himsefe, so neyther can he doe the least good, with­out he be by regeneration graf­ted into Christ the blessed Stocke: and, as this is true of e­uery man in particular, so is it of whole Nations called to bee Christs Churches. See Luke [Page 243] 20.16. and Rom. 11.17. The fruits of this Vine must bee sweet Grapes, that is, holy and good workes, Esay 5.4. The branching and dressing of the Vine is meant, when they are ingrafted into him. St. Iames chap 1.21. calleth CHRISTS grace aptly [...], the ingrafted Word. Naturall man is full of such corruption, as is euer ready to thrust out its venome, whereby to poyson the sound Graft of Regenerati­on, like as a wilde stocke will infect any good fruit that shall be eyther inoculated or graf­ted into it. The very Regene­rate will euermore bee shoo­ting out some wilde sciens, tending to their naturall bent, and doe worke oftentimes, not according to our new lesson, which is, to follow the will of our Husband-man, but incline to their owne naturall wils and appetites. The Culture of God [Page 244] in vs (saith Saint Augustine) is, that by his Word hee rooteth out all euill seedes out of our hearts, and openeth them, as it were, with the Plough of his Spi­rit, thereby to plant the seedes of his precepts, and to expect the fruit of obedience. Be content to sow thus in teares, that thou mayest reape in ioy.

Verse 3. Now are you cleane, through the Word.The holy Apostles had al­ready receyued the Word, and thereby were planted in Christ, as also purged, by hauing recei­ued his Doctrine. Wherefore saith Saint Augustine) did not Christ say, You are made clean [...] through Baptisme, by which you are washed, but that the Word cleanseth also euen in the water? Take away the Word, and what is the water, but water? the Word is ioyned to the element, so be­commeth a Sacrament. Whence then proceedeth this rare vertue of water to touch the body, and cleanse the heart, but by force of [Page 245] the Word; not because it is said, but because it is beleeued? for in the Word it selfe, the sound which vanisheth is one thing, and the in­ward abiding vertue another.

Our remayning and abiding in Christ,Vers. 4. Abide in mee, and I in you. differeth much from his abiding in vs. The Graft which is put into the Stocke, receyueth comfort and nou­rishment from vs, whereas the Stocke receyueth no recipro­call comfort from the Graft or Branch: and, as the Branch is but dead of it selfe, bearing no fruit, if the Stocke afford it no nourishment: so also is man dead in himselfe, vnable to per­forme any good worke, if the Spirit of Christ support him not, or leaue to direct him. He (saith Saint Augustine) who thinketh that hee is able to beare fruit of himselfe, is not in the Ʋine; he who is not ingrafted into the Vine-Stocke, is not in Christ: hee who is not in Christ, is not [Page 246] a Christian. For (saith Alcui­nus) all the fruit of good workes proceedeth from the root which hath freed vs through his grace, and aduanced vs through his help and assistance, whereby wee are enabled to beare more fruit.

Vers. 7. If you abide in mee, and my words abide in you. Then (saith Saint Augustine) Christs words are truely said to remaine in vs, when as wee doe those things which hee comman­deth, and imbrace with loue those things which hee promiseth. This glorious comfort of ha­uing the blessed Spirit sent to remaine in vs, is not to be ex­pressed: he onely tasteth it, who enioyeth it, in a true and thank­full heart;aske what you will. such a one need not doubt of obtayning his re­quests, if hee pray in the Spirit, 1 Corinth. 14.15.Vers. 10. If you keepe my Com­mandemēts, you shall a­bide in my loue. For it is the Spirit of God which helpeth vs to pray, Rom 8.26, 27. Consider well that place.

Saint Chrysostome vpon this place, saith, Wee doe not begin to [Page 247] obserue his precepts, to the end hee should loue vs, but except hee loue vs first, wee are not able to keepe his Commandements. Those (saith Saint Paul, Rom. 8.1.) that bee in Christ, walke not after the flesh, but after the Spirit; by walking, meaning liuing in godlinesse: it is a spirituall loue therefore which vniteth vs vnto God.

Next vnto God and Christ,Vers. 12. This is my Comman­dement, That yee loue one an­other, as I haue loued you. wee are to loue one another, and that with an vnfeigned, pure, and tender affection, for with such loue did our blessed [...]auiour vouchsafe to imbrace those who are his. Men vsual­ly shew affection one to the o­ther in this World, vpon ends, as thinking to receiue profit or promotion by them, which fay­ling, their loue ceaseth: This is but a feigned or forced loue. Others affect outward linea­ments, which is a fleshly loue. A third sort loue them, and [Page 248] that tenderly, who participate with them in their vices, which is a hatefull loue. There is no perfect loue, but of such as haue regard only to their com­munion in Christ. I ought to loue all men in generall, because they beare the same image of God; and especially Christi­ans, hauing receiued like Bap­tisme: but particularly those, in whom I discerne a fixed loue to GOD, and his holy Word, working in them true humility and obedience. Christ loueth vs (saith Augustine) to the end wee might reigne toge­ther with him. Let vs therefore so loue one another, as that wee may discerne our loue to be dif­ferent from that of others, who loue not one the other, to the end that GOD may be belo­ued.

Vers. 15. Not ser­uants, but friends.Seruants, especially such as were so called in those dayes, and in that Countrey, were [Page 249] seruile bond-men, such as did all things through feare, and by compulsion. The Iewes were said to liue vnder a kinde of bondage, whilest they were subiect to the old Law. And surely, those who at this day liue vnder the yoke of Popery, may truely bee said to liue in bondage, being barred from the chiefe Christian comfort, of reading the holy Scriptures, bound to Confession, repetiti­on of set Prayers, Penance, and such like traditions, not com­manded nor instituted by God, whereby they are barred from any conference or acquaintance with their blessed Master, not knowing (as the words are heere) the will or actions of their Master, but like bond-men are taught to earne and merit of themselues their saluati­on.Vers. 16. Goe forth and bring fruit, that your fruit may re­maine.

The fruits of grace doe not wither, but remaine: For, [Page 250] saith Saint Gregory) all our workes wrought, which concerne the World, hardly suffice vntill our departure by death, which cutteth off all the fruits of our la­bours in that kinde, but that which is wrought, or acted for the obtayning of life eternall, is reser­ued euen after death, and then be­ginneth first to appeare, when the fruit of carnall labour vanisheth. Let vs therefore operate such fruit as may remaine, that when death putteth an end to all other, they may take their beginning after death, that when we rest from our labours, our workes may follow vs, Re­uel. 14.13.

Vers. 19. The world loueth his owne.As the World (that is, wick­ed men) hate righteousnesse, so they maligne and enuy those who walke vprightly. A drun­kard seldome loueth a sober man, at the least, delighteth not in his company: No more doth a man giuen ouer to lust, em­brace [Page 251] with true affection, those whose conuersation and spee­ches are chaste. It is wonder­full to behold how Birds of a Feather flocke together, and how helpfull, great, rich, and wicked men, are to those of their consort in sinne, in times of distresse. Not onely the Fa­thers, but euen Heathen wise men, as Plato and Tully, haue wished, That there were the same kindnesse to be found a­mongst vertuous men, as there is amongst the wicked sort: for, though vices and vicious men be contrary one to ano­ther for the most part, yet they both ioyne hand in hand toge­ther against Gods Children.

The Word which CHRIST Iesus deliuered himselfe,Verse 20. If they per­secute me, they will persecute you. and left in the hearts and mouthes of his holy Apostles to be di­uulged by them, is one and the same. Therefore those who will not giue ease, and obey the [Page 252] Word of truth, preached by Gods Ministers, would haue shewed the same contempt and negligence, if they had heard and beheld; and heard their Sauiour with their cor­porall eares and eyes, who ap­peared not as God, nor chose the seed of Angels, but in out­ward forme was onely as a man: It is the custome of Hy­pocrites to say, If we had liued in the dayes of our Fore-fa­thers, &c. when they quarrell at the suffic [...]ency of the Ministe­ry.

Vers. 22. If I had not spoken vnto them, they should not haue had sinne.Christ came into the World, that men should beleeue in him. Those then who beheld him, and heard his words; as also, those who since his blessed coming might haue beheld him with the eyes of saith, and haue heard and applyed his Word deliuered by his faithfull Mini­sters, haue more to answer for, then such vnto whom the bles­sed [Page 253] Word yet neuer came: For (saith Saint Augustine) Looke how beneficiall his comming was to all true beleeuers: It was no lesse hurtfull to the generality of vnbeleeuers. For such haue no excuse, Rom. 2.14, 15. The Gentiles, which haue not the Law, doe by nature, the things contained in the Law, &c. shewing the effect of the Law written in their hearts, &c. Whence I presume to gather, that that leading and directing of nature, to performe any thing tending to goodnesse, was euer more the Spirit of our blessed Sauiour, the Word. But he reuealed not himselfe vnto them in those daies as hee hath done since; & therefore though they had a manner of consci­ence, which did in a sort accuse and excuse them, according as their spirituall nature afforded motiues, yet had they receiued no expresse directions from the [Page 254] Spirit of truth, to apply Christ truly for the consummation of their saluation: Neither did the glorious light appeare so vnto them, as that it was in their power to walke in it, and after it, according to the words of Saint Augustine. Though they were not freed from di­uers sinnes of other nature, yet were they guiltlesse of the sinne of not beleeuing in Christ.

Vers. 23. He that ha­teth me, hateth my Father. Alcuinus saith, Who loueth the Sonne, loueth also the Fa­ther, because the loue of the Fa­ther and the Sonne is one, euen as their nature is one. So hee, who hateth the Sonne, hateth also the Father. Many worldly men doe professe in generall, that they loue and feare God, but refuse vtterly to beleeue in Christ, and learne the meanes of their saluation in him, and to doe Christian duties: such are they who still cry, Lord, Lord, Matthew, 7.22. But all their [Page 255] Religion is phantasticall.

Christ wrought such mira­cles, as neuer any man else did;Vers. 24. I haue done the workes which none other man did. wherevpon his very enemies stood amazed, saying, Wee ne­uer saw it on this fashion; hee hath done all things well, &c. Such was the raising of Laza­rus after hee had laine foure daies in his graue. Vertue pro­ceedeth from him: when sicke folke onely touched the hemme of his garment, by onely say­ing, Arise, thy sinnes are forgiuen thee, the diseased presently a­rose, and so were made sound. If any obiect, Such miracles had beene done by Moses and the Prophets; the answer is cleere, that Christ is the worker of all miracles; so as whatsoeuer see­med to be wrought by them, were not properly theirs, or to be attributed to them, but to the Angell (which was Christ) that went before them, and the Spirit of the Lord (that is, [Page 256] Christ) which was vpon them: so they onely were Ministers, and hee the Author. Reade 1 Cor. 10.4. where the Rocke which Moses strooke, and ther­vpon flowed out water, is said to haue beene Christ. Such as then saw and beleeued not, and such as now heare and beleeue not, are both despisers of that Almighty power of God and Christ: Nay, wee can behold none of Gods creatures, whe­ther wee looke vpwards or downewards, but will affoord vs sufficient matter of won­dring at the Almighty power of that blessed Word, by which all things were created, and are stil sustained; for the more full ma­nifestation whereof, Christ came and wrought his mira­cles.

Whereas this place contai­ned,Vers. 25. The Word written in their law. Psal. 35 19. is here said to be written in their Law; Saint Augustine saith, That vnder the [Page 257] title of the Law, all the sayings of the old Testament and holy Scriptures are signified. The se­uerall Bookes of Scripture haue seuerall titles, but all of them in proper sense, are the Law of God for vs to learne and walke in.

Hitherto the holy Apostles and Disciples had onely an ap­prehension of their blessed Ma­ster,Vers. 26. When the Comforter is come, &c. he shall te­stifie of me. as they beheld him with their corporall eyes. But when according to that which was here promised, the holy Ghost fell vpon them, then they vn­derstood spiritually and per­fectly; Peters presumption, Iames and Johns violent zeale, Andrew and Thomas vnbeliefe, Philips worldly opinion, and Jude his questioning, were re­moued like Clouds dispersed by the Sunne in his strength. Th [...]s holy Spirit is called, The Spirit of truth: for all falshood is contrary vnto it. False pro­phets [Page 258] were said to haue in their mouthes lying spirits; the way to discerne them, is, by the rule of truth. For such surely, who are possessed with the Spirit of truth, feele such a working in them, as not onely releaseth them from all trouble, griefe, and sorrow, but also enlight­neth their hearts with incom­parable ioyes, giuing them te­stimony that they stand in the fauour of their good God, then which, nothing can be concei­ued of greater comfort. See Math. 2.10. Act. 2.46. and 8.39. Luke 13.6. Iohn 8.56. Act. 15.31. And it is often called by the Apostle, Ioy in the holy Spirit.

Vers. 27. And you shall beare witnesse, because you haue beene with mee from the beginning.The holy Apostles were they, who by vertue of the Spirit, witnessed the Word to all true beleeuers. And they had this aduantage, of all that were ad­ded to the Church by their meanes, or shall bee vnto the [Page 259] end of the world, that they were personally with their blessed Master and Sauiour, euen from the beginning of his manifestation: So as they might say with this our holy Euan­gelist, 1. John 1. That which was from the beginning, which wee haue seene with our eyes which we haue looked vpon, and our hands haue handled of the Word of Life, declare wee vnto you, as a Word of truth. And it was necessary the Apostles should bee eye-wit­nesses, Luke 1.2. Acts 1.21, 22. So Paul proueth him­selfe to bee an Apostle, because hee had seene the LORD, though in a miraculous man­ner, 1. Cor. 15.8.

CHAP. XVI.

IT was, no doubt,Vers. 2. They shall put you out of the Syna­gogues. a grieuous thing, to bee thrust out of the Church, and Assembly of good men, whilest that the Church stood in purity: but if it be once falne from the truth, then the Spirit of Truth telleth vs, that the Church is no more there. The Apostles, and all Christians, when they were, or are chased out of that Church which before had reiected Christ and his holy ordinances, (as that of the Iewes had done) what can they expect other, then to finde the like persecuti­on, if they perseuered in prea­ching & profession of the Gos­pell? See a full p [...]ace for thi [...], 1 Thes. 2.14, 15, 16. I will pre­sume a little to compare these times with those. The Romane Church, was, no doubt, the fundamentall Church of the Westerne parts of the world, whence others took their light; whilest their Lampe burned [Page 262] cleere, all true professors resor­ted thither, and hee who had beene banished or excommuni­cated out of that Church and Congregation, would haue bin thought to haue had a spotted soule. But since that buyers, sellers, and money-changers haue thrust out the profession and professors of truth, the holy Word being kept from Gods people, euen as a light hidden vnder a bushell, also traditions brought in, and made equiua­lent, if not preferred before the certaine word of Prophecy, I know no reason why any Chri­stian should care to be excom­municated out of an Antichri­stian Congregation, but rather to praise God, after the exam­ple of the holy Apostles, if they may be found worthy to suffer with their Master, for the pro­fession of the Truth. For my own part, I professe to hate en­mity, rayling, and reuiling; and [Page 263] I shall euermore pray for Gods grace, to direct all my thoughts and actions in the way of peace, loue, and charity; and euer grieue at the fall and errours of my brethren. I will not draw my intended breuity to a long discourse. I wish a free and ge­nerall Councell, where those who professe the Gospel, might lay downe the errours crept in­to the Church, since the Virgin purity was foyled and defaced; And those who maintaine, that the Church of Rome standeth still in integrity of doctrine and manners, might produce their best Arguments: Also, that from hence such a resolution might arise, as that errours might bee plainely discerned from Truth, and light from darknesse; whereby all the Christiā world might worship and serue the only true God in vnanimity and holinesse.

The Iewes did take vponVers. 3. Vt suprà. [Page 264] them the knowledge of God the Father, and his true seruice, hauing his Law to witnesse the same: But our Lord Iesus, his Sonne, they would not know, though both the Law and the Prophets bore witnesse of him in such sort, and so inseparably, that they could not acknow­ledge the one, and reiect the other. To omit the testimonies of the Scriptures, and euen their owne Rabbines, specially such who writ before Christs Incar­nation; all the Ceremonies of the old Law, were Types of Christ; and the very Gospell, (if I may so speake) of the Old Testament: which Christ came himselfe downe from heauen to fulfill, in the veyle of his flesh, at the direct time sore-prophe­cied by Iacob, Gen. 49.10. by Dauid, Psal. 132.2. by Esay, ch. 7.14. by Ieremy, chap. 31.15. and all the rest of the Prophets, most exactly cited by S. Mat­thew. [Page 265] God the Father in his being and eternity, needed no Prophecie nor types to expresse his will; but as they were all giuen in the hand of a Media­tor, so did they all fore-tell and prophecie the Lord IESVS. Which because the Iews would not vnderstand nor receiue, when Christ appeared, there­fore now they haue left the knowledge of the Father also; and, as the Apostle saith, 1 Thes. 2.15. They please not God, because they receiued not Ie­sus, his beloued Sonne, in whom he is well pleased. If we doe well attend it, (for I may not be too large in these strict concepti­ons) the Papists are the Iewes; the Iesuites, the Pharises; the Puritanes, Brownists, Fami­lists,Vers. 5, 6. J goe my way, and sorrow hath filled your hearts. &c. the Saduces of these times.

All louing men grieue at the departure of a kind friend out of this world, though they [Page 266] know his estate of happinesse to be much amended by the ex­change. No maruell then if the Disciples were stricken into a wonderfull amazement, when as they heard, their blessed Ma­ster, from whom they had re­ceiued both spirituall and bodi­ly comforts so abundantly, was departing from them. They had not yet receiued that fulnes of Spirit, to consider, that hee merited euen by his departure, the consummation of their happinesse: and therefore they grieued, as hauing respect only to what their eyes beheld; a Man aboue man, fraught with all perfections visible and inui­sible. In the death of our friends we ought to submit our selues absolutely to Gods will, both because we ought not to be too much taken with mortality, though accompanied with ma­ny graces: and for that death, euen of the best men, is the [Page 267] ripening of Gods Kingdome, which we pray may come.

This place and case seemeth difficult,Vers. 7. Jf I goe not away, the Comforter will not come. that one principall ioy and comfort must be remo­ued, before another can ap­proach. It was necessary to be so, for that the Disciples of our Lord Iesus did as yet onely ap­prehend his humanity, from which humour they could not withdraw their senses, so long as he represented himselfe bo­dily vnto them; wherefore his bodily presence must be with­drawne, before they could rightly apprehend him Ghostly and gloriously. To this pur­pose the saying of Saint Augu­stine ferueth: What is meant by these words, [If I depart not first, the Comforter cannot come vnto you, &c.] saue onely, That so long as you persist in knowing Christ according to the flesh, you are not capable of the Spirit? But Christ being remoued corporally, [Page 268] not onely the holy Ghost, but also the Father and the Sonne will haue influence, and possesse you spi­ritually. Surely those who wor­ship Christ in Images, are more taken with the outward bodi­ly shape, then an inward spiri­tuall feeling and apprehension. Saint Gregory, by the words following, was of that minde; If to your intention I doe not first withdraw my body from your sight, J can neuer draw or bring you to an inuisible vnderstanding, by the comforting Spirit.

Vers. 8. And when he is c [...]m­men, he will r [...]proue or conuict the world.The efficacy of the Spirit of God, ioyned with the preach­ing of the Word, is such, as it shall enable Gods Ministers to conuict the whole world of sin, and to reproue their euill wayes. How this hath beene effected by the preaching of the Gospell throughout all, or the most knowne parts of the ha­bitable world, is manifest: and as in the Apostles times, thou­sands [Page 269] were added to the Church, at the preaching of one Apostle: so, no doubt, the selfe­same Spirit working in mens hearts and consciences, is full of power by the sincere deliue­ring of the Word, to make sto­ny hearts soft and fleshly. Reade Saint Paul, 2. Cor. 3. touching the efficacy of the Spirit.

There being no deliuery,Vers. 9. Of sinne, be­caus [...] they beleeue not in me. or meanes of being freed from sin, but by faith in Christ, vnbe­liefe may well be said to bee the roote of sinne. But, (saith S. August.) the difference is great, whether euery one beleeue that he is the Christ, or whether he be­leeue in Christ: but he is said to beleeue in Christ, whose hope both resteth in Christ, and who loueth him.

When Iesus was ascended out of this world,Verse 10. Of righte­ousnesse, be­cause I goe to my Fa­ther. righteousnes departed from it, there hauing neuer beene any man perfectly righteous on earth, but he on­ly. [Page 270] He (as we are taught in our Creed) sitteth at the right hand of God the Father, whence he shall come to iudge both the quicke and the dead; and as he shall come to Iudgement, so assuredly, he euermore iudgeth. If now there be any sparkes of righteousnesse in vs, they all proceede from the influence of that grace which is distilled in­to vs from aboue. The righte­ous are said to liue by faith; and faith consisteth in beleeuing of that which our eyes behold not. Whence Saint Augustine saith, That the world is and shall be condemned of sinne in those who beleeue not in Christ, and of righ­teousnes, in and by those who rise againe as beeing members of Christ.

Vers. 11. Of iudge­ment, be­cause the Prince of this world is iudged.The first enemy that assaul­ted euen Christ himselfe in his manhood, was Satan, and ouer him our blessed Sauiour first triumphed, hauing resisted his [Page 271] temptations, and by his diuine power fully vanquished him. It is apparant to all who haue but the least feeling of consci­ence, how ready the diuell is to suggest euill thoughts & co­gitations, whereby to allure men to sinne. But it is as eui­dent by the testimony of thou­sands of Christians, how that faithfull men haue, by vertue of the blessed Word, ouercome his temptations: and this is the iudging of the Diuell: which to him is a most grieuous tor­ment, when hee cannot ouer­come good men, his very temp­tations to sinne being then put on his owne skore of condem­nation.

The Disciples had not yet receiued that fulnesse of know­ledge,Vers. 13. The Spirit will guide you into all truth: and he will shew you things to [...]ome. as when the holy Ghost descended vpon them, and that the eyes of their vnderstan­dings being opened, they then fully conceiued the Mysterie [Page 272] of Christs Incarnation; the ver­tue of his Passion, Resurrection, and Ascension; and chiefly, that a settled foundation by him was laid of his Eternall King­dome, whereunto they were to adde materials, by the effects of the Word, and other works wrought by that Spirit which they receiued. Prophecie is al­so heereto added, which was an especiall gift receiued by those holy Pillars of the Church, wherewith St. Paul, St. P [...]ter, St. Iude, but especially our Euangelist St. Ioh [...], were indued, that their Writings might foretel vnto the Church, what should happen in all ages, euen to our Lords second com­ming. Our blessed Sauiour is still the same merciful God and Master, powring of his Spirit into the hearts of his Seruants, in such measure as they are capable of, and as shall stand for the edificatiō of his Church, [Page 273] Ephes. 4.11, 12.

In the 13. verse,Vers. 15. All the things the Father hath, are mine. He shall take of mine, and shew vnto you. the Holy Ghost is treated of, to bee sent as a Comforter. In the 14. verse is shewed, that the Holy Ghost should receiue that from Christ, which should be deliue­red. And heere we are taught, that whatsoeuer is the Fathers, is likewise belonging to Iesus Christ: And God the Father sending downe lastly the Holy Ghost, (that is, his loue) as be­fore he sent his blessed Sonne, did in that last comfort, partake with his Sonne, all three nomi­nations, being but one power, as is formerly said. Didymus saith touching this; Though the Spirit of Truth proceed from the Father, yet notwithstanding, by reason all things the Father hath are mine, saith Christ, the Spirit of the Father is also mine, and shall receiue of that which is mine. Those things which the Father hath substantially; as his [Page 274] Eternity, Immutability, Good­nesse, &c. the very same hath the Sonne also. I meddle not with the errours of the Greeke Church, but rather wish, as some learned Protestants haue done, that they and we rightly vnderstood one another, and the Truth, and were truely in vnity against the common ad­uersaries to vs both.

Vers. 20. Ye shall weepe, and the world shall reioice, but your griefe shall be turned to ioy.The Disciples were strucken with most hearty griefe, to heare of the death of their Ma­ster; at which also the world reioyced; (that is, the multi­tude of the Iewes; for by the terme [World,] the Iewes, and their estate, in this Gospell are often meant.) But their ioy soone turned to their ruine, whereas the faithfull Apostles receiued a double comfort soone after: for they both be­held Christ their blessed Master aga [...]ne with their mortall eyes, after his glorious Resurrection, [Page 275] and also were further enlighte­ned by the Holy Ghost, which was a perpetuall guid to them, and comforter in all afflictions.

This cōparison exemplifieth the former speeches,Vers. 21. A woman when she trauelleth. that the Apostles were like a woman neere trauell, swolne with sor­row and throwes, all the time of their separation from their deare Master. But when that cup of bitternesse was past, then the ioy of regeneration, after the bitter paines which out gra­cious Generator suffered from the burthen of our sins, would be so comfortable, as that the ioyfull apprehension thereof should dispel the former clouds of anguish. All the Elect of God may be truly said to grone vnder a heauy burden, beeing not onely subiect to their own sinnes, loading their conscien­ces, but also to the beholding of all manner of wickednesse of men with whom they conuerse. [Page 276] This burthen they shall not be discharged of, before their sepa­ration; and death in it selfe is grieuous to Nature, there be­ing an vnwilling and sorrow­ful departure betwixt the soule and the body, after a long ac­quaintance: yet is it a wonder to see of what force a regenera­ted Spirit is, to repell the as­saults of Nature, and to turne the sowre into sweet, by a faith­ful apprehension of Christs pro­mises and merits. Of this, thou­sands of Martyrs, and other Christians haue giuen plenti­full testimonie, who haue ex­pressed not onely their vnstai­ned innocency in their liues, but also ioy in the middest of flames, euen at the last gaspe of deliuerance of their regenera­ted soules.

Vers. 22. Your ioy shal no man take from you.The delights of worldly mē, are (as the Apostle stiles them, Heb. 11.25.) pleasures of sinne for a season; and so are all the [Page 277] alluring errours of Hereticks, called falshoods, which perish in the vse, Col. 2.22. But the Spirit of God no man can take from vs: For, as it did on Christ our Head, it ascendeth and abideth on his Church for euer, Ioh. 1.33.

Hitherto the Apostles and Disciples had followed the or­dinances of the Law,Vers. 24. Hitherto you haue as­ked nothing in my name. which were not wholly abrogated vn­till the passion of our Sauiour, and that the veyle of the Tem­ple were rent; but now they are taught a new lesson: All Sa­crifices which were onely re­presentations and figuratiue signes of the great sacrifice to be offered by the Sonne of God, were remoued, as to bee no more a way vnto God; and men, by a new Couenant with God, must make their crucifi­ed Redeemer, their only means and Mediator. That (saith St. Augustine) is your fulnesse of [Page 278] ioy, than which none can be grea­ter, to enioy God in Trinity, ac­cording to whose Image we were made. Also he saith; This ful­nesse of ioy is not carnall, but spi­rituall; and when it shall become so great, as that it cannot increase, then it will be full.

Vers. 26. I say not vn­to you, that I will pray the Father for you.Christ sayeth, that hee will no more mediate for them; yeelding a reason, for that then themselues shall be knowne to his heauenly Father, by enioy­ing, and by beeing beloued of him, in regard of their loue and faith in his blessed Sonne. Yet when I consider the Petition which our Sauiour hath taught vs to make for the comming of the Kingdome of God, and that then his holy will shall be done in earth, as it is in heauen, I then would approoue the iudgement of some pious and learned men, who interpret this proficiency to happen in this life; but whether onely [Page 279] some men, whom God hath en­lightened in an extraordinary manner, or the generality of the visible Church, shall at any time enioy this great grace, I acknowledge, it transcendeth my vnderstanding.

The Disciples beginning now to vnderstand plainely from Christs words,Vers. 30. By this we beleeue that thou camest forth from God. that hee was commen from God, thought themselues maruellously ad­uanced in knowledge. They knew before, (saith St. Hilarie) that he was sent of God, but not that he proceeded or issued from GOD, as the beames from the Sunne.

As Christ is neuer separated from his Father,Vers. 32, 33. I am not a­lone: be you of good cheere, for I haue ouercome the world. so no good Christian is euer left alone, but by the Spirit of Iesus he is vni­ted vnto God. And so beeing at peace with God, he feareth no assault of sinne or sinners in the world, because that He, in whom he trusteth, hath ouer­come [Page 280] the world, that is, all sin and violence bearing sway in the same.

CHAP. XVII.

OVr blessed Sauiour did,Vers. 1. Iesus lift vp his eyes to Heauen, & said, Father, the houre is come. during his abode on earth, giue example of inuocating GOD by Prayer; which Hee doing, who stood neede of nothing, but for our sakes, how much more diligent ought we to be in that holy ex­ercise, who are euermore com­passed with temptations? Pray­er was the last act of Christ, and is the most hard and perfect ex­ercise of a Christian. He lifted vp his eyes to Heauen, (saith St. Chrysostome) that hee might teach vs the farre reach or extent of Prayer, that standing on earth, we may looke vpwards, not onely with the eyes of our flesh, but also of our soule to heauen it selfe. Vp­on the words, [The houre is come,] Saint Augustine shew­eth, [Page 282] that all time, what, and when, also what hee would suffer to be done, was disposed by Him, who was not subiect to time. Ther­fore farre bee it from any man to thinke, that the Starres or Constellations should cause the death of the Creator of them, as some curious wicked men haue exposed the alteration of Religion it selfe, to the influ­ence and Constellation of the materiall heauens. Concer­ning this reciprocall glorifying, Saint Augustine sayeth vpon these words, in the person of Christ; Raise me vp to thee, and thou maist be made knowne to the whole world by me.

Vers. 2. Thou hast giuen him power of all flesh.Christ Iesus had full power giuen him from his Father, o­uer all flesh, by which is signifi­ed all mankind, of what Nati­on soeuer; and by that diuine power, he giueth life according to his holy will and pleasure: but the words import not, that [Page 283] because Christ hath power to saue all flesh, therefore all shall be saued: for the latter words shew manifestly, that those on­ly shall enioy life euerlasting, who are giuen vnto Christ from God.To giue e­ternall life. All (saith St. Chry­sostome) beleeue not: for such as gaue no heed nor regard to those things which were said, were guil­ty of their owne condemnation: the fault being not his who de­liuered the Word. Reade Mat. 28. vers. 18, 19, 20. Teaching them to obserue all things what­soeuer I haue commanded you. Those who being taught, would not learne, could not blame the holy Apostles, and Gods Mini­sters, their Instructors, if they fell into condemnation by their wilfull and negligent refusall: nay, the more, and better the Preachers are, the more terri­ble is the Iudgement of the wicked, Heb. 11.7.Verse 3. This is life eternall.

By that (saith Saint Hilarie) [Page 284] the faith of the Church hath con­fessed Christ to bee the true God; and though the Holy Ghost be not heere mentioned, yet, saith Saint Augustine, it is heere also to bee vnderstood, because that holy Spi­rit is, as it were, the binding affe­ction or loue betweene the Father and the Sonne, consubstantiall with them both.

Vers. 5. Glorifie mee with thine owne selfe, with the glory which I had before the world was.Our Sauiour being yet in the flesh when these words were pronounced, maketh his petiti­on, that hee may bee acknow­ledged to bee in that full glory which he was in and enioyed, before he tooke flesh vpon him. And that he was and is glorifi­ed in that high sort, wee are taught in our Creed, whereas it is said, that He sitteth at the right hand of GOD the Father Almighty. Christ (saith Saint Paul) being raised from the dead, dyeth no more; death hath no more dominion ouer him: for in that he dyed, he dyed once to sinne, but [Page 285] in that hee liueth, hee liueth to God. Hee prayed, saith Saint Hillary, that that which was temporary, might receiue the glo­ry of that brightnesse, which is not subiect to time: and that the weakenesse of the flesh being trans­formed into the strength and pow­er of God, and the puritie of the Spirit, might be swallowed, or as it were drunke vp.

God was generally knowne before as Creator of the world,Vers. 6. J haue ma­nifested thy name. and he was likewise particular­ly knowne to the Iewes to be a iealous God, who will be wor­shipped alone, and not amongst the number of the false gods: But he was neuer clearely ac­knowledged by the name of the Father of his onely begot­ten Sonne Christ, by whom he purgeth the World from sinne, vntill he was manifested by Iesus in his Incarnation. Euery one neyther was, nor is capable of that Doctrine, but only such [Page 286] to whom it is participated through grace: For, as St. Au­gustine saith, They receiue that gift by regeneration, not from ge­neration. They were thine. The words (They were thine) note vnto vs the eterni­ty of election; the Elect hauing beene alwaies Gods, as knowne to him in his secret hidden counsell from eternity. Touch­ing the words (Thou hast giuen them me) Saint Augustine saith, That Christ thereby shewed, how that he receyued this gift or pow­er as he was man, yet, he also gaue them to himselfe, that is, Christ being God, with the Father, gaue them to Christ the Sonne.

Vers. 9. I pray not for the world.Our blessed Sauiour prayeth onely for the faithfull and true beleeuers, Not for the World (saith Saint Augustine) for by the World, such are vnderstood as liue after the concupiscence of the World, and are not in that election of grace as to be chosen of him from out of the world. But this is [Page 287] a priuiledge proper to Christ a­lone: for wee are taught to doe good to all men in generall, Gal. 6.10. and for them that are most wicked, Matth. 6.44. It were presumption in vs to iudge of any man before the time: for so long as God giueth time of life, there is hope of grace.

Saint Augustine saith,Vers. 10. And all mine are thine, and thine are mine. That the Father gaue all things to his Sonne at that time, when as hee begot him, and made him Heire of all things. And Saint Chryso­stome likewise saith, That what­soeuer God the Father gaue to God the Sonne, hee gaue it in be­getting him.

A spirituall vnion is surely here meant,Vers. 11. That they may be one, as we are one. which must needes consist in a perfect harmony of wills: Euen as the Father and the Sonne, saith Saint Augustine, are one, not only in equality of sub­stance, but also of will. S [...]ten so those, betweene whom and GOD, [Page 288] the Sonne is Mediator, are one: not onely in being of the same na­ture, but also by one and the same fellowship of loue.

Verse 12. None of them is lost, but the Sonne of perdition. Iudas here meant by the Son of perdition, that is, a lost man, or one giuen ouer to perdition. Saint Augustine saith, That the betrayer of Christ was predesti­nated to perdition, that the Scrip­ture might be fulfilled according to that in the Psalm. 109. And, saith Chrysostome, hee then peri­shed alone, but many afterwards: Iudas with good reason was espe­cially noted, as being amongst the number of Christs Apostles. It is a greater wonder in these dayes to see a learned Professor of Gods Word to fall, then a Lay-man, yet is it ouer-ordina­ry, and the lesse maruellous, for that Iudas a Disciple taught by our blessed Sauiour, became a Traytor. All such as shall be to the worlds end so wickedly minded, as to betray and mur­ther [Page 289] any members of the body of Christ, professing his holy name, are in little better estate then Iudas: For these men would by all likelihood haue consented to the crucifying of Christ, if they had beene liuing together with Iudas, who seek the destruction of a whole Christian Nation. It is true, that at the first publique Ser­mon after Christs Ascension, (like a King who pardoneth all malefactors at his Coronation) it pleased his goodnesse to af­ford grace to some of them who had crucified him, Act. 2.23, 37. but he left those in their sinnes to wax worse and worse, Act. 7.52. who had beene his betrayers and murtherers: Hee forgaue his death, but not the treason that procured it.

Iesus,Vers. 18. As thou didst send mee, so doe I send them. as he was a Minister of the Circumcision, and the Apo­stles, who were to preach to all the World, had one and the [Page 290] same calling from God, and so haue their faithfull Successors in Gods Haruest, Iohn 4.35. Matth. 9.37, 38. euen vnto the time of the great Haruest, Mat. 13.40. Ioel 3.13.

Vers. 19. J sanct [...]fy my selfe, that they also may be sanctified through the truth.Our Sauiour sanctified him­selfe, when as hee was offered vpon the Crosse: For (saith St. Chrysostome) all sacrifices which are dedicated to God, are said to be sanctified, and his holy Apo­stles and Ministers are sanctifi­ed through the truth; that is, by the merits of Christ, by whose truth they were sanctified or set apart to preach. Let Ministers learne this sanctification, first, to be seruants of Iesus Christ, be­fore they desire to be Apostles. So Paul set forth his owne titles,Vers. 20. I pray not for them a­lone. Rom. 1.1.

Our blessed Sauiour prayeth for all such as were afterwards to beleeue to the Worlds end: but no place in Scripture can be produced, where Christ ey­ther [Page 291] prayed himselfe, or gaue authority to his Disciples to pray for those who were alrea­dy deceased in the faith.

Concerning the words here (To the end that all may be one, Vers. 21. That they may all be one. euen as thou, O Father, art in mee, and I in thee) Saint Au­gustine saith, The Father is so in the Sonne, as that they are one, because they are of one and the same substance. Wee may be one in them, but one with them wee can­not b [...]: for that they and wee are not of one substance. But they are so in vs, or we so in them, as that they are vnited in their natures, and wee in ours: for they are true­ly said to be in vs, as God is in a Temple or Church, and wee in them, as Creatures in their Crea­tor. And therefore the words follow in vs, shewing that it is to be attributed vnto the meere grace of God, that we are made one in faithfull loue, not to any power in our selues. Lastly, [Page 292] there is no such way to make the wicked of the World be­leeue in Christ Iesus, as the discerning of a perfect vnion betweene Christians in faith and manners: for God that is in the three Persons, maketh vs many in number, one in faith and loue.

Vers. 22. The glory thou hast giuen me, I haue gi­uen them.Our Sauiour vouchsafeth to make his faithfull seruants par­takers of that glory which him­selfe had receiued from his hea­uenly Father: That Image of God which was blotted out in vs through sinne, is restored and repayred againe by his power and efficacy. Christ is not onely the Image of GOD, inasmuch as hee is his eternall Word, but the Image of his Fathers glory was also ingra­uen in his humane nature, whereof hee is made partaker with vs, that hee may transfi­gure his members into the same. This agreeth with that [Page 293] Doctrine of Saint Paul, 2 Cor. 3.18. We all behold, as in a mir­rour, the glory of the Lord with o­pen face, and are changed into the same Image, from glory to glory, as by the Spirit of the Lord. Whereupon it followeth, that none are to be accounted Christs Disciples, saue those in whom the glory of God is seen imprinted by the Image of Christ, as by a Seale.

Those who put their trust in Christ,Vers. 24. That they may behold my glory. and abandon their wills to his holy direction, shall be partakers of heauenly blessings with himselfe. The Thiefe on the Crosse had no sooner ex­pressed his faith, but it was said vnto him by his Sauiour, This day shalt thou be with mee in Paradise. Happy are they who behold the glory of their Sauiour: which perfect ioy we cannot attaine vnto, as long as we beleeue that which wee see not: but true beliefe is the [Page 294] meanes of obtayning the sight of that which wee haue belee­ued.Before the foundation of the world. God the Father loued his blessed Sonne from before all Worlds, and as he loued him, so he loueth vs in him, because in him he hath chosen vs likewise from eternity.

Vers. 25. Righteous Father, the world hath not knowne thee.The world of sinne and sin­ners know not the iust Father: For (saith. S. Augustine) what is it to know God, but life eternall, which hee hath not giuen to the condemned world, but to the re­conciled? and therefore the world hath not knowne thee, because thou art iust, but the reconciled world hath knowne thee, because thou art mercifull. How can the loue wherewith the Father hath loued his Sonne, be in vs, saith the same Father, saue onely be­cause wee are his members, and loue God in him? Hee is wholly beloued, that is both head and bo­dy, and he in vs, for that hee is in vs as in his Church, but wee in [Page 295] him, as hee is our Head.

CHAP. XVIII.

Verse 1. Ouer the brooke Ce­dron, where was a Gar­den.THe place where our Lord Iesus was betray­ed, was a garden called Gethsameni, vpon Mount Oli­uet, on the other side of the Brooke Cedron: And this place is not onely expressed by all the Euangelists, at the time of our Lords Passion, but be­fore by S. Lu. 21.37. it is shew­ed, that whensoeuer he was in Ierusalem, that there was his place of retyrement for medi­tation and prayer; the like hee did, when hee was elsewhere, as Matth. 14.13. Mark. 1.35. Luke 4.42. and 9.10. and [Page 297] 11.1. We reade of Henoch, I­saac, Iacob, Moses, Dauid, Eli­as, John Baptist, Saint Peter, Saint John our Euangelist, also of many of the Primitiue Fa­thers of the Church, who vsed these secessions, to inioy God and their owne spirits with greater freedome. Fasting and prayer are thus best exercised, Matth. 6.5. When thou prayest, &c. And vers. 16. When ye fast, &c. Meaning, our priuate and retyred fasting and prayer.

He who hath an euill con­science, is neuer voyd of feare:Vers. 3. A band of men, and Officers of the High-Priests. Iudas knew well enough the certainty and aduantage of the place, and that there was small feare of resistance, yet durst hee not go without a Guard, which was compounded of some of the garrison souldiers, which Pilate, it seemeth, had sent vp­on false suggestions made to him, that Christ and his Com­pany were seditious persons: [Page 298] the rest were Serieants, Bea­dles, and Officers belonging to the Chiefe Priests and Phari­ses. There neuer want such In­struments to do cruell errands, like their master the Deuill, 1 Kings 22.22. who is alwayes fit to say, J will goe.

Vers. 4. Whom seeke yee?Christ Iesus is so farre from auoyding his Enemies, as that hee setteth forwards to meete them; though as hee was flesh and bloud, he had prayed, That the Cup of bitternesse might haue passed from him, if it were so his heauenly Fathers will; yet being the Sonne, he learned obedience, when the time ap­poynted was come; yea further from the words (Whom seeke yee?) As also that they knew him not, vntill hee reuealed himselfe, it appeareth, tha [...] eyther their generall amaze­ment was great, or else tha [...] their eyes were miraculousl [...] blinded; of which opinion St [...] [Page 299] Chrysostome was; as also Theo­deret: It is true, it was in the night time that they came to apprehend him, but the Text sheweth, that they had Tor­ches and Lanternes, Judas be­ing also their Ring-Leader, to whom neyther the place was strange, nor Christ himselfe. All this sheweth, that as the fall of man in the garden of Paradise, was desperate and voluntary: so was the Act of our Redemp­tion in this garden of Christs Agony performed with cheere­fulnesse: to stirre vs vp with like cheerefulnesse to receiue the benefit with faith and obe­dience; as also, patiently to suffer with him.

Iesus no sooner vttered his voyce,Vers. 6. They went backwards, and fell to the ground. but his Enemies instant­ly fell backwards on the groūd; God (saith Saint Augustine) lay hidden in the flesh: What will he doe when he commeth to iudge, who did this, being to be iudged? [Page 300] If Thunder, Earth-quakes, Windes, Deluges, be so feare­full Alarums, how terrible will Christs voyce be to the world, when the powers of Heauen shall be shaken? Quid facient Tabula, cùm trepident Columnae? saith a Father.

Vers. 7, 8. Let these goe their way. Not lost one.This sheweth, That it was not in their power to appre­hend the Disciples, nor any thankes to them that they es­caped, euen when violence was offered to Malchus; It was done (saith Saint Chrysostome) through the vertue and power of him who was then apprehended. Christ was carefull of his Dis­ciples, when himselfe was led away to death, and in the time when his owne glory was de­feated: So will hee euer haue care to preserue the salt of the Earth by powerfull deliueran­ces.Vers. 12. They tooke Iesus and bound him.

By the former miraculous a­stonishment of the Souldiers, [Page 301] our Sauiours power was mani­fested, yet in obedience to his Fathers will, hee suffered him­selfe to be bound and led away as a Prisoner, whom Millions of Angels attended. Though wee are assured that our GOD can deliuer vs: yet if hee will not, we must submit our selues to a­ny triall or punishment for his truth's sake. See Dan. 3.17.

Annas and Caiaphas, Vers. 13. Caiaphas High-Priest that same yeere. as is set downe in Saint Luke, Ca. 3. vers. 2. were both High-Priests that yeere, wherein Iohn began to preach contrary to the Law, and shared the profits betwixt them. Iosephus writeth, that Caiaphas purchased the Office of High-Priest for one yeere: also other Histories witnesse, that Vitellius displaced Caia­phas, setting Ionathas the sonne of Annas in his roome. The first exercise of Christs power in his Church, was the whip­ping of buyers and sellers out [Page 302] of the Temple. Of Simon Ma­gus this wickednesse is called Simony; but wee might bet­ter terme it of his other attri­bute, Magicke: for bee the re­proofes thereof neuer so zea­lous, and the Lawes of the Church and Common-wealth neuer so strong against it, yet it bewitcheth still both Pa­trons and Clerkes with gaine and ambition.

Vers. 15. That other Disciple.It appeareth that the other Disciple heere mentioned, was Saint Iohn, our Euangelist. Jt may bee it was himselfe, saith Saint Augustine, See Ca. 19.26, and 20.2. and 21.20, 24. A Father obserueth, that Christ tooke Peter, James, and Iohn, to be witnesses of his greatest mi­racles and glory, because they were to be witnesses of his greatest temptations.

Verse 16. Peter stood at the doore. Jt was out of loue, saith Saint Chrysostome, that Peter came thither, and out of feare that hee [Page 303] went not in. Curiosity oftē makes vs take paines to behold those things, wherein when wee are brought in danger, wee forsake our constancy, in which case it were better to forbeare. A good instruction for Gentle­men Trauellers, first to weigh the strength both of their constancy and faith, and what calling they haue thereto, be­fore they put their liberty in other mens power.

Peters weakenesse in deny­ing his Master to a simple Maid,Vers. 17. Art thou not one? He said, I am not. after his former ouer­much confidence, argued a strong selfe-conceit, and con­sequently a spirituall pride, which our Sauiour corrected in him, and left him for a time to himselfe. In making vowes of extraordinary obedience, it is better to consider, what is our duety, then to promise a­boue our power, (though what wee promise is no more then [Page 304] we ought to performe) and much more in such things which doe not binde vs in our dueties, and doe exceed our strength, without especiall sup­port from God.

Vers. 18. Peter also warmed himselfe.Saint Gregory faith vpon this place, Peters heat of loue was now growne cold, and his infirmi­tie increasing, hee grew warme with the loue of this present life, at the burning Coales of the per­secutors. Whiles wee warme our selues with the loue of the wicked World, the loue of Ie­sus freezeth in vs.

Vers. 20. Jn secret haue I said nothing.Christ was not reserued in his Ministery, but deliuered the Word of truth freely and pub­liquely. Conuenticles are lit­tle better then Synagogues of Satan, when the Temple is o­pen both to teach and learne.Verse 22, 23. If J haue spoken well, why smitest thou mee?

The great patience of our Sauiour is heere wonderfull, who, when he was reuiled, yea beaten, returned no word, but [Page 305] mildely said, That words contai­ning truth, deserued no blowes. So euer did all his seruants in all their examinations; where­as Heretiques will euer bee thwiting and reuiling the Ma­gistrates. On the other side, see the tyrāny of the High-Priests, who ranne head-long to cruel­ty,One of the Officers smote him. without any respect to iu­stice or truth, say, they neuer knew him, nor acknowledged Christ; yet had their Law taught them, not to prosecute the Innocent. Errours in Reli­gion ought to bee tryed with the Spirit of meekenesse, Gal. 6.1. But Pharaoh hath all his Vessels, and the Whore of Ba­bylon her Cup full of bloud.

The words of Iesus are heere fully accomplished vpon the third denyall.Vers. 27. The Cocke crew. Whereupon (saith Saint Augustine) Behold the accomplishment of the Phy­sicians prediction, and the con­uiction of the sicke mans pre­sumption, [Page 306] for that came not to passe which hee said; I will lay downe my life for thee, but what Christ had foretold, Thou shalt deny me thrice. When a man is in danger vnder water, a weed will hold him downe and drowne him, and a straw will pull him vp, and saue his life. Saint Peter on the crying of a Maid fell, and repenteth at the crowing of a Cocke.

Vers. 28. Lest they should be defiled.The superstitious Iewes were afraid to pollute themselues by entring into the Iudgement. Hall of the Gouernour; He be­ing a Gentile, yet feared they not (saith Saint Augustine) to shead the bloud of their innocent Bro­ther. Wee haue many, who Zea­lously heare the Word, keepe the Sabbath, and receiue the Com­munion; but, as the Prophet com­playneth, their hands are full of bloud, sacriledge, and oppressi­on. Vers. 30. If he were not an euill doer, wee would not haue de­liuered him vnto thee.

The custome of the Jewes [Page 307] saith Saint Bede) was to bring those bound before the Gouernour, whom they iudged guilty of death. Preiudice is most abominable in the accuser, but much more in a Iudge. The High-Priest had no power of Iudicature in capitall offences which concerned the State, but of Heresie or Blasphe­my he had, which by all their false witnesses they could not proue. See the example of St. Stephen, whom they condem­ned to bee stoned, Acts 7.58. and Act. 9.1, 2. Therefore they bring Iesus before Pilate to ac­cuse him of Treason: A diuel­lish policy which the persecu­tors of Christs truth haue vsed to make them suspected to the Magistrates of rebellion against Princes, when they cannot conuince them of errour.Vers. 37. For this cause was I borne, and to beare witnesse of the truth.

Saint Chrysostome vpon these words, saith, To that end came I, that I might beare witnesse of the truth, that is, that I might [Page 308] perswade it to all men. It is not sufficient to know the truth, and haue great learning, but we must, according to our callings, witnesse the same; A Pastor to his Flocke, A Master to his Fa­mily, A Father, &c.

Vers. 39. You haue a custome, that I should deli­uer you one. This custome (saith Beda) was no precept of the Law, but an an­cient Tradition, to loose one at the Feast of the Passouer, from bonds, in memory of their deliuerance out of Aegypt. We blame you not, O Iewes, (saith Saint Augustine) for releasing a guilty person at your Feast of the Passouer, but for killing an Innocent. Seeing there­fore (saith Beda) they forsooke their Sauiour, and demanded a Theefe, the diuell to this day pra­ctiseth his Theeueries on them. Barabbas (saith Alcuinus) sig­nifieth, This is the Sonne of their Master, (to wit) the Diuell; for that he was Schoolemaster to the Iewes in their Treachery, and to this Thiefe in his wickednesse. [Page 309] He that reproueth the common sinnes of the world, shall finde more deadly enemies, then hee that sinneth most grieuously a­gainst humane society. A signe, that men make more account of their sinnes, then of their Safety.

CHAP. XIX.

Vers. 2. A Crowne of Thornes.IT being set downe in the first Verse, that Pilate cau­sed our Sauiour to be whip­ped, I make no doubt, but that which heere followeth concer­ning his Crowne of Thornes, and Purple garment, were like­wise acted by his Commande­ment, to please the Iewes, and to deride Iesus. Great therefore was the sinne of Pilate, in that he wrought against his consci­ence; for hauing pronounced Iesus to be innocent, and with­all washed his hāds, as not guil­ty of his blood, he notwithstan­ding gaue both allowance and assistance to his torments: greater was the patience of the Sonne of God, who suffered himselfe to be derided by sinfull men: and therfore great ought [Page 311] our contrite humiliation to be, when as entring into con­sideration, how we haue taken vpon vs the name of Christi­ans, we meditate on the scour­gings, mockings, bloody sweat, and, lastly, cruell Passion of our blessed Sauiour, who being free from sinne, suffered not for his owne demerits, but for ours.

Vpon these words,Vers. 5. Behold the man. [Behold the man] Saint Augustine wri­teth, as the meaning or intenti­on of Pilate: If you enuy the King, yet spare him, because he is become an abiect: His ignominy is waxen burning hot; let therfore your enuy coole. Wise Captaines, by inflicting smal punishments, haue saued Innocents from those that were great and dead­ly, when the multitude haue called for them. But it is dan­gerous in matters of question in Religion, to encline to both parties. The Kings of France haue felt the smart of it, as did [Page 312] those of Israel, 1 King. 18.

Vers. 11. Thou couldst haue no po­wer against me, but from aboue.All power is deriued from God, who by his holy Word commandeth that Gouernours and Rulers should bee obeyed. This our Sauiour acknowledg­eth in Pilate, though the De­puty of an vsurping Tyrant: this was the Doctrine both of Saint Peter & Saint Paul, when Tyrants ruled the world. It belongeth not vnto Christians (saith Saint Augustine) to exa­mine the Titles of Princes, but to obey, suffer and pray for whomsoeuer God hath ordai­ned the Potestate: And this, to their great honour and iusti­fication, is the Doctrine of the Protestants of England. Dauid acknowledged Saul for his Lord and King, so long as hee liued, though Saul by God was reiected, and he himselfe anoin­ted.

Vers. 17. And he bare his Crosse.Iesus was at the first enfor­ced by the malicious Iewes, to [Page 313] carry his Crosse of exaltation, whereby is onely vnderstood the Beame of the Crosse; for the maine poast was doubtlesse not portable. Saint Chrysostome heereupon saith, that Iesus, after the manner of Conquerors, carri­ed the Ensigne of Ʋictory. The bearing of the Crosse thorow the City, was, as it were, his doing of penance before his death, for the committed fault; or like our drawing of Tray­tors thorow the Streets. The Apostle calleth it, the bearing of his shame, Heb. 12.2, 13. Many had rather suffer death, than publike reproach; but as Christ suffered, so must we endure both, Mark. 8.38. St. Paul saith, that Jsmael persecuted Jsaac, which was only by mocking, Gen. 21.9.

It is written in three seuerall Languages,Vers. 20. In Hebrew, Greeke, and Latine. because the con­course of people was great, which resorted to the Feast of [Page 314] Passeouer. The Hebrew was proper to the Iewes, the people of that Countrey: the Greeke was most generally vnderstood by the knowne whole world: Latine was the speech of the Romanes, who were the Lords of Jewry, and the most ciuill parts of the earth. The first was most ancient; the 2. most generall; the third most Impe­riall. The Hebrew had the O­racles of God first written in it, and the very Letter of its Al­phabet, fretted on diuers parts of the Scripture. The Greeke had the first Translation made into it, by the 70 Interpreters, and is followed by Christ and his Apostles, in all their Ser­mons and writings, who also sanctified the Letters of the Greeke, Christ calling himselfe ^α. and ^ω. The Latine hath none of these priuiledges. I finde therefore in this of the Crosse, in these 3. Languages, [Page 315] no other mystery, but the gene­rality of spreading abroad the benefit of Christs Crosse to all Languages; and therefore, why one of these Tongues, and that the least honoured, should bee onely appropriated for the Ser­uice of God, is rather contrary to Gods prouidence expressed in this place; the Southern and Orientall Churches hauing ne­uer receiued it, no more then they haue his authority who commandeth the same.

Saint John alone maketh a particular mention heere,Vers. 25, 26. When Iesus saw his Mo­ther and the Disciple. and in the Verse following, of the words of our Sauiour to his blessed Mother, and beloued Disciple, omitting that of the good Theefe, as also the mira­cle of the Eclipse of the Sun. As esteeming it (saith Theod.) a grea­ter matter, that the Conqueror ouer all torments, should exh [...]bit the office and duty of loue and pie­ty to his Mother, then that the [Page 316] heauenly Kingdome was giuen to the Thiefe for an inheritance; for if it were a religious Act, that life was giuen to the Thiefe, it ar­gueth greater piety, in that the Son honoured his Mother. Christ was the most obedient Sonne to his Parents: so Christianity, wheresoeuer it is, maketh all relatiue duties most iust and naturall. A Christian is the best Sonne,The Disciple whom be lo­ued. Wife, or Seruant. Beda saith, that The person is heere no­ted by the marke of Loue, because Christ, as he was mā, made him his select Fauourite; not that the rest excepted he was alone beloued, but entertained with a more familiar loue, in regard of the priuiledge of Chastity: for he, being called in his Virginity by Christ, remai­ned a Ʋirgin for euer. I doe not gain-say this opinion, though it be not expressed in Scripture, yet Saint Paul, 1 Cor. 9.5. see­meth to say, That all the Apo­stles besides himselfe, and the [Page 317] very Brethren of our Lord, that is, his Kinsmen, whereof Saint Iohn was one, were married; but I thinke his loue proceeded from the graces which Christ had giuen Iohn; and happy were it, if all our friends and Fauourites were so chosen.Vers. 30. It is finish­ed. He gaue vp the Ghost.

The whole mystery of the Redemption beeing now ac­complished, our Lord Iesus willingly yeelded vp his Spirit to God his Father. Saint Au­gustines words are these; Who euer sleepeth after that manner, when himselfe willeth, as Iesus did when himselfe would? How greatly is the power of him that is to iudge to be expected, if that his manner of dying appeared so powerfull? The Lord (saith Theod.) deliuered vp his Spirit to his Father, shewing thereby, that the Soules of Saints conuerse not in Tombes, but are carryed to the hands of the Father of all. Vers. 31. The Iewes besought Pilate.

The same Father obserueth, [Page 318] That the Iewes were comman­ded by the Law, not to suffer the Sunne to set on any dead mans punishment, though Traytors and Parricides de­serue to haue their eyes pickt out by the Rauens of the val­leys; yet I could wish, that ex­emplary death might bee vlti­mum supplicium, seeing no grea­ter punishment can bee, than to haue the Image of God dis­solued in the whole man.

Vers. 34. With a Speare pierced his side. The Euangelist (saith Saint Augustine) vsed a precise word, as not saying, He strooke his side, but, He opened or pierced it, that from thence the Gate or Doore of Life might be in some sort set o­pen; from whence the Sacraments of the Church might flow, with­out which, none can enter into that true life. It followeth; And pre­sently there flowed forth blood & water: That blood was shed for the remission of sinnes; that wa­ter tempereth the healthfull Cup, [Page 319] that is, it yeeldeth both washing and drinke. O Death, by which dead men returne to Life againe! What is more pure than this blood? What more wholsome than this wound? That we might be sure our Lord Iesu was truely dead, the Pericardian water was beaten forth; no Thomas nor High-Priest could doubt of his death. Happy are they, that apprehending the merit there­of, doe learne also to dye with him.

Joseph is said by Saint Mat­thew, to be rich; by St. Marke, Vers. 38. Ioseph of A­rimathea. an honourable Councellor; by Saint Luke, a good man, and a iust; by Saint Iohn, a Disciple of Iesus. His praises in the 4. Euangelists, doe arise by de­grees: for riches are the main­tenance of Honour; Honour a spurre to goodnesse and Iustice, which are no where to bee found, but in a true Disciple of Christ. If Courtiers and Noble­men [Page 320] be such, good lucke haue they with their Honour; if o­therwise, not being Disciples of Christ, all the rest are buri­ed.

Vers. 39. There came also Nico­demus. Nicodemus had more cou­rage to bury Christ than to heare him: for it is an easier thing to doe good workes, than to professe true Religion.

Vers. 41. A new Se­pulcher, wherein ne­uer man was yet laid.This new Tombe or place of Sepulture, befitted well both the graciousnesse of the person buried, as also the occasion; for if he had beene laid in any ordi­nary place of buriall, his Resur­rection could not so perfectly haue beene distinguished. Euen as (saith Saint Augustine) none was conceiued in the wombe of Mary the Ʋirgin, either before or after him; so likewise none was buried in this Sepulcher, either before him, or after him.

CHAP. XX.

MAry Magdalen is here onely named,Verse 1. Mary Magda­len. where­as, Marke 16.1. Ma­ry [Page 322] the Mother of James and Sa­lome, is also mentioned: and Luke, Chap. 24.1. vseth the plurall number: It argueth, that Mary Magdalen out­went the rest, both in pace and zeale, as Iohn out-ranne Peter. Saint Chrysostome saith, that Our blessed Sauiour's Re­surrection was, whilest the Ston [...] which couered the Tombe, with all the Seales, continued in their place; but by reason others were in like sort to be certified, the Mo­nument was opened by the Angels rolling away the Stone, after his Resurrection; which Mary per­ceiuing, went not into the Sepul­cher, but ranne speedily to the Disciples.

Vers. 6. Peter went into the Se­pulcher.Though John ouer-ranne Pe­ter in going to the Sepulcher, yet Peter made a narrower search than Iohn, by entring in­to it; which example of his, John afterward followed. True zeale seeketh euery circūstance, [Page 323] to finde the thing beloued; which caused Peter, missing of his Master, to enter into that place where it had layen. I doe not mis-like the diligence of many Writers, new and old, which haue raised Contempla­tions on the particulars.

It may seeme strange,Vers. 9. As yet they knew not the Scrip­tures, that he should rise from the dead. that the Disciples should be so igno­rant in this point, who daily attended him, and had heard him often speake of his rising the third day, and that so plain­ly, as that his very Aduersaries tooke hold of his words, wher­vpon they caused his Sepulcher to be diligently watched. Saint Augustine hereupon saith, Al­though they heard their Lord & Master often speake plainely to that sence, yet, beeing accustomed to heare him speake Parables, they vnderstood not, but concea­ued another meaning. It is the Scripture onely, which giueth [...]oth perspicuity and assurance [Page 324] to all good things, although we haue formerly learned them from the best Teachers.

Vers. 11. Mary stood at the Se­pulcher, weeping. Mary Magdalen her zeale seemeth heere to exceed that of the Disciples; for they retur­ning, her passion and feruent affection caused her to remaine still neere the Sepulcher, expe­cting better satisfaction, what was become of the body of her Lord. It sufficeth not a true Lo­uer (saith Saint Gregory) to haue looked once, because the force of Loue multiplieth the intention of inquisition. So desires enlarged, grow by increasing, and in growing, come to perfection: and if by inlargement they de­crease, then were they not de­sires; for euen enioying, in hea­uenly things, breedes no satic­ty.

Vers. 12. Two An­gels in white.Gods holy Messengers were heere apparelled in white; the Priests were appointed to weare white Linnen Ephods. [Page 325] Some would haue our Mini­sters, who pronounce and de­clare the ioyfull newes of light, make choyce of darke Gar­ments; and the preciser sort kicke euen at that Ordinance of the Church. I wonder that they doe not reprooue the An­gels heere, and Act. 1.10. for appearing in white after Christs Resurrection & Ascen­sion, when all Ceremonies were abrogated. White Gar­ments are naturally Symboles of ioyfull Messages; and befit those whose very feet are beau­tifull, especially in times of the Gospels peace, when the habit of Mourning doth not become them.

Mary Magdalen in her sor­row is comforted by Angels.Vers. 13. And they said, Wo­man, why weepest thou? The holy motiues (saith Saint Gregory) which moue vs to teares of loue, giue comfort to the same teares, whilest they re-promise the hope of our Sauiour. If wee [Page 326] further looke backe, wee shall find Mary Magdalen to haue beene full of hospitality and charity. I will not say, that any of the Faithfull (especially since God hath spoken by his Sonne) haue familiarity with the hea­uenly Spirits; and yet the most excellent Apostle of the New-Testament, vpon this, hath grounded an exhortation to en­courage vs to relieue Stran­gers, Heb. 13.2. Sure we are, notwithstanding that the An­gels are euer present with vs, though we doe not see them, when wee doe abound in the workes of the Lord, whereof mercy & compassion to Christ himselfe in his members, is of most account with him, Mat. 25.40.Vers. 16. Iesus saith vnto her, Mary. She turned, and said vnto him, Rab­onni.

The denomination Mary (saith Beda) being interpreted, Illumi­nated Lady, Illuminatrix, or Stella Maris, the Sea-Star, doth mystically signifie the Church: [Page 327] and so she answers him backe with a name of interpretation, Rabbo­ni, Master. Our Sauiour cal­led his penitent seruant by her vsuall familiar name, [Mary,] which tooke away terrour, and both reuiued and recalled her Spirits, whereby she knew and acknowledged her Lord. As Caesar recalled his Souldiers from flight, by vsing to them onely the Quirites: So God, if we attend to see what the Lord doth say concerning vs, doth often call on vs inwardly, when wee are affrighted. See a full place, Esay 43.1.

I dare not aduenture to set downe any construction of mine owne,Vers. 17. Touch me not, for I am not yet ascended. vpon this difficult place. Saint Thomas was wil­led to touch and feele his wounds before his Ascension: but it was, because of his vn­beliefe, which is here forbidden to Mary Magdalen. If (saith Saint Augustine) he will not bee [Page 328] touched whilest hee standeth vpon earth, how shall he bee touched of men when he sits in heauen? Touching causeth, as it were, the end and period of notion; therefore Christ would not haue a heart wholy bent on him, to receiue satisfaction therein, thereby to bee thought no other then what he seemed. Saint Chrysostome vpon this place saith; This Woman desired to remaine still with Christ, in the same estate shee had formerly done, before his Passion: and for ioy she conceiued nothing of mo­ment, though the flesh of Christ was highly exalted in glory, by his Resurrection. Wherefore draw­ing her from that manner of vn­derstanding, he said, Touch mee not: And that they might at­tend him with the more reuerence, he giueth this reason; For I haue not yet ascended: as if he should say, He that will touch mee now, must doe it with the finger of [Page 329] faith, by which he must ascend to me into Heauen. So it was not fit­ting to behold him with the for­mer mind which they had of him before, because he was to depart, and to conuerse no longer with men. And this hee manifesteth in this which followeth; Goe to my Brethren, and tell them, J ascend to my Father and your Fa­ther, and my God, and your God. He vseth not (saith Saint Augu­stine) the words, Our Father, but, My Father: He is there­fore in one sort mine, and in ano­ther, yours: To wit, by Nature, mine; by Grace, yours.

This narration,Vers. 19. When the Doores wer [...] shut, Iesus ca [...]e &c. as touching his entrance into the Roome, the Doores beeing shut, shew­eth, that his body, though the same, yet had receiued altera­tion in quality, as being more actiue than before his Death & Resurrection, that which was corporall beeing now become spirituall. Saint Augustine vp­on [Page 330] this place, saith; The doore kept not out the Body in which the Diuinity consisted: for could not Hee enter a barred doore, at whose birth the Ʋirginity of his Mother remained inuiolated? Also he saith in another place; Some are so moued heerewith, as that they runne almost into dan­ger, opposing their preiudicate naturall reasons to diuine Mira­cles: for thus they dispute; If it were a body, if that same did a­rise out of the Sepulcher, which hang on the Crosse, how could it enter, the doores being shut? But that holy Father answereth; If thou comprehendst the maner, it is no Miracle; where reason is defectiue, there faith edifieth, Neither doth this giue any strength to Christs body's be­ing in many places by Transub­stantiation:Vers. 22. He brea­thed on them, and said, Re­ceiue yee the Holy Ghost. for the Sacrament is the commemoration of his body that suffered.

It is sufficient for to beleeue [Page 331] that such an action was perfor­med, and that it was of no lesse efficacy than the words im­port: Therefore I will not que­stion, whether this receiuing of the holy Ghost, or that after­wards, when clouen Tongues descended, were of one and the same operation: yet will I set downe the opinions of such Fathers as are most approued. That bodily breathing (saith S. Augustine) was not the substance of the Holy Ghost, but a demon­stration, by a congruity in signifi­cation, that the Holy Ghost pro­ceedeth not onely from the Father, but also from the Sonne: for who is so extreme mad, as to say, that it was one Spirit which hee gaue when hee breathed, and another that he sent after his Ascension? Saint Gregory saith; Being first giuen to his Disciples on earth, and afterwards sent downe from heauen, what is it, but that there are two precepts concerning Cha­rity, [Page 332] to wit, one loue to GOD, and one loue to our Neighbour. On the earth, the Spirit is gi­uen, to the end wee might loue our Neighbour; from heauen it is giuen, that wee might loue GOD. As then there are yet two Precepts, and yet but one Law, so is there but one Spirit, & two gifts; the first proceeding frō the Lord, subsisting on earth, and the next giuen from heauen. Saint Chrysostome also, Some say, be­cause he gaue them not the Spirit, but made them apt and seasoned them for the receiuing of the Spi­rit by his breathing; for if Dani­el were rauished in his Spirit, at the sight of an Angel, what should they haue suffered or vndergone, who receiued that vnutterable grace, if hee had not first instru­cted his Disciples concerning it? But hee committeth no offence, who saith, That they then recey­ued a certaine power of spirituall Grace, not to rayse the dead, and [Page 333] worke miracles, but to remit sins: Therefore it presently followeth, Whose sinnes you remit, &c. It appeareth therefore by this place, and the iudgement of this Orthodox Father, that to the forgiuing of sinnes, &c. there needed no such miracle, as to the working of wonders, and all good Ministers succeed to this, though not to the o­ther.

This power,Vers. 23. Whosoeuers sinnes yee remit, &c. we here plaine­ly perceiue, was not giuen to Peter alone, and to those who were to deriue their authority from his Ministery, but also to all the rest of the Apostles. The charity or loue of the Church (saith Saint Augustine) which is diffused by the Holy Ghost into our hearts, releaseth the sinnes of those who are partakers with them of the same. Therefore ha­uing said (Receiue the Holy Ghost) hee instantly addeth this concerning the remission and re­tention [Page 334] of sinnes. Now, saith Saint Gregory, we ought to know that those who first receyued the Holy Ghost, to the end they might liue innocent liues, and bring pro­fit to some by preaching, did there­fore receiue the same openly and publiquely after the resurrection of the Lord, to the end that they might yeeld profit to many, and not to a few. Hee further saith, That now the Bishops or Ouer­seers hold that place of dignity, and that those receiue that autho­rity of loosing and binding sinnes, who are allotted such degrees of dignity. Great is this honour, but heauy the charge: for it is hard that such a one should be made a Iudge of another mans life, who cannot gouerne his owne. See 1 Tim. 3.5.

Vers. 24. Thomas was not with them.Saint Thomas being absent at this first apparition of our blessed Sauiour, would not giue credit to the report of his fellow Apostles, whose incre­dulity [Page 335] was afterwards remoo­ued by eminent tokens, and not onely his faith confirmed, but the faith of infinite num­bers, who might haue proued as hard of beliefe. Didymus (saith Alcuinus) in Greek, sig­nifieth in Latine, a Twinne, or one of two births, whereby is ex­pressed his double or second con­uersion. It fell not out by chance, saith Saint Gregory, that this e­lected Disciple should be then ab­sent, for the heauenly clemency wrought miraculously, that his doubting should cure our wounds of infidelity, by feeling in his Ma­ster the wounds of his flesh; for the infidelity of Thomas did more aduance our faith, then the belee­uing Disciples; for that whilest he was brought to beliefe through feeling, our mindes are confirmed in faith, without doubting. But let no man presume to fall from the faith by this example: Christ will not attend euery [Page 336] mans infidelity, who looketh for new conuersions. Learne here, not to absent from holy meetings of the Church, which wee see heere was the cause of Thomas his incredulity.

Vers. 27. Put thy fin­ger heere, and see my hands, and put forth thine hand, put it into into my side.Hence ariseth a Question, though in my poore iudgement a presumptuous one, How the Impression of the wounds were beheld in an incorrupti­ble body? Saint Augustine ma­keth the Answer, Hee might, if hee would, haue wiped away the print of euery skarre from his raysed and clarified body: But hee best knew why hee suffered those skarres to remaine; for, as hee shewed them vnto Thomas, whose beliefe was not established, vntill hee saw and touched them: So will hee likewise shew his wounds vnto his enemies, not that hee will say vnto them as vnto Thomas; Thou beleeuest, because thou sawest: but that they being conuicted by truth, [Page 337] may giue euidence, saying, Be­hold the Man, whom you crucifi­ed, you see the wounds which you gaue him; acknowledge the side which you pierced, which was o­pened by you and for you, yet would you not enter. The Lord (saith Saint Gregory) offered his body to be touched, which hee brought in, the doores being shut, by which hee expressed two won­ders most contrary in themselues, according to mans reason, whilest that after his resurrection hee shewed his incorruptible body, and yet to be felt, for that must needes be subiect to corruption, which may be felt and touched: as likewise, that cannot be felt, which cannot suffer corruption: Hee then shewed himselfe there­fore to be incorruptible, and yet to bee felt, that it might appeare, how after his resurrection, hee re­mayned still of the same nature, though of another glory. Our bo­dies also, saith the same Father, [Page 338] shall be likewise subtile or passible in that glory of resurrection, through the effect of spirituall power, and to be felt and touched through the touch of Nature. The weakenesse and weight of our bodies doth now keepe downe our mindes, but after the resurrection, our wils shall rule our bodies.

Vers. [...]8. My Lord, and my God.Vpon Thomas his two Inuo­cations of the Lord and God, Theodoret saith, He who at the first was faithlesse, did shew him­selfe an excellent Diuine, after hee had touched Christs side; for in calling him Lord, hee expres­sed his humane nature: and in calling him, My God, he confes­sed his diuine nature; one and the same both God and Lord.

Vers. 29. Blessed are they that haue not seene, and yet haue be­leeued.To beleeue that which wee behold, is not thankes-worthy; but to beleeue that which wee see not, argueth faith. Thoma [...] (saith Saint Gregory) saw one thing, and beleeued another; for [Page 339] hee beheld a man, and confessed him to bee God. Blessed are they who saw not, and yet beleeued. In which words these are signifi­ed, who retaine him in their mindes, whom they neuer be­held in the flesh, especially if good workes accompany our faith: for hee onely beleeueth truely, who exerciseth that by good workes, which hee belee­ueth. If then (saith Saint Chry­sostome) any one now say, O that I had liued in those dayes, and be­held Christ working miracles! let him consider the words, Bles­sed are they who neuer saw, and yet beleeue.

CHAP. XXI.

THe holy Apostles for­sooke not altogether their calling,Verse 3. Simon Peter said, I goe a fishing. after they were chosen, though it be said that they forsooke all: And that this their imployment was not disallowed, it appea­reth by that which followeth in this Narration. Saint Au­gustine saith, That they went a fishing for reliefe: as Paul saith of himselfe, That after his cal­ling, hee wrought with his owne hands to supply his wants, which was in his Trade of Tent-ma­king, because hee would not be burthensome to the Churches. So, they were not forbidden to get their liuing by their lawfull Trades (the dignity of their A­postleship notwithstanding re­serued) if they wanted other meanes to supply their necessi­ties. Saint Gregory saith fur­ther, It was not to be imputed vn­to them as a fault, but they exer­cised [Page 342] the same Faculty, being void of sinne, after their conuersion, which they practized before. And the same, saith Eusebius Errusse­nus on this place. Wherefore Peter, after he was said to haue left all, yet, at Christs comman­dement, hee cast his Hooke in­to the Sea, for the Tribute-mo­ney, and here, after Christs re­surrection, and that hee had re­ceiued the holy Ghost, hee be­commeth a Fisher againe. In­deed, Saint Matthew left toll-gathering, because the practice thereof, though lawfull, could not stand with an Apostles calling. Zacheus left his extor­tion, because altogether vnlaw­full,Vers. 12. None of his Disciples durst aske him, Who art thou, though they knew hee was the Lord. but their houses, wifes, children, and calling they kept still, though they euer suspen­ded the vse of them, in regard of their Ministery.

The Disciples were strucke with a wonderfull amazement at the sight of their Master, [Page 343] whom notwithstanding they durst not challenge. And if this had beene the first time that he appeared vnto them, then their doubtfulnesse of his Resurrecti­on from the dead, might haue beene held the cause. But, ac­cording to the account made by some of the Fathers, this was the seuenth time of his ap­pearance: but the words are plaine in the foureteenth verse following, that this was the third time. It is probable, that there was some more glorious alteration in the person of our Sauiour, then had beene before at his former appearings. Such is the estate of our crowned Head Christ Iesus, and such shall bee the estate of all his Saints, who are his body glori­fied with him, that they haue assumed not onely a plenary, but also a voluntary diuersitie of glory. On the Disciples part, their confused knowledge of [Page 344] him, teacheth vs, that whiles we are in the flesh, when any part of the glorified state hap­peneth to be reuealed vnto vs, yet we cannot comprehend nor distinguish it, Mark. 9.6. Pe­ter seeing Christs transfigura­tion, spake of it, but knew not what he said, 2 Cor. 12.4. Saint Paul could not vtter what hee saw in the third Heauen, and the Disciples here did see, but could not beare witnesse.

Verse 13. Iesus tooke broad.Surely Iesus did eat heere with the Disciples: for verse 5. he asked for meat. And so it plainely appeareth, Luk. 24.43. This eating proceeded not from a necessary desire of food, but only from a condiscending to the demonstration of his resurrection, as S. Augustine saith, who also thus writeth in the 13. Booke of the City of God, That the bodies of the iust men, which will appeare at the Resurrection, shall not stand in need of the Tree of [Page 345] Life; so that they shall neyther dye of age, nor sicknesse, neither want any other corporall nutri­ment, by meanes of which, the griefe of hungring and thirsting should be auoyded: For, they shall be endewed with certaine and in­uiolable immortality: So, as ac­cording to their owne wils, they shall be fed by a possibility, not through a necessity. Euen as our Sauiour, after his resurrection in his spirituall, yet true flesh, did eat and drinke with his Disciples, Act. 10.41. not in regard of weakenesse, for want of food, but as an Argument of his power, by which he could so doe, when hee would.

Saint Augustine saith,Vers. 14. This is now the third time. Wee finde in the 4. Euangelists, that the Lord is mentioned to haue appeared tenne times after his Re­surrection; once at his Monu­ment, to the women; a second time, they returning thence in the way; thirdly, to Peter; [Page 346] fourthly, vnto two Disciples going to the Village; fiftly, to diuers in Hierusalem, where also Thomas was; sixtly, where Thomas beheld him; seuenth­ly, at the sea of Tiberias; eight­ly, to the eleuen in the Hill of Galile, according to Matthew: ninthly, as Marke saith, to those that were all set downe at the Table with him, because after this, they were not to feast any more with him on earth; tenth­ly, on the day of his Ascension, not then on earth, but taken vp in a cloud. I binde not any man to this opinion, much lesse to any new one of mine owne, yet I thinke hee appeared ele­uen times, according to the number of his Disciples, and so thinke diuers of the ancient and new Writers. Saint Paul addeth, hee appeared vnto Iames, Vers. 15. Louest thou mee more then these? 1 Cor. 15.

That which our blessed Sa­uiour inquireth after, is loue, at [Page 347] the hands of all those who are his true Disciples. Christ (saith Saint Chrysostome) did not vp­braid Peter with his denyall, but saith, If thou louest mee, excell thy Brethren in that feruent loue which thou hast at all times pro­fessed: yeeld vp that life or soule for my Sheepe, which thou saidest thou wouldest lay downe for mee. As Christ laid downe his life for his enemies, so much more ought we for the brethren.

One Verse mentioneth Lambes, another Sheepe:Vers. 16. Feed my Sheepe; Feed my Lambes. By Lambes I presume to thinke that those may be meant, who are initiated in the Word of God: and by Sheepe, those who through longer instructi­on are better confirmed: Ca­techizing and preaching are both to be performed by the Minister that loues his Master.

This is the third demand:Vers. 17. Hee said againe the third time. a question which Peter seemeth to haue taken grieuously, as ar­guing [Page 348] that his Master made some doubt of his affections, yet hee buildeth on his consci­ence, and acknowledgeth the omniscience of Christ, from whom no secret can be hidden. There is rendred (saith Saint Augustine) to a three-fold de­nyall, a three-fold confession, lest the tongue should seeme to haue beene more prone to feare, then to loue. Hence (saith Theodoret) sprang the custome of their three­fold Confession, who present them­selues to Baptisme. Vpon the last repetition (Feed my Sheep) Saint Augustine saith, Those who feed the Sheepe of Christ, with that minde as to challenge them for theirs, and not Christs, bewray themselues not to loue Christ, but themselues, with a de­sire of glory, rule, or getting wealth, not out of true loue and affection, to please, obey, and assist God in his worke. Vers. 18. When thou wast young.

Peter seemeth by these words [Page 349] to haue beene of a middle age at the time of Christs Assensi­on: So it is likely Peter was el­der then any of the other Dis­ciples, which was the cause that he often first speaketh, yet then was he not very aged.

This speech of a possibility of Iohn his stay in the World vntil Christs second comming,Vers. 22. If I will that bee tarry till I come, what is it to thee? Follow thou mee. hath beene diuersly coniectu­red on by the Fathers: I will on­ly recite some of their opini­ons, not presuming of my selfe to be any wayes able to inter­pret so hidden a mystery. The­ophilus saith, Christ did not deny but that Iohn should die, for whatsoeuer hath a beginning, dy­eth. But he said, I will haue him remaine, that is, liue vntill the end of the World, and then he shall suffer Martyrdome for mee. And therefore it is yet confessed, that hee liueth, but shall bee put to death by Antichrist, when as, to­gether with Elias, he shall preach [Page 350] or professe the name of Christ, and though a Sepulcher bee assigned him, yet hee entred into it aliue, departing afterwards. Saint Au­gustine also saith, Or it may bee that some will contend, how that hee rather slept in that Sepulcher at Ephesus, then that hee lay there dead; taking his argument from the testimony that is giuen of the scattering, and, as it were, boyling and bubbling vp of the Earth there, affirming perempto­rily, that it is caused by his breath. Theodoret saith, Whereas the words are, Vntill I come, hee meaneth against the Iewes, who crucified him, striking them with the Staffe of the Romans: for it is said, that this Apostle conuersed thereabouts, vntill the time of Vespasian, when as Hierusa­lem was taken. Some, euen in our Church, will haue this comming of Christ to haue beene, when Hierusalem was vtterly destroyed, and the Old [Page 351] Law abolished, and the Gospel generally preached throughout the World. And so the word (till I come) to signifie, Vntill my Kingdome be acknow­ledged in all Nations. Lastly, some interpret the words to haue reference vnto the Reue­lation shewed by Christ vnto Saint John, whereby he became the most absolute Prophet of the New Testament, and saw all things before-hand, that were to happen to the Church vntil Christs second comming. I take not vpon mee to iudge of these opinions, but let euery one abound in his owne sence. Onely I suppose, this speech of our Lord concerning Iohn, doth import not so much a doubtful, as a sharpe answer to Peters cu­rious question. And therefore both Christ, and in the next words, Saint John himselfe doth confute the errour of the Dis­ciples, concerning Iohns not [Page 352] dying, at leastwise they stay our curiosity, which hindreth vs in performing of our owne duties: as if he should say, What need'st thou care, how I pur­pose to dispose of him? Thou shalt finde enough to doe, that I command thee to take vp thy Crosse, and follow mee. Men that busie themselues about questions that ingender strife, eyther concerning God or their brethren, doe vnprofitably spend their time and zeale in that which concernes them not, and become carelesse in discharge of their owne due­ties.

Hereof we haue in our times too plentifull experience, ney­ther need wee maruell thereat: for not particular and priuate persons onely, but euen famous learned men, and whole Chur­ches haue affected this forbid­den fruit, to know what they needed not, whereas their [Page 353] hunger might haue beene satis­fied with the Tree of Life, which was easie to haue beene tasted of in the middest of the Garden. How did the celebra­tion of Easter vex the first A­ges about the foureteenth day of March, and the order wee now keepe in the Latine Church, the cause euen to the excommunicating of one ano­ther, whereof was a matter of obscure & vncertaine grounds? The too curious inquisition of the state of Gods Saints, after the resurrection, brought forth the Millenary errour, where­with so many great names, O­rigen, Lactantius, Iustine, Jrenae­us, and many other both Greek and Latine Fathers were tain­ted; and whereunto Saint Au­gustine himselfe seemeth to in­cline: That Peter was at Rome, & there put to death, As much as concerns the History, I think to be certaine. That hee was [Page 354] there fixed Bishop for fiue and twenty yeeres; It seemes to thwart his beeing an Apostle, and some passages in Saint Paul, Gal. 1. and 2. One Papias was the Author of this traditi­on: whereupon began the chal­lenge of the Bishops of Romes superiority, reiected by some generall Councels, but now made an Article of the Catho­lique faith; diuers particu­lar Churches founded by seue­rall Apostles, as Saint Iohn, Saint Marke, Saint Thomas, Saint Philip, Saint Andrew, haue produced diuers traditions as left by them, of great difference one to another. The bodies and reliques of the Saints and Martyrs haue beene challenged by seuerall places, like Ho­mers Countrey by the Cities of Greece; yea rather then fayle, their bodies haue beene multi­plyed.

Whence proceed all these [Page 355] inextricable disputations of Predestination, Election, and Reprobation: but because men are desirous, like the Philistins, to pry into the Arke of Gods counsels. How many presump­tuous Treatises haue beene fly­ing abroad, and euen darkening the Ayre, of the time and ap­proach of our Lords last com­ming: defining the very sea­sons which the Father hath put in his owne power; and wher­of Christ Iesus, as he was the Sonne of Man, that is, as he was to reueale it to mankinde, pro­fesseth himselfe ignorant? When these proceedings are set on foot, let vs thinke wee heare Christ speake to vs, as he did heere to Peter, What is it to thee? follow thou mee: Henoch was translated to be no more seene: Abel yet speaketh: Christ rose againe while it was darke: God hid Moses his body; and it is the Deuill that [Page 356] disputes about it. Let vs, while it is called to day, hearken to Gods voyce, that at his appoin­ted time, wee may enter into his rest: But let vs not care for to morrow, for sufficient for the day, is the euill thereof. We haue dueties enow to doe, and sins to auoid and fight against. The Papists multiply doctrines, and the Puritans multiply sins more then euer God himselfe mentioned: but true Christi­ans desire onely to know how, and to be able to follow Christ, as he here commandeth, which is suffic [...]ent to take vp a [...]l their time and abilities both in their studies and practice.

Vers. 24. The same Disciple is hee that testifieth these things, and wee know that his testimo­ny is true.These words are the Conclu­sion of the Gospell: wherein S. John doth not, as the Writer of the Macchabees, Chap. 15.39, 20. craue pardon for his errors, but approueth what hee hath written, for Canonicall Truth; So, Chap. 19.35. And he that [Page 357] saw it, bare record, and his re­cord is true; and he knoweth that he saith true, that ye might beleeue And Reuelat. 22.8. J am Iohn, which saw and heard these things. The like, and more full asseue­ration is vsed, 1 Iohn 1.1, 2, 3. It seemeth that Saint John writ, and dedicated this Gospell to the whole Church, by often re­peating; These things are writ­ten, that ye might beleeue. Now to confirme the truth of his Te­stimony, he alledged his owne seeing and hearing of the words and workes of Iesus. Chryso­stome therefore saith, that Saint Iohn was most fit to bee such a witnesse, because he was present with his Master at all times, and not absent at his death; to whom Christ committed the charge of his holy Mother, who was a fi­gure of the Church. Such an one was it necessary that euery E­uangelist should be, as St. Luke sheweth in his Preface, 1, 2. [Page 358] who saw them themselues. See al­so Act. 1.21. But now it may be obiected; What assurance could there be, that this testi­mony was sufficient to proue the truth of Christs Gospell? I answere, It is true, that vnto an vnbeleeuer, the reports or wri­tings of the Apostles, was not bare of it selfe able to conuince their consciences, but they had many other testimonies to per­swade the World. First, vnto all that did acknowledge the Scriptures, as to the Iewes, they proued the truth of Christ, by the authority of the old Testa­ment, as appeared by their se­uerall Sermons, Act. 2. & 3. & 4. & 7. at Hierusalem, and 8. to the Eunuch, and 13. at Anti­och, and 28. at Rome: And to the Gentiles, which acknowledged not the Law and the Prophets, they preached, taking proofes from the workes of GOD in Nature; Act. 14. at Lystra: [Page 359] and from the Gentile Poets, Act. 17. at Athens.

Secondly, Christ performed his promise, inabling them with his Spirit, which their Aduer­saries could not be able to resist, Luke 21.15. See the practice thereof in Stephen, Act. 6.10. And euen those who beleeued not, were yet conuicted in their consci­ences, and despised the counsell of God against themselues.

Thirdly, The Word of God is alwayes pure, and giueth light to the eyes, and vnderstanding to the simple, Psal. 19.7, 8, 9. Inso­much that wheresoeuer it plea­sed the prouidence of God to open the doore, and suffer the Apostles to come, there the hearts of the hearers were ope­ned, to vnderstand and beleeue the Word that was preached.

Fourthly, there was nothing in the Apostles Doctrine but suted to the publike good of the State of the Empire, and all [Page 360] Kingdomes, and also of euery priuate man, and disposed all men, besides the assurance of a better life, to all goodnesse and prosperity. Insomuch as when­soeuer Christ was outwardly preached, the naturall consci­ence of euery man, which is the light that inl [...]ghtneth euery mā that commeth into the world, did shake hāds, as it were, with the Word, & submitted it selfe to the obedience of faith.

Lastly, God gaue vnto his Church the power of Miracles, which followed their doctrine, Mark 16. and the grace of san­ctification in the liues of the Preachers, whereby the hearers were confirmed in the Truth which they had heard.

But this place hath yet a fur­ther extension: For it is added, That wrote these things; as if Saint Iohns name did giue suffi­cient authority to the Gospell which he wrote, to confirme [Page 361] it to be true: for the perspicuity thereof, we are to know, that the Apostles had authority frō Christ, both to preach & write the Gospell. And hee that was by the Church knowne and ac­knowledged an Apostle, his E­pistles & whatsoeuer he wrote in that kind, was obeyed as the Word of God: for the same authority that the Word prea­ched by them had, the same al­so had their writings. The 12. Apostles were as the 12. houres of the day, John 11. and when the night came, and they slept, that is, were dead, then the malicious man presently sowed his Tares of Heresie: Therfore saith our Apostle, 1 Ioh 2.18. J am est nouissima hora. St. Iohn was the last houre, and surui­ued all the Apostles. Whereup­on the saying that went among the Apostles, That hee should not dye, seemed to haue some ground: Therefore he prefixed [Page 362] before his two latter Epistles; The Elder to Gayus; The Elder to the Lady. And from hence we may learne, that there is a Spirit of Maiestie, which doth accompany the Scriptures, and walketh vpon the Letters ther­of, as it were vpon the seuen Golden Candlestickes; and so the Word giueth authority vn­to it selfe. It is strange, how Learned men can, by the Stile, know and discerne the Writer, euen in Heathen learning: and much more may the stile of Gods Spirit bee knowne to those that doe partake of it. Secondly, the Apostles, as wee see by these words, [And we know that his witnesse is true] did not expect the confirmati­on of the Church to whom they did write, to make their writings Canonicall; for it was true that he writ it, and so the Church ought and did accept it. Thirdly, it conuinceth the [Page 363] folly of many men in these gain-saying dayes, who deny the reading of the Scriptures to haue the power of Prea­ching: for it is heere added, That you might beleeue. And in the last Verse of the former Chapter, And haue eternall life. See Luke 10.26. Christ being asked, how a man should at­taine eternall life; He answe­red, Quomodo legis? How rea­dest thou? And, Ieremy 36. the King and Princes are taxed, be­cause at the reading of Jeremies Prophecie by Baruch, they did not rent their clothes, and were conuerted. Surely, no man is more iniurious to the Word of God, than he that denyes that power vnto it, especially being read by one that is set apart for the Ministery thereof, which he cannot but discerne by his owne reading; yea, oftentimes, by reading good mens Bookes.

But whether Iohn dyed at all, [Page 364] or no, it is certaine he out-liued all the other eleuen Apostles: for hee continued vnto the Reigne of Trajan; and of this no man maketh question. I would gladly heere be satisfied one doubt, from the great Champions of the Romane Hierarchy: Three Bishops of Rome succeeding after Saint Peters death, and before St. Iohns, Whether now were those three Bishops of greater authority than St. Iohn the E­uangelist? If they were, then the Pope is greater than one of the greatest Apostles; which I finde none of them dare say: for Bellarmine, and diuers of their learned men, deny that the Pope is equal to an Apostle. If the Pope were not Superiour to St. Iohn, then surely hee was not, then he is not alwayes the Head of the Church.Vers. 25. The World could not containe the Bookes.

Saint Iohn did not apply himselfe much to the writing [Page 365] of the seueral Miracles wrought by our Lord, as the other Euan­gelists did; but hee expresseth the high Mysteries vttered by Christ in his speeches, which in him are more frequent than in all the other three. S. Augu­stine vpon this Hyperbole, saith, It is not heere to be beleeued, that the world could not haue held the Bookes, in regard of the spacious­nesse thereof; but that in conside­ration of the weake capacity of the Readers, the world of men could haue comprehended them: as we are wont to say, Non capio, when we doe not vnderstand a thing. S. Chrysost. also saith, This is rather to haue reference vnto His power who wrought the Mi­racles: for it is much more easie for Him to doe or worke what he pleaseth, being God Almighty, blessed for euer, then for vs to speake what we conceiue.