Annotations upon all the New Testament philologicall and theologicall wherein the emphasis and elegancie of the Greeke is observed, some imperfections in our translation are discovered, divers Jewish rites and customes tending to illustrate the text are mentioned, many antilogies and seeming contradictions reconciled, severall darke and obscure places opened, sundry passages vindicated from the false glosses of papists and hereticks / by Edward Leigh ...

ANNOTATIONS UPON S. IOHN. (Book John)

CHAP. I.

IOhn in the Hebrew signifieth the grace of God, he wrote the last of all the Foure. Jerome. When he returned from the Isle of Patmos. Eusebius.* 1.1 There∣fore there is something more in every Chapter of Iohn than any other of the Evangelists.

John in his Epistles was an Apostle, in his Apocalypse a Prophet, in his Gospell an Evangelist. Jerome.

In this Gospell is declared, 1. Christs Person, chap. 1. 2. His Office, chap. 2. to the 12. 3. His Death, chap. 12. to the end.

He begins not with words but wonders, yea, thunders, saith Ardens, Iunius was con∣verted by reading this Chapter.

He begins his history with Christs eternall generation. Christs Divinity is described to the 14. verse. His humanity verse 14. Many in his time questioning Christs Deity, he writes this Gospell to prove the Divinity of Christ, and because he begins with that, is therefore (say some) called Iohn the Divine.

Vers. 1. In the beginning was the word] Not because he is the internall word of the Father, but because he is the subject of the word, 1 Iohn 45.* 1.2 1. The substantiall word whereby God created all things. 2. As a word is begot of the mind, so is he of God. 3. God spake to us by him. See Brugensis.

Before creation, in the beginning of the world. Christ is in the beginning, Creatures from the beginning. Here is a distinction of the Persons in the Trinity, Christ is God, and equall with God.

Word] Or speech rather, Estey. Not Son lest we should look for a carnall generation. Theophylact.

Was] Fuit imports a thing that once was and is not now; Erat was and is. Chrysost. Cyril, Theophylact. Rev. 1.4.

With God] Not a locall, but personall distinction. The word was with God, there word is taken personally; And the word was God, there it is taken essentially.

Vers. 2. The same was in the beginning with God] A repetition of the former to imprint

it in our minds, proves he was not only from eternity, but God from eternity.

Vers. 3. All things were made by him, and without him was not any thing made that was made] This verse proves Christ to be God. Here we have the creation of Angels with other things. Beza. Sin is nothing but a privation of good, therefore not made by him, for an Idoll is nothing.* 1.3 Not of him, but of the Father by him. Heb. 1.2. This shews the distinction and order between the Father and the Son.

Without him] Not by him alone, all works ad extra are equall in the Trinity.

Here is the being of things, verse. 3. Life, and reason, verse. 4.

Vers. 4. In him was life* 1.4] As in the fountaine, Act. 17.28. not as an accident in the subject, Exemplariter, intellectualiter. Light] Lux rationis. ver. 9. All men may see Christ if they be not wilfully blind.

Vers. 5. And the light shined in darknesse, &c.] Minds are made ignorant by mans fall. Calvin understands by light reliques of conscience left in man, and by darkenesse mans corruption, and the light reformes not corruption; Others say, that the word was little respected before Christs comming. Ephes. 5.8. Rom. 1.21. John 12.35. Christ is a help against darknesse of sin, ignorance, misery, death, Gods wrath. He alludes here (saith Grotius) to Esay 9.2.

Vers. 6. A man] Mans Ministry. Sent] Must have a calling from God, Rom. 10.15. John] Iehochanan Preacher of the grace of God, Luk. 1.13. This shews that Christ is author of the light in man.

Vers. 8. He was not that light] Ob. Iohn 5.35. Ans. It speaks not of the same light, Iohn Baptist was not the Sun of righteousnesse, the Messias, the light that brings light into the world, but he was a light, and gave a notable testimony to the light. See Grotius.

Was sent] Is not in the originall. Mat. 5.15. Iohn 5.35.

Vers. 9. True] Truly heavenly. See Iohn 6.32. and 15.1. Lighteth] Luce rationis, the soule of a man is called a Candle in Proverbs. See Cameron.

Every man] Jew and Gentile, without respect of persons, all that are enlightned cannot say they have light from any other. commeth] Viz. borne, Mark. 16.15. Mat. 20.19. The world was ignorant before his Incarnation, Luk. 1.79. world] is taken, First, for things created. Secondly, Per synecdochen integri, for men in the world, both are here meant.

Some understand this of the light of grace, but it will be more universally and neces∣sarily true of the light of Reason,* 1.5 which is in Infants radically, though not actu∣ally.

Vers. 11. His own] Some say, all men are here meant, because he made all, the Jews were his people in a speciall manner, Psal. 85.1. Received him not] Beleeved not. Calvin. That is, they obeyed not his word, they would not be taught and directed by him. Iohn 3.32.

Ver. 12. As many] Either Jews or Gentiles. Calvin. Bond or free. Chrysostome. Power] Therefore the Papists say, power is in man. See ver. 13.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 never signifies possibility, but as in other places it is translated power or authority; so here, as also 1 Cor. 8.9. and 9.12. right or privilege, or as Iansen. Concord. Evang. c. 1. interpreteth, authoritatem, dignitatem, jus.

* 1.6To become] Viz. made, Mat. 5.45. Sons] Gal. 4.5. Ephes. 1.5. Rom. 8.17.

His name] Gospell preached, Acts 4.12.

Vers. 13. VVhich were borne, not of bloud, nor of the will of the flesh, nor of the will of man,* 1.7 but of God] Faith comes not by naturall generation. Bloud]Enallage numeri, genitale semen. The flesh] Gal. 5. opposite to the Spirit. Man] The same with flesh. Calvin. Some by flesh would have the woman to be meant. Augustine.

Not of the will of man] Not by any naturall power, vertue, or strength which is na∣turally inherent in them. But of God] That is, of the Spirit of God.

Vers. 14. The word was made flesh] Viz. incarnate, man by Synechdoche, Heb 2.16. Flesh signifies contemptuous man.

And dwelt among us] As in a tabernacle or tent, that is for a short time.* 1.8 The Evan∣gelist in that phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 probably alludes to the feast of * 1.9 tabernacles, in or near the time of which celebrated, by consent of many Authors of best note, he was conversant with us, Zach. 2.10. Heavens are his home, here was his pilgri∣mage.

Beheld † 1.10 his glory] Saw it in his doctrine, miracles, life, passions, which agreed only to the only begotten. Full] Acts 6.8. All things in the Law were fulfilled in him. Grace] favour. Ephes. 1.6. Truth] All Christs were true and not fallacious, true knowledge, Col. 2.3. See Piscat.

Vers. 15. And cried] Alia & clara voce, Esay, 58.* 1.11 For he was before me] So we read it, but in Greek it is He was my first, preferred before me, for he was my first.

Vers. 16. Of his fulnesse] The greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is sometimes taken for abun∣dance, Psal. 24.1. there is not only plenitudo abundantiae, but plenitudo redundantiae,* 1.12 an overflowing of fulnesse in Jesus Christ. Secondly, for fulfilling and perfecting of a thing: So love is said to be the fulfilling of the Law. Properly it is given to vessells that are brim full of liquor, and metaphorically here applyed unto Christ.

Grace for grace] Interpreters all agree in this, that the scope of the words is to set out the abundance of grace we have from Christ; a kind of Hebraisme (say some) and notes the cumulation of grace, grace upon grace; grace answerable to the grace in Christ say others; or the grace in Christ which we partake of answers the grace in all Moses rites, and Ceremonies. See 14.17. verses. and de Dieu. in loc.

That is, as one sweetly expounds it, as a child in generation receiveth from his parents member for member, or as the paper from the Presse receiveth Letter for Letter, the waxe from the Seale print for print,* 1.13 or as the glasse from the Image receiveth face for face, so doe we from Jesus Christ receive grace for grace, that is,* 1.14 for every grace that is in Christ, there is a grace in us in some measure and proportion answerable and agree∣able to the same in him.

Grace for grace] That is, whatsoever Grace there is in Christ, there is the like stamp upon the heart of every Christian, like unto that expression. Matth. 5.38.* 1.15

Grace] The word Grace is sometimes taken for the love and favour of God, Ephes. 2.5. 2. For holinesse, Col. 3.16. 3. For excellency or ability, as Ephes. 4.7. In all these respects there is a fulnesse of grace in Christ.

Vers. 17. Grace] In opposition to the curse of the Morall Law, truth] in op∣position to the figures of the Ceremoniall Law. Dr. Reynolds. Grace comprehends all the perfections of the will, truth all the vertues of the understanding, Dr. Preston. Vide Fulleri Miscell. sac. lib. 1. c. 8. & de Dieu in loc.

Vers. 18. Seen] Known fully,* 1.16 as he is or now shall be revealed by Christ. Exod. 33.20. The bosome of the Father] That is the seat of love and secrecy.

Who is intirely loved with such affection as is due only to her who is to be laid in the bosome.* 1.17 Deut. 13.6. Men admit those into their bosomes with whom they impart all their secrets, the breast is the place of counsells. Calv. That is, Christ revealeth the secret and mysterious Counsels, and the tender and compassionate affections of the Father unto the world. Dr. Reynolds. declared] exposuit, discovered a secret, 41. Gen. 25. Matth. 11.27. The originall word signifies to conduct, and direct, and lead a man as it were by the hand to the finding out of something that was hid be∣fore.

No man by the naturall force of his wit can know God with a saving knowledge necessary to eternall salvation.

Vers. 20. And he confessed and denyed not] See third verse. It is familiar with the Hebrews by affirming and denying to expresse the same thing for the greater confir∣mation. Esay 39.4. Ier. 42.4. See 1 Iohn 1.5.

Vers. 21. And they asked him? What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, no.] Iohn so denyed that he was Eliah, as he denyed he was the Prophet, neither absolutely, for so his answer had been false, (for he was the Eliah which was to come by the testimony of Christ, Matth. 11.14. and the Prophet, witnesse not only Zacharie, Luke 1.76. but also Christ, Matth. 11.9.) but in that sense in wich the Pharisees askt him. For they by Eliah in the 4th. of Mal. understood E∣liah the Tishbite, viz. that ancient Prophet, which they expected in his own person before the Messiah came, and by the Prophet 18. Deut. 18. they understood not Christ himselfe, but another famous Prophet that should come in the time of the Messiah, di∣stinct from him, and also from Eliah. Iohn 7.40, 41. and 1.20, 21. and this was called of them* 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This is not only our interpretation of the words of Ma∣lachy and Christ, but of the most learned Interpreters among the Papists, viz. Paulus Burgensis on Malachy 4. and Ferus on Matthew 11.

Vers. 29. Behold the Lamb of God which taketh away the sinne of the world] Every word is emphaticall,* 1.19 he makes here an opposition between Christ and the Paschall Lamb of Moses, which may be called the Paschall Lambe of men.

As offerings and sacrifices are called theirs who presented them, so Christ is called Gods Lamb, because he offered him. Christ was agnus in passione, but Leo in resurre∣ctione. Rev. 5.5. A Lambe suffering death, but a Lion rising from death. The origi∣nall and our last translation reade it, That, or the Lamb of God* 1.20, foretold by the Pro∣phets, Esay 53.7. and resembling a Lamb in native innocency and godly simplicity, 1 Pet. 2.22.

Which taketh away, or beareth] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tollens, the word is of the present tense, signi∣fying that it is as it were the continuall act or perpetuall office of Christ to take away our sinnes, as long as we are in this life; it may signifie either taketh away, or taketh upon him. The sin] The baptist names not sinnes, but sinne in the singular number, not as if Christ should satisfie for originall sinne only, but rather to shew that universally Christ hath taken upon himselfe the whole burden of sinne, and all the filth of the sinnes of the world, all the guilt of sinne, the anger and curse of God, and whatsoe∣ver belongs to the stipend of sinne, and so perfectly expiated the sinnes of the world, for when Paul speaks in generall and universally of sinne, he names it indefinitely, in the singular number 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sinne, Rom 6.12.

Of the world] There is a secret Antithesis in the word world, in the Leviticall sacrifices only the sins of the people were imposed on the Levites, but here the Lamb takes away the sins of the whole world.

Vers. 31. Knew him not] Viz. de facie, for otherwise Iohn could not be ignorant that the Messiah was at hand,* 1.21 unlesse he was ignorant of his own calling. Beza.

Vers. 38. Rabbi] Rab in Hebrew signifies multum,* 1.22 magnum, much, great. Hence Rabbi (which is here interpreted Master) properly signifieth one which abounds with much knowledge, wisdome and learning. This name was given by Esay to Christ, 9. Esay 5. and that deservedly. Christ challengeth this appellation as proper to himselfe, reproving the ambition of the Pharisees, which would be calld of men Rabbi, Rabbi, and admonisheth his Disciples not to seek after that name.

Vers. 39. And abode with him that day] Viz. from the Sun rising, so that only two houres remained to the evening, Therefore they could not returne that day to John, but remained that day with Jesus in his Inne.* 1.23

Vers. 42. We have found the Messias, which is by interpretation, the Christ] Viz. that Messias, who was peculiarly foretold by the Prophets,* 1.24 prefigured by the rest that were annointed, was then expected by all, annointed to be King, Priest, and Pro∣phet.

Vers. 43. Follow me] When that phrase is used of the Master and the Schollars, it signifies to yeeld himself into anothers discipline, to follow some one as an individu∣all Companion, for instructions sake, so Luke 9.49. Philip was the first whom Christ called to be his disciple.

Vers. 47. Nathanael] Is an Hebrew name,* 1.25 signifying the same that Theodosius with the Greeks, and with Augustine Adeodatus given by God.

Behold an Israelite indeed, in whom is no guile] That is,* 1.26 a man of an upright heart that serveth God in Spirit and in truth, for otherwise it is true only of Christ, he was with∣out guile, 1 Pet. 2.20.* 1.27

No guile] That is, none raigning, none imputed.

Vers. 48. Before that Philip called thee, when thou wast under the fig-tree, I saw thee.] Christ speaks of three wonderfull things which are above man. First, although thou wast very farre distant, yet I saw that Philip called thee. Secondly, yea I saw thee before Philip found thee, when thou wast under that fig-tree. Thirdly, I saw into thy heart,* 1.28 that thou art without guile.

Vers. 49. Rabbi, thou art the Son of God, thou art the King of Israel.] Nathanael compre∣hends three things in his confession concerning the Messiah, whence it is gathered that he was learned in the Law, who rightly understood the speciall sentences of the Pro∣phets concerning the Messiah. First he calls him Rabbi,* 1.29 according to the opinion of Moses, Deut. 18.18. Secondly, he confesseth him to be the Son of God; As the Messias is called, Ps. 2.7. and 89.7. Thirdly, he confesseth him to be the King of Israel, Ier. 23.5. and 33.14. The promise is Zach. 8.9. and Psal. 2.6. Therefore he speaks of the essence and office of Christ, in which the true knowledge of him consists, and therefore the ar∣ticle ὅ is added, thou art that Son of God, and that King of Israel, viz. promised and expected.

Vers. 51. Verily verily I say unto you, Hereafter ye shall see Heaven open, and the Angels of God ascending and descending upon the Son of man.] Christ proves himselfe the Sonne of God, because they should see the heavens opened, and the Angels ascending and de∣scending upon him, as was figured in Iacobs ladder; see this Prophesie fulfilled 17. Mat. 1.2.28 Mat. 4.5. and Acts 1.* 1.30

CHAP. II.

Verse 1. Third day] After Christ came into Galilee. Rolloc. After he went from Iohn. Beza hath both. Tolet reckons up five severall expositions, but follows that of Origens, as most probable, which numbers the third day from the calling of Philip, and Christs go∣ing into Galilee, for this was the last time described by the Evangelist. It is probable that some of Christs kinsmen married a wife,* 1.31 for Christ is here added as a companion to his mother. Calv.

Vers. 3. They have no wine] Because she knew that the Messias would worke mira∣cles, and Jesus was declared to be the Messias, therefore she expects some such thing as the Prophets foretold.

Vers. 4. Woman] As if he should say, in this case thou ceasest to be a mother, and art to be reputed as a bare woman.* 1.32 What have I to doe with thee] A meere Hebraisme, Josh. 22.24. as if he should say, in this businesse I am not to be advised by you, neither will I; He reprehends this in her, viz. that for the prerogative of carnall kindred she thought Christ was obliged to doe this for her and her kindred, Matth. 12.48. Luke 11.17. See Rolloc.

Mine houre is not yet come] That is, fit and opportune time, Rom. 13.11. Rev. 14.15. Iohn 13.1. Luke 22.53. When the wine was quite spent, when all took notice of the want, lest water should have seemed to have been mixt with wine, when all things were almost desperate, then is Christs houre, by this meanes the miracle is made more fa∣mous, than if he had prevented the defect of wine.

Vers. 8. Draw out now and bear unto the Governour of the feast] Because this belonged to his office who was the taster, and who could judge of the goodnesse of the wine.

Vers. 10. Every man at the beginning doth set forth good wine, and when men have well drunke,* 1.33 then that which is worse] It was a custome in the beginning of their feasts to give the best wine, and to reserve the worser unto the last, to which Custome our Saviour alludes.

Vers. 11. This beginning of Miracles did Iesus in Cana of Galilee] The Evangelist twice names the place where this miracle was first shewed,* 1.34 for the certainty of the mi∣racle, and distinctly names it Cana of Galilee. That is, the miracles which Jesus shewed in the time of his ministry had such a beginning, so that this which was done in Cana of Galilee was the first. Admirable revelations were made in the birth and Baptism of Christ, but the Evangelist speakes of those things which Christ himself being in∣carnate properly did.

And manifested forth his glory] Viz. That this Jesus is the Son of God and the Messiah.

And his Disciples beleeved on him] Beleeved that his doctrine which he was about to deliver was true, divine, and heavenly. 2. They trusted beleeving that they should have eternall life through his name.

Vers. 12. He went down to Capernaum] Which is a daies journey distant from Cana, Iohn 4.52. It was a principall City, a famous mart Town, and as is were, the Metropo∣lis of Galilee, thither therefore presently he went after he had shewed this miracle, that his glory there might be manifested to many, and might be farther spread for the cele∣brity of the place and frequent commerce, and would prevent him about to go to Ierusa∣lem, and therefore he brought thither the Disciples that were his kinsmen with him, who might testifie of that miracle which they saw.

Vers. 16. My Fathers house] My Father, not our Father; therefore he shews that he is the only begotten Son of God, and that the purging of the Temple belongs to him. He calls the Temple the house of God, because God promised that he would dwell there, and hear his people, by exercising his power.* 1.35

Vers. 19. Destroy this Temple] By the Temple he understands his body, ver. 21.* 1.36 That is, his humane nature being figured by the materiall Temple; that is, if ye shall de∣stroy, as Prov. 25.4. and Ephes. 4.26.

Ver. 20. The Jewes presently, as if they had gotten the occasion of calumniating, which they sought for, crie out, forty six years was this Temple in building, and repeat also that calumny after three dayes in the history of the Passion; forty six yeares happened between the first laying of the foundation of the Temple of Zerubbabel and the con∣summation and dedication of it.

Ver. 22. And they beleeved the Scripture, and the word which Iesus had said] That is, they understood the Scripture, and that speech of Christ in his death and resurrection being fulfilled.

Ver. 24. Did not commit himself unto them] He did not acknowledge them for true Beleevers.

CHAP. III.

Verse 1. NIcodemus] His name signifies the victory of the people.

Ver. 2. Came to Iesus by night] Both out of shame, for he was ashamed openly to come to Jesus who was poore, and to be his Disciple when he was a Master in Israel,* 1.37 ver. 10. This seemed unworthy of his authority and gravity; and that he might not in∣cur the hatred of the Pharisees. This is three times mentioned ch. 7.50. and 19.39.

Rabbi] He acknowledgeth him not to be the Messias, nor the Son of God, but a singular Doctor, and a famous Prophet. Polyc. Lyser.

Ver. 3. Verily, verily] See 5. and 8. verses. No Evangelist but Iohn useth this double asseveration, and that in matters of weight nineteene times in this Gospell. See Mat. 5.18. and Cornel à Lap.

Except a man be borne] He useth the Verbe borne or beggotten to shew that our very nature which we received at our birth is vicious, and shews also in that the cause why none by their own good qualities or works can come to the kingdome of heaven unlesse they be regenerated, because their very nature is so depraved.

Again] The Greek word again is significant, it imports (saith Beza) we must go over all that is past, and reject it as unprofitable, and begin a new.* 1.38 The Syriack interprets it here again, and so the Greek word is taken, Gal. 4.9.

Cannot see the kingdom of God] Iohn 12.42. and 7.48. Cannot be a partaker of life eternall, as Ver. 5. Polyc. Lyser. Rather spirituall life is here meant. Calvin.

Ver. 4. How can a man be borne when he is old] Hee names an old man, because he speakes especially of himself; as if he should say, I am an old man, and desire to en∣ter into the kingdom of heaven, how can it be that I which am an old man should be born anew?

Vers. 5. Except a man be borne of water and of the Spirit, he cannot enter into the kingdom of heaven] Those words must be understood of inward regeneration, in this sence,* 1.39 that is, by water which is the Holy Ghost, as Mat. 3.2. for to be born from above, and of water and the Holy Ghost, is in our Saviours Phrase all one thing.

It is spoken to Nicodemus a Pharisee, who came not to Christ as the rest of the Phari∣sees with a bitter Spirit, he though a Jew, a Doctor in Israel, one that had good thoughts of Christ, vers. 2. yet he must be born again. 2. Must not be new dressed, but borne again, wholly new. 3. A man not a heathen, but one that lived in the Church.

4. Cannot else see the kingdom of God] Of grace. Calvin. He can neither be a true and living member of the Church here, nor shall have a share in glory.

5. The manner of expression, verily, verily, shews the earnestnesse of Christs Spirit in him and the importance of the matter.

It is a great question whether he meaneth Baptism here, for then it was not institu∣ted though some did baptize; others think it to be like that phrase, Baptized with the Holy Ghost and fire; but if it be meant of Baptism, it implyeth only a contempt of it when there is an opportunity, and who can think that if a Parent should wilfully con∣temn Baptism, his Child should be damned for it?

* 1.40The Spirit working like water. There are these reasons of this exposition: First, Collation of other places where the Spirit is set out by water, as John 7.38, 39. Esay 44.34. Secondly, Collation of this with Mat. 3.11. 3. Because the other Interpreta∣tion, understanding it of Baptism, cannot stand, men may be saved without it, as the Thiefe. Dike.

Vers. 8. The wind bloweth where it listeth] That is, God gives grace, and vouchsafeth favour,* 1.41 to whom, when, and where it pleaseth him. Because he began to speak of the Spirit he instanceth in the wind, which is wont also to be called a Spirit, as Gen. 8.1. and elsewhere often.

Vers. 11. Verily, verily I say unto you] Speaking in the singular, he immediately an∣nexeth that which followeth in the plurall, we speak, where passing on the sudden from (I to We) and so to Our, he intimated, that he was one of that plural of whom Mo∣ses spake in the creation.

Vers. 12. If I have told you earthly things] Si per similitudines terrestres coelestia vos docu∣it;* 1.42 If I have taught you heavenly things by earthly similies. Our Saviour Christ him∣self calleth the doctrine of regeneration in such plaine manner as he uttered it to Nico∣demus, earthly things, in comparison of other greater mysteries, which he could have expressed in more heavenly and spirituall sort.

* 1.43Ver. 13. And no man hath ascended up to heaven, but he that came down from heaven] There∣fore none but Christ ascended bodily into heaven, and so not Enoch, Heb. 11.5. This place is not meant of corporall ascending, but of understanding mysticall and heaven∣ly things, as Prov. 30.3, 4. No man ascendeth to the full knowledge of heavenly myste∣ries but Christ alone who descended from the bosome of his Father. Perkins Dike.

Ascendere in coelum dicitur, qui arcana coeli penetrat. Prov. 30.3. Grotius.

Vers. 14. Must the Son of man be lifted up] Not on the Crosse, as Piscator, but by the preaching of the Gospell, Esay 2.2. Calvin.

Vers. 16. For God so loved the world, that he gave his only begotten Son, &c.] This was a sic without a sicut; that sic, so, signifieth the vehemency of his love. Chrysost. So vehe∣mently, so admirably. Polanus. His Son, not his Servant; his begotten Son, not adop∣ted; nay, his only begotten Son, Non unum è multis, possit quis habere unigenitum & odio habere, saith Hugo Cardinall, but Christ was not so. Mat. 3.17. Prov. 8.30. Possit quis habere unigenitum sed stultum, saith he again, but he was the wisdome of the Fa∣ther. Col. 2.3.

Vers. 17. God sent not his Son into the world to condemn the world] Ob. John 5.27. Ans. The time of his abasement at his first comming, when he came not to judge, but to

be judged, must be distinguished from his second comming in Glory and Majesty to judge the quick and dead.

Vers. 18. He that believeth not is condemned already] Five waies: First, in Gods Counsell before all worlds. Secondly, in the word, wherein this sentence of condem∣nation is read already, Mark. 16.16. Thirdly, in their own consciences, which is a forerunner of the finall judgement. Fourthly, By Judgements begun already upon them, as hardnesse of heart, blindnesse of mind. Fifthly, By the horrible torment of the soules of such as are in hell with the devils and damned ones.

Ver. 21. But he that doth truth] That is, practiseth what he knoweth, and maketh conscience of his wayes.

Vers. 26. Rabbi, he that was with thee beyond Jordan] Viz. Jesus who came to thee to be baptized.* 1.44

Vers. 29. He that hath the bride, is the bridegroome: but the friend of the bridegroome, &c.] As our Saviour was the Bridegroome, so his Apostles were the mariage-guests,* 1.45 for so by an Hebrew phrase the children of the marriage Chamber here signifie.

Vers. 32. And what he hath seen and heard that he testifieth] It is not only a generall phrase of things most evident (for we can certainly witnesse of those things which we see and heare) but there is a greater emphasis here in this phrase, viz.* 1.46 That Christ hath not the things which he teacheth here by revelation, as the Prophets and Apostles, neither from the Law nor Testimony, had he learned those things as other Mini∣sters.

Vers. 33. He that hath received his testimony, hath set to his seale, that God is true] That is, gives unto God, as it were, a testimony of his truth,* 1.47 and thereto puts his hand and seale.

Ver. 34. Giveth not the Spirit by measure] That is, he hath received the Spirit of God in a wondefull extraordinary measure. In the time of the new Covenant God is not said to measure, but to powre out his Spirit, first upon the Head, then on the Church, Chap. 1.16. and 7.39. Acts 21.17. Tit. 3.6.

Ver. 36. He that beleeveth not the Son] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He that will not be perswaded, or is obstinate; obstinacie against perswasion is either in the understanding, called unbeliefe,* 1.48 properly to be understood here, as appeares by the Antithesis, and so translated, Rom. 11.30, 31. or in the will, and then it is called disobedience, so translated, Rom. 1.30. Tit. 1.16.

CHAP. IIII.

Vers. 6. NOw Jacobs well was there] A well which Jacob when he dwelt there digged for his own use, and the use of his Family. See ver. 12.* 1.49

Vers. 9. For the Jews have no dealings with the Samaritans] Have not common com∣merce, no not so far as that one should give the other meat or drink in his want,* 1.50 or help him to it, as appeares in the words foregoing, they might not eat together.

Ver. 10. The gift of God] This is interpreted two waies, some expound it of Christ himself, his own person, so Rollock, and Dr. Hall in his Paraphrase. 2. Others of the pre∣sent occasion and opportunity he had now to know and receive Christ, we may take it for both.

Living water] In the letter he meant spring water, for so she understood him, and so the word is used, Gen. 22.19. yet thereby, as by a metaphor, he meant the Spirit of God. Hildersam. Vocat aquam viventem & ratione fontis Christi in quo est, & ratione effe∣ctus, quasi vivificantem aquam. Polyc. Lyser. Vide Piscat.

Vers. 12. Art thou greater than our Father Iacob who gave us the well] Because there was great use of wells in the hotter Countries, the woman commends this grant of Iacobs of the well as a singular benefit.

Vers. 14. Of the water] By water our Saviour meanes the Spirit of grace, as Iohn 7.39. Esay 44.3. wherewith whosoever is once endued he shall never be after destitute of the Spirit, or of grace.

Shall never thirst] That is,* 1.51 shall never be dry, or utterly destitute of grace, ver. 13. The Spirit shall be in him an ever-springing fountaine, untill he hath attained eternall life; it shall continue in him, and worke effectually to his salvation. The Spirit in its operation is like to water, 44. Esay 3. and 58.11. See 10. and 11. verses, and 7. John 37.38. The comparison lies in foure things, as Cornelius à Lapide and others shew. First, water serves to coole burning, any scortching unnaturall heat, so the Spirit of God cooles the soule when it is scortcht with appehension of Gods wrath. Secondly, quencheth the thirst, so the Spirit of God satisfieth the soule. Thirdly, water hath a cleansing vertue, it purgeth away filth, so the Spirit of God, Ezek. 36.25.12 Zach. latter end, and 13. beginning. Fourthly, water fructifieth, 17. Ier. 5. 1 Psal. 3. so the Spirit of God.

Vers. 22. Ye worship ye know not what] That is, although you have a good intention, and direct your worship to God,* 1.52 and pretend the examples of your Fathers, yet be∣cause your worship was instituted without the manifest word of God you know not what you worship. See Dr. Reynolds on 110. Psal. p. 136.

Salvation is of the Jewes] Which is understood First of the Messias being to be borne of them, Rom. 9. Secondly, of the Word committed to them, Rom. 3.2. Polyc. Lyser.

Vers. 23. In Spirit and truth] First in Spirit] That is, not carnally. Truth] That is, according to the spirituall meaning of the Ceremoniall Law. They had killing of sa∣crifices in the Ceremoniall Law,* 1.53 now there should be killing of sinne; they had fire, we should have zeale; they salt, we sincerity. See Mr. Mede on this place.

In Spirit and truth] inwardly and sincerely.

Or secondly, Spirit] for the manner of his worship, truth] for the matter as he hath revealed. Inwardly, in their hearts and soules, and truly. Spirit] That is, in the mind, Conscience, will, and affections. Perkins.

Vers. 25. That Messias commeth] The word is the present tense, he is even com∣ming,* 1.54 and when he commeth, he will tell us all things, that is, all these things that we speak of concerning the worship of God, he will teach us far otherwise. Like to this is that which the Jewes say at this day of Eliah, Elias veniet & revelabit omnia, Elias will come and will reveale all things.

Vers. 29. Is not this the Christ] Not that she doubts, but from the declaring of things hidden she infers that he is the Messias.* 1.55

Vers. 35. Say not ye, There are yet four moneths, and then commeth harvest? behold I say unto you,* 1.56 lift up your eyes, and looke on the fields: for they are white already to harvest] As if he should say, you reckon yet foure moneths to the harvest (viz. to a naturall harvest) but see the fields waxing white with fruit for a spirituall harvest.

Vers. 42. Now we believe, not because of thy saying, for we have heard him our selves, and

know that this is indeed the Christ] That is, we are experimentally convinced by what we have heard and seen, that this is he.

This is indeed the Christ] The adverb indeed is opposed either to false Christs as Theudas was, ottypicall worldly Saviours, as in the history of Judges,* 1.57 it is sometimes said he sent them a Saviour: but this Jesus indeed is the Messias, the Saviour of the world. Esay 49.6.

Vers. 44. A Prophet hath no honour in his owne Countrey] It seemes probable to me that the Proverb arose from thence,* 1.58 that the Prophets were so ill entertained by their own nation.

Vers. 46. A certaine noble man] Not by reason of stock or family, but by reason of office, as the Syriack hath rendred it, a Minister or steward of the King.* 1.59 Herods Cour∣tier, who though he was a Tetrarch, yet he was commonly called King; it was his wife whom Luke 8.3. reckons among the followers of Christ, viz. Chusa who was Herods Steward, as is there said. Polyc. Lyser.

Vers. 48. Ye will not believe] Viz. The word and promises of God, or you doe not believe that I am the Messias.* 1.60

Vers. 52. At the seventh houre the fever left him] By that consideration it appeares that the noble man did not anxiously make haste, because he believed the word of Christ, but went on quietly in his journey, which is an excellent description of true faith. Esay 28.16.

CHAP. V.

IN this Chapter because the Jews objected that Christ came of himselfe, he telleth them six times that his Father sent him.

Vers. 1. A feast of the Jews] The acts of that Feast containe three heads,* 1.61 viz. a Mi∣racle, a disputation about the Sabbath, and a famous Sermon.* 1.62 When a Feast is simply named without addition, it is often used of the Feast of the Passeover, Matth. 27.15. John 4.45. and so also John 11.56. and 2.12. it is used, John 6.4. there seemes to be an explication of this place, and the Passeover a Feast of the Jews was nigh. The rea∣son of the Antonomasie is, because the Passeover is the beginning and chief of the Feasts, there is a certaine prerogative given it above the rest, both for the memory of the be∣nefit past, and the signification of the future redemption. At this feast Jesus went up to Jerusalem, as also to other Feasts often in the time of his ministery. Chrysostome gives three reasons of it. First, that he being so subject to the Law for us might free us from its bondage. Secondly, lest he should seeme to be an Adversary of the Law, as if he had come to have broken it, but that he might shew that he would fulfill the shadowes and figures of him. Thirdly, because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the p••rts of Judaea, but the whole world, Christ would take occasion, both that he might instruct many, and that his fame concerning his doctrine and miracles might spread the more.

Vers. 2. By the place of the sheepe] Some understand market, others gate, which is most probable, because mention is made of such a gate nigh the Temple,* 1.63 Neh. 3.2. where the seventy translate it so, using the same word. Howsoever, it was a place where sheep were kept for sacrifice. That poole was to wash and water the sheep that were brought thither.

In the Hebrew tongue] That is, in that tongue which the Hebrews not use, which was Syriack not much differing from the Hebrew.

Bethesda] The house of bounty,* 1.64 because in that place God freely exercised his pow∣er in curing all diseases of the people, and because there the godly relieved the sick with their almes. Brugensis hath both these.

The greek books have Bethesda, the Latines Bethsaida, which signifies a house of fish∣ing, and so agrees with poole.

Having five porches] Or Galleries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it signifieth a spacious place to walk in. These were made for the reliefe of those poore people, that they might be dry from winde and weather, because they were to tarry a great while before they could be healed.* 1.65

Vers. 4. An Angel went downe at a certain season into the poole, and troubled the water] The Evangelist hath not marked, what signe there was by which the descent and pre∣sence of the Angel was represented, but it is necessary that there was some such visible Symbole by which men might marke, that the water was not troubled by any storme, or hidden cause lying in the very fish-poole, but that the Angell was sent from heaven into the very fish-poole, and when that visible Symbole descended into the fish-pool, then the water which otherwise stood was not only moved in the top, but was trou∣bled even from the bottome. Job 41.12. The Syriack hath a word which signifies Commotion with trembling; it was found by experience, that whosoever first entred into that troubled water (howsoever he was held) presently he returned whole. But if after the first, one, or another, or more entred into that fish-poole, they perceived no vertue of healing. Polyc. Lyser.

* 1.66The Angell did not daily descend into the water and trouble it, but at a certaine season. Lyra thinks that it began when the time of the revelation of the Messiah drew nigh, and ended after he was glorified. Some of the Shoolemen say that it began then when Christ being baptized in Jordan sanctified the waters; of the article of the time when it began nothing can be determined, but it appears that it began not long before Christs time.

Vers. 5. A certaine man] In that he is only called so, it implies that he was a man of no great name or note, but that he was a poore man, as appeares in that he had layne here so long without help.

Had infirmity thirty eight years] The woman with the bloudy issue was sick twelve years, the woman bound by Satan eighteen years, the blinde man, Iohn 9.21. till he came to mans age, yet all cured.

Vers. 6. Wilt thou be made whole] He doth not ask this (of which there was no doubt, for therfore was he brought thither) as if he was ignorant, neither is it a sarcasme, but that he might declare the desperate force of the disease,* 1.67 and the want of humane help, which made for the commendation of the miracle, and so both he and those that were about him, and those that did lie together with him, were stirred up to the conside∣ration of the miracle; that they might know who was the author of it.

This is also a peculiar observation, that he healed only one among such a multitude that lay there, in Galilee he cured every kind of disease, Matth. 4.23. and in Caper∣naum all that were brought to him. Matth. 8.16. But when Christ wrought almost innumerable miracles elsewhere, he wrought famous ones at Jerusalem, but those ve∣ry rare,* 1.68 and that without doubt was done for this cause, lest they should rest in out∣ward signes, or lest they should think that the benefits of the Messiah are limited to the healing of mens bodies, or other externall commodities, but that the externall mi∣racles might lead them to the spirituall kingdome of Christ.

* 1.69Vers. 9. Took up his bed and walked] The Law by name forbids to carry any burthen on the Sabbath-day, Jer. 17.21. but there was a twofold reason why Christ would

shew such a spectacle. First, that the miracle might be the better knowne to the com∣mon people. Secondly, that occasion might be given, and a way as it were made open for that excellent sermon which he presently made.

A Lapide gives two other reasons: 1. Because Christ was Lord of the Sabbath, and therefore might dispense with his Law, 2. Because the work forbidden on the Sabbath was a servile work, not a pious and divine worke, as this.

Ver. 12. What man is that which said unto thee, take up thy bed and walk] Behold the wit of malice, they say, not who is it that healed thee, but who commanded thee to take up thy bed. Quaerunt, non quod mirentur, sed quod calumnientur. Grotius.

Ver. 13. Iesus had conveighed himself away] This word is used only here in all the New Testament: It signifies to escape privily, and steale out of a multitude;* 1.70 it is pro∣perly spoken of those which swim out of the waters.

Ver. 14. Findeth him in the Temple] Without doubt praying and giving thanks for his health recovered.

Vers. 16. Did prosecute Iesus] The word is taken from Hunters which pursue the Beast, and suffer him not to be at rest, till he be taken.

Sought to slay him]That is, they thought of a publick accusation, that according to the Law, Num. 15.25. he might be stoned.

Vers. 17. My Father worketh hitherto, and I work] In which phrase is expressed a no∣table work of Gods heavenly providence, viz. that after the Creation of all things whereby God gave being unto the Creatures, and power and vertue to do the things for which they were created, he doth by his providence still preserve that being. Mr. Perkins. See à Lapide.

Ver. 19. Likewise] In the same manner, with equall liberty, knowledge, power.

Vers. 21. Raiseth and quickneth] Two phrases implying one thing, as appeares in the other clause where but one is exprest. Hereby is implyed 1. a Spirituall quickning from the death of sin, and 2. a corporall quickning, the raising of our bodies out of the graves.

The Son quickneth whom he will] With the same and equall power.

Ver. 22. For the Father judgeth no man] Foure things are to be considered in judge∣ment: 1. Judiciary power. 2. Internall approbation of good,* 1.71 and detestation of evill. 3. Retribution of reward; all those things agree to all and every person of the Trinity. 4. Externall fitting on the Tribunall, and publishing of the Sentence; and in this manner the Father judgeth no man, but commits all judgment to the Son.

Some say these phrases judgeth, and judgement, are not to be taken (only) concerning the last judgement, but concerning the supreme disposition and government of all things in the world.

Vers. 24. Verily, verily I say unto you] Happy are we that Christ makes such serious protestations for us to beleeve, unhappy are we that cannot beleeve without them.* 1.72

Shall not come into condemnation] In all the english Books,* 1.73 even the last Translation too, it is, The beleevers shall not come into condemnation, which I marvell at, that's to ex∣pound, not to translate. The originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, judgement, not damnati∣on, and words are to be turned not as they meane in Trope, but as they signifie. Christ indeed meant in trope, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So St Augustine, Vtique judicium pro damna∣tione posuit, The Genus for the Species, the faithfull shall not come into damnation. But the proper sense is judgement, and the Rhemists read it so.

Vers. 25. When the dead shall heare the voice of the Son of God, and they that heare shall live] Not such a voice as shall call them out of their graves, as in vers. 28. for he saith, now is, but the meaning of the place is to shew, that those that were dead in sin should be quickned, either by Christ in his own Person, or by his word in his Ministers.* 1.74

Vers. 28. Marvell not at this: for the houre is comming, in the which all that are in the graves shall heare his voice] His meaning is, though this be a stupendious thing, and exceed the capacity of all reason and sense, yet you ought not therefore to esteem it incredible, vain, and false. Christ saith that that houre comes, draws neerer and neerer, he names not the day but the houre or moment hastening.* 1.75

All that are in the graves] That is, by a Synecdoche of one kind for all the rest, by what manner of death soever they dyed,* 1.76 and howsoever they were consumed. Heare his voice] That is, the voice of Christ, ver. 27. As the voice of the Son is the voice of the Father, so the voice of the Archangell is the voice of Christ which shall send him. See 1 Thes. 4.16. 1 Cor. 15.51. Mat. 24.51.

Vers. 31. If I beare witnesse of my self my witnesse is not true] Ob. Iohn 8.14. Ans. Christs Testimony is to be considered two wayes, as the Testimony of a meere man, and so he yeelds to the Jews, that his Testimony was unfit and unsufficient in his own cause, be∣cause by the Law, out of the mouth of two or three witnesses every word must stand: But se∣condly, consider him as a divine person coming from heaven, and having his Father giving witnesse with him, thus his Testimony is infallible, and so the latter to be un∣derstood.

Vers. 32. There is another] That is, God the Father, not Iohn, as some say: For Christ would here bring in an undeniable Testimony.* 1.77 He is another from Christ, 1. In regard of the Jews conceit, that Christ was but a man. 2. In regard of his humane na∣ture. 3. In regard of his Office, as he was Mediator between God and man. 4. In re∣gard of his Person, as he is God, being a distinct person from the Father.

* 1.78Vers. 35. He was a burning and shinning light] Greek that Lampe burning and shin∣ing; burning to himself, shining to others. Iohn was not only a Lampe shining in his Sermons, but a Torch burning with zeale, Nam qui non ardet, non accendit. Bernard. Nec lucere potest nisi prius ardeat. Aquinas.

And ye were willing for a season to rejoyce in his light] All liked him very well, yea, they even danced about him, as Children about a bonfire (so much the word beares) for a season.

Vers. 36. The same works that I do] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those very works which I doe.

* 1.79Vers. 39. Search the Scriptures] Though in the Originall and Latine Translation, the word be ambiguous, and may be taken in the Indicative Mood and the Imperative also; yet I rather take it in the Imperative, as most Translations do, for a precept and duty, than in the Indicative, for a commendation of them, noting what they did, as if he had said, ye search the Scriptures.

Search the Scriptures] That is, shake and sift them, as the word signifieth, search nar∣rowly till the true force and meaning of every sentence,* 1.80 yea, of every word and sylla∣ble, nay, of every letter and jot therein be known and understood, confer place with place, the scope of one place with another, things going before with things comming after, yea, compare word with word, letter with letter, and search it thoroughly. Mr. Perkins.

It is not only a metaphor taken from digging minerals, but also from hunting dogs who labour by smelling to find out the Hare. Chrysost. Which elegant similitudes sweet∣ly commend to us the accurate search of the Scriptures.* 1.81 The Lxx use this word, Prov. 2.4. Alphonsus the King of Arragon read over all the Bible foureteene times with Com∣mentaries. Beza being above fourscore yeares of age could say perfectly by heart any Greek Chapter in St Pauls Epistles.

One Mistris Elizabeth Wheatenhall, the Daughter of one Master Anthony wheatenhall of Tenterden in Kent, late deceased, not yet being ten yeares old, having been about three yeares brought up in the house of her Unkle Sir Henry Wheatenhall, a very religious Knight at East-Peccam in Kent, and there carefully instructed by his vertuous Lady, be∣fore she was nine yeares old (not much above eight) could say all the New Testament by heart, yea, at that age she was so perfect therin, when she had not been there above two years, that being asked where any words were, she would presently name Book, Chap∣ter

and Verse.* 1.82 One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her, in about forty places at one time, wherein she never missed Book and Chapter but once: yea, she never erred in the number of the Verse, but alwaies told the just Verse, within one or two at the most, under or over.

Ver. 43. I am come in my Fathers name] To come in the name of the Father, is to be sent by him to do all things according to his prescription, to seek his glory, for God to be present with, and efficacious by his Ministery. Polyc. Lyser.

To come in his own name] Is not to be sent of God, to work from his own or others will, not Gods command, to seeke his own glory and profit.

CHAP. VI.

BEllarmine himself (de Euchar. l. 1. c. 5.) tells us, that many Papists (as Biel, Cusanus, Cajetane, Tapper, Hessels, Jansenius) deny, that our Saviour in this Chapter treates of the Sacrament. And for those which hold otherwise, they are divided also, (as Ferus sheweth on this Chapter) Some of them will have that which our Saviour here speaketh about the bread of life to be meant of the Eucharist, others will not have the Eucharist to be spoken of here till verse 51. and thus holdeth Bellarmine, and à La∣pide. But first, this Sermon was uttered by our Saviour (as Bishop Vsher saith) above a yeare before the celebration of his last Supper,* 1.83 wherein the Sacrament of his body and bloud was instituted, at which time none of his hearers could possibly have understood him to have spoken of the externall eating of him in the Sacrament. For in verse 4. this fell out not long before the Passeover, and consequently a yeare at least before the the last Passeover, wherein our Saviour instituted the Sacrament of his Supper, See John 11.55. Secondly, The eating which Christ speakes of here is by faith, even the very act of faith, ver. 29, 35, 48, 47. therefore it is spirituall eating, not sacramentall, which may be without faith. Thirdly,* 1.84 If those words ver. 53. be meant of the Eu∣charist, then how can our adversaries defend their Communion under one kind, seeing here the drinking of Christs bloud is required, as without which there is no life, this is argumentum ad hominem, a forcible reason against the Papists, and it prevailes with divers of them to interpret this Chapter not of the Eucharist.

The eating of the flesh of Christ, and the drinking of his bloud, spoken of in this Chapter, is not the eating of the Sacrament of the Supper, but all manner of participa∣tion with Christ in the word and Sacrament. This eating here spoken of necessarily giveth life everlasting to the eater, 27, 35, 51, 54. but the Sacrament doth not so. 2. This eating of Christ is perpetuall, and that without which no man can have life in him,* 1.85 ver. 53. But the eating of the Sacrament is not perpetuall, nor that without which a man cannot have life in him.

Vers. 9. There is a lad here] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a little Lad, puerulus.

Two small fishes] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, two small fishes. Small they must needs be, as the word in the originall signifies, otherwise how could the little boy have tugged them thither? The multiplying is thought to have been first in the hands of our Saviour (as Augustine notes with St Hierome.) then to have continued under the hands of the Apostles (as Chrysostome) and lastly to have its complement in the hands and mouths of the eaters,* 1.86 as St. Ambrosa concludes with St. Hilary.

Vers. 12. Gather up the fragments] That is, forget not the least benefits.* 1.87

Vers. 13. And filled twelve baskets with the fragments of the five barley loaves] It is de∣manded whence the Jews being so poore,* 1.88 and in the wildernesse remote from the society of men, had baskets so quickly to keep so many fragments reserved. Some think that bas∣kets and hay was their houshold stuffe, and that they never went without them.

—Delubra locantur Judaeis quorum Cophinus foenumque suppellox.

But they give no reasons of this their opinion. They still carried these with them, both because in Aegypt they carried their clay in their baskets, and because they used hay or straw to make bricks, that by these monuments they might remember their great slavery in Aegypt. Tolet saith, it is likely that so great a multitude of people had many baskets with them in which they carried things necessary for themselves.

Vers. 14. The miracle that Jesus did] Although Christ to illustrate the miracle com∣mands the baskets to be filled, yet also he exhorts his to frugality. Calvin.

Vers. 27 Labour not] The greek word is work not, take no paines for, and it sig∣nifieth also the work of the soule,* 1.89 study not, care not, take no thought for. Matth. 6.3. It must be understood comparatively, rather for the food that lasts to everlasting life.

The Son of man is come] That is, the Messiah, a title known to the Jewes. Dan. 7. ver. 3.

Him hath God the Father] That is, the heavenly Father, Sealed] That is, made his Commission authenticall,* 1.90 as men doe their deeds by their seale. It is a metaphor ta∣ken from them who ratifie their authorie whom they send, that is, approve of them as it were by setting to their seale.

* 1.91Vers. 29. This is the work of God] That which he esteemeth in stead of all works, That ye believe on him whom he hath sent.

* 1.92Vers. 35. He that cometh to me shall never hunger, and he that believeth on mee shall never thirst] Shall a believer that partakes of Christ be so satisfied as never to hunger more? we are subject to wants, and commanded to hunger and thirst againe. Iohn 4.14.

First, our Lord may speak this in opposition to outward food, grace is an ever∣lasting spring, he shall never have a totall drouth. Secondly, it may be meant of cor∣rupt motions to these outward objects, he shall never long more after them with that eagernesse or impatience. Thirdly, it may be spoken in regard of the full con∣tent that the soule may take by reflecting on its interest in Christ. Fourthly, they shall not thirst with an utter despairing thirst accompanied with a totall privation of Gods grace and love to them.

Vers. 37. All] The greek word is neuter, that is, the whole body of the Church. giveth] That is, electeth, shall come to mee] by faith and love, I will in no wayes cast out] An emphasis in the originall, two negatives, in no wise, by no meanes, cast out, He that believes in me shall certainly have everlastingly life, 47. ver.

Vers. 40. And I will raise him up at the last day] He repeats this foure times in the same words, that we may be certaine about this hope.

Vers. 44. No man can come to me] There is a double cannot saith a reverend Divine, one of meere weaknesse, shewing that he which cannot doe the thing wants power to doe it. Another of malignity or willing aversenesse which shewes a violent bent of the will to the contrary, that he will not use the power he hath. I will not undertake the maintaining of this distinction.

Except the Father which hath sent me draw * 1.93 him] That is, incline and turne mans will

unto his aime, and make it of an unwilling will a willing will; the reason hereof is Rom. 8.7. In the calling of men by the word, there is a Trabere and a venire. The Fa∣ther draweth, and the man commeth, that notes the efficacy of Grace, and this the sweetnesse of Grace. Grace works strongly, and therefore God is said to draw, and it worketh sweetly too, and therefore man is said to come. Dr. Reynolds on Psal. 110. ver. 1.

Vers. 45. In the Prophets] It is only in Esay 54.13. but because it is contained in that part of the bible which they called the Prophets, it is rightly so said. Calvin.

They shall be all taught of God] Non singula generum sed genera singulorum, Cajetane,* 1.94 that is, men of any nation, condition, sex, all that will shall be docible, say Chrysostome and Theophylact, all which shall be worthy, Cyrill.

All] Because none is taught but of God, as he that only teacheth the children in a Ci∣ty teacheth all, not because all learne, but because whosoever learnes learnes of him; rather all the sons of the Church. Austen.

Commeth unto me] That is, beleeveth in me.

Vers. 47. He that believeth on mee hath everlasting life] Sanctification is the begin∣ning of glorification, therefore Saint Paul omitteth it. Rom. 8.30.

Vers. 48. I am that bread of life] What ever was in the Manna formally and real∣ly, was in Christ transcendently, there was infinitely more in him to the soule than could be in that to the body. It was admirable in many things, yet it was but a crea∣ture, Christ is the Creator. Secondly, it was wholly an instrument in the hand of Christ, he fed them with that Manna, often in this chapter. Thirdly, though it was used to preserve life by the blessing of God, yet it self was without life; but Christ here tells them he is the manna, that living bread. It could not preserve from death, 49. ver. but Christ doth. v. 51.

Vers. 51. I am the living bread] Or quickning bread, according to other translati∣ons. The person of Christ incarnate is meant under the metaphor of bread, and our be∣liefe is signified by eating. Christs flesh is living bread, both formaliter in se,* 1.95 & effectivè in nobis, makes them that eat it live for ever. 57. ver.

My flesh] Or my body, this place, and that Heb. 10.10. is to be synechdocally un∣derstood, under one kind comprehending all his sufferings.* 1.96

Vers. 52. Give us his flesh to eate] Here is not meant an externall eating and drink∣ing with the mouth and throat of the body, as the Jewes then and the Romanists more grossely since have imagined, but internall and spirituall by a lively faith. Bishop Vsher.

Vers. 53. Except ye eate the flesh of the Son of God, and drink his bloud, ye have no life in you] We may ask a Papist whether the Eucharist be here spoken of; if it be not, why doe they allege this Chapter to establish their transubstantiation? if it be,* 1.97 why doe they deprive the people of that life in taking the Cup from them? It doth not serve the turne to say, that the people receive the bloud together with the host by a concomitan∣cy, for he that so receives the bloud doth not drink. Pet. du Moulin.

Vers. 54. Who so eateth my flesh and drinketh my bloud hath eternall life.] To give us to understand that his manhood hath quickning vertue in it; yet not of it selfe as by it self, but as it is the manhood of the Son of God. Mr. Perkins.

Vers. 55. For my flesh is meat indeed, and my bloud is drink indeed] It is as much as if he

had said, reall meat and drink, yet meaneth he not corporall but spirituall meat and drink. v. 65. Spirituall and corporall are opposite one to the other, not spirituall and reall. That is reall which is not imaginary or in conceit only, but in deed and truth.

Vers. 56. My flesh and drinketh my bloud] That is, not only Christs body but per∣son,* 1.98 all his merits, his passions and priviledges which flow from them.

He that eateth my flesh and drinketh my bloud, dwelleth in me and I in him] Christ in this Chapter is oft resembled to food; the Spirit of God delights in this metaphor, not only because they of Capernaum followed him for the loaves, but because the re∣semblance is suitable in five particulars. First, in regard of the necessity of Christ for the soule as of food for the body. 1 Tim. 6.8. Gen. 28. Food and raiment, food is more needfull. Adam in Paradise, and many Nations subsist without raiment, but none can without foode. Secondly, in respect of its complacency and delight. Thirdly, its efficacy, it continues and strengthens life, so Christ. Fourthly, because of the union between the meat that nourisheth and the body that is to be nourished. Fifthly, there is a unity. 1 Cor. 6.17.

Vers. 62. What and if ye shall see the son of man ascend up where he was before] It is ne∣cessary to understand it one of these two wayes, either then you shall not be scandali∣zed, when you shall see, &c. or contrarily, then you shall be more scandalized. Ma∣ny follow the former sense, Chrysostome, Augustine, Cyrill, Theophylact, Beda, Rupertus. I can hardly perswade my selfe (saith Maldonate) that it is to be understood then you shall cease to be scandalized,* 1.99 or then you shall understand, believe, as all the authors which I have read interpret it. What will you doe when you shall see me ascending into heaven, how much more will you be scandalized, how much lesse will you be∣lieve. I deny not (saith he) that I have none, the author of this interpretation, but I approve of this more than the other of Augustine, the most probable of the others otherwise, because this is more repugnant to the sense of the Calvinists, which to me is a great argument of probability.

Vers. 63. The flesh profiteth nothing] That is, the fleshly eating of Christ; for in no other sense can the flesh be said to profit nothing,* 1.100 for Christs flesh was as necessary to the worke of our redemption as his Godhead. The Godhead supported but the flesh suffered.

The words that I speak unto you are Spirit and life] Because the word of God is the pipe whereby he conveigheth into our dead hearts spirit and life. Perkins. As Christ when he raised up dead men did only speak the word and they were made alive, and at the day of Judgement by his very voyce when the trumpet shall blow, all that are dead shall rise againe.

The flesh is his humane nature wherein by death he is become our bread; the Spirit his divine nature which maketh his flesh to live, and which gives a quickning vertue to this bread.

Vers. 70. I have chosen you twelve] To the Apostolicall function. Calvin.* 1.101

Vers. 71. When he was one of the twelve] Yet we doe not reade that he was moved, so stupid are hypocrites that they feele not their owne wound.

CHAP. VII.

Verse 5. NEither did his brethren believe in him] That is, they did not know nor believe that he was the Messiah,* 1.102 and the Son of the living God, but they thought that he was only a man like to themselves. It belongs to a witnesse ingenuously to utter that which he knowes to be true, not to doe any thing for any mans favour or hatred which may oppose truth. Polyc. Lyser.

Vers. 17. If any man will doe his will] That is, beleeve it, and subject himselfe to it,

He shall know] Viz. by that comfort which he shall feele upon his subjection.* 1.103

Vers. 20. Thou hast a Devill] It is all one as if they had said, thou art mad; It was an ancient saying among the Jewes that men are troubled by the Devill when they were in a fury, or when their mind and reason was taken away.* 1.104

Vers. 24. According to appearance] The originall is (as the vulgar rightly) secundum faciem, because the face only appears, the rest is hid.

Vers. 35. The dispersed among the Gentiles] By the Gentiles he here understands the Hellenists, that is, dispersed Jews, so called because they spake the Greek tongue,* 1.105 and used the translation of the Septuagint (which was made in Aegypt) in their Syna∣gogues.

Vers. 37. Jesus stood] When otherwise the custome of that age carried it,* 1.106 that the teachers sate, even as Christ also often did, but here he stood that he might signifie that he would seriously execute the great Office of Teaching.

Cried] Both for the multitude of the company that he might be heard of all, and that he might declare that he would speake of those things which it belonged all to heare and know, and also that he might shew an undaunted mind,* 1.107 and that he feared no man.

If any man thirst] The metaphor of thirsting was suitable, because it was hot weather.* 1.108 A thirst in Scripture in generall meanes a vehement desire, but here more, it is the same in the soule that thirst in the body. Three things meet in bodily thirst: 1. A fai∣ling of moysture. 2. A sense of unnaturall heat, therefore it is said in Scripture, burnt up with thirst, dried with thirst. 3. A vehement desire after moisture which may coole this heat, and supply this want. That is, finds himself empty of grace, is sensible of his corruption, and of the wrath of God, and then vehemently desires Christ.

Vers. 38. As the Scripture saith] That is, as the Scripture is wont to expresse it, for otherwise there is no such place to be found. See Dr. Hals Paraphrase.* 1.109

There is no Scripture that saith this in terminis,* 1.110 but all those Scriptures which speak of the powring out of the Spirit may be alluded to saith Grotius; yet he and Rollock say Esay 58. is especially meant, Ioel 2.28. saith Brugensis.

Christ interprets what he meanes by the next verse.* 1.111 By Waters is meant the indwel∣ling vertue of the Spirit. See Ver. 39.

By Rivers of water, the abundant and various operations and gifts of the Spirit. Calv.

By living water, or water of life, some say is meant the reality of these, they have re∣all graces, and comforts; others say it is so called from the effect, because the nature of this water is to give and preserve life; this phrase is rather an Hebraisme,* 1.112 amongst the Jews a spring that never failes is called living water. See John 4.10, 11, 12, 13. That is, in his inward man shall be those inward graces that never faile.

Flow out] He shall not only have enough for himself, but wherewith to refresh others.

Vers. 39. The Holy Ghost was not yet given] That is, in comparison;* 1.113 he was given be∣fore, but so sparingly, as in respect of this powring out, Tit. 3.6. He might seeme not to be given at all.

Because that Iesus was not yet glorified] He had not yet ascended into heaven. That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1. was fulfilled, when the Father said to Christ triumphantly ascending above all heavens, Sit at my right hand. Brugensis Comment. in 4 or. Evangelia, vide plura ibid.

Ver. 48. Of the Rulers, or of the Pharisees] Yet Nicodemus was a Ruler and a Pharisee. John 3.1.

CHAP. VIII.

Vers. 1. IEsus went unto the mount of Olives] He sought this solitarinesse, partly that he might refresh with necessary rest his body wearied with the daily labour of teaching, partly that he might be more for prayer.* 1.114

About halfe a mile and a furlong from Jerusalem toward the east stood the mount of Olives, so called from the multitude of Olives. See Travels of the Patriarks. p. 483.

Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery, &c.] The Graecians read not this history;* 1.115 Chrysostome and Theophylact wrote whole Commen∣taries upon this Evangelist, but explained not this history; Jerome also witnesseth that this history is not extant in any of the Latine Books, and it is not found in the Syriack Edition of the New testament. Polyc. Lyser.

We know that the history of the adulterous woman was in times past expunged by many, and is not found in the Syriack Edition, or in the Paraphrase of Nonnus, but yet we deny that it is not found in the Greek fountaine; yea, Theodorus Beza witnesseth, that of seventeene of his ancient Copies only one wanted it; none of the printed books which are extant this day leave it out. Austen affirmes that it was perversly rejected by some Hereticks, because it seemed to promise to men an impunity of sinning. But this is nothing to us to whom it sufficeth that the fountaines are cleare. Chamierus tomo 10. l. 12. c. 7.

* 1.116It is found in a Syriack book of speciall note, therefore Ludovicus de Dieu, who wrote it out thence, mentions it in his Animadversions. Tatianus (who lived within threescore yeares after John) expresly mentions it also in his harmony of the Gospels, as Mr Selden shews in his Vxor Ebraica.

A woman taken in adultery] In the very act, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, in the theft, perhaps to intimate the great theft which is in adultery.* 1.117 Id est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In ipso furto. Piscat. Some say, they brought the Adulteresse and not the Adulterer, that they might try Christs chastity; but rather because she was easier to be taken than the man, saith Mal∣donate.

Ver. 4. Master] They call him Master, whose Disciples yet they would not be, and whom in the former Chap. ver. 47. they called a Seducer. But they flatter him shame∣fully hoping by that the more easily to deceive him. They propound both the greatness and certainty of the crime.

* 1.118Vers. 6. But Iesus stouped down, and with his finger wrote on the ground, as though he heard them not] The Syrians write not to the left hand as the Hebrews, not to the right hand as the Greekes and Latines, but downward, as Masius shews in his Syriack Grammer, which custome of writing it is probable was then observed by Christ, because at that time the Jews used the Syriack tongue. Piscat.

By this gesture Christ would shew that he was offended with the accusation of these men,* 1.119 and that he judged them unworthy of answer, because they carried all ma∣liciously and fraudulently, and would be swift in punishing when they were slow in doing rightly.

What Christ wrote, and wherefore, it is not exprest, yet the Fathers diligently inquire

after both. Aug. l. 4. de Consens. Evang. gives these reasons why Christ wrote, First, that he might signifie that those were to be written on earth, not in heaven,* 1.120 as he had said to his Disciples, Luk. 10.20. Secondly, That he might shew that he works miracles on earth, for miracles are certaine signs which are done one earth. Ambrose saith, that he wrote that, Ier. 22.29. And in another place he saith, he wrote, Thou seest the mo••e that is in thy bro∣thers eye, but dost not see the beame which is in thine own eye. Sunt hae Patrum meditationes. Certi tamen nihil statui potest saith Dilher.* 1.121 These are the meditations of the Fathers, but nothing certaine can be determined. That he wrote with his finger significant letters, and made some words which might reprove the sins of most fraudulent men it is proba∣ble, but what they were it is beyond our capacity to understand, saith the same Dilher.

Vers. 7. He that is without sin among you] He condemnes their Hypocrisie, not the fact simply.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth properly, one that is impeccable and not subject to sin. But Tolet thinkes it is here rather taken for one that is now without sin.

Calvin thinks that he spake this according to the Law, Deut. 17.7. by which the wit∣nesses were with their own hands to kill the guilty person. But there God warned they should not condemn that person with their tongue which they would not kill with their hands, here Christ requires perfect innocency in witnesses, that none should un∣dertake to punish a crime in another, unlesse he be innocent and free from all fault him∣self. See more in Calvin.

Vers. 9. Being convicted] Or reproved, the Greeke word signifies conviction by ar∣gument.

Went out one by one] Vnus & deinde unus, One and then one; we have the same expression, Mark 14.19.

Beginning at the eldest] Either because the younger for honours sake offered the first place of going out to the Elder, or because the elder were conscious to themselves of more and greater sins; and that he might give them the more confidence of going out, he againe bowed himself, Ver. 8.

Vers. 10. None but the woman] In respect of the accusers, the Disciples were yet pre∣sent, and the people which Jesus taught.

Vers. 11. Neither do I condemn thee] He came not then to the judgement of the world, but that he might give place to repentance Christ while he was in the forme of a servant neither condemned whoredome, nor absolved it civilly.* 1.122

Sin no more] Willingly, deliberately.

Vers. 12. I am the light of the world] The light of the world visible by Creatures, of the invisible by grace; the light of the world which I have created by my word, redee∣med by my bloud; not of the Jews only, but of all men, of all times, places, orders, and conditions, Esa. 42.6. and 49.6. Luk. 2.32.

He that followeth me] To follow Christ is to receive his Doctrine, to acknowledge him for the true Messiah of the world, to worship and invocate him, the following of Christ therefore comprehends true faith Charity and obedience, as Christ himself explaines it, Iohn 12.36. and 46. not only a lively knowledge of the true God and salvation, but also as Austen will, a continuation of the same even to eternall life.

The light of life] Which may be referred either to Christ, who is the light, and en∣lightens every one comming into this world, he shall, I say, possesse this Christ the fountaine of life, that is, shall be partaker of his benefits and merits; or it may be referred to eternall life, that last end of our afflictions, as if he should say, he that obeys me shall have eternall life, shall once see that light inaccessible where God himself dwels,* 1.123 and enjoyes it.

Vers. 32. And the truth shall make you free] Austen observed here the emphasis of the Greeke word, for they are said to be freed by the Latines, who are brought out of dan¦ger, or from a disease; but the Greeke word belongs to liberty which is opposed to servitude; also, he is called a free man amongst the Latines who is out of danger, but the Greeke word signifies, an ingenuous man, and one that is obnoxious to no servi∣tude,

the stomack of the Jews so declares it, We never served any man.

Vers. 33. We were never in bondage to any man] Some of the ancient Fathers judge this speech of the Jewes to be the Character of an arrogant mind,* 1.124 and also a manifest lye, See Gen. 29.20. & 39.1. Their Fathers served in Aegypt forty years, Gen. 15.13. and Exod. 20.2. They served also the Babylonians,* 1.125 and even then the Romans. Mr Selden distinguisheth of a twofold servitude, one inherent in the person or intrinsecall, another extrinsecall con∣sisting in outward services, and civill obedience, they deny the first only here (saith he) as the words following in Verse 34. shew, Whosoever committeth sin is the servant of sin.

Vers. 34. Committeth sin] That is, giveth himselfe unto it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that maketh sin, That is, that doth it as his work. Verily, verily] He was about to speake of a great matter, and that which the Jews would hardly admit of, and there∣fore he seriously confirmes it. Is the servant of sin] As if he should say, You understand my speech of a corporall servitude, of which I in no wise speake; there is another spi∣rituall servitude far more hurtfull, viz. the bondage of sin, from whom you and other men are in no wise free.

Vers. 36. If the Son] That is, himselfe who was the naturall Son.

Vers. 43. Why doe ye not understand my speech] That is, approve and assent to it.

Because ye cannot hear my word] That is, understand it, ubi audire pro intelligere est. Glassius.

Vers. 44. He was a murderer from the beginning] That is, the first murderer, and the author of murder, opposite to God, who is the first good, and author of all good, life to himsefe and in his creature. From the beginning] Not of the Creation of the world, or of time, but of man. He is a lyar and the father of it] So he is of all sinnes, but of lies because he brought sin into the world by way of lying at the first.

Vers. 47. Yee therefore heare them not, because ye are not of God] That is, profitably, for they all heard.

* 1.126Vers. 49. Jesus answered, I have not a Devill] When the Jewes objected two crimes against our Saviour Christ, one that he was a Samaritane, another that he was a Devill, he neglected the crime which concerned his person, and passed it over as being of the least sort of wrongs, and stands upon that other especially which touched his doctrine, I have not a Devill.

Vers. 56. Saw it] A farre off, Heb. 11.13. How could this be when Christ was borne many hundred years after? Answer, Not by the eye of sense or reason, but faith, where∣by he saw Christ more lively,* 1.127 and more to his joy and consolation, so many hundred yeares before he was, than many which lived in Christs time, and saw him, and con∣versed with him.

The Fathers say that he saw Christs birth at the vallie of Mamre, Gen 18. and his passion in the Mount Moriah, Gen. 22.

* 1.128Vers. 57. Thou art not yet fifty yeares old] In his prime and flower of age, a little past thirty * 1.129, deemed by Jewes a man toward fifty, such shewes of over age (say some) had care and paines to win soules cast upon him. But Calvin dislikes this, and saith, they grant him more age lest they should seeme to deale too exactly and precisely with him, as if they should say, certainly thou wilt not make thy selfe so old that thou shouldst boast of thy comming to fifty, See Maldonate and Grotius.

CHAP. IX.

* 1.130Vers. 1. HE saw a man which was blind from his birth] The Syriack hath it, blind from his mothers wombe. Those that become blinde after they are borne may be cured by

naturall meanes, but those that are borne blinde, can only be helped by God.

Vers. 2. Who did sin, this man, or his parents, that he was borne blinde] Speaking ac∣cording to the opinion of some Philosophers that was now also received among the Jewes (as learned men think) viz. that there was a preexistency of the soules before they were united to their bodies. Either himselfe or his parents, they were perswaded,* 1.131 were guilty of some extraordinary sinne, or else such a Judgement sure would never have befallen him. Mr. Hildersam.

Vers. 3. Neither hath this man sinned, nor his parents] An Ellipsis, viz. that he should be born blind; blindnesse was not inflicted on him for his own or his parents sins. These words are not to be taken simply, but secundum quid, and according to the propounded question of the Apostles, viz. that they did not sin in that manner, that for any enor∣mous sinne he was borne blind, but that the works of God should be made manifest in him] The event of the thing confirmed, that many works of God were manifested on this wretched blind man, his Justice, mercy, power.

Vers. 4. I must worke the works of him that sent me while it is day, &c.] He borrowes a similitude from the common custome of life. Psal. 104.22. He calls that a day,* 1.132 the time limited by his Father, in which he should finish the worke commanded him.

Verse. 6. He spate on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay] It is certaine that Christ in healing this blind man (as sometimes elsewhere) used such a meanes and remedy which might seeme altogether absurd,* 1.133 and contrary to our reason. As man was first made of clay,* 1.134 so Christ used dirt in restoring his eyes, demonstrating his power in the same part of his body which the Father exer∣cised in making the whole man.* 1.135

Vers. 7. He went his way therefore and washed, and came seeing] A great commenda∣tion of his obedience that he simply obeyes Christ, although many things draw him away into the contrary part.* 1.136

Vers. 9. I am he] He is not ashamed of his ancient miserable condition, so that he may give glory to Christ whose beneficence he had tryed.

Vers. 11. And I receved sight.* 1.137]

Vers. 15. He changeth nothing in his answer, but constantly affirmes one and the same thing concerning the Lords fact toward him.

He put clay upon mine eyes, and I washed, and do see] By that he declares the continua∣tion of the benefit, that it was not vanishing but solid and constant.* 1.138

Vers. 16. How can a man that is a sinner] The Jewes were wont to call him a sinner who exceedingly offended, being wholly alienated from God, who was delighted with every sinne, and therefore was to be excluded from the Church or Syna∣gogue.

Vers. 17. He is a Prophet] He thought Christ was above the vulgar by bestowing this benefit on him, that is, the annointed of God, and promised Saviour of man∣kind.

Vers. 18. The Jewes] The Pharisees were so called because they dwelt in Judaea properly so called, and pretended that themselves only were the true confessours; they would not firmely believe it although they heard it expressely from their neighbours.

Vers. 21. By what meanes he now seeth we know not, &c.] Out of feare to the Phari∣sees they gave not due honour to Christ Jesus the Sonne of God; they lie also when they say that they are ignorant of that which was now made knowne to all the neighbours.

Vers. 24. Give God the praise] This was a form of obtestation, and as it were of ad∣ju••ation

among the Jewes, which they used in drawing out the confession of truth Josh. 7.19. they meant, think that thou now standest before God and his terrible majesty, which God is a severe punisher of lying, wherefore conceale and dissemble no∣thing which that man hath done in healing of thee.

That this man is a sinner] That is, a hainous sinner, with whom God hath no commerce.

* 1.139Vers. 25. I know not] The meaning is, it belongs not to me to determine whether he be a sinner or no; this he speaks to prick them the more.

Vers. 27. And you have not heard] That is, you have not believed for the hardnesse of your heart.

Vers. 28. Thou art his Disciple] They count it for a reproach to be Christs disci∣ple.

Vers. 31. God heareth not sinners] That is, such as live and lie in their sinnes, and turn not unto God by true repentance * 1.140; such as persevere in sinne, in whom it raignes. Polyc. Lyser.

* 1.141Ob. Therefore say the Separatists, I may not pray with an evill man.

Sol. But this speech is not universally true. He may heare him as a publick person, though not as a private. Secondly, though God heares him not for himselfe, yet he hears him for the people, as Balaam blessing Israel, being both a wicked man, and speak∣ing against his heart, God heard him for the people, 23. Numb. This is a proverbiall speech as we may see Psal. 66.18. Esay 1.15. and elsewhere, and is to be understood (saith Grotius) as the words going before and following shew, of him who falsely affirms that he was sent of God, whom God heares not so as he shall doe divine works to confirme his mission. Vide Brugensem. Pecatores] 1. e. deceptores. Rolloc.

Vers. 34. Altogether borne in sinnes] That is, a greater sinner even by nature than any other, because he was borne blinde * 1.142. See Brugensis and Rollock.

Cast him out] viz. Out of the Synagogue or Temple, excommunicated him, ver. 22. a man may be excommunicated by the officers of the Church, yet not by the censure of it.

Vers. 35. When he had found him] Therefore he sought for him.

Vers. 37. Seen him] Not with corporall eyes, for Christ had departed before the blind man had returned to Siloe from the fish-pole, but with his spirituall sight, by which the divine power and mercy of Christ shined in the person of the blind man.

Vers. 41. If ye were blinde, ye should have no sinne] This sentence may be expounded two wayes. First, if you did acknowledge your selves blinde, and confesse your sinne, your sinne should not remaine,* 1.143 because ye would seeke mercy, and should be healed. Maldonate, Chemnit. Harmon. Evangel. Secondly, if you were blinde, that is, if ye had not the knowledge of the Scripture, whence if you would you might know the truth, ye should not have of great sinne as now yee have. Jansen. Harm.

Compare the 39. ver. where by those that doe not see or are blinde, are understood those which acknowledge themselves to be spiritually blinde, and seek to be enlightned by God.

CHAP. X.

IT is a parable from oeconomy, and husbandmens sheepfolds. Secondly, since Christ compares the Church to a sheepfold into which God gathers all his, he compares himselfe to a dore since there is no entrance into the Church but by him.

By this parable our Saviour first convinceth the Pharisees that they are false teachers, for they were not taught of their heavenly housholder, neither let in by the dore∣keeper at the dore, but of their own accord crept into Gods sheepfold. The order of the Pharisees neither was instituted by God, nor brought in by the Prophets, but feigned

by men, and they entred themselves into the sheepfold of God. Therefore they had no care of the sheep, neither did they feed them with the doctrine of Gods word, neither went before them by an honest example of life, but fatted themselves, suffering the people of God to wander into any errours. Secondly, Christ by this parable gives a reason also why many of the people leaving the Pharisees followed him and his do∣ctrine. Viz. They were wandring sheep, and heard that Christ in the word of God propounded the true doctrine of salvation.

Vers. 1. Entreth not by the dore] Like as an honest man, climbeth up some other way like a thief or robber. Theeves (saith Jerome) lay snares, and deceive by hidden fraud,* 1.144 rob∣bers boldly take away others goods, theeves lay waite for goods, robbers for life also. Tolot.

Vers. 3. To him the porter openeth] Openly, and in the sight of all he enters in by the dore. Vide Bezam. He declares five marks which are necessary to a true Shepheard of the Church. First, he enters in at the dore, that is, hath a lawfull calling, non prece vel precio, much lesse by force is he obtruded on the hearers. Secondly, the dore∣keeper opens to him, by whom we understand the Holy Ghost. Thirdly, being let in into the sheepfold, he is not mute toward the sheep, but calls them, and that by name, that is, he studies to know the dispositions and manners of all his hearers, that he may afterward know according to the diversity of their tempers to speak to them, admonish and handle them. Fourthly, leads them out of a dark dungeon of the world into the light of heavenly doctrine, from the love of earthly things to the hope and desire of heavenly. Fifthly, he goes before them with his voice,* 1.145 and also with his example invites them that they may follow him to the lively food of the word of God.

To which may be added this sixth out of the following explication of the parable, that a good Shepheard seeks not his owne profit from the sheep, but the good of the sheep, and so seeks it, that he is also ready to give his life for them.

These things are to be considered in this parable. First, the Shepheard Christ,* 1.146 in Greek it hath a singular emphasis, the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is twice put, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am that Shepheard, that good one promised by God, Esay 40.10. Ezech. 34. He proves this first from his fidelity, he defends his sheep, layes down his life for them. Se∣condly, he feeds his sheep, ver. 9. The pastures of the sheep are the doctrine of the Gos∣pel. To goe in and out in the Hebrew phrase signifies to doe prosperously in all the actions of his life, 1 Kings 18.6. to conclude, Christ so feeds his sheep that they have life, and have it more abundantly, they have life entring into the Church, and have it more abundantly going out of this world to eternall life. Austen. Secondly, from his care for his sheep, therefore he saith 14. ver. he knoweth his sheep, the word know signifies not a bare knowledge, but also comprehends a diligent care and custody, notes not only the affection but the effect, as 15. ver. the Father knoweth the Son, that is, acknowledgeth him for his naturall Sonne, embraceth him, loves him, and intimately cares and approves of all things that belong to him. I lay down my life] That is, being crucified he expires his soule, and is buried; also the Sonne knowes the Father, he acknowledgeth that he hath all things and hath received them from him, and he is dear to him, and honours him though all the world persecuted him. Thirdly, from his diligence, whereby he increaseth his sheepfold; he speaks properly of the calling of the Gentiles, which then were as yet strangers,* 1.147 not of the sheep∣fold or Congregation of believers out of the Jewes. This may also be applyed to the sheep wandring from the Shepheard, Christ is very diligent in reducing these, Luke 15.4. Secondly, Christ compares his followers to sheep, 1. They easily wander from the Shepheard and the flock, and having once gone astray depart aside more and more. 2. They have exactly known their shepheard. Thirdly, they love the voice of their Shepheard, and willingly hear it, especially when they ought to be led to pastures and fountaines. Fourthly, they follow the Shepheard when he goes before them.

Vers. 4. And the sheepe follow him * 1.148] In the Scripture both is said of the Shepheards, that they go before the flock and lead it, Psal. 80. and that they follow it, Psal. 78.71. 2 Sam. 7.8. That is for love, this for custody sake. Paulus Tarnovius.

Vers. 5. A stranger] One that brings new and strange doctrine, other doctrine than such as their Shepheard doth teach; they will not follow, but flee from him] Lest they should be seduced and misled by him.

Vers. 8. They are Theeves] Though they were dead, yet he saith not they were, but in the present tense they are b 1.149 Theeves, because 〈◊〉〈◊〉 the impenitent sinne cleaveth to them no lesse after the committing of the sinne, than if still they were in the very act of doing of it.

Vers. 9. And shall go in and out] By going in and out the Scripture doth often signifie unto us all the actions of life, as they say in French aller et venir, for to bee conversant. 1. They shall go safely withersoever they have need. 2. They shall bee fed to the full. Calv. Harm.

* 1.150Or he shall go out and in, that is, shall live securely, for so this proverbe as it were is taken among the Hebrews, as Deut. 28.6. Psal. 121.8. Yet here it seemes to bee a peculiar allusion to the office of Shepheards, whose sheepe are daily lead out to the pastures, and thence backe to the sheepefold.

Vers. 12. The Wolfe] That is, false Teachers, Matth. 7.15. Scattereth the sheepe] That is, the Church of the New-Testament.

Vers. 14. Know my sheepe, and am known of mine] As the Sun casts down beames upon us, by meanes whereof we againe see the body of the Sun; even so the knowledge of God whereby hee knowes us for his, worketh in our hearts a knowledge of God in us;* 1.151 whereby we know him for our God. Mr Perkins.

Vers. 16. One Shepheard] The Papists say, if by the name of Shepheard Christ should understand himselfe, why should he say, there shall be one Shepheard, and not speake it plainely,* 1.152 and I am that one Shepheard? Christ alluded to Ezek 33.37. and 23. ch. As if he should say, it shall be fulfilled which was foretold by the Prophets, there shall be one Shepheard, Besides it is usuall with Christ also when he speakes of himselfe to use the third person, as when he saith, VVhen the Son of man shall come, be will scarce find faith on earth. Cameron. de ecclesia.

Vers. 27. My sheepe heare my voyce] That is, the elect, and such as are predestinated of my Father. Heare] That is, beleeve and obey it. And I Know them] Take care of them as my sheepe. Follow mee] As their Shepheard.

Vers. 30. I and my Father are one] In consent, will, essence, power and domi∣nion.* 1.153

One] Frees thee from Arrius, who denyes the eternall Divinity of Christ. Are] Frees thee from Sabellius, who denyes the distinction of the persons in the Deitie.

Vers. 34. Is it not written in your law] That Christ saith to the Iewes, it is written in your Law,* 1.154 and yet Cites the saying out of the Psalme, that hath troubled some, because the Old Testament is sometimes divided into the Law of Moses, the Psalmes, and Prophets, Luke 24.44. Therefore some here allege Moses, Exod. 21.6. and 22.28. that so that saying may be cited out of the Law, but by the word Law, is understood the Scripture of the whole Old Testament.

Vers. 35. And the Scripture cannot be broken] No man dare dispute * 1.155 against its au∣thority.

Non potest ei contradici, as he that doth any thing against a precept is said to breake it. Matth. 5.19. and John 5.18. and 7.23. So also he that contradicts an affirmation. Grotius.

Vers. 37, 38. If I do not the workes of my Father, beleeve me not. But if I doe, though yee beleeve not mee, beleeve the works, &c.] The argument of it selfe is plaine; No man can of himselfe, and by his own power, do divine workes, unlesse he be truly God; I do divine workes by my own power, yea I doe the workes of my Father, not onely the like and equall, but the same with the Father; therefore I am truely God,* 1.156 neither deserve I to be counted a blasphemer, because I said I was one with the Father.

That the Father is in mee] That is, that you may know that the unity of the Father and me, is so individuall, that one exists in the other.

Such a union cannot be found in all the creatures, to finde two, one of which is so in the other, that they are one and the same nature numerically. But the nature and essence of God the Father and God the Son is so one and the same, that all the Fa∣thers essence is in the Son,* 1.157 and in like manner the essence of the Son wholly in the Father, and so the whole Father subsisteth in the Son, and the whole Son in the Fa∣ther. Iohn. 14.9.

CHAP. XI.

Vers. 1. WAS sick] The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is used of one that is very sick, Matth. 10.8 Luke. 4.46.

The towne of Mary and her sister Martha] Those Sisters were the Commanders of that Towne and Castle,* 1.158 as Iohn. 1.44.

Vers. 2. That Mary which annointed the Lord] There were many Maries, therefore for difference sake he addes those words, Which annointed] The time past which the Evangelist useth, annointed, ought not to be referred to the time of the thing done, of which he now speakes, but to the time in which he wrote, as if he should say,* 1.159 this is the Mary which afterward powred out the ointment, upon which occasion the Disciples murmured.

Vers. 3. Lord behold, he whom thou lovest, is sick] We may tell God what he knowes; Christs beloved is subject to outward miseries.

Vers. 4. That the Son of God might be glorified thereby] By raising of him;* 1.160 which he deferres for his glory and our good.

Vers. 5. Now Iesus loved Martha, and her Sister, and Lazarus] He loved those who were used to intertaine him, as Elias, 1 Kings 17.9. Elisha, 2 Kings 4.8. Kindnesses shewed to the Saints are not lost, Matth. 10.41.

Vers. 9. Are there not twelve houres in the day] Christ comforts them from Gods pro∣vidence, God made the day twelve houres, who can make it shorter?* 1.161 for who can shor∣ten mans life, Matth. 10.30. Psal. 139.16. Iob. 14.3. As when we walke in the day we need not stumble, so in Gods wayes, vocatio Dei instar lucis divinae est. Calvin.

Vers. 11. Our friend Lazarus sleepeth] Death parts not friend-ship.

But I go that I may awake him out of sleepe] As if he should say, I will not ascend into Judaea, that I may provoke the Jews with disputations or Sermons, but that I may visite Lazarus our common friend and raise him from sleep. Christs modestie appeares in this, that when he had said he slept, he immediately added that he would raise him, when he saith he is dead, he addes no such thing.

Vers. 12. Lord if he sleepe he shall doe well] They meant a naturall sleepe, for sleepe in greater diseases is a signe of health returning.

Vers. 15. To the intent yee may beleeve] That is, that their faith may increase and bee confirmed. It was increased first, by that which they heard Christ to relate to them what happened about Lazarus, none telling them, and by that great Miracle of rais∣ing one dead foure dayes; which if he had been present, he had either driven away the disease, or raised him newly dead. Polyc. Lyser.

* 1.162Vers. 16. Let us also go that we may die with him] With Lazarus. Beda takes it to bee his godly desire, Polanus his infirmity, we shall be killed, as v. 8.

Vers. 18. Bethanie was nigh unto Ierusalem about fifteene furlongs off] Stadium a Fur∣long containes 600. foote,* 1.163 that is a 125. paces. Calv.

The holy Evangelists St. Luke ch. 24.13. and Iohn here, reckon the way by Fur∣longs. See the Travels of the Patriarkes. p. 1. and 2.

Vers. 21. If thou hadst been here] We sent thee word, a kind of reproving.

Vers. 23. Thy brother shall rise againe] He tels not when. Polanus. Needes no prayers to raise him.

Vers. 25. I am the resurrection and the life] The cause of the resurrection of all men as God,* 1.164 of the Church as Mediator and head thereof, 1 Cor. 15.22. that is, I am the authour both of this life and the life to come. I quicken in this life by the life of grace, and give eternall life in the world to come.

Vers. 26. Beleevest thou this] That I am the resurrection and life.

Vers. 27. Lord I beleeve that thou art the Christ, the Son of God which should come into the world] A full and perfect description; she confesseth his person and office, that is, I can not doubt but those that cleave to thee shall have life eternall.

Vers. 28. Secretly] Because of the Jewes malice.

Vers. 29. She arose quickly and came unto him] Christ is accepted in trouble.

* 1.165Vers. 33. Groaned in the Spirit] The Greek word signifieth that commotion of mind which is in anger with a rage and horrour. Tremellius well renders the Syriacke, vehe∣menter commotus est in Spiritu suo.

* 1.166And was troubled] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he troubled himselfe, his own judgement, spirit and heart stirred up his affections to be troubled, His affections were wrought on ju∣diciously, right reason did alwayes direct and moderate them. These passions in Christ were not so much passions as propassions freely assumed, as Divines from Da∣mascene teach.

Vers. 35. Iesus wept] The Text saith, he was glad, v. 15. so that hee wept onely for his friends sake who were then a weeping, to shew us the necessity of mourning with those that mourne, say the Fathers on the place. He hath a sence of our infirmi∣ties, See Luke 19.41. Heb. 5.7. Christ was here thrice very much moved and wept, First, v. 33. When he saw Mary and the Jewes weeping.* 1.167 Secondly, here. Thirdly, in v. 38. when he saw Lazarus his Sepulchre.

Vers. 44. And he that was dead came forth, &c.] Lazarus had no favour to be raised to dye againe, he dies once more than ordinary.

Vers. 45. Beleeved on him] By beleeving here nothing else ought to bee unstood but a docilitie to embrace the Doctrine of Christ.* 1.168

Vers. 47. Then gathered the chiefe Priests and the Pharisees a councill, and said, what doe we] Therefore not onely the high Priest arrogated this power to himselfe, but ex concilio totius Synedrii, with whom was jurisdiction, he appointed an assembly, that even by that the pride of the Pope of Rome may be reproved,* 1.169 who when he would seeme to resemble the Priest-hood of Aaron in other things, yet saith he onely hath a power of calling a Councill from Peter.

Vers. 43. If we let him thus alone, all men will beleeve on him, and the Romans shall come and take away both our place and nation] After forty two yeares the Romans came and over∣threw both place and nation, destroyed the City of Jerusalem and the Temple, and brought the Jews into miserable captivity.

Vers. 49. And one of them named Caiaphas] His name signifieth vomiting with his mouth,* 1.170 which Etymologie well agrees to him who vomited out a cruell sentence a∣gainst Christ.

Vers. 50. Nor consider that it is expedient for us that one man should dye for the people, and the whole Nation perish not] Not that he had any intent to prophesie, but because the Lord used him as an instrument to publish his truth. Perkins. Vide Cameronem.

CHAP XII.

Verse 3. ANd annointed the feet of Iesus] Matthew and Marke say, that Christs head was an∣nointed, John, his feet; but the three agree among themselves, that Christ was not sparingly annointed by Mary, but that a large plenty of ointment was powred up∣on him. Because therefore John speakes of his feet, it is all one as if he had said,* 1.171 that the whole Body of Christ even to the feet was annointed.

And wiped his feet with her haire] Hysteron proteron,* 1.172 for the first wiped his feet from dust and durt, and then annointed them.

Vers. 6. This he said, not that he cared for the poore, but because he was a thiefe, and had the bag] The rest of the Apostles not out of an ill disposition, but inconsiderately condemn Mary, but Judas seeks an honest pretence for his sins alleging the poore of which yet he had no care.

Vers. 7. Hath she kept this] He meanes it was not unseasonably, but according to the occasion. That is said to be kept which is in safe custody, and opportunely brought forth. The annointing of the bodies was not a vaine ceremony,* 1.173 but rather a spiritu∣all symbole, because it did put the hope of resurrection before their eyes. He was an∣nointed as one that was to be laid in the grave,* 1.174 Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of.

Vers. 9. Might see Lazarus] That they might behold a wonderfull signe of the power of Christ in Lazarus.* 1.175

Vers. 13. Tooke branches of palme trees, and went forth to meet him] The palme trees among all people were alwaies signs of victory, by which is signified that the people acknowledged Christ a Conquerour, who by his Passion and Resurrection should glo∣riously overcome death and the Devill, as also the Elect are said to carry palmes in their hands, Rev. 1.9.

Hosanna] By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers,* 1.176 and from whom Redemption and Salvation was to be hoped. For the 118 Psalme (whence that acclamation was taken) was composed of the Messiah to this end, that all the Saints in their daily prayers might ardently desire his comming,* 1.177 and receive him with greatest reverence when he was gi∣ven. He comes in the name of God who doth not rashly intrude himself, nor falsely usurpes honour, but beeing rightly called hath God the guide and author of his acti∣ons. See Mr Lightfoots Temple-Service, c. 16. Sect. 2.

Vers. 15. Sitting on an Asses Colt] It is true that Christ rode upon an Asse which was

led together with his Dam, and the words of the Prophet agree, it being a frequent repetition among the Hebrews,* 1.178 which expresse the same thing twice in divers words, upon an Asse, and the Fole of an Asse. Our Evangelist, which studies brevity, omitting the former member,* 1.179 only reherseth the latter; Mat. 21.5. saith, Christ sat upon an Asse, and a Colt; the other two Evangelists, Mark 11.7. Luk. 19.35. and John here, make mention only of the Colt brought and sate on. He rode upon them both successively and by turns say Tolet and others, which opinion they think, Zac. 9.9. and Mat. 21.5. doth favour.

* 1.180Verse. 19. The world is gone after him] That is, men of all kinds promiscuously.

Vers. 22. Philip and told Andrew Jesus] Two together.

Vers. 23. The houre is come that the Son of man should be glorified] Many expound this of death, because by that Christs glory was illustrated, therefore Christ according to them saith,* 1.181 that now the time of his death draws neere. But I rather refer it to the publishing of the Gospell, as if he had said, that the knowledge of him will be short∣ly spread through all the coasts of the world.

Ver. 25. He that loveth his life] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here used of excessive and preposterous love, he that so loves his life, that out of a desire to save it he denieth mee and my Gospell; so this Greeke word is used, Mat. 10.37. The Syriack hath a word here that signifieth to love vehemently.

* 1.182Vers. 27. My soule troubled] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a vehement commotion and pertur∣bation, as Herods mind was troubled when he heard that a new King was borne, Mat. 2.3. And the Disciples when they thought a Spirit was present, so that they cried out for feare, Mat. 14.26. And Zachary at the sudden sight of the Angell, Luk. 1.12. and it is a metaphor drawn from the commotion of the water.

* 1.183Vers. 29. Said that it thundred] Because (as Jansenius well commenteth upon the place) some were so amazed, that though they heard a sound, yet they understood not what it was, and therefore they said that it thundred, but others heard it more di∣stinctly and understood it, and therefore they said that an Angell had spoken.

Vers. 32. And I, if I be lifted up from the earth, will draw all men unto me] There is a double lifting up of Christ,* 1.184 1 Ignominious, on the Crosse, Quistorpius interprets it of this out of the 33. verse, then men fled from him. 2. Glorious in the Gospell preacht, then he draws men to him, therefore others expound it of that lifting up. I assent to Chrysostome who saith,* 1.185 that Christ used an universall particle, because the Church was to be gathered both of Jews and Gentiles, John 16.16.

Vers. 36. While ye have light beleeve in the light, that ye may be the Children of the light] The Gospell is a light, 2 Pet. 1.19. 2 Cor. 4.4.6. It resembleth it First, in its properties. It is 1. Pure, and remaines uncorrupt though it shine on dunghills. 2. Very necessary. 3 Pro∣fitable and usefull to worke and walk by. 4. Pleasant, brings glad tidings. Secondly, In the effects: 1. Expells darknesse, so this ignorance, errour, sin. 2. Makes discoveries where it comes. 3. Quickens, the Sun brings heate as well as light.

Ver. 41. When he saw his gllory] In that vision, Esay 6.1, 2, 3.

Ver. 49. What I should say, and what I should speake] Between saying and speaking (saith à Lapide) there is this difference, that to say is to teach and publish a thing gravely, to speake is familiarly to utter a thing.

CHAP. XIII.

Verse 1. BEfore the feast of the Passeover] The other three Evangelists say, Christ celebrated the Passeover, and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Pascall Lambe. Therefore this here is to be understood,* 1.186 that he did it in the 14. day at the evening which preceded the Feast of the Passeover, which was the fifteenth day.

Vers. 3. And went to God] A Deo exivit, non eum deserens: & ad Deum vadit, non nos derelinquens. Bernard. He came from God not leaving him: and he goeth to God, not leaving us.

Vers. 4. Laid aside his garments] Only his upper garment not his cloake,* 1.187 for the Ori∣entall people used long garments.

Vers. 5. Began to wash the Disciples feet] He chose to wash their feet rather than their head, that he might have the opportunity of a more humble posture,* 1.188 and a more apt signification of his Charity. This washing of their feet which was an accustomed civi∣lity and intertainment of honoured strangers at the begining of their meale, Christ deferred to the end of the Paschall Supper, that it might be preparatory to the second, which he intended should be festivall to all the world. If he had washed Judas he had washed a Blackamore. Calvin saith, he did wash him and shewed his patience there∣in.

Vers. 6. Lord, dost thou wash my feet] Oratio est abominantis rem absurdam & indignam. It is the speech of one abominating it as a thing absurd and unworthy.* 1.189

Vers. 7. Thou knowest not] That is, thou knowest not what moves me to do this, for his eye taught him what he did.

But thou shalt know hereafter] That is, in due time this shall be interpreted to thee, and thou shalt know the reason why I did this.

Vers. 8. If I wash thee not, thou hast no part with me] The word wash signifieth a free pardon of sins and newness of life. Calvin.* 1.190 Christ washeth us when he blots away our sins by the expiation of his Sacrifice that they come not into the judgement of God, also when he abolisheth the wicked and vitious desires of the flesh by his Spirit.

Vers. 10. Needeth not save to wash his feet] Our Saviour here alludes to the customable washing of the feet which the Jews used before Supper, especially after travell.* 1.191

Our Saviour refuteth Peter from the common custome of the Jews, as Casaubone ob∣serveth, those that are washed in the bath when they go out of the bath into their bed need no washing but of their feet.

His feet] His affections say some, rather the defilements he contracts by his daily walking. The reliques of corruption must be purged away by little and little; an allu∣sion to the Easterne Countries which went in Sandales and defiled their feet; they must repent every day.

But is cleane every whit] The faithfull are cleane, not that they are wholy pure so that no blot sticks in them, but because in their chiefe part they are cleane. Calvin.

Vers. 14. If I then your Lord and Master have washed your feet, ye ought also to wash one anothers feet] Now he opens the reason of his deed, viz. that he who is the Master and Lord of all delivered an example which all godly men may follow, lest any thinke much to performe an office though meane for his Brethren.

Vers. 14. Have washed your feet] Argumentum à majori ad minus.

Vers. 18. To lift up the heele) Metaphorically signifieth, under a pretence of friend∣ship,* 1.192 treacherously to deceive one.

Vers. 23. Now there was leaning on Jesus bosome one of his Disciples] They did not sit as we at the Table,* 1.193 but putting off their shoes, and leaning upon pillows, did lye upon beds.

W••om Jesus loved] More than others.

Vers. 27. After the sop] Austen falsely thought, that this sop was a sign of Christs body,* 1.194 since it was reached when they were not at supper.

That thou dost, do quickly] Vox est detestantis. Calvin.

Vers. 33. Little Children] Note here the tenderness of Christs affection and love toward his faithfull and Apostles, for he doth not say Children, but little Children, and because the Apostles were little in the faith and love of Christ, for they received the ful∣ness of it from the Holy Ghost in the day of Pentecost.

* 1.195Vers. 34. A new Commandement I give unto you, that ye love one another, &c.] Those that are going away are wont to command their Inferiours. Love is new, because 1. Re∣newed in the Gospell, Christs Example, and his last Will and Testament. 2. Excellent, so new, as Mat. 9.17. Rev. 5.9. Maldonate resolveth it to be an Hebraisme, in which language new, rare, and most excellent are synonima's; A new name, Apoc. 2. A most honourable name; a new song Ps. 69. A most excellent song; New wine; Mat. 26.29. The best wine, so a new Command, that is a rare, choice, speciall, remarkable one, one above all others. Maldo∣nate varies little from Calvin. New] As it were a Law newly enacted, not continually practised. Calvin. So called, saith Austen, from the effect, because it renews us, because it ought alwaies to be fresh in our mind and memory.

As I loved you] Calls both for the manner and measure of our love, both intensivè, and extensivè: 1. Intensivè, as our Saviours was, 1 John 3.16. 2. Entensive, Rom. 5.8. See Mat. 5.44.

As] Is not a note of Equality here, but of similitude, as Christ loved us freely, Iohn 15.16. greatly, Ibid. verse 13. and constantly, Iohn 13.1. so should we love our Neigh∣bour.

CHAP. XIIII.

Verse 1. LEt not your heart be troubled] For my departure. It signifies such a trouble as is in water when the mud is stirred up, or when the waves and surges are raised by some tempest or storme, such a trouble as is in an Armie when the Souldiers are disranked and routed, or disordered.

Ye beleeve in God, beleeve also in me] That is, as ye beleeve in God the Father, so be∣leeve also in me: ye beleeve that God the Father is able to provide for you, beleeve in me that I am able to satisfie for you.

Vers. 2. In my Fathers house] He calls Heaven, which is the kingdom of glory and eternall blessednesse,* 1.196 the house of his Father, to which Christ by his dea••h and passion contended; in it he saith there are many mansions, the word signifies a place of abiding, that he may shew the perpetuity of heavenly felicity and blessednesse, opposed to the shortnesse of our pilgrimage in this world,* 1.197 Psal. 39.13. Heb. 13.14.

Vers. 6. I am the way, the truth,* 1.198 and the life] These words have each their article in the Greeke; the way wherein, the truth whereby, the life whereunto we walke; or the only true way leading unto life; the way without errour, the truth without falshod, and the life without death. Bernard. This word way notes the meanes unto a thing, and when he saies, I am the way, it is as if he should say, Looke what ever meanes you do use in order to heaven, all those meanes have their vertue, power and efficacy from me. Truth lies between way and life, as if the way to life were through truth. The life, I, even I am he which gives life unto all your motions and actions for heaven, all grace is from Christ.

Vers. 10. I am in the Father] Vt in origine & principio, as in the originall and principle, and the Father in mee] Vt in charactere & imagine, as in the character and image.

Vers. 12. Hee that beleeveth on mee, the works that I doe shall he do also,* 1.199 and greater workes then these shall he doe] It was a promise made unto the whole Church, neither peculiar to the Apostles, nor common to every Christian. Greater workes then these he should doe] for matter, as Peter, Act. 2. converted 3000. not for manner, because he did them not in his own name.

It is meant of the conversion of the world by the Apostles. 2. Of other miracles,* 1.200 Act. 5.15.

Vers. 16. Comforter] Or Advocate, one that pleadeth the cause of another,* 1.201 and him a guilty person.

Vers. 18. Not leave you comfortlesse] Or as Orphanes and Fatherlesse children.

Vers. 19. Because I live, ye shall live also] Some expound this of the life of nature, but he speakes of a life peculiar to his Disciples, purchased by his death,* 1.202 accompanied with vision, which depends on the life of Christ, therefore it is meant of a Spirituall life; he gives it, continues it, augments it, manifests it.

Vers. 20. At that day ye shall know that I am in the Father] They knew it before, hee speaks of a more glorious and spirituall discovery.* 1.203

You in mee and I in you] We are said to be in him, because being ingraffed in∣to his body, we are made partakers of his righteousnesse and all his goodnesse; he is said to be in us, because he cleerly demonstrates by the efficacie of his Spirit that hee is the authour and cause of life to us.

Vers. 21. He that hath my commandements] To have the commandements, signifies to be rightly instructed in them, to keepe himselfe and frame his life according to their rule.

Vers. 26. In my name] That is, the Father sendeth the Spirit through the Son, both as Mediatour and as an Intercessour.* 1.204 All things] that are necessary unto salvation for you to know and to be perswaded of.

These words were spoken to the Apostles onely, but not of them onely, Esay 54.13. And our Saviour citing this place, Iohn 16.45. delivereth the promise in generall termes.

Vers. 27. Peace I leave with you] As bonum haereditarium. my peace] The peace which I have purchased and paid deere for, or mine for kind; the same tranquility from righteousnesse imputed which I have; it is his also to give; men wish the peace of God or Christ, he gives it.

Not as the world giveth] Plainely distinguishing his peace from the worlds,* 1.205 both in the gift and manner of giving.

Vers. 28. My Father is greater than I] The Arrians objected this place to prove Christ a secondary God. The Orthodox Fathers said this ought to be referred to his humane nature; but Calvin dislikes this answer. Hic (inquit ille) nec de humana Christi natura, neque de aeterna ejus divinitate sermo habetur, sed pro infirmitati•• nostrae captu se me∣dium inter nos & Deum constituit. Calv.

Vers. 30. The Prince of this world] The Devill is called the Prince of the world, not simply, but as it is corrupted; the Prince of this world saith the Text, that is, which now lies in malice and hostility against the Son of God. See 2 Cor. 4.4.

Hath nothing in mee] That is, either nihil sui no sin in mee, or nihil juris no authority over mee.

CHAP. XV.

* 1.206Vers. 1. I Am the true vine] Greeke that Vine, that true one. Christs seemes to have begun this Sermon upon occasion of seeing some vine as he passed in the City, for he was wont to take occasions from earthly objects, to teach them spirituall things. Piscat.

Vers. 2. Every branch in mee that beareth not fruit] He speakes of a withered branch, that hath no life;* 1.207 they are called the branches and members of Christ in a generall or equivocall sence; because they professe the faith of Christ, and are numbred among the members of the Church.

Vers. 5. The same bringeth forth much fruit] Both the Syriacke and Greeke take spe∣ciall notice of this; it is added emphatically; Christ points at such a one as abides in him, as John Baptist at Christ. Psal. 52.7. Such a one will bee fruitfull in unfruitfull times. 2. Comprehensively, it comprehends all true Christians as well as the Apostles, he changeth the second person into the third, See v. 4. 3. Exclusively, the same and onely hee.

Bringeth forth much fruit] viz. By that life and sap of grace which he receiveth of mee; fruits of many kindes, groweth is universall. 2 Pet. 1.5. 2. For degrees and quan∣tity. 1 Phil. 11.

* 1.208Without mee] Or separate from mee. See Cameron. Piscat.

Yee can do nothing] It is more emphaticall in the originall, two negatives, cannot doe nothing, not no great thing, but nothing at all. August. against Pelagius. Nei∣ther facere nor perficere as some of the Latines.

Vers. 6. He is cast forth as a branch] There are two chiefe ejections, Ab interiori sanctorum communíone, per separationem spiritualem. 2. Ab exteriori communione, per publicam Apostasiam. First, from the internall communion of the Saints, by a Spiritu∣all separation, Secondly, from an externall communion, by apostasie.

Vers. 7. Ye shall aske what ye will] Meaning with a will ruled by the word of God and ordered according to Gods will.

* 1.209All things that I have heard of my Father I have made knowne unto you] As if he had said, I will communicate and impart my secrets unto you, as one friend doth unto another, as farre as shall be fit for you to know.

* 1.210Vers. 20. If they have kept my saying, they will keepe yours also.]

Vers. 22. They had not had sinne] The sin of contempt of mee and my doctrine, their sin had been nothing in comparison of that now it is, or they had had some cloake and colour for their sinne, as in the next words. Vide Piscat.

But now they have no cloake for their sin] That is, no colour of plea, nothing to pre∣tend

by way of excuse. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is also used, 1 Thes. 2.5. sig∣nifieth a faire shew, pretence, or colour, which we use to call a cloake; Thereby intima∣ting that usually man hath a cloake for his sinnes.

Vers. 26. Which proceedeth from the Father] Which very word Iohn useth of the two ed∣ged sword proceeding out of the mouth of Christ, Rev. 1.15.

CHAP. XVI.

Vers. 2. THey shall put you out of the Synagogues] Of the manifold significations of Syna∣gogues, their use, originall and antiquity, see Tolet on this place, and my An∣notations on Matth. 4.23. and 6.2. and on Luke 7.5.

Vers. 7. It is expedient for you, that I go away] Expedient,* 1.211 to seale and secure our full and finall redemption unto us, and expedient, to prepare a place for us.

Vers. 16. The comforter will not come] John 14.16. This Greek word is attributed to Christ, 1 Iohn 2.1.

Vers. 8. Reprove the world] Or convince. Austin takes the word pro reprehendere,* 1.212 Chry∣sostome and Cyrill, pro convincere; the last is the better, reprove by preaching. Act. 2.

The Greek word more properly signifieth to convince than reprove,* 1.213 to reprove is onely to discover a fault; to convince is to take away all reasons that can bee alleged for it.

The Spirits convictions are never single, Satans voyce is to cry sin, sin, the voice of the Spirit is to cry grace and the righteousnesse of Christ onely. Convincing is a cleare and infallible demonstration which takes away all the cavils of the soule, when one shews a thing to be impossibly otherwise than he represents it.

There is a twofold conviction of sin. 1. Rationall, when a mans reason is non-plust, and he cannot deny the truth of it. 2. Spirituall, when a mans heart stoopes under it, and he takes the shame to himselfe.

Of sinne] It discovers 1. the nature and filthinesse of sin, shews the contrariety of it to the holy will and pure nature of God 2. the danger of it, that thou art under the un∣doing power of sin, as long as thou art short of faith in Christ. John 3. ult.

Vers. 10. Of righteousnesse] That is, 1. Of the sufficiency of Christs righteousnesse. 1 Iohn 1.7. 2. Of the possibility of it,* 1.214 that his righteousnesse shall be effectuall to all pur∣poses for us; because he goes to the Father, and we shall see him no more, therefore God is fully satisfied. 1 Tim. 1.16.

Vers. 11. Of judgment] That Christ hath erected a judicatory in the conscience. O∣racles are ceased, Satan in part is cast down. 2. Makes men submit to his judgement, Matth. 12.20. Observe the method of this conviction. 1. Of sin, to cure the presumption which is in men, and bring us to a selfe-despaire. 2. Of righteousnesse, to prevent despaire in the mercies of God, when our presumption is cured. 3. Of judgement and sanctification, to prevent that loosenesse we should else fall into; we are convinced of sin by the Law, of righteousnesse by the promises of the Gospell, of judgement by the Evangelicall commands.

* 1.215Vers. 13. He shall guide you into all truth] Guide] By inward motions, moving and perswading. 2. Changing the mind and will. 3. Kindling the affections. Guide you, As a man is led by the hand into a place, for we are not onely blind but lame too; shall lead you into the practise of them. That promise was directly and primarily made to the Apostles. All truth] Not simply all, but all necessary and saving truths; to be led into all truths, is to know and beleeve them. Leade them into all truth] That is, reveale Gods will unto them, and assure their hearts, that the same is true.

He shall not speake of himselfe] Hence the Arrians blasphemously inferred (as Jerome witnesseth) that the Holy Ghost was inferiour to the Father and Son,* 1.216 they said the Father onely was true God, our Saviour a creature, and the Holy Ghost a servant of both. Christ speaks of the Holy Ghost as some Messenger and Embassadour whose fide∣lity is seen in saying nothing himselfe, but onely in relating that he hath in charge.

Vers. 16. Shall not see mee] When he lyes in the grave, Theoph. Caiet. Rupertus. Shall see mee] In heaven Aug. not see him at his ascention, but at judgement. Beda.

Vers. 20. Weepe and lament] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 you would be inwardly dejected, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and outwardly declare it. These words are not onely meant of his Disciples, but of all beleevers,* 1.217 who upon consideration of the sins, and their spirituall want of Christ, do mourne and lament.

But your sorrow shall be turned into joy] If Christ had onely promised that their sor∣row should he mitigated or shortly ended, it had been a great comfort, but this mi∣nistreth abundant consolation.* 1.218

Vers. 23. Whatsoever ye shall aske] Non quaecunque whatsoever onely, but quotcunque too, how many things soever; The Greeke word is pregnant, may meane both, doth meane both.* 1.219

Vers. 33. Be of good cheere] The word signifies boldnesse, implying that our confi∣dence in God causeth holdnesse and courage.

CHAP. XVII.

THis Chapter is an Epitome of that intercession which Christs makes in heaven for his people, for though the prayer here was in the time of his humiliation; yet the matter of it belongs to his State of glory.* 1.220

Vers. 3. This is life eternall] By eternall life understand grace by a metonymie of the effect, quia vitam efficit. Piscat. It workes life, quia radix & origo vitae, because it is the roote and originall of our life. Cyrill. Gustus vitae aeternae, the tast of eternall life. Brentius.

That they might know] That is, beleeve in.

* 1.221Thee the onely true God] Hence the Arrians inferred that the Son was not true God, and the Macedonians, that the Holy Ghost was not true God. The exclusive word only here doth not exclude the Son and the Holy Ghost, but Idoles and false Gods. See Rom. 9.5.

Vers. 9. I pray for them, I pray not for the world, but for them which thou hast given mee] Our Saviour prayed for those onely that his Father had given him,* 1.222 and for those whom hereafter he should give unto him. v. 20. And that with exclusion from the world, as here, and for their sakes he sanctified himselfe. v. 19. Which in like manner is to be un∣derstood with exclusion of the world. Now by sanctifying himselfe, is understood the offering up of himselfe upon the Crosse, by the unanimous consent of all the Fa∣thers whom Marlorate had read, as himselfe professeth in his commentaries on that passage in Iohn. And he had seen very many as there he signifieth, viz. Chrysostome, Cyrill, Augustine, Leontius, Beda, Theophylact, Euthymius, Rupertus.

Vers. 10. All mine] All that I make intercession for, and am to redeeme, that are to have benefit by mee, are thine] Thine elect and chosen people, and thine are mine] All thine elect shall have benefit by mee, and, I am glorified in them] The glory and honour that I have in the world, is in and by them, and them onely.

Vers. 11. That they may be one as we are] The unity of the will is common to all v. 20.21.* 1.223

Vers. 13. These things I speake in the world, that they might have my joy fulfilled in them∣selves] That is, I have made this prayer in the world, and left a record and pattern of it in the Church, that they feeling the same heavenly desires kindled in their owne hearts, may be comforted in the workings of that Spirit of prayer in them, which testifieth to their soules the quality of that intercession which I shall make for them in heaven. Dr. Reynolds on 110. Psal. 4. p. 437. See him ibid on verses 5, 6. p. 491.

Vers. 19. I sanctifie my selfe] In this Chapter where he refused to pray for all, hee professeth that he sanctified himselfe for their sakes for whom he prayed;* 1.224 now this san∣ctifying * 1.225 of himselfe was unto his death and passion by the unanimous consent of all the Fathers, as Maldonate acknowledgeth; therefore Christ died not for all and every man.

CHAP. XVIII.

Vers. 1. WHere was a Garden, into which he entred and his Disciples] Peccatum in horto pri∣mùm admissum, in horto coepit expiari. Brugensis. Sin being committed first in the garden, began to be expiated in a garden.

Vers. 2. For Iesus of times resorted thither with his Disciples] Christ was wont alwayes to seek solitary places to pray in. These festivall dayes he was alwayes wont to con∣tinue there in the night, Luke 21.37. and 22.39. Christ by this deed did shew that he shunned not his enemies, but made choice of fit place and time for the executing of his Fathers and his owne purpose.* 1.226 He chose rather to be taken in the place of prayer than of supper, and in the night,* 1.227 that the feare of his enemies might be shewd who durst not take him in the day time.

Vers. 14. It was expedient that one man should die for the people] He meant, it was better that Christ being but one should die, than that the whole people (whose destruction he thought unavoidable, if Christ were suffered to live) should perish and come to no∣thing. It was the will of God for the honour of the Priesthood,* 1.228 that hee should utter that he meant ill, in such words as might have a good sense, though not meant nor in∣tended by him, wherefore he is said to have prophesied.

Vers. 15. And so did another Disciple, that Disciple was knowne unto the High Priest] Some thinke this was John, who perhaps might serve the High Priest with fish,* 1.229 but be∣cause after three yeares conversation in the Schoole of Christ, familiarity with the High Priest Christs sworne enemie would be no good signe, and because John could not with∣out imminent danger enter into the High Priests hall, therefore Austen and the ordinary glosse say rightly, who that Disciple was, because it is here concealed, it should not bee rashly determined. Grotius thinks it was not John, because he being a Galilean would have been questioned by those that stood by as well as Peter, nor any of the twelve, but rather him in whose house Christ supped, for that Matthew 26.18. Brugensis likewise

thinks it was not Jo••n, because he was familiarly knowne to the High Priest, nor any publique and open Disciple of Christ, but a secret one, as there were many then. Some thinke (saith he) that it was some honorable Citizen of Ierusalem: what if it was hee at whose house Jesus supped,* 1.230 for he was rich and magnificent, Mar. 14.15. and also a se∣cret Disciple of Christ, Mat. 26.18.

Vers. 31. It is not lawfull for us to put any man to death] The Jewes (say some) spake only of a certaine kinde of punishment, viz. as crucifying, with which they would have Christ suffer* 1.231for the greater ignominie. But this seemes not probable that the Jewes were so solicitous of crucifying Christ rather than of punishing him any other way, when wee reade that they would sometimes have throwne him downe headlong, and sometimes have stoned him. Therefore their opinion seemes to be most probable who understand these words of the Jewes, not as spoken simply and absolutely, but with the respect had of the time, viz. For the feast of the passeover which was then kept, that it was not lawfull for them to put any to death, see vers. 28. So Bellarmine saith many of the fathers interpret those words. Those things which follow favour this exposition. That the saying of Jesus might be fulfilled] Beza saith, the cause why the Jewes expressely required that Christ should be crucified, was not onely because this was a most bitter and shamefull death; but because this punishment was appointed by the lawes of the Romans for the authors of sedition. See Acts 6.12. and 7.58. and 24.6, 7. against this exposition.

Vers. 38. Pilate saith unto him, What is truth? And when he had said this, hee went out a∣gaine unto the Jewes, and saith unto them, I finde in him no fault at all] Pilate speakes rough∣ly to Christ, but well of him to the people; he used foure meanes to deliver him, First, Loquendo, by speaking for him, when al the world was silent. Secondly, mittendo, by send∣ing Christ to Herod. Thirdly, jungendo, by joyning Christ & Barrabas together, thinking they would rather have chose Christ than such a vile fellow. Fourthly, flagellando, by whipping of Christ. Two things made him condemne him. 1 The importunity of the Jewes, Crucifie him, crucifie him, and his willingnesse to content them, Marke 15.15 2 The feare of losing Caesars favour, Iohn 19.13.

Vers. 39. But ye have a custome, that I should release unto you one at the Passeover] Some say they used this custome in remembrance of Jonathans deliverance by the people, others in remembrance of their deliverance out of Egypt; a third, not in relation to either of those, but in solemnity of the feast, at the Passeover a malefactor was to bee set free, not an innocent condemned.* 1.232

CHAP. XIX.

Vers. 1. ANd scourged him] It was established by the Romane Lawes, that he which was cru∣cified should be first beaten with rods.* 1.233

* 1.234Vers. 5. Behold the man] That is, if there be any mercy yet in you looke on him, set him free.

* 1.235Vers. 13. In a place that is called the pavement, but in the Hebrew, Gabbatha.] Within the Court of the Temple in a house called the Paved Chamber, because of the curious cut stones it was paved with. See Piscator.

In Hebrew] That is Syriacke, that is the speech of the Jews. Grotius Vox est ejus lin∣guae quae Christi tempore vernacula erat in Iudaea quae ideo Ebraica dicitur.

Vers. 14. About the sixt houre] Then began his hanging on the Crosse say some, Mark. 15.25. saith, And it was the the third houre, and they crucified him, & so Mat. & Luke Cornel à Lap.

allegeth seven interpretations for the reconciling of these places, but approves of this best: Christ is said to be crucified the third houre, because at that houre Pilate pub∣likely assented to the Jewes crying crucifie him, that he might avoyd the tumult of the people, whence he commanded him to be whipt, as fitting him for the Crosse; (for the guiltie persons that were to die were wont first to be whipt) yet hoping by his cruel whipping to appease the Jewes,* 1.236 but when he saw them continuing in their clamour against Iesus, at the sixth houre fitting on the tribunall, he delivered a judiciary and formall sentence against him that hee should be crucified. Luke and Matthew seeme to favour this exposition. The best copies & Johns owne autograph * 1.237 (which the Authour of the Constantinopolitane Chronicle saith, was kept in the Church of the Ephesi∣ans to his time) have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hora quasi tertia, about the third houre. Nonnus in his paraphrase on this place also so renders it.

Vers. 17. And he bearing his Crosse] Although this was the custome among the Ro∣mans, that malefactors should carry their Crosse to the place of punishment, Lipsius l. 2. de cruce c. 3. So that without doubt the two theeves Christs companions bore their Crosses, yet Christ should have been spared. For since onely lustie theeves were wont to be crucified, they were able to carry such a burthen, but Christ being cruelly whipt and hardly used otherwaies, sunke under the burthen. Brugensis.

In Hebrew Golgotha,] the Hebrew is Gulgoleth, wherefore the word is rather Syriack;* 1.238 this is often in the New Testament called the Hebrew tongue, because it was the vulgar tongue of the Jewes that were Hebrewes. Acts 22.2. See 13. v.

Vers. 20. Wrote a title and put it on the Crosse] Writ faults over head to shew the equity of their proceeding. Euseb. hist. l. 5. c. 1.

Vers. 22. What I hav•• written, I have written] I will not alter it; and if man say quod scripsi scripsi, num Deus quenquam scribis & delet? August. Doth God write any in his booke and blot him out againe?

Vers. 25. Now there stood by the Crosse of Iesus, his mother, and his mothers sister, Ma∣ry the wife of Cleophas, and Mary Magdalene.] Her standing declared her constancy and trust in God; we have the Virgin full of grace, Mary Cleophas the married full of cares, Magdalene the penitent, all neede to look on Christ crucified.

Vers. 26. His mother and the Disciple standing by] Stantem lego, flentem non lego, saith Ambrose of Christs mother, I reade of her standing, but not of her weeping.

Woman behold thy Son] Hee calls her woman and not Mother, not as un∣willing to owne her for his Mother, but either as fearing that such an owning her might have created her further trouble, or as shewing that being ready to dye and re∣turne to his Father in heaven, he was above earthly relations, and knew none after the flesh, no not his owne Mother.

Vers. 27. From that houre that Disciple tooke her unto his owne home] Ioseph belike was now dead.* 1.239

Vers. 28. Our Saviour knowing that all things were now accomplished] Our Saviour was not yet dead or buried.

Some answer that all things necessary for our Redemption were accomplished, be∣cause Christ had borne the wrath of his Father, but rather it may bee answered, that all other things which were to goe before the death of our Saviour were accomplished, so that nothing remained but this tasting of Vineger.

I thirst] Bleeding breeds thirsting, then was fulfilled that Psal. 21.6. in Christ.

Vers. 29. Put it upon Hysop] Matthew and Marke say upon a Reede, Mat. 27.48. Marke 15.36.

The Hysop stalke was put into a reede or hollow Cane,* 1.240 or else in those countries the Hysop did arise to that bignes that the stalk therof might wel be called a Cane or Reede,

as the tree of Mustardseed with the Jewes is farre greater and taller than it is with us.

Vers. 30. Finished] That is, the Prophesies of him saith Augustine, and Chrysostom saith his Pilgrimage and the wrath of God: now the Jewish Law and Sacrifice was at an end. Iansenius.

Gave up the Ghost] Emisit non amisit. Ambrose.

* 1.241Vers. 31. That their leggs might be broken]

Vers. 34. Pierced his side] Their malice dyed not with his death. The Syriack Para∣phrase saith,* 1.242 He pierced his Ribbe, that is, the fift ribbe, where the pericardium lay; forth∣with came there out bloud and water] It is very likely that the very Pericardium was pierced, a filme or skin like unto a purse, wherein is contained cleare water to coole the heate of the heart. Aqua quae diluat, sanguis que redimat. Ambrose on Luke. The bloud signifying the perfect expiation of the sinnes of his Church, and the water the daily washing and purging of it from the remainders of her corruption.

Vers. 36. A bone of him shall not be broken] Christ would have none of his bones broken or taken off from the communion of his naturall body, to note the indissoluble union which was to be betwixt him and his members.* 1.243

Many thinke (saith Grotius) that he hath respect here to the Law concerning the Pas∣call Lambe, but hee rather conceives that that place Psalme 34.21. is aimed at, where Gods speciall care for a godly man is described.* 1.244

CHAP. XX.

Verse. 1. COmmeth Mary Magdalene early] With her companions, which Matthew, Marke and Luke name;* 1.245 but here she alone is named, because she was their leader, more zealous and diligent than them all, (therefore she is named in the first place in the other Evan∣gelists) and especially because he intended to relate here upon what occasion Christ first appeared to Mary Magdalene alone. See 10. and 11. verses, and Marke 16.9.

* 1.246Vers. 4. The other Disciple did outrunne Peter] As younger, and so more nimble. Iohn out-ran Peter, Love is swifter, but Zeale in Peter is bolder to looke into the Sepulchre. See verse 6.

* 1.247Vers. 17. Touch me not] Goe in haste to tell my Disciples, stay not to touch me. 2 I am not ascended] viz. that it should bee time enough to touch me, or 3. she should touch him being ascended by faith, the profitablest touch.

He forbids her to touch him, that is, not to looke to enjoy his corporall presence as before, but rather to seeke for his Spirituall presence by faith, considering he was short∣ly to ascend to his Father. Mr. Perkins.

But goe to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.]* 1.248 The words are as full of Comfort as the Ocean of waters. My brethren] A loving appellation. My Father and your Father,] A blessed union in a happy Correlation; my Father by nature, yours by grace saith Austen.

Vers. 18. Mary Magdalene came and told the Disciples that she had seene the Lord,] A Fe∣male Evangelist.* 1.249

Vers. 19. When the doores were shut] Some thinke by his power hee caused the doore to give way, others that he rarified and thinned the substance of the doore.* 1.250 Mr. Perkins hath both. à Lapide saith falsely that Christ pierced the doores as he did the Virgins shut wombe when he was borne, and the stone of the Sepulcher in rising from the grave. The Scripture is evident that our Saviour was presented to the Lord according as it is writ∣ten, every male that first openeth the Matrix, Luke 2.29. Clausas portas vulvae virginalis aperuit saith Ierom.

It is not said that Christ came through the doores being shut, but after the doores were shut, which yet at his entrie were opened miraculously, as to the Apostles the prison doores, Acts 5.19. and 12.10. The same may be said of the stone, if he arose be∣fore the Angell removed the same. Mat. 28. Fulke on the Rhem. Test.

Vers. 21. As my Father sent me, so send I your] First,* 1.251 as Christ was immediately called by the Father, so were the Apostles immediately called by himselfe; Secondly, as Christ was sent from the Father to preach to the whole world, so Christ sent them into the whole world, for the whole world was their charge; Thirdly, as Christ was sent to reveale his Fathers will, so were they sent by Christ to reveale the Fa∣thers will, partly in making things more fully knowne, which were before but darke∣ly shadowed, and partly in foretelling things to come, they all being Evangelicall Pro∣phets. In regard of this manner of sending them they were above the Angells themselves. See Ephes. 3.10. Perkins on Jude.

Vers. 22. He breathed on them, and said unto them, Receive ye the Holy Ghost] The ceremo∣nie of breathing on them, seemeth to give them all a like portion & power of the Spirit,* 1.252 that is, some smaller measure of gifts as a pledge for the time, but directing them when and where to expect the plentifull powring out of the Spirit upon them after his de∣parture. This outward breathing upon the Disciples was a lively token and resemblance of their inward inspiration with the gifts and graces of the holy Ghost, for the Holy Ghost is as it were the breath of the Father and the Sonne. Our Saviour doth the same that God did, Gen. 2.7. to shew that the same person that giveth life giveth grace, and also to signifie unto his Disciples, that being to send them over all the world to preach his Gospell, he was as it were to make a second Creation of man by renewing the image of God in him which he had lost by the fall of Adam; also to put them in mind that their preaching of the Gospel could not be effectuall in the hearts of the hearers before the Lord did breath into them his Spirit. Cant. 4.10.

Vers. 23. Whose soever sinnes ye remit, they are remitted unto them;* 1.253 and whose soever sinnes ye retaine, they are retained] First, it is certaine, that properly to remit sinnes belongeth only unto God, Marke 2.7. God challengeth this as his prerogative royall, Esay 43.25. The Ministers have power to remit or retaine sinnes ministerially, in that they have power to declare unto men remission of sinnes if they repent and beleeve, otherwise the reten∣tion of them; and also in that they are instruments under God to bring men unto repentance and faith whereby to obtaine remission, or otherwise to leave them the more without excuse. Compare this place with Marke 16.15, 16. and Luke 24.47. in all which places there is the same speaker Christ, the same persons spoken unto the Apo∣stles, and the same time of speaking after the resurrection.

* 1.254Vers. 25. Except I shall see in his hands the print of the nailes, and put my finger into the print of the nailes, and thrust my hand into his side, I will not beleeve] Plus mihi profuit dubita∣tio Thomae quam credulitas Mariae. Gregorius Magnus. The doubting of Thomas hath pro∣fited me more than the credulity of Marie; Nil tam certum quam quod post dubium certum.

* 1.255Vers. 27. Reach hither thy finger and behold my hands, and reach hither thy hand, and thrust it into my side] Into the wound of my side pierced with the Soldiours speare.

* 1.256Vers. 29. Blessed are they that have not seen, but heard, and yet have beleeved.

* 1.257Vers. 31. But these are written, that he might beleeve that Jesus is the Christ the Son of God, and that beleeving yee might have life through his name] This was the finall cause of the writers of the Gospell.

CHAP. XXI.

Vers. 3. AND that night they caught nothing] The night is fittest for fishing, because in the day time the fearefull fishes are affrighted with the sight of men, and hide themselves in the deepe.

Vers. 7. Girt his fishers Coate unto him] Hee was not altogether naked before, but had put off his outward Garment.* 1.258

He was clad after the manner of fishers, with some close inner garment onely, and having girt it to him, did cast himselfe (in the vehemence of his desire to come unto Christ) into the Sea. Dr. Hals Paraphrase.

* 1.259Vers. 11. An hundred fifty and three] There are so many kinds of the chiefe fishes say some, whereby is signified that some of all kind of men shall be taken.

And for all there were so many, yet was not the net broken] So many and such great fishes in net but weake of it selfe, this also increased the Miracle.

Vers. 14. This is now the third time that Iesus shewed himselfe to his Disciples] It may be understood of the day when our Saviour appeared,* 1.260 not of the particular appea∣rances. This was the third day wherein he shewed himselfe to his Disciples, but not the third appearance, or we may understand it of his appearing to his Disciples, when they were together, not to severall persons, yet Grotius and Brugensis referre it to the appearances.

* 1.261Vers. 15. Iesus said to Simon] Therefore to Simon alone, feed] Therefore rule over them as a King, My sheep] Therefore the whole Church scattered over the whole earth, so the Papists argue. When it is said to him it is said to all, lovest thou mee? feed my sheepe. Austin. He had denyed Christ thrice, therefore he thrice provokes him to a pro∣fession of his love; so the Fathers.

The Greeke verbe signifies to governe as a shepheard ruleth his sheepe, and addeth no more authority to Peter, than to any other Bishop or Elder of the Church, of whom it is also used. Act. 20.28.

More then these] Than thy nets, than thy fish, than thy friends, that are here about thee. Mr Hildersam.

Lambes] Peter must not feed his sheepe onely but his lambes also, and first his lambes, for the increase of the whole flocke dependeth on the towardnesse of the lambes, and they being well fed, lesse paines need to be taken with the sheep. Greenham.

Vers. 16. Feed my sheepe] The Papists upon these words of Christ to Peter,* 1.262 Feede my sheepe] would gather Peters supremacy over the Church in all the world, but then it will follow that every Christian man should have the like Supremacy, and be a Pope, See Rev. 2.27. The words in the Originall are thus, Hee shall feed and rule the Nations, as a Shepheard feedeth and ruleth his lambes with his hooke. Mr Perkins.

Feede] By doctrine, life, discipline.

Vers. 17. Thou knowst that I love thee] That my love is true and sincere.* 1.263 Peter being asked of the measure of his love, answered onely concerning the truth; being asked of the quantity, he answered only of the quality.

Vers. 18. Thou shalt stretch forth thy hand] As captives are wont to doe;* 1.264 by the same figurative speech Pauls death was signified, when Agabus taking a girdle bound his feete and hands. And carry thee whither thou wouldest not] That is, in malam crucem. Grotius.

Vers. 19. This spake hee, signifying by what death he should glorifie God] viz. By a vio∣lent and cruell death; a magnificent description of martyrdome,* 1.265 it is a glorifying of God. See Iohn 13.31.

Follow mee] Not in respect of changing his place, as when he said to Matthew fol∣low mee, but it is meant metaphorically of imitation and obedience, as Mat. 16. Chamier.

Vers. 22. Till I come] Some understand Christs comming at the end of the world,* 1.266 and that hath been the ground of a vulgar, but sencelesse errour, viz. that Iohn the Evangelist is yet alive. Austen (tract in Iohn) saith that the place where he was buried bubleth like water, to testifie his breathing, and that he is not dead but sleepeth; but Beda sheweth that he died in peace the 98. yeare of his life at Ephesus.

Till I come] Not in person but in power, in the promulgation of the Gospell and conversion of sinners.

Follow thou mee] Non corpore sed corde, not with his body but heart.* 1.267

Notes

• * 1.1

  Iohannes scrip∣sit, ita, ut vide∣atur scripsisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. relicta ab alijs, ut resu∣scitationem Lazari & alia, quae prorsus non sunt apud alios, mihi non est dubium, quin viderit-Evangelium Lucae. Melan. postil. parte postrema in festo Lucae. p. 427.

  De loco & tempore scriptionis dissentiunt auctores, alijs in Pathmo scriptum hunc librum volentibus, aliis Ephesi, & aliis quidem triginta, & quod excurrit, aliis verò sexaginta aut amplius post Christi in Coelum evectionem annis. Causam post a∣lios haec scribendi praecipuam tradunt omnes, ut veneno in ecclesiam jam tum sparso auctoritate sua, quae apud omnes Christi∣anum nomen profitentes non poterat non esse maxima, medicinam faceret. Grotius.

  Iohannes Graecè Evangelicam historiam scripsit, post Matthaeum, Marcum & Lucam, adductus duabus potissimum rationi∣bus. Vnâ eáque praecipua, ut Cerinthi, Ebionis, Caeterorumque, nascentes adversus Iesu Christi divinitatem haereses, refu∣taret; Altera, ut adderet quae observarat à prioribus Evangelistis praetermissa, facere posse ad illorum & totius Evange∣licae historiae intelligentiam. Haec fere Hieronymus, partim in catologo scriptorum Ecclesiasticorum, partim praefatione in Commentàrium Evangelij secundum Matthaeum, consentientibus reliquis patribus. Hoc Evangelium, ordine perfectionis ob∣tinet primas, quia divinam Christi naturam potissimùm declarat ac docet, caeteris circa humanam magis versantibus. Sed sicut tempore, ita & naturae doctrinaeque ordine postremum est, quo ab imperfectioribus ad perfectiora, & à facilioribus ad difficiliora cognitu, pergitur. Lucas Brugensis. Vide Calvin & Toleti argument. in Johan.
• * 1.2

  Desumptum ex Graeco Genese∣os, sicut vicis∣sim Syrus ex Hebraeo hicpo∣suit Bereshith. Grotius. Johannes Vide∣tur Augustum hoc & magnificum Evangelij sui initium è Prov. 8.22. sumpsisse. Mercerus in Prov. 8.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est cum primum re∣rum universitas Coepit creari. Grotius.
• * 1.3

  Notam univer∣salem omnia op∣time explicat Paulus ad Col. 1.16. Omnia ab angelo usque ad vermiculum inquit Augusti∣nus. Vbi omnem exceptionem removere volunt sacrae literae id quod affirmarunt explicant oppositi negatione. Esa. 38.1. Jer. 42.4. Grotius.
• * 1.4

  1. Christus vita est nostra. 2. Efficit vitam in creaturis pro earum conditione. Duplex vita est quam Christus efficit in creaturis, viz. naturae & gratiae, hanc posteriorem Paulus vocat vitam Dei.
• * 1.5

  Cyrill took this light for the light of nature and naturall reason, because of the universall enunciation, so do our reformers for the most part following him. Divers others of the Fathers take this universall light (because Christ is said to be this light) to be Baptisme. For in the Primi∣tive Church, as the Nativity of Christ was called the Epiphany manifestation, so Baptism was called Illumination. And so Christ lightens every man that comes into the world (that is, into the Christian world) by the Sacrament of Illumi∣nation in Baptisme. Dr. Donne. Augustine thus expounds it, that is, all that were enlightned in the world were enlightned by Christ.
• * 1.6

  Christ gives you the privi∣lege of Sons three waies: 1. By way of merit, Gal. 4.4, 5. In the sufferings of Christ there was not only debitum legale, but super legale meritum. 2. By vertue of the mysticall union, he is the Son of God, as man by vertue of the personall uni∣on, Luke 1.35. and makes us the Sons of God by the mysticall union. 3. Christ receives the Spirit and sends it into our hearts, and so makes us the Sons of God, Gal. 4.26.
• * 1.7

  Non nascimur sed renascimur Christani. Men are not born Christians, or regenerate 16 Matth. 17.
• * 1.8

  Habitavit] nam sic & qui in Coelo habi∣tant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicuntur. Apoc. 12.12. & 13.6. Grotius.
• * 1.9

  Sarson. on 1 Tim. 1.15.
• † 1.10

  Spectavimus seu novum & admirandum spectaculum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spectavimus, contemplati sumus, quasi in aperto, quasi in theatro. Maldonatus in loc.
• * 1.11

  Vtitur Evan∣gelista verbo clamandi, quia de Baptista scriptum erat ecce vox clamantis, utque significaret, Baptistam hoc testimonium publicè omni populo audien∣te, idque sonora voce, summa cum licertate, magno zelo, & peculiari Spiritus exultatione praedicasse hoc de Christo, quem diu expectatum jam manifestatum gaudebat & praedicabat. Ita enim usurpatur hoc verbum clamandi, Esa. 58.1. & de voce gratulabunda usurpatur. Luc. 1.42. Polyc. Lyser.
• * 1.12

  There is a ful∣nesse of grace in Christ as Mediator, ple∣nitudo not on∣ly vasts but fontis.
• * 1.13

  Dr. Preston.
• * 1.14

  Dr. Reynolds.
• * 1.15

  Mr. Budge in loc.
• * 1.16

  In sinu esse est proximum & intimum esse; dicitur de conjugibus inter se, Deut. 28.54.56. de amicis. Luc. 16.22. Grotius. Vide Brugensem in loc.
• * 1.17

  Significat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 res a∣loiqui latentes & obscuras planè & dilu∣cidè declarare. Glass. Onomat. Vide Piscat. & de Dieu. in loc.

  Vsus est Evangelista proprio admodum verbo, ut Chrysostomus admonuit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Explicavit, quod est res obscuras, & quasi in tenebris latentes, in lucem proferre, & penitus explanare. Maldonatus in loc.
• * 1.18

  Episc. Down. Diatrib. de Antichristo parte secunda, c. 63. Non sum] Hoc nimirum sensu quo interroga∣batur. Grotius. Vide Calvi∣num.
• * 1.19

  Perkins. There was a standing sacri∣fice in the Temple, morn∣ing and even∣ing, and that was a Lamb, therefore he is so called here to shew that he is the daily sacrifice.
• * 1.20

  Eximius ille agnus & singularis, qui per agnos Sacerdotii Levitici adumbratus est. Piscat. Ecce agnus Dei ille. Syr. Other beasts were sacrificed besides, but John Baptist names the Lamb, because the killing of the Paschall Lamb, and the effusion of his bloud was a most illustrious figure of the sacrifice of the Son of God. Gerh.
• * 1.21

  De facie ínqui∣unt nonuulli magni Theologi, id malim, quam de nomine & fama, quod nonnullis placet. Heinsius.
• * 1.22

  Rabbi vel Rab significat ex∣cellentem ali∣quem, sive is excellat generis nobilitate, sive virtute & re∣bus gestis, sive denique doctrina & rerum cognitione: Hoc autèm loco, ut in Evangeliis passim, in postremo hoc significato accipitur, & Latine red∣ditur per nomen magistri vel Doctoris, vox ipsa Etymo suo sonat eum qui sit instar multorum, velunum qui propter excellen∣tiam aequet multos. Rollocus.

  Inde nostro seculo auditur Rabbinorum nomen. Cheitomaeus de Graeco-Barbaris N.T. Est apud Hebraeos significationis ex∣cellentioris Rabbi quàm apud Latinos Magister, & apud Graecos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Toletus in loc. Vide plura ibid.
• * 1.23

  Polyc. Lyser.
• * 1.24

  Evangelista hoc addit ut sciretur eun∣dem unum esse qui Judaeis Messias, gentibus Christus dicitur, utrisque & Iudaeis & Gentibus aequè communis, quacunque tandem linguâ effe∣ratur. Interpres Syrus, ut hebraicè scriberet, omisit pericopen hanc interpretativam. Lucas Brugensis.
• * 1.25

  Jonathan in Hebrew.
• * 1.26

  Mr. Perkins.
• * 1.27

  Respicit ad hi∣storiam Jacobi à quo Israelitae nomen habent.
• * 1.28

  Polyc. Lyser.
• * 1.29

  Polyc. Lys••r.
• * 1.30

  Vide Bezam & Brugensem. Quaecunque Deo tribuntur in veteri foedere eadem in novo Christo tribuuntur. Angeli ascendentes & descendentes Deo mini∣strant. Gen. ••8.12. Grotius.
• * 1.31

  Scriptores ex multis circum∣stantiis colli∣gunt, vel sponsum vel sponsam fuisse ex cognatione Mariae. Polyc. Lyser.
• * 1.32

  Non hoc repre∣hendit, quod de proximi diffi∣cultatibus solli∣citae intercedit pro aliis, hoc enim est man∣datum charitatis. Rectè etiam facit, quod Christum ipsum interpellat. Sed hoc vult di cere, in ijs quae ad officium meum pertinent, ut in exaudiendis precibus, in conferendis beneficiis divinis, nihil mihi & tibi est, nullum hic tuum jus, nulla aucteritas est, nihil in hoc officio commune mihi tecum est. Ideo appellat non matrem sed mulierem. Polyc. Lyser. Mulie∣rem vocat matrem suam hic & Joh. 19.16. ut ostendat se alium esse & majorem aliquem quam Mariae filium. Rolloc.
• * 1.33

  Vide Martial. epig. l. 1.24.
• * 1.34

  Polyc. Lyser. Canah] Signi∣fies a Reed, Reeds grew round about this Town. Interpretor hoc fuisse primum signum, non omnium ominò quae fecit Christus, nec eorum quae eo fecit loco, sed eorum quae fecit, ut gloriam suam palam ma∣nifestaret, ut Iohannes ipse indicat, utque sese ostenderet esse Christum. Maldonat. in loc.
• * 1.35

  Polyc. Lyser.
• * 1.36

  Non jubētis est, aut adhortantis ad caedem, sed partim praedi∣centis partim permittentis, si∣cut Judae dicit, quod facis fac¦cito. Polyc. Lyser.
• * 1.37

  Ne collegas jam Jesu male vo∣lentes offende∣ret: simile quid de Josepho Ari∣mathensi dici∣tur. 19.38. Gro∣tius.
• * 1.38

  Or above, as James 3.17. So Chrysost. Theophylact. Cyrill take it here, by a hea∣venly generati∣on.
• * 1.39

  Our Saviour alludes to some speeches of the Old Testament, as Ezek. 36.25. He sheweth that this clean∣sing of us is by the inward working of the Holy Ghost. Perkins. Nicodemo Christus. (viro quidem minimè malo sed tamen supra modum elato vana aestimatione nobilitatis suae) objicit considerandam necessitatem novae cujusdam generationis, scilicet regene••ationis. Ca∣meron. de Ecclesia.
• * 1.40

  Error fuit eo∣rū qui hunc lo∣cum intellexere de conspicuo baptismo, ejus∣que eam esse crediderunt necessitatem, ut sine eo aeternis poenis infantes subjacerent, cum mollius de circumcisione Judaei sentiant, cujus omissae poenam non ad infantes, sed ad infantum parentes ait pertinere. At perspicaci lectori satis apparet agi hic de homini∣bus adultis rationisque & emendationis capacibus. Quod Graeci non ignoravere: apud quos mos fuit ad plenam aetatem, annum puta vicesimum aut ultra differre baptismum. Grotius dissertat. An semper communicandum per svmbola.

  This Text makes no more for the necessity of Water, than the like Iohn 6. Except ye eate the flesh of the Son of man, for giving the Communion to Infants. Dr Fulkes Annot. on Rhem. Test. on Mar. 1. Incredibile du∣cebat Nicodemus, quod de regeneratione & nova vita audierat: quia regenerationis hujus modus altior erat ejus captu. Christus ut ejusmodi scrupulum illi eximat, in vita etiam corporali mirisicam Dei virtutem extare docet, cujus ratio oc∣culta est. Calvinus.
• * 1.41

  Perkins.
• * 1.42

  Fulk in his an∣swer to Greg. Martins pre∣face. p. 14.
• * 1.43

  Ascensus in coe∣lum puram my∣steriorum Dei notitiam & spi∣ritualem intel∣ligentiae lucem significat. 1. Cor. 2.14. Calvin. Eo loco ut intuenti Christi scopum satis liquet, ascendenti in coelum est inquirere aut admitti in conscientiā consilij divini. (Eo∣dem ferè sensu eadem locutio usurpatur ab Apostolo, Rom. 10.6.) Fortasse autem alluserit Christus ad factum Mosis, qui in montem ascendebat Deum consulturus, indidemque veluti à Deo ad populum descendebat, ut haec sit Christi sententia, nemo un quam conscius fuit consilij Paterni, aut consilium Patris revelavit, praeter unicum filium. Cameron. Praelect. in Psal. 68.19.
• * 1.44

  Perversae aemu∣lationis vox est, metuunt enim ne mox deseratur magister à frequentia. Calvinus.
• * 1.45

  Calvin in loc. Alludit ad pa∣ranymphos, qui sponso erant intimi & familiarissimi, adeo ut ad ipsum cubile & thalamum nuptialem, coeteris exclusis admitterentur, ideo que amici sponsi vocabantur talis enim erat Johannes Christo. Cornel à Lap.
• * 1.46

  Duobus bis sen∣sibus homines ad cognitionem deveniunt. Grotius.
• * 1.47

  Mr Perkins. Metaphora sumta à contra∣ctibus qui publicè impressis signis firmantur. Sic 1 Reg. 21.8. Nehem. 9.38.10.1. Esther 8.8, 9, 10. Jer. 32.10. Dan. 6.17. Grotius. Metaphora petita est ab ijs, quae apud Judaeos fieri consueverun••: Nam solebant septem vicibus interrogate te∣stes, diligenterque singula eorum expendere verba atque testimonia. Petit. Var. Lect. l. 1. c. 10.
• * 1.48

  Mr Pemble. Vbi notanda est emphasis vocis manet. Nam in Scripturis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 singularem habet significationem, notat enim constantiam & penitissimam adhaesionem rei illius quae dicitur manere, nam est quaedam ira Dei quae transit & quodammodo (si ita loqui liceat) lambit, ut ignis qui non destruit sed expolit potius ut est Esa. ••4. ira quaedam Dei momentanea, quam experiuntur etiam filij Dei. At ira manens ea est quae ita perdit ut nunquam disperdat, & cruciat ita ut nun quam perimat. Cam. de eccles. Tomo. 10.
• * 1.49

  Gen. 21.30. and 26.15.
• * 1.50

  Notum est Sa∣maritanos fae∣cem populi fu∣isse ex alienigenis collectam. Quia corruperant Dei cullum, multosque p••rversos & adulterinos ritus colebant, Judaeis me¦ritò erant exosi, interea tamen non dubium est, quin Iudaei magna ex parte carnali suo odio Legis zelum praetexerent. Calv.
• * 1.51

  Never thirst] i. e. with a tormenting and deadly thirst. Mr. Hildersam. That is, be in the condition of nature He was in be∣fore, with a thirst of com∣placency, not of totall indi∣gency. 66. Esa. 1 Est duplex sitis, alia quae tota••is indigentiae de qua Christus, Non sitiet in aeternum, scilicet ut totaliter indigens. Est alia quae partialis qua quis de gratia salvifica degustavit, eaque amplius satiari anhelanter expetit, sic beati qui sitiunt. Matth. 5. Ames. in coron. ad collat. Hag. art. 5. c. 2.
• * 1.52

  Non dicit, ne∣scitis quid ado∣ratis, sed ado∣ratis quod nes∣citis, hoc est quia verbum Dei non est lucerna vestra, ideo incertae & vagae sunt imaginationes quas de Deo habetis, de essentia & volun∣tate ejus nihil certi & firmi potestis absque verbo statuere. Polyc. Lyser.
• * 1.53

  Dr. Hall.
• * 1.54

  Significat ad∣ventum Messiae praeforibus esse. Polyc. Lyser.
• * 1.55

  Polyc. Lyser.
• * 1.56

  Wilhelmi Langi de Annis Christi, l. 2. c. 4.
• * 1.57

  Polyc. Lyser.
• * 1.58

  Calvin.
• * 1.59

  Regius qui∣dam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. ex Herodis aulicis & eorum nu∣mero qui plurimum apud eum poterant. Beza.
• * 1.60

  Polyc. Lyser.
• * 1.61

  Polyc. Lyser.
• * 1.62

  The Passeover is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by a Propriety, a Feast, thirteen times in the New Testa∣ment, by the Evangelists twelve times, and once Act. 18.21. and it was the princi∣pall, because it was the first, and was insti∣tuted for the remembrance of the greatest benefit, and also was the most lively type of Christ his sacrifice. Mr. Pemble in loc. Vide Cornel. à Lap. & Grotium.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Probatica, Graeca vox est idem significan•• quod pecuaria vel ovina; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim est ovis. Ita dicta fuit haec piscina tum quia erat juxta portam adjacentem templo, per quam scilicet & greges ovium introducebantur immolandi in templo, de qua 2 Esdrae 3. v. 1. & 32. tum quia in illa oves, quotidie manè & ves∣perè Deo sacrificandae congregabantur & abluebantur. Ita Theophyl. Jansen. & Hieron. Cornel. à Lap. in loc.
• * 1.64

  Bethesda Do∣mus beneficen∣tiae seu benigni∣tatis. Vide de Dieu, Grotium, & Toletum
• * 1.65

  Non quod vi∣deretur Ange∣lus, sed quod persu••sum esset Judaeis talia à Deo non nisi per angelos agi. Itaque ex mo∣tu aquae praesen∣tia angeli in∣telligebatur, ut ex terrae motu. Matth. 28.2. Grotius. Vide Bezam, & Toletum. An Angell was sent here that they might know, that the vertue to cure came not from the goodnesse of the waters, but that it was a divine work, seeing that could not cure till the Angel came. Mr. Pemb.
• * 1.66

  Cerro tempore] Circa Pascha, ut veteres crediderunt. Grotius. Multa concur∣rebant, ne na∣turalis per a∣quam medicatio crederetur. Primum stato tempore fiebat. Deinde sanabantur omnia morborum genera: postremo commota prius aqua, cum alioqui ad remedia quaeratur ea quae tranquilla est. Grotius.
• * 1.67

  Polyc. Lyser. Calvin. See Mr. Pemble and Cornel. à Lap. in loc.
• * 1.68

  Polyc. Lyser.
• * 1.69

  In N. T. ubi de aegris fit mentio aliquoties legi∣tur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quater hoc ipso capite, & Marc. 2. v. 4.9.11.12. cap. 6. v. 55. Act. 5.15. & cap. 9. v. 33. Etìam Amos 3.12. est grabatum. Apud probatos autores Latinos non semel invenire est. Senec Epist. 18. Grabatus ille verus sit & sagum & panis durus ac sordidus. Martial. lib. 1.93. Nec focus est, nudi nec sponda grabati. Lecticarum usus solis aegris quasi propriiusus erat. Dieter. Antiq. Bibl. part. 1.
• * 1.70

  Beza. Vox haec usur∣patur in Graeca versione, Jud. 18.26. 2 Sam. 11.24. & 23.16. Jud. 4.18.
• * 1.71

  Ferus in loc. Vide Jansen. Judgeth no man] That is, by himselfe a∣lone, but in and by the Son.
• * 1.72

  Geminatio haec attentionem excitat. Significat enim rem quam asserit, non tantum esse certissimam, sed & summè necessariam ad salutem aeternam. Vide. c. 3.3. Cornel. à Lapide. Brentius.
• * 1.73

  See Drusius of foure that come not into judge∣ment. Dr. Clerke.
• * 1.74

  Mr Perkins.
• * 1.75

  Polyc. Lyser.
• * 1.76

  Quia sepeliri communiter so∣lent mortui, per synecdochen omnes intelligit, qui pridem ex∣tincti sunt; vox Filij clangorem tubae significat qui Christi jussu & virtute personabit. Mat. 24.31. 1 Cor. 5.57.
• * 1.77

  Mat. 3.17.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est ipsa lucerna, scilicet eximia & singularis. Cornel. à Lap.
• * 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scru∣tamini. Vide Cornel. à Lap. The same word is used. Act. 17.11.
• * 1.80

  Non legite tan∣tum sed attento animo expendi∣te. Sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sumitur infra 7.5••. 1 Pet. 1.11. Grotius. The Jewes themselves thought the Scriptures necessary to salvation. Mark 12.24. Col. 3.16.
• * 1.81

  Communiter reddi soler per indagare, sive per inquirere, quorum hoc me∣talli fossorum est, & eorum qui Margaritas ac lapidos presiosos è locis abditissimis magnâ solertiâ eruunt, illud verò venatorum proprium. Waltherus in exercit. Bibl. Vide ejus Harm. Bibl. in loc.
• * 1.82

  See more in Mr Stoughtons E∣pistle to the Reader prefix∣ed to the Trea∣tise of Davids love to Gods Word.
• * 1.83

  Two yeares saith Cartw,
• * 1.84

  Crede & man∣ducasti August. See Iansen. Concord. p. 59. In hoc capite non minus com∣mendat potum quam cibum, in quo, si de Sacramentis loquutus fuisset, quod adversariorum plerique nunc existimant, nihil expressius esse•• contra Communionem sub utraque specie his verbis, verse 53. Rivetus in Cathol. Orthod.
• * 1.85

  Cartw. co••fur∣of the Rhem. Ex his verbis palàm apparet, perperam de Coena exponi totum hunc locum, nam si verum esset, quicunque ad Sacram Domini mensam se ingerunt carnis & sanguinis ejus fieri participes, omnes vitam referrent, scimus autem multis in exitium cedere. Et certè ineptum fuisset ac intempestivum de coena tunc disserere, quam nondum instituerat; ideo de perpetua fidei manducatione eum tractare certum est. Simultamen fa∣teor, nihil hic dici quod non in coena figuretur ac verè praestetur fidelibus, adeoque sacram coenam Christus quasi hujus con∣cionis sigillum esse voluit. Atque haec ratio est cur apud Iohannem nulla fiat coenae mentio. Calv. in ver. 54. hujus Capitis.
• * 1.86

  Tolet. in loc.
• * 1.87

  Bernard.
• * 1.88

  Cophinus Grae∣cum est nomen genus quoddam Cistae signifi∣cans, in usu erat apud Ju∣daeos, unde Martialis Ju∣daeum Cistife∣rum vocat. To∣letus in loc. Alardi Epiphil. Philolog. c. 8.
• * 1.89

  Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, opera, studio, & labore ve∣stro contendite, & sedulò curate ut acquiratis cibum, non corporis qui perit, sed animae qui non perit. à Lap. Vide Bezam & Piscat.
• * 1.90

  Messiae certas notas seu signa vel sigilla ad∣didit, ex qui∣bus prae reliquis filiis hominum cognosci possit.
• * 1.91

  Loquuti erant de operibus: Christus ad unum opus eos revocat, hoc est ad fidem, quo significat, quicquid extra fidem homines moliuntur, inutile ac vanum esse, solum verò fidem sufficere quia hoc unum à nobis Deus postulat, ut credamus. Calvinus.
• * 1.92

  The promise of never hun∣gring and thirsting is not made good fully till we come to heaven. Psal. 16. v. 6. Rev. 7.17. First, this promise doth not exclude the feeling and sense of our present wants. Secondly, it is not put to exclude those fervent desires that the faithfull have after more grace. 1 Pet. 2.2. A tast of Christs sweetnesse will make us hunger and long after more.
• * 1.93

  Therefore there is no free will. Perkins.
• * 1.94

  Quòd dicit omnes ad ele∣ctos restringi debet, qui soli sunt genuinae ecclesiae filii: Calvinus.
• * 1.95

  Panem se vocat similitudine ap∣tissima, quia omnes conditi∣ones panis perfectissimè implet. Panis famen tollit, satiat, alit, & vitam prorogat. Polyc. Lyser. Rhem. annor. in ver. 32.
• * 1.96

  Bis ponit ver∣bum dabo, quia verè duplici ratione caro Christi datur pro mundi vita, una ratione acquisitionis quando caro Christi in Cruce traditur in mortem pro to∣tius mundi vita. Altera ratione applicationis & distributionis, qua in praedicatione Evangelii haec vita itidem omnibus in mundo offertur. Polyc. Lyser.
• * 1.97

  Quem locum qui de symboli∣ca manducatio∣ne interpretati sunt, eò deve∣nere, ut non modo recens natis infantibus exhiberent Eucharistica symbola, sed & nisi id fieret, aeternus poenas ipsit infantibus crudeli scito denunciarent, cum revera ibi manducare & bibere nihil sit aliud quam intelligere, meditari, & in usum vertere. Gro∣tius. Dissertat. an semper communicandum per Symbola. Hinc homines malae linguae sibi persuaserunt Christianos filiorum suorum carnem esse, & sanguinem bibere. Dilher. Eclog. Sac. Dic. 18.
• * 1.98

  See 57.
• * 1.99

  Maldonat. ad loc. Vide il∣lum in v. 49.
• * 1.100

  See Heb. 9.12. and 10.10. Matth. 26.27, 28. and 51. of this chapter. Prodest quic∣quam] ad vi∣vificandum sc. Ter••ul.
• * 1.101

  Calvin.
• * 1.102

  Hinc. colligi∣mus quàm ni∣hili sit carna∣lis propinquitas perpetuam euim infamiae no∣tam Spiritus inurit Christi cognatis, quòd tot operum testimoniis convicti, ne tum quidem credebant. Calvinus.
• * 1.103

  Perkins.
• * 1.104

  Calvin.
• * 1.105

  Mr Mede on Acts 6.5. Placet doctis per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic intelligere Hellenistas, id est, qui origine & natione Judaei (in qua autem Graeci erant) urpote inter Graecos dispersi, quales etiam intelligi videntur Ioh. 12.20. de Dieu in loc. Vide Bezam, & Drus. Praeterita.
• * 1.106

  Polyc. Lyser.
• * 1.107

  Ibid.
• * 1.108

  Esay 55.1. Rev. 21.6. and 22.17. Sitis est sensus deficientis hu∣miditatis in corpore.
• * 1.109

  Ad scriptur••m alluditur, non quòd haec eadem verba in ullo veteris Testamenti loco reperiantur: sed quòd sensus idem, non uno, sed multis apud prophetas locis sit. Maldonat. in loc.

  Ita saepe Iohannes ubi non anum aliquem locum sed & multorum consensum indicat, quare & Syrus pluraliter hic Scrip∣turas posuit. Grotius.
• * 1.110

  Alij censent id scriptum non in uno loco, sed in multis, idque omnino non quoad verba, sed quoad rem & sensum. Cornel à Lap. See ch. 4. ver. 14.
• * 1.111

  Vide Iun. Pa∣ral. l. 1. paral. 71.
• * 1.112

  Ventrem per catachresin vo∣cat interiora animae. Cornel. à Lap.
• * 1.113

  Examen prae∣far. Morini. p. 180. See Calvin. The miraculous and sanctifying gifts of the Holy Ghost were not as yet so fully given as they were afterwards when Iesus was received into glory. Dr. Halls paraphrase.
• * 1.114

  Polyc. Lyser.
• * 1.115

  Quia haec hi∣storia semper à Latinis ecclesi∣is recepta fuit, & in plurimis vetustis Graeco∣rum codicibus reperiatur, & nihil Apostolico spiritu indignū continet, non est cur eum in usū nostrum accom∣modare recuse mus. Calvin. Omiserunt hanc historiam Interpretes & Commentatores, non quod apocrypham censerent, sed quod in suis codicibus non inve nirent. Paulus Tarnovins in loc.
• * 1.116

  Vide Piscat. in loc. & Seldeni, Uxorem Ebrai∣cam. c. 11. p. 368. ad 372. Bezam, & Drusii praeterita, Grotium, & Waltheri Harmoniam Biblicam.
• * 1.117

  Deprehensa est in adulterio] Hoc est, depre∣hensa est in ipso facto cum adul∣taretur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est enim deprehendere in facinore ipso, & huiusmodi deprehensionem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellat Erasmus. Tam manifestè ut negari non possit. Vox est Graeca forensis. Grotius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (quamvis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nullibi inveniatur) in ipso furro, & per Sy∣necdochen generis pro specie in ipso facinore. Dilher. eclog. Sac. Dictum. 6.
• * 1.118

  See Boys his Sermon on this Text in his Re∣maines.
• * 1.119

  Polyc. Lyser. Hoc gestu eorū contemptum prae se tulit. Calvin.
• * 1.120

  Vide Toletum in loc.
• * 1.121

  Dilher Ecclog. Sac Dictum quintum.
• * 1.122

  Non ad Chri∣stum spectabat Politici magi∣stratus offici∣um, morte mul∣tando sontes exequi, sed hortari potius nec pergeret adulterari: sed quo minus illa puniretur ab aliis quorum inter fuit insontes animadvertere, nihil absuit. Dr. Twiss. vind. l. 1. parte 1. digr. 10. c. 2. Vide Bezam, & Piscat.
• * 1.123

  Aretius
• * 1.124

  Vide Rollo∣cum in loc.
• * 1.125

  Seldenus de Jure naturali & Gentium parte tertia. l. 6. c. 19. Duobus maximè modis homines servi fiebant, nascendo ex servis, aut bellico casu incidendo in captivitatem. Vtrumque à se removent. Non sumus nati ex Cananaeis aliisque servilibus populis, nemo nos in servitutem bello redegit. Non agitur hic de libertate status publici sed privati. Grotius.
• * 1.126

  Melancthon. Luther.
• * 1.127

  Perkins.
• * 1.128

  Verum quidem est, nondum at∣tigisse Domi∣num annum tri∣cesimum quar∣tum (nam post annum tri∣cesimum terti∣um cum dimidio Christus sublatus est è terris) verùm hoc illi largiuntur, eum jam propè attingere annum quinquagesi∣mum: non potuisse tamen fieri affirmant, ut videret Abrahamum. Quo quidem responso corporalem hunc aspectum intel∣ligunt, eùm Dominus de spirituali & fidei aspectu loquutus sit. Rollocus in loc.
• * 1.129

  Rogers pratic. Car. See Dr. Hackwells apologie, page 162. Hast thou seen Abraham] who died above two thousand years since.
• * 1.130

  This is added to shew the greatnesse of the miracle. See 32. verse. Quo magis damnas vulnus eo magis lauda medicum.
• * 1.131

  Depravata tum temporis fuerit doctrina de peccato ori∣ginali. Phari∣saei infra huic caeco dicunt, tu totus in peccato natus es, & nos doces? Ergo de reliquis qui sine externo aliquo hujusmodi defectu nascebantur judica∣runt, eos non totos in peccatis, atque sic sine originali malo nasci; Hunc errorem Apostoli, sicut etiam reliqui Judaei ab ipsis hauserunt. Polyc. Lyser. Vide Cornel. à Lap.
• * 1.132

  Calvin.
• * 1.133

  Polyc. Lyser.
• * 1.134

  Calvin.
• * 1.135

  Vide Bezam.
• * 1.136

  Calvin.
• * 1.137

  Est Cata∣chresis. Nam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè eorum est qui videndi facultatem aliquando habuerunt: sed nec malè recipere quis dicitur quod commu∣niter tributum humanae naturae ipse abfuit. Grotius.
• * 1.138

  Polyc. Lyser.
• * 1.139

  Calvin. Quasi diceret, quandoquidem de Dei gloria agatur, hoc nec dissimulare nec negare debeo aut possum, quod cum ab utero matris caecitatis malum sim exper∣tus nunc hujus viri beneficio oculi mei visus facultate sint instructi. Polyc. Lyser.
• * 1.140

  Perkins.
• * 1.141

  See 109. Ps. 7. Prov. 28.9. 1 Esay 15. Austen taught, etiam malos Sacerdotes ex∣audiri cum orant pro gre∣gibus suis, quamvis non exaudiantur cum orant pro seipsis.
• * 1.142

  Mr. Hilder∣sam.
• * 1.143

  None in com∣parison, not simply none. Austen. See 1 Cor. 1.17. that is, say Bu∣cer, Musculus, and Aquinas, agreeing with the glosse, your sinne had not been so exceeding sinfull as now it is.
• * 1.144

  Vel fur qui fraude alie∣num diripit, vel latro qui vi oves rapit, & raptas dilaniat atque occidit. Polyc. Lyser. Fur quia venit ut rapiat alienum; Latro quia ut occidet. Sic exponitur infra v. 10. Grotius.
• * 1.145

  Polyc. Lyser.
• * 1.146

  Ille pastor ille bonus sc. per excellentiam, hoc est, praecla∣rus, optimus & praestantissimus, imò unicus & singularis ille princeps pasto∣rum. Cornel. à Lap. Polyc. Lyser.
• * 1.147

  In hac para∣bola ertam au∣ditorum verbi requisita sub imagine ovium repraesentantur, quarum sunt tria, 1. Vt boni & veri pasto∣ris vocem au∣diant, unicus autem verus pastor est Iesus Christus, hujus solius vocem in Evangelio traditam audire debemus. 2. Evocanti pastori obtemperent & praeeuntem sequantur. Haec est obedientia fidei quam passim Paulus Christianis commendat. 3. Alic∣num non audiant, non sequantur, sed ab eo fugiant.
• * 1.148

  Loquitur hic Christus secun∣dum morem Iu∣daeae, in qua re∣gione pastores oves praecedere solebant.
• b 1.149

  Non de tem∣pore exponi de∣bet, sed de ordi∣ne & scopo doctrinae, quod illi homines sunt fures & latrones qui Christo non praeeunte, non ducente, non mittente, veniunt. Polyc. Lyser. Venire ante Christum est non mìttente eo venire ad docendum in ecclesia, prophetae itaque huc non pertinent, cum illi oves à Deo fuerint missi. Haec expositio est Augustini. Tarnov. in loc.
• * 1.150

  Beza. Diligenter mu∣nere suo funge∣tur; vis haec est hujus phraseos. Vide Exod. 28. v. 35. Quistorpius.
• * 1.151

  Vide Bezam.
• * 1.152

  Bring] Effectu∣ally. Proverbi∣um fuit, Grex unus, unus pastor. Vide locum similem Ezec. 37.24. ubi typus est ejus rei, descriptio ecclesiae ••ndique colligendae sub capite Christo. Grotius.
• * 1.153

  Polyc. Lyser.
• * 1.154

  Id est, in sacris illis literis quae vobis praescri∣bunt quid cre∣dere & facere debeatis, & proìnde non male legis nomine appellantur, id est Thorah, que significatur quicquid hominem dirigit. Sic infra 15.26. 1 Cor. 14.21. Sed & in ipsa Mosis lege non quidem exstant verba, sed sensus idem, cum judices Dij vocantur. Grotius.
• * 1.155

  Hoc est, non potest reijci, negari, infrin∣gi, averti aut irrita fieri. Polyc. Lys.
• * 1.156

  Polyc. Lyser.
• * 1.157

  Polyc. Lyser.
• * 1.158

  Polyc. Lyser. Vide Grotium.
• * 1.159

  Calvin.
• * 1.160

  Distulit sonare ut posset resus∣citare. Aug.
• * 1.161

  An artificiall day. Simplex sensus est, loquitur Christus para∣bolicè & vult dicere. Quemadmodum Coelestis meus pater cuilibet diei in principio creationis duodecim attribuit horat, uni longiores alteri breviores, & quicunque in ejusmodi die ambulat, dum Sol adhuc lucet, non offendit, quia videt quo ambulet & ubi versetur: Sic idem Coelestis meus Pater cuivis homini suum diem vitae, & in eo 12. horas sive breves sive longas assignavit, & dum ille dìes durat, non metuat quod quicquam adversi ipsi citra Dei voluntatem accidere possit. Sed elapsis illis horis, & quando nox ingruit, tum non amplius mundo fidendum, quia pericula simul ••ncidere possunt. Polyc. Lyser.
• * 1.162

  Vox despera∣tionis est. Calv.
• * 1.163

  The same of his death might easily come to Jeru∣salem.
• * 1.164

  Ego sum resur∣rectio & vita, non formalis, sed causalis, quasi diceret, ego sum qui re∣suscito, ego qui vitam praebeo. Cornel. à Lap. Fundamentum realis consolationis. Polan. The wicked shall rise, yet not to life, but because he speakes of godly Lazarus he joyneth these two.
• * 1.165

  Solent lachry∣mae lachrymis excitari preser∣tim apud ani∣mos misericordes. Grotius. Vide Dilher. Eclog. Sac. Dictum 9.
• * 1.166

  Impropriè ve∣hemens illa commotio, qua animus Christi commotus fuit, nominatur per∣turbatio: quo nomine viz. excessus affectuum notatur: qui in Christo nullus fuit; Verè quidem affectibus humanis commotus fuit animus Christi, sed sine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut si aqua limpida in puro vitro inclusa agitetur ac moveatur. Piscat in loc.
• * 1.167

  See Luke 19.41. and 22.44.
• * 1.168

  Calvin.
• * 1.169

  Gerh. Harm.
• * 1.170

  Nomen Caiphae fignificat vo∣mentem ore vel vomentem sta∣tutum à Kaah vel Ko vomuit, & Peh os, sermo, & specialius statutum. Num. 14. v. 41. quae etymologia non malè huic Pon∣tifici congruìt, quia fastu at ambitione ebrius crudam ac crudelem sententiam contra Christum evomuit. Isay. 8.7.
• * 1.171

  Calvin.
• * 1.172

  Non erat sim∣plex liquor ex nardo elicitus, sed varia erat confectio ex rebus odoriferis, itaque non mirum est odore perfusam fuisse totam domum. Calvinus.
• * 1.173

  Vide Piscat.
• * 1.174

  Calvin.
• * 1.175

  Tanquam lae∣titiae & festi∣vitatis insigne quum novum Regem excipe∣rent.
• * 1.176

  Serva vel sal∣vum fac obse∣cro. Calvin.
• * 1.177

  Singulari quo∣dam jure ve∣nisse in nomi∣ne Domini Christus dici∣tur, quia per eum non ex parte (ut antea per Prophetas) sed in solidum Deus se patefecit.
• * 1.178

  Calvin.
• * 1.179

  Vide Waltheri harmoniam Biblicam in Matth. 21.5. Vectus autem est Christus asinâ prius, quia Judaico populo legem imposuit prior, deinde pullo sessoris inexperto, quia Gentilium populum posterius sibi associavit. Id ibid.
• * 1.180

  Est Hyperbole, quasi diceret, plurimi abeunt à nobis, creduntque in Iesum. Cornel à Lap.
• * 1.181

  Calvin.
• * 1.182

  Chap. 11.33. a vehement af∣fection is ex∣prest by this word.
• * 1.183

  Quia vox haec maxima, cras∣sissima & re∣sonantissima erat instar to∣nitrui. Fortè etiam quia confusè non articulatè vocem excipiebant, uti excipitur sonus confusus tonitrui. Cornel à Lap.
• * 1.184

  Vide Piscat.
• * 1.185

  Calvin.
• * 1.186

  So the law Exodus 12. prescribes.
• * 1.187

  Calvin.
• * 1.188

  Dr. Taylor. of the life and dea••h of Christ. Upon consideration of this great example, Gue∣ricus a good man cryed out, Thou hast o∣vercome O Lord, thou hast overcome my pride, this example hath mastered mee. Quomodo non humiliabitur homo sub tam humili Deo? Bernard.
• * 1.189

  Calvin.
• * 1.190

  Causaub. exer∣cit. 16. ad An∣nal. Bar.
• * 1.191

  Cartw. on Rhem. T••st. Sentio cum eruditissimo Iansenio alle∣goriam eam esse ex usu communi vitae depromptam, quare dictum secundum literam de ijs intelligendum qui corpus totum balneo lava∣runt; sed postea egressie balneo dum accedunt ad lectum convivale pedes macularunt, ac secundum anagogen omnino lotio totius corporis de baptismo accipienda, pedum vero ablutio de affectuum purgatione & ejus quem Theologi nominant fomi∣tem peccati, etiam in electis post peccatum remanentem. Calvin.
• * 1.192

  Calvin.
• * 1.193

  Calvin. See Mr Light∣foots Temple-Service. c. 13.
• * 1.194

  Calvin.
• * 1.195

  Not new] Ab∣solutely. Iohn 2.7. The Law it selfe requires the duty, John 3.11. But new in the manner; before we were to love our Neighbour as our selves, now as Christ loved us; he would have it alwayes fresh in our thoughts. See 1 Iohn 3.8. Iohannes, 1 Ep. 2.7. & 2.6. Praeceptum hoc vetus & ab initio datum eum ait, initium Evangelij & Christianismi intelligit. Hieronymus Commentario ad epistolam Johannis, Iohannes Aposto∣lus à fratribus admonitus, cur semper inculcaret dicens: Filioli diligite alterutrum: respondit, quia praeceptum Domi∣ni est, & si solum fiat, sufficit. Grotius.
• * 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 maneo.
• * 1.197

  Paulus Tarno∣vius in loc. Vi∣de Bezam. The word mansions in the Originall, and our language, signifies a Remaining, and denotes the perpetui••y, the everlastingnesse of that State. Dr. Donne on this Text.
• * 1.198

  Hoc est, per me venitur, ad me pervenitur, in me permanetur. Augustinus de doctrina Christiana. Viain exem∣plo, veritas in promisso, vita in praemio Bet••.

  Ingrediamur hanc viam, teneamus veritatem, vitam sequamur. Ambrose.
• * 1.199

  Calvin. Austen. Chrysost.
• * 1.200

  Dike. Majora non quo ad origi∣nem & dignitatem, sed majora numero usu atque fructu.
• * 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vox Graeca frequens apud Iudaeos in versione Chaldaea & apud Thalmudicos, non pro consolatore, sed pro eo qui causam agit alterius, & quidem rei. Grotius.
• * 1.202

  See Dr. Ray∣nolds of the life of Christ. p. 481.
• * 1.203

  Calvin.
• * 1.204

  Teach and bring to your remembrance] or warne you, we are taught about those things wee knew not, and warned about those things we have forgotten.
• * 1.205

  Mundus dat pacem ut amo∣liatur res ad∣versat carni, Christus non ita dat pacem, sed pax Christi tum demum viget cum rebus secundum carnem advers••s non pre∣mimur modo sed opprimimur; conferatur cum hoc loco C. ad Philip. & res erit manifesta. Cameron de ecclesia.
• * 1.206

  Graecè est ge∣minus articulus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Id est, illa vitis illa vera. Syrus: Ego sum vitis illa veritatis. Cornel. à Lap.
• * 1.207

  Cyrill. Theo∣phylact. Id est qui vi∣detur esse in me, quum tamen revera non sit, quippe alioqui ferret fractum. Piscat.
• * 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vulg. & Erasm. sine me. Beza Seorsim à me.
• * 1.209

  Omnia inter amicos com∣munia.
• * 1.210

  Ferus de ob∣servatione non obsequiosa sed insidiosa interpretatur. Si me in verbis meis insidiose observarunt, & vobis pariter laqueos ponent. Gatak. de Nov. Instrument. Styli dissertat. c. 17.
• * 1.211

  Reinolds on 110. Ps. p. 136. And for v. 10. see him ib. p. 30. and for 21. v. ib. p. 50.
• * 1.212

  The word in the Originall signifies the refuting of an opinion that men had before drunke in and were possessed of. Vide Bezam in v. 8.
• * 1.213

  Verbum Grae∣cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quod latine est arguo, est con∣vincere alterum contraria opinantem, quod Paulus optimè ostendit Tit. 1.9. arguere mùndum de peccato, est mundum o∣pinantem se à peccato immunem convincere & ostendere esse in peccato, secundo convincere est alterum opinantem contraria ita adstringere ut non habeat quod rationabiliter respondeat, nec quo suam tueatur opinionem, nec quo se defendat. Toletus. in loc. Evidentibus argumentis ac probationibus docebit, ita ut tergiversari non possit, ita ut nihil habeant quod praetexant. Sic accipitur arguendi verbum etiam supra, 8. v. 46. & alibi. Lucas Brugensis.
• * 1.214

  Because if any part of righte∣ousnesse had been to be ful∣filled, Christ should have been still in the grave, and not gone to heaven, his going thither argues all is done. Of inherent righteous∣nesse which is imperfect, Matth. 22.26. Sanctification. so Matth. 12.18. because the Devils power and sins strength to them is subdued.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, ducet recta via ad verita∣tem quasi dux viae. Vide Camero∣nis Myroth. Evang.
• * 1.216

  Hieron. Dial. adversus Luci∣ferianos. Dict∣tum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣telligendum autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Est sermo dispensatorius. Iansen.
• * 1.217

  Perkins.
• * 1.218

  Dr. Taylor.
• * 1.219

  Dr. Clerke.
• * 1.220

  That is, the cause and be∣ginning of life eternall.
• * 1.221

  v. 4. See Dr. Reynolds, the life of Christ. p. 420.
• * 1.222

  Oravit & pro mundo, ut resi¦pisceret & ve∣niam acciperet peccatorum. Luc. 23.34. Imo & mox ut credat 21. Sed haec quae nunc orat, de pro∣tectione pater∣na, de spiritu, de concordiâ, non nisi ad credentes pertinent. Grotius. Vide plura ibid.
• * 1.223

  Vers. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 distne••a••ura a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ita ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 referatur ad conservationem in bono, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad praeservationem à malo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad media 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad finem: qui enim ab exitio praeservari debent, filios oportet in vera Dei agnitione & fide servari. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Christi fide∣litatem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad ipsius diligentiam. Gerh. Her.
• * 1.224

  Sanctifie here is not to make holy, and purge from fi••thine••se, but to separate himselfe to all that worke hee undertook.
• * 1.225

  Dr. Twisse. That is, he offered himselfe a sacrifice as the place is expounded by Cyrill and Chrysostome, or consecrated himselfe to be a sacrifice. Vide Bezam. & Grotium. Christ was Priest, Altar and Sacrifice, Sacrifice in his humane nature, Altar in the Divine, and Priest in both.
• * 1.226

  Grotius.
• * 1.227

  Impius & in∣gratus Iudas, qui Iesum eo laco quaerit ut comprehendat, quo, & novit eum orare, & didicit ab eo orare. Brugensis.
• * 1.228

  Dr. Field of the Church. l. 5. c. 10.
• * 1.229

  Chrysostomus, Cyrillus, The∣ophylactus, Brentius & alij, existimant fuisse Aposto∣lum Iohannem, quae sententia confirmari potest ex eo quòd Johannes hac periphrasi se ipsum solet significare Iohann. 20 v. 2.3.4. quòdque tam exactè describat, qua occasione Petrus in atrium Pontificis introductus sit. Gerhardus. Vide Piscat.
• * 1.230

  Brugensis in loc.
• * 1.231

  Iansen. Con∣cord. c. 141. Ferus in Ioh. Vide Grotium in Matth. 22.
• * 1.232

  Aquinas.
• * 1.233

  Ierome.
• * 1.234

  Videte ejus miseriam & quam ridicu∣lum sit in ipso crimen regni affectari. Vide infra 14. Grotius.
• * 1.235

  Castellionovo vocabulo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lapidipavium vertit. Melius famae suae con∣suluere, qui Graecum vocabulum retinuerunt, quippe usu Latinum factum Cheitomaeus. Gabbatha] Sic nominatur illud pavi∣mentum quod esset elevatum. à verbo Hebraeo gabah quod significat elevari. Piscat. Erat in loco sublimi, ut solent esse tribunalia, ut judex à circumfusa multitudine videri & audiri possit. Cornel à Lap.
• * 1.236

  Luke 23.14. Matth. 27.24, 25.
• * 1.237

  Policarpi & Ignatij Episto∣lae à Reveren∣dissimo Episco∣po Vsserio editae p. 74.75. Vi∣de plura ibid.
• * 1.238

  Id est, Crani∣um seu Calva∣ria; sic dicta à rotunditate & volubilitate, nam galgal volvere sig. Piscat. Neque enim Gabbatha Hebraicum est aut Golgotha, sed planè Syriacum. Quid igitur? Lingua Syriaca appellatur à S. Iohanne Evangelista Lingua Hebraica, quòd eâ tunc temporis Hebraei in Iu∣daea Commorantes uterentur tanquam vernacula. Valeriani De Flavigny.

  Receptissimum est, Linguam Syriaeam Iudaeis Hierosolymitanis, dum Christus in terris, in usu etiam vulgo fuisse, ad∣eoque ipsi Christo. Seldeni Uxor Ebraica. l. 3. c. 23.
• * 1.239

  Vide Piscat.
• * 1.240

  Vide Piscat. & de Dieu in loc.
• * 1.241

  Crurifragium five crurifran∣gium ut crux ipsa servorum peculiare quasi supplicium fuerat. Drusius. Vide Grotium & Brugensem.
• * 1.242

  Vide Bezam, & Fulleri miscel. Sac. l. 5. c. 1. p. 14. Junias, Pis∣cat. Beza, Mr. Perkins. Tacto pericar∣dio ín quo est aqua & sanguis circum. Grotius.
• * 1.243

  Dr. Reynolds.
• * 1.244

  Vide Bru∣gensem.
• * 1.245

  Luke 24.1.10 Cornel à Lap. Vnam praeci∣puam nominat pro pluribus. Sic Marc. 5.2. & 46. si cum Matthaeo conferas. Grotius.
• * 1.246

  Aetate velocior. Grotius. 6. v. Petrus aetate prudentior, ea∣que diligentius omnia explorans. Id. ibid.
• * 1.247

  The Greek verbe is such as timber works fastened touch, and is to fasten unto, to be joyned unto, so St. Paul useth it 1 Cor. 7. not to touch, that is, not to be fastened by marriage, as one. Broughtons. Vide Bezam, Grotium & Brugensem. The words should be translated, I do not yet presently ascend. See Broughtons Epistle to the nobility of Engl. p. 45.
• * 1.248

  I ascend] To what end, see Iohn 14.2.
• * 1.249

  En Magdalena hic à Christo fit Apostolorum Apostola & Evangelista. Cornel à Lap. Vide Piscat. in v. 26.
• * 1.250

  Primo non hab∣tur è Scriptu••e ris, Christum intrasse per ja∣nua claulas: sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anas voces La∣tinus interpres reddidit semel, quum fores essent clausae, & iterum januis clausis. At Syrus utrobique cum essent fores clausae. Sic nihil necesse est penetrationem intelligere. Chamierus. Vide Calvinum.
• * 1.251

  As my Father sent mee so I send you] To imply, that he sent all with equall authori∣ty, every mans jurisdiction coming imme∣diately alike from Christ.
• * 1.252

  Christ used the Ceremony of breathing upon his Apostles, with this forme of words, re∣ceive ye the Holy Ghost, as it were of set purpose visibly to represent he proceeding of the Holy Spirit from himselfe, so Cyrill and Austen. Flatus designat Spiritum Sanctum, quemadmodum & ventus (Act. 2. v. 2.) Eò quòd Spiritus Sanctusfit veluti flatus quidam Patris & Filij, nam & hinc Spiritus vocatur. Dedit autem praeterea intelligendum, Spiritum sanctum à se quoque procedere, & se illius esse datorem non minus quam Patrem. Brugensis in loc.
• * 1.253

  Ambrose, Au∣gustine, Chry∣sostome and Cyrill, Make this observati∣on, that this is not their worke properly, but the work•• of the Holy Ghost, who re∣mitteth by them & there∣in performeth the work of the true God. The Minister remits sins by assuring them out of Gods word that beleeve and repent, that their sins are forgiven; a private Christian may do this, but the promise is peculiar to the Ministers. Matth. 16.19. and 18.18.
• * 1.254

  Figuram cla∣vorum] i. e. Vestigium vul∣neris ex clavis impressum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vestigium, quod à percussione imprimitur, & post percussionem in corpore percusso relinquitur, Vulg. versio minus commodè reddit fixuram. Syrus vertit loca clavorum, Augustinus vertit cicatricem. Gerhard.
• * 1.255

  Ex his ver∣bis manifestum est, Christum Dominum à resurrectione servasse non tantum cicatrices quinque vulnerum quae in cruce acceperat, quales remanent in plagis sanatis, sed & ipsa foramina vulnerum non repleta carne quae speciem clavi haberet, qualia fuisse dicuntur stig∣mata S. Francisci, sed aperta, ita ut caro continua non esset. Lugas Brugensis.
• * 1.256

  Vide Bezam. Hominum alij Christum nec oculis carnis nec fidei intuiti sunt, ut Phocion; alij oculis carnis & fide, ut Apostoli; alij oculis carnis non fide, ut Carphas & Pharisaei; alij non carnis sed fidei oculis, ut Abraham. Ioan. 8.56. & nos omnes. Grynaeus.
• * 1.257

  Ergo quae scrip∣ta sufficiunt ad salutem.
• * 1.258

  Nempe partim pudoris causa ut Beza annotat, partim etiam ne indusio laxa∣t•• ac diffluente impediretur in natando. Piscat. Vide de Dieu in loc.
• * 1.259

  Notant quidam tot piscium nu∣merari genera, eoque significari ex omnì hominum genere capturam fore. Grotius.
• * 1.260

  Refer ad die∣rum numerum. Primum appa∣ruit diversis ipso resurrecti∣onis die: iterum dive octavo, nunc tertium. Grotius. Vide Brugensem.
• * 1.261

  See Dike of the deceitful∣nesse of the heart. p. 399. and Grotius.

  Mr. Hildersam, It is doubled in the vulgar, pasce agnos meos, pasce agnos meos.
• * 1.262

  Interrogatur amor & impe∣ratur labor. Aug. Peter had a primacie of or∣der, not of au∣thority say the Fathers. See Rainolds conference with Hart, Chapter the third.
• * 1.263

  Aequum erat ut triplici ab∣negationi tri∣plex confessio apponeretur, ne de tanti peccati remissione & restitutione muneris Apostolici dubitaret Petrus. Beza.
• * 1.264

  Syrus inter∣pres vertit, alius cinget lumbos tuos. Glossa inter∣linearis, cinget inquit vinculis. Chamierus tomo secundo, l. 11. c. 16. Vide Bezam.
• * 1.265

  Grotius.
• * 1.266

  Die a naturall dea••h on his bed, not be put to death as thou shalt. v. 18. See Sands his Travells. See Mat. 16.28
• * 1.267

  Quod Petro dicitur omni∣bus dicitur. sequere me. Emissenus. It may be that sharpe reprose of our Saviour, quid hoc ad te, made Peter give charge against curiosity, as against Theft or Murder. 1 Pet. 4.15.22. Dr. Sclater. Vide Grotium.