A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.

CHAP. XII.

Verse 1. Jesus went on the Sabbath day]

SAint Luke calleth it the second Sabbath after the first, chap.* 1.1 6. 1. that is the second Anniversary or solemn-fealt, from the first, to wit from the Passeover-Sabbath and this was Pente∣cost.

And his Disciples were an hungred]

Hereby he hardened and 〈◊〉〈◊〉 them to further and future trialls: teaching them also to depend upon Gods good providence for their necessary mainte∣nance. The Martyrs had their bread made of meal half mixt with* 1.2 saw-dust.

To pluck the ears of corn and to eat]

This was their best Sab∣bath-dayes dinner: May not we be glad of mean fare on any day, when our betters fared no better on so high a day? See my com∣mon-place of Abstinence.

Verse 2. Behold, thy Disciples do that which is not lawfull]

This was as the proverb is, Sus Minervam, when blinde Phari∣sees will be teaching Christ, how the Sabbath is to be sanctified. Not Hebrews only, but also Greeks and Barbarians rested from work on the seventh day: 〈◊〉〈◊〉 Iosephus, Clemens Alexand. and Eusebius. Howbeit, to the Hobrews at 〈◊〉〈◊〉 Sina, God for a speciall favour, made known his holy Sabbath, Nehem. 9. 14. commanding them to do no servile work therein, Lev. 23. 7 8.* 1.3 This excludes not works of Piety, Charity, and Necessity, such* 1.4 as was this of the 〈◊〉〈◊〉 in the text. The Iews in their supersti∣tion, would not fight on the Sabbath, and therefore lost their cheif City to the Romanes, under the command of Pompey, who took

the advantage of the day, to do his utmost then against them. In after-times they grew more rigid in this point: for on the Sabbath they would not spet, ease nature, get out of a jakes, if by mishap they had fallen into it, as that Jew of Tewksbury. This ever was, and is the guise of hypocrites, to strain at gnats and swallow camels. Witnesse our modern Pharisees the Monks and Jesuites, who stumble at straws, and leap over mount∣ains.* 1.5 Their Schoolmen determined that it was a less: crime to kill a thousand men, then for a poor man to mend his shoe on the Sab∣bath-day.

Verse 3. But he said unto them]

They had not proved a breach of the Sabbath, neither could they. A breach it had been, had not the Disciples been hungry, and he denies it not, but confutes their present cavils by clear syllogismes, one in the* 1.6 neck of another, such as they could not answer, nor abide: and therefore sought to destroy him, ver. 14. See here the lawfull use of logick in Divinity, and mistake not S. 〈◊〉〈◊〉, Qui syllogizandi* 1.7 〈◊〉〈◊〉 applicatam Theologiae, comparat plagis 〈◊〉〈◊〉: understand him of that false Sophistry, which the Apostle calleth vain philoso∣phy, Col. 2.

David did when he was an hungred]

Note here, that our Sa∣viour excuseth David from his necessity, not from his dignity, which in point of sinne God regards not: Potentes potenter 〈◊〉〈◊〉. And yet how many are there who thinke; that when they have gotten an office, they may oppresse at pleasure, swear by authority, drinke and swill without 〈◊〉〈◊〉? But height of place ever adds two wings to sin, ex∣ample and scandall. And ill accidents ever attend such great ones, as being absolute in power, will be too 〈◊〉〈◊〉 in will, and dissolute in life. Q. Elizabeth said, that Princes owe a double duty to God. 1. As men. 2. As Princes, 〈◊〉〈◊〉 prima & vita ima, 〈◊〉〈◊〉 as unsutable, as for those that are clothed in scarlet to embrace the 〈◊〉〈◊〉, Lam. 4 5.

Verse 4. And did eat the shew bread]

The bread of proposition,* 1.8 〈◊〉〈◊〉 the Greek text hath it, the face-bread, as the Septuagint call it, or that which was daily set before the Lord, to in-minde him, as it were, of the twelve Tribes by those twelve loaves: and to teach us,* 1.9 to labour every day in the week (and not on the Sabbath only) for the bread that endureth to everlasting life; which the son of man will give to every hungry David.

Verse 5. Profane the Sabbath]

As ye count profaning of it: or they profane it by divine dispensation, whiles they do servile works in slaying sacrifices, and other things tending to the service of God, such as is now the ringing of the Sermon-bell amongst* 1.10 us, as amongst the Protestants in France, the letting off of a 〈◊〉〈◊〉 or pistollet, whereby they congregate.

Verse 6. But I say unto you]

q. d. whereas you will here object, that that was done in the Temple: tell you I am greater then the Tem∣ple: for in me the God head dwelleth bodily; as in the Temple was the* 1.11 Ark, where the glory of God appeared, so that it filled the Temple sometimes. Take notice here (by the way) how good it is to have some grave & godly man to be a beholder and Judge of our actions, to whom we may approve them, whatever other il-affected think of them.—Equitem 〈◊〉〈◊〉 plaudere 〈◊〉〈◊〉, saith the Heathen Poet. And* 1.12 Libanius (though an Atheist) could say, If Basil commend me, I care not what all others say of me. Christs white stone will com∣fort a Christian against the black coals of the worlds censures. If Demetrius have a good report of the truth, and such an one as S. John to bear record for him, he need not care though Diotrephes* 1.13 prate as fast against them both with malicious words, as the Pharisees did here against the Disciples, when Christ defend∣ed them.

Verse 7. But if ye had known]

And it was a foul shame for them not to know. Who is blinde as my servant? &c. 〈◊〉〈◊〉 justly* 1.14 upbraided the Roman Priests, that there were many matters in* 1.15 their own rites and religions, that they understand not. What kinde of men they were, Tully in one place gives us to know in these words of his, 〈◊〉〈◊〉 majores nostri Cincinnatum illum ab aratro* 1.16 abduxerunt, ut Dictator esset, sic vos de Pelasgis omnibus colligitis bo∣nos illos quidem viros, sed certè non 〈◊〉〈◊〉, good honest men, but not guilty of much learning.

I will have mercy, and not sacrifice]

q. d. I prefer the marrow and pith of the second Table before the 〈◊〉〈◊〉 and surface of the* 1.17 first. See the Notes on Chap. 9 14.

Ye would not have condemned the guiltlesse]

Ignorance is the mother of misprision: the wisdome from above is without 〈◊〉〈◊〉, Jam. 3. 17. And as any man is more wise, he is more sparing of his censures. Zanchy wonders that 〈◊〉〈◊〉, who professe to eat Christ corporally 〈◊〉〈◊〉 censure so bitterly.* 1.18

Verse 8. The sonne of man is Lord of the Sabbath]

q. d. Say they were not innocent, yet have you no cause to condemn them for Sabbath-breach; sith I am Lord of the Sabbath, and may 〈◊〉〈◊〉 with mine own, as me seems 〈◊〉〈◊〉. True it is that Christ hates sinne by nature, not by precept only; and therefore cannot dispense with the breach of his own laws, those that be morall in themselves, such as are all the ten, but the fourth. The fourth Command∣ment is morall, not by nature, but by precept, saith one, and so the Lord of the Sabbath may dispense with the literall breach of the Sabbath.

Verse 9. He went into their Synagogue]

These were Chappels of ease to the Temple, of ancient use, Act. 15. 21. and divine autho∣rity, Psal. 74. 8. This here is called the Pharisees Synagogue, be∣cause they did Dominari in concionibus, Rom. 2. 19, 20. and are for their skill called Princes, 1 Cor. 2. 8.

Verse 10. Which had his hand withered]

So have all covetous 〈◊〉〈◊〉, who may well be said, amidst all their 〈◊〉〈◊〉, to have 〈◊〉〈◊〉 currant coyn, no quick-silver. They sit abrood upon what they have got, as Euclio in the 〈◊〉〈◊〉: and when, by laying 〈◊〉〈◊〉 their money, they might lay hold on eternall life, they will not 〈◊〉〈◊〉 drawn to it. But as Alphonsus King of Spain, when he stood to be King of the Romans, was prevented of his hopes, be∣cause he, being a great Mathematician, was drawing lines* 1.19 (saith the Chronicler) when he should have drawn out his 〈◊〉〈◊〉: So here.

Verse 11. What man shall there be, &c.]

If a 〈◊〉〈◊〉 slipt into a slowe must be relieved, how much more Christs reasonable sheep, all which bear golden fleeces, and every thing about whom is good either 〈◊◊〉〈◊◊〉, or ad usum?

Verse 12. Is it lawfull to do 〈◊〉〈◊〉?]

Nay it is needfull, sith not to do well is to do ill, and not to save a life, or a soul, is to destroy it,* 1.20 Mar. 3. 4 Not to do justice is 〈◊◊〉〈◊◊〉, and not to shew 〈◊〉〈◊〉 is 〈◊◊〉〈◊◊〉 then cruelty.

Verse 13. And he stretched it forth]

So would our 〈◊◊〉〈◊◊〉 out their hands to the poor, would they but 〈◊〉〈◊〉 to Christ, and hear his voice, as this man did. But till then, they will as easily part with their bloud as with their good: All their strife is, who (like the 〈◊〉〈◊〉) shall fall asleep with most earth in his paws: As when they die, nothing grieves them more, then that they must leave that which they have so dearly 〈◊〉〈◊〉, whiles

alive. I reade of one wretch, who being at point of death, clapt 〈◊〉〈◊〉* 1.21 piece of gold in his own 〈◊〉〈◊〉, and said, Some wiser then some, I mean to have this with me howsoever.

Verse 14. How 〈◊〉〈◊〉 might destroy him]

All envy is bloudy: Men wish him out of the world, whom they cannot abide: and would rather the Sun should be 〈◊〉〈◊〉, then their candle 〈◊〉〈◊〉. David durst never trust Sauls protestations, because he knew him to be an envious person. Nero put Thraseas to death for no other cause, but for that it was not expe∣dient* 1.22 for Nero, that 〈◊〉〈◊〉 worthy a man as he should live by him.

Verse 15. Great multitudes followed him]

Maugre the malice of earth and hell. They lose their labour that seek to quell Christ, and subvert his Kingdom, Yet have I set my King upon mine holy hill of Sion, Psal. 2. 6. The Kingdom of heaven suffereth violence, 〈◊〉〈◊〉. 11. 12. Or (as Melanctbon rendereth that text) Vierumpit, pro∣cedit,* 1.23 enititur: vi scilicet 〈◊〉〈◊〉, ut sol enititur per nubes: ergo irriti 〈◊〉〈◊〉 conatus: it bursts thorow all.

Verse 16. That they should not make him known]

This, his 〈◊◊〉〈◊◊〉, who sought to get credit and glory among men by his 〈◊〉〈◊〉 works, upbraid him with, Joh. 7. 4. If thou 〈◊〉〈◊〉 these things, shew thy self to the world, say they; and so pro∣claim that they believed not in him, Joh. 7. 5. with Joh. 5. 44. Joh. 12. 43.

Verse 17. That it might be fulfilled]

The old Testament, is the new fore-told; the new Testament is the old 〈◊〉〈◊〉. Ezekiel saw a wheel within a wheel. This is, saith 〈◊〉〈◊〉, the one Testa∣ment in the other.

Verse 18. Behold my servant]

My servant the Messias, as the Chaldee 〈◊〉〈◊〉 renders and expounds it. The Septuagint somewhat obscure the text by adding to it, Behold my servant Ja∣cob, and mine elect Israel. They are said to have 〈◊〉〈◊〉 against 〈◊〉〈◊〉 wils: no 〈◊〉〈◊〉 then they deal not so faithfully. Sure it is, that they have perverted sundry 〈◊〉〈◊〉 Prophecies 〈◊〉〈◊〉 Christ, as 〈◊〉〈◊〉 for instance; which therefore our Evangelist and the rest of the Apostles alledge not out of their translation, but out of the Hebrew 〈◊〉〈◊〉. The Latins drink of the puddles, the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, but the Hebrews of the 〈◊〉〈◊〉, said Iohan. Reuchlin.

Whom I have chosen, my beloved, &c]

Ecce electum, dilectum.

The Latines have a proverb, Deligas quem 〈◊〉〈◊〉. Chuse for* 1.24 thy love, and then love for thy choice. God hath also chosen* 1.25 〈◊〉〈◊〉 in the beloved, Ephes. 1. 6. that we should be the beloved of his soul, or as the Septuagint there emphatically render it, his be∣lived soul.* 1.26

And he shall shew judgement]

That is the doctrine of the Gospel (whereby is convey'd into the heart that spirit of judgement and of burning (Isa. 4. 4.) or the sweet effect of it true grace, which is called judgement a little below, vers. 20.

Verse 19. He shall not strive]

To bear away the bell 〈◊〉〈◊〉 others.

Nor cry]

Nor lift up his voice, saith the Prophet, as loth to lie hid, and 〈◊〉〈◊〉 making an O yes, as desirous of vain-glory and popular applause. Laudes nec curat, nec 〈◊◊〉〈◊◊〉. He despiseth it as a little stinking breath, or the slavering of mens lips which he disdains to suck in.

Verse 20. A bruised reed shall he not break]

A reed shaken with the winde is taken for a thing very contemptible at the best,* 1.27 how much more when bruised? The wick of a candle is little worth; and yet lesse, when it 〈◊〉〈◊〉; as yeelding neither light nor heat, but only stench and annoiance. This men bear not with, but tread out: So doth not Christ, who yet hath a sharp nose, a singular sagacity, and soon resents our provocations. He 〈◊〉〈◊〉 also feet like burning brasse to tread down all them that wickedly depart from his statutes, Psal. 119. 118. But so do not any of his, and therefore he receiveth and cherisheth with much 〈◊〉〈◊〉, not the strong oaks only of his people, but the bruised reeds too; nor the bright torches only, but the smoak∣ing* 1.28 wick: He despiseth not the day of small things. Smoak is* 1.29 of the same 〈◊〉〈◊〉 with flame: for what else is flame, but* 1.30 smoak set on fire? So, a little grace may be true grace, as* 1.31 the filings of gold are as good gold (though nothing so much* 1.32 of it) as the whole wedge. The least spark of fire, if che∣rished, will endeavour to 〈◊〉〈◊〉 above the air, as well as the greatest: So the least degree of grace will be aspiring to more. Now those very pantings, inquietations, and unsatisfia∣blenesse, cannot but spring from truth of grace, which Christ makes high account of.

Till he bring forth]

Gr. Thrust forth with violence, the devil and* 1.33 the world in vain opposing the work of grace (called here judge∣ment)

which shall surely be perfected. He that is Authour, the same will be finisher of our faith: he doth not use to do his work to the* 1.34 halves, Non est jusdem 〈◊〉〈◊〉 & perficere, we say. But that rule holds not here.

Verse 21. Shall the Gentiles trust]

This trust is here put for the whole service of God, it being the least, and yet the best we can render to him. And the more we know of his name, the more we shall trust in him, Psal.〈◊〉〈◊〉 9. 10.

Verse 22. One 〈◊〉〈◊〉 with a devil blinde and dumb.]

A heavy* 1.35 case, and yet that that may be any mans case. Cuivis potest continge∣re,* 1.36 quod cuiquam potest. Every one that seeth another stricken, and himself spared, is to keep a Passeover for himself, and to say, Thou hast punished me 〈◊〉〈◊〉 then my sins have merited, Ezra 9. 13. The devil had shut up from this man all passages to faith, saith Theophylact, by bereaving him of the 〈◊〉〈◊〉 of his eyes, ears, and tongue. See a mercy in the use of our ser∣ses, &c. Multò plures sunt gratiae privativae quam positivae, saith Gerson.

Verse 23. And all the people were amazed]

Admiration bred* 1.37 Philosophy, saith the Heathen: it bred superstition, faith 〈◊〉〈◊〉 Scripture, when the world went wondering after the beast. We may say too, that it bred piety in this people, and still* 1.38 〈◊〉〈◊〉 see the Word never works kindely, till men hear and ad∣mire it. Let others censure with the Pharisees; let us wonder with the multitude.

Verse 24. This fellow doth not cast out devils, &c.]

The devil that was east out of the demoniacks body seems to have got into these 〈◊〉〈◊〉 hearts. But he was not his 〈◊〉〈◊〉-master: for what a 〈◊〉〈◊〉 slander hear we? He should have 〈◊〉〈◊〉 it a little better, to have been believed. 〈◊〉〈◊〉 mendacium 〈◊〉〈◊〉, saith Tacitus. This was such 〈◊〉〈◊〉 lie as might be easily looked thorow. But envy never regards 〈◊〉〈◊〉 true, but how 〈◊〉〈◊〉. Witnesse the Po∣pish Pharisees, who tell the poor 〈◊〉〈◊〉 and muzzled people in their Sermons, that the Protestants are blasphemers of 〈◊〉〈◊〉 and all his Saints: that the English are grown barbarous, and eat young children: that ever since the Pope excommunicated us, we are* 1.39 as black as devils: that the Powder-treason was plotted, and should have been acted by the 〈◊〉〈◊〉: that the 〈◊〉〈◊〉 of Black-fri∣ers in London, likewise was wrought by the Puritans, who had loosned the rafters, &c. That these are the opinions we hold and

teach, 1. To worship no God. 2. To frame our religion to the times. 3. To account gain godlinesse. 4. To pretend publike liberty to our private lusts. 5. To break our oaths, when it makes for our advan∣tage. 6. To cover hatred with flattery. 7. To confirm tyranny with* 1.40 bloud-shed, &c. These and the like, that Cacodamon Joannes, the black-mouth'd 〈◊〉〈◊〉 tels the world in print are our tenets and practices. Now the 〈◊〉〈◊〉 thee, Satan. But what reward shall be given to thee, thou false tongue? Even sharp arrows, with hot burning coals: yea those very coals of hell, from whence thou wert enkindled.

Verse 25. And Jesus knew 〈◊〉〈◊〉 thoughts]

That they bla∣sphemed in this sort, out of the devillish venom of their hearts fully possest by Satan, who drew them 〈◊〉〈◊〉 this unpardonable sin, which himself every day, nay every moment committeth. As one that had fallen into that sin, wished that his wife and chil∣dren, and all the world might be damned together with him: So doth the devil out of his deep and desperate malice to mankinde, draw some into this sin, that he may drown them in the same de∣struction with himself.

And said unto them]

He could, as he did oft no doubt, have answered them with silence, or punished them with contempt, committing his cause to him that judgeth righteously. He could have turned them off, as one did his 〈◊〉〈◊〉 adversary with, 〈◊〉〈◊〉* 1.41 linguae, 〈◊〉〈◊〉 aurium Dominus: But inasmuch as Gods glory was* 1.42 highly concerned, and his cause might have suffered, if this 〈◊〉〈◊〉 calumny had not been confuted. Our Saviour makes a most grave apology in the behalf of his doctrine and mira∣cles, which he maintains and makes good by many demonstrative arguments.

Every Kingdom divided against itself]

Divide & impera, saith Machiavel. Make division and get dominion. Every subdivisi∣on,* 1.43 saith another, is a strong weapon in the hand of the adverse party. Where strife is (saith the Scripture) there is confusion, as* 1.44 〈◊〉〈◊〉 and Pollux, if they appear not together, it presageth a* 1.45 storm. Sicollidimur frangimur, If we clash we cleave, said the two earthen pots in the fable, that were swimming down the stream together. The daughter of division is 〈◊〉〈◊〉, saith 〈◊〉〈◊〉. This the Jesuites know, and therefore doe what* 1.46 they can to keep up the contentions 〈◊〉〈◊〉 the Lutherans and the Calvinists. This the Turks know, and therefore pray to God,

to keep the Christians at variance. Discord was the destruction of our Ancestours, as Tacitus testifieth, who was here in this Island with his father-in-law Agricola, and saw it. And the Lord Rich in his speech to the Justices of England, in Edward the sixths raign, could say; Never forraign power could yet hurt, or in any part prevail in this realm, but by disobedience and disorder in themselves. That is the way wherewith God will plague us, if he minde to punish us. And so long as we* 1.47 doe agree among our selves, and be obedient to our Prince,* 1.48 and to his godly orders: we may be sure that God is with us, and that forraign power shall not prevail against us, nor hurt us.

Verse 26. He is devided against himself]

But so he is not. There is a marvellous accordance even betwixt evil spirits. Squamae Le∣viathan it a cohaerent, ut earum opere textili densato quasi loricatus in∣cedat* 1.49 Satan & cataphractus, as Luther elegantly and truly phra∣seth it, The devils in the possessed person were many, yet they say My name (not Our name) is Legion. Though many, they speak and act as one in the pofsession. That kingdom, we see, 〈◊〉〈◊〉 not divided.

Verse 27. By whom doe your children, &c.]

That is your Coun∣treyman.* 1.50 Not the Disciples, (as Augustin and other Ancients* 1.51 would have it) but the Jewish exorcists, of whom see, Mark 9. 38. Act. 199. As if our Saviour should have said: Unlesse that be a blemish in me, that you hold to be a beauty in others, why should you condemn me for a conjurer? Why doth your malice thus wilfully crosse your consciences? Certain it is, saith* 1.52 Erasmus, that the self-same things are condemned as hereticall in Luthers books, that in Augustine and Bernards works are read and regarded as pious and orthodox sentences. So these passages* 1.53 were gathered as heresies out of Tindals works: He is not a sin∣ner in the sight of God that would be no sinner. He that would be delivered, hath his heart loose already. It is impossible that the word of the crosse should be without affliction and persecu∣tion. The Gospel is written for all persons and estates, Prince, Duke, Pope, Emperour. We cannot be without motions of* 1.54 evil desires, but we must mortifie them in 〈◊〉〈◊〉 them. God* 1.55 made us his children and heirs, while we were his enemies, and before we knew him. Men should see that their children come to Church to hear the Sermon, &c. Were not these perilous here∣sies?

Saith not the Scripture the same in sundry places? Is not* 1.56 this to have the glorious faith of our Lord Jesus Christ in respect of persons, Jam. 2. 〈◊〉〈◊〉. So the greatest errours that Henry Voes and John Esch Martyrs were 〈◊〉〈◊〉 of, were, that men ought to trust only in God: for so much as men are liers, and deceitfull in* 1.57 all their words and deeds; and therefore there ought no trust or* 1.58 affiance to be put in them.

Verse 28. Then the kingdom of God is come unto you.]

A certain signe of the setting up whereof among you, is this casting out of devils by the spirit of God, or as Luke hath it, by the finger of God: for the holy Ghost is the essentiall power of the Father and the Sonne.

Verse 29. A strong mans house, &c.]

The devil is strong, but overpowred by Christ. He hath forcibly delivered us from the* 1.59 * 1.60 power of darknes, snatcht us out of the devils danger: so that, though he shake his chain at us, he cannot fasten his fangs in us. Stronger is he that is in the Saints, then he that is in the world: through Christ we shall overcome him, Rom. 8. 37.

Verse 30. He that is not with me, is against me.]

But the devil is not with me, saith Christ: for all I doe or suffer, is to destroy his works. Let this sentence also be noted against Neuters and Nicodemites, who stand halting betwixt two, and will be sure to hold themselves on the warm side of the hedge howsoever. Such were of old the Samaritans, Nazarites, Ebionites, and those* 1.61 Corinthians that would neither be of Paul, nor Apollos, nor 〈◊〉〈◊〉, but of Christ: that is, as some Neuters say now-adaies, they are neither Cavaliers nor Round-heads, but good Protestants: O∣thers* 1.62 are neither Papists nor protestants, but Christians, that is 〈◊〉〈◊〉 nothing, Atheists. Christ hates neutrality, and counts it en∣mity: he 〈◊〉〈◊〉 luke warmnes, accepts not of any excuse in that case, Iudg. 5. 16, 17. Dan and Ephraim are passed by in the reckon∣ing up of the Tribes, Rev. 7. as if they were Souldiers put out of pay, and cut out of the rolls. So are all detestable indifferents, out of Gods book of remembrance, Mal. 3. 17.

Verse 31. All manner of sin and blasphemy, &c.]

All without exception, yea though it be blasphemy, Isa. 44. 22. God blots out the thick cloud as well as the cloud, 〈◊〉〈◊〉 as well as infit∣mities. Man cannot commit more then he can and will remit to the penitent. The Sun by his force can scatter the greatest mist, as well as the least vapour: and the Sea by its 〈◊〉〈◊〉; drown

mountains as well as mole-hills. The grace of our Lord abounds to 〈◊〉〈◊〉 over, saith S. Paul. The blood of Jesus Christ cleanseth* 1.63 us from all sin, saith S. John. Ego admisi, unde 〈◊〉〈◊〉 damnare 〈◊〉〈◊〉* 1.64 me, sed non amisisti unde tu salvare potes me, saith S. Augustine.* 1.65 And yet Novatus the proud Heretick, denyed possibility of pardon to them, that had any whit fallen off in times of persecution, though they rose again by repentance. But Gods thoughts of mercy are not as mans, Isa. 55. 8. he can and will pardon such sins, as no God or man can doe besides, Micah 7. 18. Who is a God like unto thee? For what? That pardoneth all sorts of sins, &c. This 〈◊〉〈◊〉 can believe without supernaturall grace: We are ready to measure God by our modell.

But the blasphemy against the holy Ghost, &c.]

This is nothing else, saith Iohn Diazius, to that 〈◊〉〈◊〉 his brother, quam agni∣tam* 1.66 veritatem 〈◊〉〈◊〉 in sectari, a malicious persecuting of the known truth. A sin it is of malice after strong conviction, ex∣prest in words by a tongue set on fire by hell, and in actions com∣ming from a venemous spirit, and tending to opposition, and bitter persecution, if their malice be not greater then their pow∣er.* 1.67 This was committed by Saul, Iulian, Latomus of Lovaine, Rockwood a chief perfecutour at Callice in Henry 8. daies, who, to his last breath, staring and raging, cryed he was utterly damned, for that he had sought maliciously the deaths of a number of the honestest men in the town, &c. Steven Gardiner said as much al∣so in effect of himself, when he lay on his death-bed, and so both* 1.68 stinkingly and unrepentantly died, saith M. Fox.* 1.69

Verse 32. And whosoever speaketh aword, &c.]

As Peter did* 1.70 through infirmity, Paul through ignorance: 〈◊〉〈◊〉 poor souls* 1.71 whom he haled to prison, and for fear of death, compelled them to 〈◊〉〈◊〉 Christ, Act. 26. 11. Tertullian reports the like of Claudius Herminianus a Persecuter in Cappadocia, quòd tormentis* 1.72 quosdam a proposito suo excidere fecerat, that for spite that his own wife was turned Christian, he forced many, by 〈◊〉〈◊〉 them, to reneague Christ. Pliny writes also to Traian the Emperour, that where he was Governour, there came to his hands a book, con∣taining the names of many, that for fear of death, 〈◊〉〈◊〉 them∣selves to be no Christians. And when, saith he, they had at my command, called upon the gods, offered incense to the Empe∣rours Image, and cursed Christ (which those that are Christians* 1.73 indeed, will never be drawn to doe) I thought good to dis∣misse them.

But whosoever speaketh against the 〈◊〉〈◊〉 Ghost.]

Not his person or essence, (for many 〈◊〉〈◊〉, Eunomian, Macedonian hereticks* 1.74 did so of old, and repenting found mercy) but his grace and spe∣ciall operation, by the which God comes nearer to man, then he is in nature or person. This sin is against the immediate effect: work and office of the holy Ghost, against that shining light kindled by Gods spirit in mans soul, and that sweetnes and comfort felt in Christ, that taste of the good Word of God, and of the powers of the world to come, Heb. 6. 4, 5, 6.

It shall not be for given him, &c.]

And why? Not because it is greater then Gods mercy, or Christs merits: but first by a just judgement of God upon such sinners, for their hatefull 〈◊〉〈◊〉 in despising his spirit: Whence follows an impossibility of repentance, Heb. 6. 6. and so of remission, Luk. 13. 3. Secondly such a desperate sury invadeth these men, that they maliciously resist and repudiate the price of repentance, Act. 5. 31. and the matter of remission, 1 Joh. 1. 7. viz. the precious blood of Jesus Christ, whereby if they might have mercy, yet they would not: but continue raving and raging against both physick and Physiti∣an, to their unavoidable ruth and ruine. How bold therefore is Bellarmine, who interpreteth this text of the difficulty and rarity only of remission, and not of an utter impossibility?

Verse 33. Either make the tree good, &c.]

q. d. Your blasphemy is therefore irremissible, because it is the fruit of so base a root of bitternes, as the desperate malice of your hearts, wilfully cros∣sing your consciences: a wretched despising and despiting of God, and the work of his spirit out of revenge, Heb. 10. 29. Draw not therefore a fair glove over so foul a hand, but 〈◊〉〈◊〉 your selves in your own colours.

Verse 24. How can ye being evil, &c.]

The stream riseth not a∣bove the fountain: the bell is known of what mettall by the clap∣per:* 1.75 what is in the well, will be in the bucket: what in the ware-house, will be in the shop: so what is in the heart, will be in the mouth.

AEra puto noscitinnitu: pectora verbis:* 1.76 Sic est; nam{que} id sunt utraque, quale sonant.

Verse 35. Out of the good treasure, &c.]

Out of his habit of heavenly mindednes, out of that law of grace in his heart, his mouth speaketh wisdom, and his tongue talks of judgement, Psal. 〈◊〉〈◊〉. 30. 31. Works not done from a principle of life within, are dead

works, saith the Authour to the Hebrews, be they for the matter never so good, and praise worthy. This moved Luther to say, that* 1.77 good works make not men good; but good we must be first, ere good can be done by us. This moved Austin to say, that Omnis vita infidelium peceatum est, the whole life of an unbeleever is sin, though Spira the Popish Postiller censure that saying for a cruell sentence.* 1.78

An evil man out of the evil treasure, &c.]

Carnall hearts are stews of unclean thoughts, shambles of cruell and bloudy thoughts, exchanges and shops of vain thoughts, a very forge and mint of false, politick, undermining thoughts, yea oft a little hell of confu∣sed and black imaginations, as one well describeth them.

Verse 36. That every idle word, &c.]

Idle and waste words are to be accounted for: what then evil and wicked? Therefore let thine own words grieve thee, as David somewhere hath it, thy fri∣volous and fruitlesse speeches: for among a thousand talents of common communication (saith Cassiodore) a man can scarce* 1.79 finde an hundred pence of spirituall speeches, imò nec decem qui∣dem obolos, nay not ten halfpence truly. It may be observed saith another, that when men get into idle company (which perhaps they like not) the very complement of discoursing, extracteth idle, if not evil speaking, to fill up the time. Plato and Xenophon, thought it fit and profitable, that mens speeches at meals, and such like meet∣ings should be written. And if Christians should so doe, what kinde of books would they be?

Verse 37. For by thy words thou shalt be justified]

Our Sa∣viour 〈◊〉〈◊〉 upon this subject, because by words they had sinned against the holy Ghost. A mans most and worst sins be his words. S^t Paul making the anatomy of a naturall man, stands more on the organ of speech, then all the other members. Rom. 3. S^t James saith, that the 〈◊〉〈◊〉 is not a city or countrey, but a world of ini∣quity, Jam. 3. 6. It can 〈◊〉〈◊〉 all the world over, and bite at every body, when the devil fires it especially. Peraldus reckons up four* 1.80 and twenty severall sins of the tongue: he might have made them more. God hath set a double hedge afore it, of teeth and lips, to keep it up: he hath also placed it between the head and heart, that it might take counsel of both. Children he will not suffer to speak, till they have understanding and wit: and those that are deaf, are also dumb, because they cannot hear instruction, nor learn wisdom, that they may speak advisedly.

Verse 38. Then certain of the Scribes and Pharisees]

〈◊〉〈◊〉 not these, as one said of Nero, Os ferreum, cor plumbeum, an iron face, a leaden heart, that could call for a signe after so many signes? But it is a signe from heaven they would have (as Moses called for Manna from thence, Samuel for rain, Elias for fire, &c.) and much the near they would have been, should our Saviour have gratified them. But he never meant it. They were now so clearly convinced of their blasphemy, that they had nothing to say for themselves, but fawningly to call him Master, whom before they had called Beelzebub: and to pretend themselves to be willing to learn, if they might see a signe. They could not see wood for trees, as they say. And who so blinde as he that will not see. Sic* 1.81 fit, ubi homines majorem vitae, partem in 〈◊◊〉〈◊◊〉, ut 〈◊〉〈◊〉 solem quafi supervacuum fastidiant, saith Seneca. Men that have lived long in the dark, may think the Sun 〈◊〉〈◊〉;

Verse 39. An evil and adulterous generation, &c.]

Spuria soboles, a bastardly brood. So he calleth them, because utterly dege∣nerate from their fore-fathers faith and holinesse.

Seeketh after a signe]

Seeketh with utmost earnestnesse, as if it* 1.82 were such a businesse as must be done, or they were undone. It is the guise of hypocrites, to be hot in a cold matter, to shew great zeal in nifles, neglecting the main, mean while.

But the signe of the Prophet Ionas,]

Nor that neither, but for a further mischief to them: as their fathers had quails to choak them, a King to vex them, &c. and as Ahaz had a 〈◊〉〈◊〉, whether he would or no, to render him the more inexcusable. Deus saepe dat iratus, quod negat propitius. God gives his enemies some 〈◊〉〈◊〉 gifts, as Saul gave Michol to David, to be a snare to him, or* 1.83 as Christ gave Iudas the bag, to discover the rottennesse of his heart.

Verse 40. For as Ion as was three daies, &c.]

In the history of Ionas, Christ found the mystery of his death, buriall and resurre∣ction: teaching us thereby to search the Scriptures, to search them to the bottom; as those that dig for gold, content not themselves with the first or second oar that offers it self, but search on till they have all. This we should the rather doe, because we need neither climbe up to heaven with these Pharisees, nor descend into the deep with Ionas: sith the word is nigh thee, even in thy mouth, and in thine heart, &c. Rom. 10. 7. 8.

So shall the Sonne of man be three dayes, &c.]

Taking a part for the whole. So Esther fasted three daies and three nights, chap. 4. 16. And yet on the third day she went to the King, chap. 5. 1. So then, the fast lasted not three whole daies and nights, but two nights, one full day, and two peeces of daies.

Verse 41. They repented at the preaching of Jonas]

At one single Sermon of a meer stranger, who sang so dolefull a dity to them, as the destruction of their Town: And yet they repented. What will become of us? Vae torpori nostro. If M. Bradford so complained of his own unprofitablenesse under means, in those dimme dayes, what cause have we now much more? Here in London, saith he, be such godly, goodly and learned Sermons, which these uncircumcised ears of mine doe hear, at the least thrice a week, which were able to burst any mans heart, to relent, to repent, to beleeve, to love and fear that omnipotent gracious Lord. But mine adamantine, obstinate, most unkinde, unthankfull heart, hear∣ing my Lord so sweetly calling and crying unto me, now by his Law, now by his Gospel, now by all his creatures, to come, to come even to himself: I hide me with Adam, I play not only Samuel running to Eli, but I play Ionas running to the sea, and there I* 1.84 sleep upon the hatches, untill he please to raise up a tempest, to turn and look upon me as he did upon Peter, &c.

Verse 42. The Queen of the South, &c.]

The Ethiopian Chro∣nicles call her Mackeda, and further tell us, that she had a sonne by Solomon, whom she named David. 〈◊〉〈◊〉 it is that she came from a far countrey to hear Solomon, and was so taken with his wisdom, that she could have been content to have changed her Throne for his footstool. Now our Saviour took it ill (and well he might) that men came not as far, and set not as high a price upon him and his doctrine, as she did upon Solomon and his wisdom, how much more that these hard-hearted Jews esteemed it not, though brought home to their doors?

Verse 43. When the unclean spirit]

Unclean the devil is cal∣len, 1. Affectione (saith Iacobus de Voragine) because he loveth uncleannesse. 2. Persuasione, because he perswades men to it. 3. Habitatione, because he inhabits unclean hearts: he findes them soul, he makes them worse. Wheresoever the great Turk sets his foot once, no grasse grows, they say, ever after. Sure it is, no grace grows where the devil dwells. Pura Deus mens est, saith one: And Religion loves to lye clean, saith another. The holy Spirit

will be content to dwell in a poor, but it must be a pure house. The devil, on the contrary, delights in spirituall sluttishnesse: Harpy∣like, he defileth all he toucheth: and Camell-like, drinks not of that water, that he hath not first fouled with his feet.

Is gone out of a man]

In regard of inward illumination, and* 1.85 outward reformation; such as was 〈◊〉〈◊〉 in B. Bonner, that brea∣thing-devil, who at first seemed to be a good man, a favourer of Luthers doctrincs, a hater of Popery, and was therefore advanced by the Lord Cromwell; to whom he thus wrote in a certain letter:* 1.86 Steven Gardiner for malice and disdain may be compared to the devil in hell, not giving place to him in pride at all—I mislike in* 1.87 him, that there is so great familiarity and acquaintance, yea and such mutuall confidence between him an M. as naughty a fellow, and as very a Papist as any that I know, where he dare expresse it. Who can deny but that the devil was gone out of this man, for a time at least?

He walketh thorow dry places]

Here the Proverb holds true, Anima sicca sapientissima. Sensuall hearts are the fennish grounds that breed filthy venemous creatures, Iob 40. 21. Bohemia lieth in* 1.88 the fennes. This, Gulielmus Parisiensis applieth to the devil in sensuall hearts. Contrariwise, the spirits of Gods Saints, which burn with faith, hope and charity, and have all evil humours dried up in them by that spirit of judgement and of burning, these the devil likes not. The tempter findeth nothing in them, though he seek it diligently. He striketh fire, but this tinder takes not. Cupid complained he could never fasten upon the Muses, because he could never finde them idle. So here.

Verse 44. He findeth it empty]

That is, idle and secure, swept* 1.89 of grace, garnished with vice, the devils fairest furniture.

Verse 45. And taketh seven other spirits]

As the Jaylour 〈◊〉〈◊〉 more load of irons on him, that had escaped his 〈◊〉〈◊〉, 〈◊〉〈◊〉 is now recovered.

And they enter in and dwell there]

So they never doe in a heart once truly 〈◊〉〈◊〉. Lust was but a stranger to David (no home∣dweller) as Peter Martyr observes out of that passage in Nathans 〈◊〉〈◊〉, 2 Sam. 12. 4. And there came a 〈◊〉〈◊〉 to the rich man, &c. Faith leaves never a sluts-corner, Acts 15 9.

And the last state of that man is worse]

〈◊〉〈◊〉 Apostate cannot 〈◊〉〈◊〉 unto himself a worse condition. It is with such as in that case, Lev. 13, 18, 19, 20. If a man had a bile healed, and it after∣wards

brake out, it proved the plague of leprosie. These are called forsakers of the Covenant, Dan. 11. 30. and wicked doers against the Covenant, ver. 32. Renegate Christians prove the most 〈◊〉〈◊〉 Devoto's to the devil. We see by experience, that none are worse then those that have been good and are naught: or those that might be good, and will be naught. Such as were these Jews in the Text, to whom therefore our Saviour applies the Parable in these words.

Even so shall it be also unto this wicked generation]

Their sins were not common sins (but as those of Korah and his complices,) therefore they died not common deaths. As they 〈◊〉〈◊〉 not God, but were contrary to all men, so wrath came upon them to the uttermost, 1 Thess. 2. 16. as Iosephus witnesseth. And M^r. Fox re∣lates of Bonner that wicked Apostate, that as he wretchedly died in his blinde Popery (after he had been long time prisoner in the raign of Q. Elizabeth,) so, as stinkingly and blindely at midnight was he brought out, and buried in the out-side of all the City, among theeves and murtherers. A place, saith he, right convenient, with confusion and derision both of men and children, who trampling* 1.90 upon his grave, well declared how he was hated both of God and man.

Verse 46. Desiring to speak with him]

Either out of curiosity or ambition, as Ambrose thinks: certain it is, at a most unseason∣able time. Now as fish and flesh, so, every thing else is naught out of season.

Verse 47. Behold thy mother and thy brethren]

This was 〈◊〉〈◊〉 weaknesse in his mother, though otherwise full of grace, yet 〈◊〉〈◊〉 without originall sin, as the Sorbonists contend, but had need of a Saviour, as well as others, Luk. 1. 47. Scipio permits not a 〈◊〉〈◊〉 man so to doe amisse once in his whole life, as to say, non putaram.* 1.91 How much better Crates the Philosopher, who said that in every Pomgranate there is at least one rotten kernell to be found: in∣timating* 1.92 thereby, that the best have their blemishes, their faults and follies.

Verse 48. Who is my mother, and who, &c.]

This 〈◊〉〈◊〉 lambe was stirred with a holy indignation at so absurd an interrup∣tion, and sharpes him up that delivers the message. Great is the honour that is due to a mother. Solomon set Bathsheba at his right hand, and promised her any thing with reason. 〈◊◊〉〈◊◊〉 unicam matris 〈◊〉〈◊〉 omnes istius 〈◊〉〈◊〉

posse delere? Knows not Antipater, that one tear of my mothers, can 〈◊〉〈◊〉 blot out all his accusations against her, said Alexander the Great? Brethren also, or neer-allyes (as these were to our Sa∣viour) are dearly to be respected, and greatly gratified, as were Jo∣sephs brethren by him in his greatnesse. But when these relations, or their requests, come in competition with Gods work or glory, they must be neglected, nay rejected and abominated. For is there any friend, to God? or any foe like him? Men be they pleased or displeased, he must be obeyed, and his businesse dispatched, be the 〈◊〉〈◊〉 occasions never so urgent in shew, the pretences 〈◊〉〈◊〉 so specious and plausible.

Verse 49. Behold my mother, and my brethren]

Sanctior est 〈◊〉〈◊〉 cordis quam corporis. Spirituall kindred is better then eter∣nall: There is a friend that sticketh closer then a brother, Prov. 18. 24. Christ is endeared to his in all manner of nearest relations and engagements. Oh then the dignity and safety of a Saint! And oh the danger and disaster of such as either by hand or tongue maligne or molest them! What? will they wrong Christs mother to his face? Will they force the Queen also in the house? &c. If Iacobs* 1.93 sons were so avenged for the indignity done to their sister Dinah, 〈◊〉〈◊〉 Absolom for Tamar, what will Christ doe, or rather what will 〈◊〉〈◊〉 not doe 〈◊〉〈◊〉 his dearest relations? How will this greater then Solomon arise off his throne, at the last day, to meet his mother half∣way,* 1.94 and to doe her all the honour that may be in that great Am∣phitheatre? How sweetly will he accost, his brethren that have been long absent from him in the flesh, though present ever in spi∣rit, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Come ye blessed, &c. q. d. where have you been all this while? They also shall be bold to say to him as Ruth die to Boaz, Spread thy skirt over us, for thou art our near kinsman, or,* 1.95 one that hath good right to redeem.

Verse 50. For whosoever shall doe the will]

Loe here's the right way of becoming akin to Christ: and can we better prefer our selves? It was an honour to Mark, that he was 〈◊〉〈◊〉 his sisters son. David durst not in modesty think of being son in law to a King. Elymas the 〈◊〉〈◊〉, affected to be held allyed to Christ, and therefore stiled himself Barjesus: as Darius in his proud 〈◊〉〈◊〉 to Alexander, called himself King of Kings, and 〈◊〉〈◊〉 of the Gods. But the right way to be ennobled indeed, and in∣righted to Christ and his Kingdom is, to beleeve in his Name, and 〈◊〉〈◊〉 his 〈◊〉〈◊〉. This, this is to become Christs brother, and sister,

and mother. Sister is named, to shew that no sex is excluded. And mother last mentioned, that the prerogative of the flesh may be set aside and disacknowledged.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Act. 〈◊〉〈◊〉 Mor.
• * 1.3

  Dio
• * 1.4

  〈7 words〉〈7 words〉:
• * 1.5

  Levius esse cri∣men mille 〈◊〉〈◊〉 jugulare, quam 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. Pareus in loc.
• * 1.6

  Manifestū 〈◊〉〈◊〉 adversa∣rios redar guit.
• * 1.7

  〈◊〉〈◊〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  Jon. 6 〈◊〉〈◊〉.
• * 1.10

  Act. and 〈◊〉〈◊〉. 〈◊〉〈◊〉. 8, 8.
• * 1.11

  Col 1. 19.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. ep. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.13

  Joh. 3. 10, 12.
• * 1.14

  Isa 42. 19.
• * 1.15

  〈◊〉〈◊〉 in Aug. de civit. Dei, 4. c. 〈◊〉〈◊〉.
• * 1.16

  〈◊〉〈◊〉. 2. de 〈◊〉〈◊〉.
• * 1.17

  〈1 line〉〈1 line〉
• * 1.18

  〈◊〉〈◊〉.
• * 1.19

  Daniels Hist, of Engl. f. 174.
• * 1.20

  Non faciendo 〈◊〉〈◊〉, sed 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. 〈◊◊〉〈◊◊〉.
• * 1.21

  〈◊〉〈◊〉 〈◊◊〉〈◊◊〉.
• * 1.22

  〈◊〉〈◊〉.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.24

  〈◊〉〈◊〉. 12 7.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dilectam animam 〈◊〉〈◊〉.
• * 1.26

  Vulg.
• * 1.27

  Mat. 11. 〈◊〉〈◊〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.29

  Sept.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.31

  Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  Caligans, 〈◊〉〈◊〉 ens.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  Heb. 12. 3.
• * 1.35

  〈◊〉〈◊〉.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.37

  Admiratio pe∣perit philoso∣phian.
• * 1.38

  〈◊〉〈◊〉. 13. 3.
• * 1.39

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉, &c D. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.40

  Eudaem. Joh. contra Casaub. p 23.
• * 1.41

  Tacitus.
• * 1.42

  Seneca.
• * 1.43

  Hist. of Counc. Trent.
• * 1.44

  〈◊〉〈◊〉 3. 16.
• * 1.45

  Omne 〈◊〉〈◊〉 est 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉.
• * 1.46

  〈◊〉〈◊〉. Medit. 〈◊◊〉〈◊◊〉. 2. cap. 〈◊〉〈◊〉.
• * 1.47

  Act. 〈◊〉〈◊〉 Mon.
• * 1.48

  〈◊〉〈◊〉 186.
• * 1.49

  〈◊〉〈◊〉. de 〈◊◊〉〈◊◊〉.
• * 1.50

  Aug de Civ.
• * 1.51

  Dei. lib. 〈◊〉〈◊〉. cap. 5.
• * 1.52

  Compertum est damnata ut hae retica in 〈◊〉〈◊〉 is Lutheri, &c.
• * 1.53

  Eras. Epist ad Cardinal. 〈◊〉〈◊〉.
• * 1.54

  Act. and Mon.
• * 1.55

  〈◊〉〈◊〉. 〈◊〉〈◊〉 137.
• * 1.56

  Novum Crimen C. Caesar, & ante hoc tempus inauditum, Cic. pro Ligar.
• * 1.57

  Act. and Mon.
• * 1.58

  〈◊〉〈◊〉. 799.
• * 1.59

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.60

  Col. 1. 13.
• * 1.61

  〈◊〉〈◊〉. in paral∣lel. lib. 1 8.
• * 1.62

  1 Cor. 1. 12.
• * 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.64

  〈◊◊〉〈◊◊〉. 1. 〈◊〉〈◊〉.
• * 1.65

  〈◊〉〈◊〉 Joh. 1. 〈◊〉〈◊〉.
• * 1.66

  〈◊〉〈◊〉 de 〈◊〉〈◊〉. 〈◊〉〈◊〉. Diaz.
• * 1.67

  〈◊〉〈◊〉 con∣sessus est inter 〈◊〉〈◊〉 mu∣gitus, se contra conscientiam 〈◊◊◊〉〈◊◊◊〉.
• * 1.68

  〈◊〉〈◊〉.
• * 1.69

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 5.
• * 1.70

  Act. and Mon.
• * 1.71

  〈◊〉〈◊〉, 1905.
• * 1.72

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉
• * 1.73

  〈◊〉〈◊〉 〈◊〉〈◊〉 ad 〈◊〉〈◊〉.
• * 1.74

  Aug.
• * 1.75

  〈◊〉〈◊〉 sunt principia, 〈◊〉〈◊〉 & principiara.
• * 1.76

  Beza in 〈◊〉〈◊〉.
• * 1.77

  〈◊◊〉〈◊◊〉 non 〈◊◊〉〈◊◊〉: sed 〈7 words〉〈7 words〉. 〈◊〉〈◊〉.
• * 1.78

  〈◊〉〈◊〉 est illa 〈◊〉〈◊〉.
• * 1.79

  〈◊〉〈◊〉. in cap. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.80

  〈◊〉〈◊〉. 1. 〈◊〉〈◊〉. 〈◊〉〈◊〉 4.
• * 1.81

  Senec. Epist.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.84

  Act. and Mon. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.85

  2 Pet. 2. 20.
• * 1.86

  Act and Mon. fol. 993.
• * 1.87

  Ibid. 997.
• * 1.88

  In locis dormit humer tibus, 〈◊〉〈◊〉 est, in omnibus 〈◊〉〈◊〉 maden∣tibus.
• * 1.89

  〈◊〉〈◊〉 dant vitia.
• * 1.90

  〈◊〉〈◊〉 and Mon 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.92

  O 〈7 words〉〈7 words〉.
• * 1.93

  Esth. 7. 8.
• * 1.94

  1 King. 2. 19.
• * 1.95

  Ruth 3. 9.