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. XIV.

Verse 1. At that time, &c]

VVHen he was cast out by his countrymen, he was heard of at the 〈◊〉〈◊〉. The Gospel, as the 〈◊〉〈◊〉, what it 〈◊〉〈◊〉 in one place, it getteth in another. But what? had not Herod heard of Christ till now? It is the misery of many good Kings, that they seldom hear the truth of things. 〈◊〉〈◊〉 King of Arragon be∣wailed it. And of M. Aurelius, one of the best 〈◊〉〈◊〉 〈◊〉〈◊〉, it is said, that he was even bought and sold by his 〈◊〉〈◊〉. As for Herod, he may seem to have been of 〈◊〉〈◊〉 religion, even a meer irreligon. He lay 〈◊〉〈◊〉 in filthy 〈◊〉〈◊〉, and minded not the things above. Whoredom, wine and new* 1.1 wine had taken away his 〈◊〉〈◊〉. S. Luke adds, that he 〈◊〉〈◊〉 to* 1.2 〈◊〉〈◊〉 Christ, but yet never stirred out of doors to go to him; Good mo ions make but a thorow-〈◊〉〈◊〉 of wicked mens hearts: they passe away as a flash of lightning, that dazleth the eyes only, and 〈◊〉〈◊〉 more 〈◊〉〈◊〉 behind it,

Verse 2. And said unto his servants]

So seeking a diversion* 1.3 of his inward terrours and torments. Perplexed he was and could finde no way out, as S. Lukes word importeth. Conscience will hamper a guilty person, and fill him 〈◊〉〈◊〉 with unquestionable con∣viction and horrour. As those that were condemned to be cru∣cified, 〈◊〉〈◊〉 their crosse, that should soon after 〈◊〉〈◊〉 them: So God hath laid upon evil-doers the 〈◊〉〈◊〉 of their own consciences, that thereon they may suffer afore they suffer: and their greatest ene∣mier, need not wish them a greater mischief. For assuredly, a body is not so torn with stripes, as a minde with the remembrance of wicked actions. And here 〈◊〉〈◊〉 runs to building of Cities, Saul* 1.4 to the delight of musick, 〈◊〉〈◊〉 to quaffing and carrousing, Herod to his minions and Catamites; so to put by, if possible, their melancholly dumps and heart-qualmes, as they count and call 〈◊〉〈◊〉 terrours. But conscience will not be pacified by these sor∣ry Anodynes of the devil. Wicked men may skip and leap up and* 1.5 down for a while, as the wounded dear doth: sed haeret lateri le∣thalis arundo, the deadly dart sticks fast in their sides, and will doe, without true repentance, till it hath brought them, as it did Herod, to desparation and destruction, so that he 〈◊〉〈◊〉 violent hands upon himself at Lions in France, whether he and his curtizan 〈◊〉〈◊〉 ba∣nished by Augustus.

This is 〈◊〉〈◊〉 the Baptist]

Herod had thought to have 〈◊〉〈◊〉 his Herodias without 〈◊〉〈◊〉 when once the 〈◊〉〈◊〉 was behead∣ed: but it proved somewhat otherwise. Indeed so long as he plaid alone, he was sure to win all. But now conscience 〈◊〉〈◊〉 in to play her part, Herod is in a worse case then ever: for he imagined 〈◊〉〈◊〉 that he saw and heard that holy head 〈◊〉〈◊〉 and crying out against him, staring him also in the face at every turne; as that Ty∣rant thought he saw the head of Symmachus, whom he had 〈◊◊〉〈◊◊〉, in the mouth of the fish that was set before him on the table. And as Judge Morgan, who gave the sentence of condemnation against the Lady Iane Gray, shortly after he had condemned her,* 1.6 fell mad, and in his raving cryed out continually to have the Lady Iane taken away from him, and 〈◊〉〈◊〉 ended his life.

Verse 3. For Herod had laid hold 〈◊〉〈◊〉 Iohn]

If Iohn touch Herads white fin (And who will stand still to have his eyes pickt out?) Iohn must to prison, without bail or mainprise; and there not only be confined, but bound 〈◊〉〈◊〉 a 〈◊〉〈◊〉, as a stirrer up of sedition (〈◊◊◊〉〈◊◊◊〉 qui 〈◊◊〉〈◊◊〉, as* 1.7

Lipsius noteth upon Tacitus.) Neither bound only, but be∣headed without any law, right, or reason, as though God had known* 1.8 nothing at all of him, as that Martyr expresseth it. All this befell the good Baptist, for telling the truth. Veritas odium parit. If* 1.9 conscience might but judge, how many of our hearers would be found to have an Herods heart towards their faithfull Ministers? Were there but a sword (of authority) in their hand, as he said to* 1.10 his Asse, they would surely slay them. They would deal by them no better then Saul did by David, 1 Sam. 18. 10. whiles he was playing upon his harp to ease Sauls distracted minde, he cast a 〈◊〉〈◊〉 at him. The most savoury salt (if they can doe withall) must be cast out, and trodden under foot; as Calvin and other faithfull Ministers were driven out of Geneva at the first: where∣upon* 1.11 he uttered these gracious words. Truly, if I had served men, I had been ill rewarded: but it is well for me that I have served him who never 〈◊〉〈◊〉 his, but will approve himself a liberall pay∣master, a 〈◊〉〈◊〉 rewarder.

And put him in prison]

Having first laid hold upon all the principles in his own head, that might any way disturb 〈◊〉〈◊〉 course in 〈◊〉〈◊〉, and locked them up in restraint, according to that Rom. 1. 18. wicked men 〈◊〉〈◊〉 the truth, that is, the light of their own consciences (which is as another Iohn Baptist, a Prophet from* 1.12 God) this they imprison in unrighteousnesse, and become fugitives from their own hearts, as Austin hath it.

For Herodias sake, his brother, &c.]

Quam vulpinando 〈◊〉〈◊〉 at, as one phraseth it: And he had her not only for his wife,* 1.13 but for his 〈◊〉〈◊〉: for she ruled him at her pleasure, as Iezabel did Ahab: of which wretched couple it is said, that Reginaerat Rex, Rex vero 〈◊〉〈◊〉. But 〈◊〉〈◊〉 never goes well when the 〈◊〉〈◊〉 crowes.* 1.14 How many have we known, whose heads have been broken with* 1.15 their own rib? Satan hath found this bait to take so 〈◊〉〈◊〉, that 〈◊〉〈◊〉 never changed it since he crept into Paradise. And it is remarkeable, that in that first sentence against man, this cause is expressed, Be∣cause thou obeyedst the voice of thy wife.* 1.16

Verse 4. For Iohn had said unto him, It is not lawfull]

Others knew it to be so, but none durst tell him so but Iohn. In like sort Eliah told Ahab, that he had troubled Israel (those times, and these did very much suit: Iohn was another Elias, Herod and Herodias answered to Ahab and Iezabel.) So Latimer presen∣ted, for a New-years gift to K. Henry the eight, a new Testament

with a napking, having this posie about it, Whore 〈◊〉〈◊〉 and 〈◊〉〈◊〉 God will judge. He also wrote a letter to the King, after* 1.17 the Proclamation for abolishing English books: where we may see and marvell at his great boldnesse and stoutnesse, who as yet being no Bishop, so freely and plainly durst to so mighty a* 1.18 Prince, in such a dangerous case, against the Kings Proclamation set 〈◊〉〈◊〉 in such a terrible time, take upon him to write, and to admonish that which no Councellour durst once speak unto him, in defence of Christs Gospel. King Asa, though a godly Prince, imprisoned the Prophet for dealing plainly with him. Archbishop Grindall lost Q. Elizabeths favour, and was confined, for favouring Pro∣phecies, &c. as it was pretended: but in truth, for condemning an* 1.19 unlawfull marriage of Iulio an Italian Physitian with another mans wife, 〈◊〉〈◊〉 Leicester in vain opposed against his procee∣dings therein. Gods truth must be told, however it be taken, and not be betrayed (as it is too too oft,) by a cowardly silence.

It is not lawfull for thee to have her]

And yet the Pope fre∣quently dispenseth with such incestuous marriages. K. Philip the third of Spain, were he now alive, might call the Arch-duke Al∣dred* 1.20 both brother, cousen, nephew and son: for all this were he unto him either by bloud or affinity; being uncle to himself, 〈◊〉〈◊〉-german to his father, husband to his sister, and father to his wife, and all by Papall dispensation. Abhorred filth.

Verse 5. And when he would have put him to death]

Why, what had the good Baptist done, that he must dye? The people must be made believe that he suffereth for practising against the* 1.21 King. But this was so thin a falshood that it might be transpa∣rently seen through. Therefore Herod durst not kill him, though 〈◊〉〈◊〉 much desired to do it, lest the people should move and mutiny. He knew himself hated by them already for his cruelty and other crimes. Now if he should 〈◊〉〈◊〉 them afresh by executing the Baptist, whom they highly honoured, who knew what they would do? 〈◊〉〈◊〉, how terrible soever, have their fears, that curb and keep them in for a time at least, from 〈◊〉〈◊〉 notorious outrages. In the beginning of Q. Maries reigne, after the tu∣mult at Bournes Sermon at the crosse (where the people flang daggers, and were ready to pull him limmeal out of the pulpet, for 〈◊〉〈◊〉 them to Popery) the L. 〈◊〉〈◊〉 and Aldermen were willed to call a common-Counsell, and to signifie to said as∣sembly the Queens determination, sc. that albeit her 〈◊〉〈◊〉 con∣science

is staid in matter of Religion, yet she graciously meant not to compell or strain other mens consciences, otherwise then God shall, as she trusted, put in their hearts a perswasion of the truth that she is in, through the opening of the word unto them by god∣ly,* 1.22 vertuous, and learned Preachers

Verse 6. But when Herods birth-day was 〈◊〉〈◊〉]

All this was a meere plot, as S^t Mark also intimateth, in those words of his, chap. 6 21, And when a convenient day was come. This birth∣day* 1.23 then was the day appointed long before by Herod and his Harlot for the acting of this tragedy. A great feast must be pre∣pared, the states invited, the damosell must dance, the King swear, the Baptists there upon be beheaded, that the Queen may be gra∣tified. And this tragedy was new-acted at Paris 〈◊〉〈◊〉 1572. when the French 〈◊〉〈◊〉 was committed under pretence of a wedding royall. Cardinall Lorrain gave a great summe of 〈◊〉〈◊〉 to him that brought the first news thereof to Rome, and the Pope caused it to be painted in his pallace.

The daughter of 〈◊◊〉〈◊◊〉]

Tripudiabat, tripped on* 1.24 the toe in a most immodest manner, as they used to do in their Bacchanals, as the word 〈◊〉〈◊〉. This old Fornicator seemed to be so taken and tickled with the sight, that like a mad man 〈◊〉〈◊〉 swears to give her her request, to the half of the kingdome, which yet was more then he could do, the kingdome being not his 〈◊〉〈◊〉 the Emperour of Romes to dispose of. So, as Robert Duke of Normanáy passed through Falaise, he beheld among a company of young maids dauncing, one 〈◊〉〈◊〉 a skinners daughter, whose nimblenesse in her daunce so enamoured the Duke, that he tooke her for his Concub ne, and one 〈◊〉〈◊〉 begat our William the Con∣querer. Such and no better commonly are the effects, of mixt* 1.25 dauncings, which made Chrysostom say, where dauncing is, there the devil is. And another Ancient calleth dauncing a circle, whose* 1.26 center is the devil blowing up the fire of concupisence in the hearts both of the actours and spectatours. Augustine saith, that every caper in the daunce is a leap into a deep jakes. No sober man doth daunce, saith Cicero. * 1.27

And pleased Herod]

Who was now well heat with wine as an oven, Prov. 23. 31, 33. for then, his eies were apt to behold strange women, and his heart to utter perverse things. Gula Ve∣neris vestibulum: Et Venus in vinis ignis 〈◊〉〈◊〉 igne furit. But what a monstrous thing is it to behold green apples on a tree in

winter, to finde youthfull lusts in old 〈◊〉〈◊〉 goats?

Verse 7. He promised with an oath]

He not only swore rash∣ly, but confessed himself bound thereby to perform his oath (as the Greek word signifieth) to give her whatsoever she would* 1.28 ask; as Judah did Tamar, and as wantons use to do, to their sweet-hearts. Ask me never so much dowry and gift, saith 〈◊〉〈◊〉, and I will give according as ye shall say unto me: but give* 1.29 〈◊〉〈◊〉 the damosell to wife.

Verse 8. And she being before instructed, &c.]

Partus se∣quitur* 1.30 ventrem, the birth follows the belly. Here was like mo∣ther like daughter, neither good bird nor good egge as they say. The mother and daughter both had an aking tooth at the Baptist,* 1.31 and sought an opportunity to be meet with him: which now ha∣ving gotten they pursued to the utmost. The damosell came with haste to the King, saith S^t Mark. chap. 6. 25. when once she had her 〈◊〉〈◊〉, as fearing, belike, she should come too late. Such a∣nother huswife as this, was Dame Alice Pierce concubine to our Edward the third. For when as at a Parliament in the fiftieth year of that Kings reigne, it was petitioned that the 〈◊〉〈◊〉 of Lancaster, the Lord Latimer Chamberlain, and this 〈◊〉〈◊〉 Alice might be a moved from Court, and the Petition was vehemently urged by their speaker S^t Peter la Mare; this Knight afterwards,* 1.32 〈◊〉〈◊〉 the suit of that impudent woman (working upon the Kings impotencies) was committed to perpetuall imprison∣ment at Notingham. And another such history we have of one Diana Valentina, Mistris to Henry 2. King of France, whom she had so subdued, that he gave her all the confiscations of goods made in the Kingdome, for cause of 〈◊〉〈◊〉. Where∣upon* 1.33 many were burned in France for Religion, as they said, but indeed to maintain the pride, and satisfie the covetousnes of that lewd woman. This was in the year 1554. And in the year 1559. Anne du Bourge, a 〈◊〉〈◊〉 of state, was burnt also for crime of 〈◊〉〈◊〉; not so much by the inclination of the Judges as by the resolution of the Queen provoked against him: because, forsooth,* 1.34 the Lutherans gave out that the King had been slain, as he was running at tilt, by a wound in the 〈◊〉〈◊〉, by the providence of God, for a punnishment of his words used against Du Bourge, that he would see him burnt.

Verse 9. And the King was sorry]

Iohns innocency might 〈◊〉〈◊〉 so triumph in Herods conscience, as to force some grief up∣on

him at the thought of so soule a fact. But I rather think other∣wise, that all was but in hypocrisie. For laciviousnesse usually sears up the conscience (till the time of reckoning for all comes)* 1.35 and brings men to that dead and dedolent disposition, Ephes. 4. 19. Only this fox fains himself sorry for Iohn, as his father 〈◊〉〈◊〉* 1.36 himself willing to worship the Lord Christ, Matth. 2. as Ti∣berius (Herods Lord and 〈◊〉〈◊〉) would seem very sorry for those, whom, for his pleasures sake only, he put to death, 〈◊〉〈◊〉 Germanicus, Drusus, &c. And as Andronicus the Greek Empe∣rour, that deep dissembler, would 〈◊〉〈◊〉 over those whom 〈◊〉〈◊〉 had for no cause caused to be executed, as if he 〈◊〉〈◊〉 been the most sor∣rowfull man alive. Dissimulat mentis suae malitiam 〈◊〉〈◊〉 ho∣micida.* 1.37 This cunning murtherer craftily hides his malice, saith S^t Hierom, and seeming sad in the face, is glad at heart to be 〈◊〉〈◊〉 of the importunate Baptist, that he may sin uncontrolled.

For the oaths sake and them which sate]

All this was but pre∣tended to his villany, and that he might have somewhat to say to the people, whom he feared, in excuse for himself. As that he be∣headed the Baptist indeed, but his guests would needs have it so, because he had promised the damosell her whole desire, and 〈◊〉〈◊〉 would not otherwise be satisfied. Besides, it was his birth-day wherein it was not fit he should deny his Nobles any thing, who* 1.38 minded him of his oath, &c. But the oath was wicked, and therefore not obligatory. He should have broken it as David in like case did, 1 Sam. 25. when he swore a great oath what 〈◊〉〈◊〉 would do to Nabal. But Herod, for the avoyding of the sands, rusheth upon the 〈◊〉〈◊〉, prevents perjury by murther, not consi∣dering the rule that no man is held so perplexed between two vi∣ces,* 1.39 but that he may finde an issue without falling into a third.

And them which sate with him at meat]

These he had more respect to, then to God. An hypocrites care is all for the worlds approof and applause. They should have shew'd him his sinne, and oppose his sentence. But that is not the guise of godlesse para∣sites,* 1.40 those Aiones & Negones aulici, qui omnia loquuntur ad gra∣tiam, nihil ad 〈◊〉〈◊〉. These Court parasites and Parrots know no other tune or tone, but what will please their masters quorum etiam sputum 〈◊〉〈◊〉, as one saith: soothing and* 1.41 smoothing, and smothering up many of their foul facts, that they thereby may the better ingratiate. Principibus ideo a∣micus deest quia nihil deest: there is a wounderfull sympathy

between Princes and Parasites. But David would none of them,* 1.42 Psal. 101. and Sigismund the Emperour cuffed them out of his presence. And surely if wishing were any thing (said Henricus Stephanus) like as the Thessalians once utterly overthrew the Ci∣ty called Flattery, so I could desire, that above all other Male∣factors,* 1.43 Court-Parasites were 〈◊〉〈◊〉 rooted out, as the most pe∣stilent persons in the world.

Verse 10. And he sent and beheaded John]

Put him to death in hugger-mugger, as the Papists did and do still (in the bloody In∣quisition-house especially) many of the Martyrs. Stokesby Bi∣shop of London caused M^r John Hunne to be thrust in at the nose* 1.44 with hot burning needles, whiles he was in the prison, and then to be hanged there; and said he had hanged himself. Another Bi∣shop having in his prison an innocent man, because he could not overcome him by scripture, caused him privily to be snarled, and* 1.45 his flesh to be torn and pluct away with pinsers; and bringing him before the people, said the rats had eaten him. And, I have heard of a certain Bishop, saith Melanchton, that so starved ten good men whom he held in prison for religion, that before they* 1.46 dyed, they devoured one another. Quis unquam hoc audivit in Thalaridis historiâ, saith he? who ever heard of such a cruelty? But so it pleaseth God, for excellent ends to order that all things here come alike to all, yea that none out of hell suffer more then the Saints. This made Erasmus say, upon occasion of the burning of Berquin a Dutch-Martyr, Damnari, dissecari, suspendi, exuri, de∣collari pijs cum impijs sunt communia. 〈◊〉〈◊〉, dissecare, in cru∣cemagere,* 1.47 exurere, decollare, bonis judicibus cum pirat is ac tyrannis communia sunt. Varia sunt hominum 〈◊〉〈◊〉; ille foelix, qui judice Deo absolvitur. The Athenians were very much offended at the fall of their Generall Nicias, discomfited and slain in Sicile; as see∣ing* 1.48 so good a man to have no better fortune. But they knew not God, and therefore raged at him. But we must lay our hands upon our mouths when Gods hand is upon our backs or necks: and stand on tiptoes, with Paul, to see which way Christ may be most mag∣nified in our bodies, whether by life or by death, Philip. 1. 20.

Verse 11. And his head was brought, &c.]

This was merces 〈◊〉〈◊〉, the worlds wages to lohn for all his pains in seeking to save their soules. Surely as Cesar once said of Herod the great, (this* 1.49 mans father) It were better to be Herods 〈◊〉〈◊〉 then his sonne: So (saith one) many Ministers have, through the corruption of the

time, cause to think, It were better to be Herods Ministrell then Minister, Player then Preacher, Dauncer then Doctour.

And given to the 〈◊〉〈◊〉]

The 〈◊〉〈◊〉 condemned it for a detestable cruelty in 〈◊〉〈◊〉 Flaminius, that to gratifie his har∣lot* 1.50 Placentina, he beheaded a certain prisoner in her 〈◊◊〉〈◊◊〉 a feast. This, Livy calleth facinus saevuni at{que} atrox, a cursed and horrid fact: And Cato the Censor cast him out of the Senate for it. Neither was it long ere this tyrant Herod had 〈◊◊〉〈◊◊〉 from heaven. For Aretas King of Arabia (offended with him for putting away his daughter, and taking to wife Herodias) came upon him with an army, and cut off all his forces. Which 〈◊〉〈◊〉* 1.51 all 〈◊〉〈◊〉 interpreted, saith Iosephus, as a just vengance of 〈◊〉〈◊〉 upon him, for his unjust usage of the Baptist. And, within a while after, being accused at Rome by his brother Agrippa, 〈◊〉〈◊〉 convicted that he had 70000 armes in readinesse against the 〈◊〉〈◊〉,* 1.52 he was banished into France (〈◊〉〈◊〉 is above said) 〈◊〉〈◊〉 with his Herodias, where he became his own deathsman.

And she brought it to her mother]

As a most welcome 〈◊〉〈◊〉, and pleasant dish at this Thyestian supper. Whether it 〈◊〉〈◊〉 carried about the table for a merry sight (as Aretius thinks) or whether she prickt his 〈◊〉〈◊〉 with needles, as Iosephus saith, (as they did Tullies, setting up his head in the pleading-place, 〈◊〉〈◊〉 concionibus 〈◊〉〈◊〉 capita servârat, as 〈◊〉〈◊〉 a hath it) I have nothing to affirm. But we want not 〈◊〉〈◊〉 of some Tigers 〈◊〉〈◊〉 Tigresses, that have taken pleasure in such 〈◊〉〈◊〉: Witnesse Hannibals, O formosum 〈◊〉〈◊〉! O goodly bloody sight, when he saw a pit full of mans blood: Valesas, his O 〈◊〉〈◊〉* 1.53 when he had slain 300. 〈◊〉〈◊〉 his glorying on his death∣bed, that he had been the death of 50 herewigs, hereticks he meant. Story his vaunting, that he tost a faggot at Denly the Martyrs* 1.54 face, as he was 〈◊〉〈◊〉 a Psalm, and set a wine bush of thorns un∣der his feet, a little to prick him, &c. This he spake in the Parli∣ament in Q. Elizabeths dayes, whom he usually cursed in his grace afore meat, and was therefore worthily hangd, drawn, and 〈◊〉〈◊〉. Whereunto we may add that Queen (another Herodias) who when she saw some of her Protestant subjects ly∣ing* 1.55 dead, and stripped upon the earth, cryed out, The goodliest 〈◊〉〈◊〉 that ever she beheld.

Verse 12. And his Disciples came and took]

A 〈◊〉〈◊〉 and courteous office, such as Ioseph of Arimathca boldly 〈◊〉〈◊〉 to

Christ, and those devout men to Steven, making great lamenta∣tion* 1.56 over him. Good blood will not bely it self: fire will not long be hid, S^r Anthony Kingston came to Bishop Hooper a lit∣tle* 1.57 before he was burnt, and said, I thank God that ever I knew you, &c. And another Knight came to George 〈◊〉〈◊〉 field when he was at the stake, and taking him by the hand, said, good bro∣ther be strong in Christ, &c. Oh sir, said he, I thank you, I 〈◊〉〈◊〉 so,* 1.58 I thank God. It is an high praise to One siphorus that he sought out Paul the prisoner, and was not ashamed of his chain. And to* 1.59 Davids brethren, that they came down to him to the cave of A∣dullam, though to their great danger; to the good women in the* 1.60 Gospel, that they came to the sepulchre to 〈◊〉〈◊〉 Christs body, though it were guarded by a band of souldiers: And to those* 1.61 Christians in Chrysostoms time, that would not be kept from vi∣siting the Confessours in prison, though it were straitly forbidden them, upon pain of many 〈◊〉〈◊〉 and dangers.

And went and told Iesus.]

Whom should we tell of the suf∣ferings of his servants and our selves, but Jesus? Say to him of his labouring Church, as they did once of his friend Lazarus, Be∣hold she whom thou lovest is sick, or otherwise hardly dealt with. Then will he soon be jealous for his land and pitty his people: he* 1.62 will play Phine as his part, and thrust a spear through the loines of 〈◊〉〈◊〉 enemies, that offer to force the Queen also in the house. But it's worth the noting, that Iohns Disciples, who before had emu∣lated Christ and joyned with the Pharisees against him, now repair unto him, and inform him of their masters death; being henceforth willing to become his Disciples. Misery makes unity, and drives them to Christ, who, till then, had no such minde to him.

Verse 13. When Iesus heard of it, &c.]

Dangers must be de∣clined, where they may be with a safe 〈◊〉〈◊〉. 〈◊〉〈◊〉 and Pe∣ter* 1.63 (who had both paid for their learning) say both, what 〈◊〉〈◊〉 is* 1.64 he that loveth life, and would see good (or quiet) daies?

They followed him on foot]

Hot-foot, as they say. So the peo∣ple resorted to B, Ridleys Sermons, swarming about him like bees, and coveting the sweet juice of his godly discourses. 〈◊〉〈◊〉 dili∣gence* 1.65 and devotion is check to our dulnes and indevotion; If Christ would set up a Pulpit at the alehouse-door, some would hear him oftner.

Verse 14. Was moved with compassion, and healed their sick]

Christs mercy was not a mouth-mercy: such as was that of 〈◊〉〈◊〉

in S^t Iames his time, that said to their necessitous neighbours,* 1.66 Depart in peace, be warmed: But with what? with a fire of words. Be filled: but with what? with a messe of words. For they gave them not those things that were needfull to the body. But our Saviour, out of deep commiseration, both pitied the peo∣ple,* 1.67 and healed them on both sides, within and without. Oh how well may he be called a Saviour, which in the Originall is a word so full of Emphasis, that other tongues can hardly finde a fit word to expresse it by.

Verse 15. His Disciples came to him]

Not the multitudes. They forgat their bodily necessities, to 〈◊〉〈◊〉 upon Christ, to hang upon his hony lips, preferring his holy word before their 〈◊〉〈◊〉 food, as did Iob, chap. 23. 12. Not only before his dain∣ties and superfluities, but his substantiall food, without which he could not long live and subsist. These hearers of our Saviour came out of their cities, where they had every thing at full, into the de∣sert, where they thought nothing was to be had, to hear him. I* 1.68 had rather live in hell, with the word, said Luther, then in Para∣dise without it. Our fore-fathers gave five marks, some of them (which is more mony then ten pound is now) for a good book: and some others of them gave a load of hey for a few chapters of S^t Paul, or S^t Iames in English. To hear a Sermon they would* 1.69 go as many weary steps, as those good souls did, Psal. 84. 7. or as these in the text; and neglect or hazard their bodies, to save their souls. How far are they from this that will not put them∣selves to any pain or cost for heaven? and if held a while be∣yond the hour of a Sermon are as ill settled, as if they were in the stocks, or in a fit of an ague: they go out of the Church as out of a goal.

This is a desert place, &c.]

Christ knew all this, better then they could tell him: and to take upon them to tell him, was as if* 1.70 the ostrich should bid the stork, be kinde to her young ones.

Verse 16. They need not depart]

Whither should they go from the great house-keeper of the world, the All-sufficient God? Habet certè omnia, qui 〈◊〉〈◊〉 habentem omnia. Christ hath a cornucopia, a horn of salvation, plenteous redemption, &c. And if he give us a crown, will he deny us a crust? The earth is the Lords and the fulnesse thereof. He feeds the ravens, and clothes the lilies. If meat be denied, he can take away our sto∣macks. He can feed us by a miracle, as he did 〈◊〉〈◊〉 of old, and the Rochellers alate.

Verse 17. And they say unto him, we have here]

And were therefore ready to say with Nicodemus, How can this be? Christ had said, Give ye them to eat, to try them only, as S^t Iohn hath it. And, upon triall, he found them full of 〈◊〉〈◊〉, as appears by their* 1.71 answer. But the comfort is, he hath promised to try his people indeed, but not as silver; Iest they should not bear any 〈◊◊〉〈◊◊〉 a* 1.72 triall, as having more drosse in them then good oar. And, where he findes any the least grain of true grace, he cherisheth, and inhan∣ceth it, by a further partaking of his holinesse. The Disciples here* 1.73 were as yet very carnall, and spake as men: They were ready to limit the Holy one, and to say with those of old, Can he prepare 〈◊〉〈◊〉 table in the wildernesse? They measured him by their modell, and looked as Naaman did, upon Iordan with Syrian eyes. This was their fault, and must be our warning; that when we think of God, we 〈◊〉〈◊〉 out Hagar, and set up Sarah, silence our reason, and 〈◊〉〈◊〉 our 〈◊〉〈◊〉; which 〈◊〉〈◊〉 and quelleth distrustfull fear, and 〈◊〉〈◊〉 against sense in things invisible, and against reason in things incredible.

But five 〈◊〉〈◊〉 and two 〈◊〉〈◊〉]

Tyrabosco was hardly dri∣ven* 1.74 when from these five 〈◊〉〈◊〉 and two fishes he con∣cluded seven Sacramen̄ts. Two, belike, of Gods making, and five of the bakers. So Cenalis Bishop of Auranches, would prove the Church of Rome the true Church, because it had bells by which their Aslemblies be ordinarily called together: But the Church of the Lutherans was reported to be congregated by claps of 〈◊〉〈◊〉 buzes and 〈◊〉〈◊〉: And 〈◊〉〈◊〉 makes a long Antithesis, by* 1.75 the which he would make good, that bells are the makers of the true Church. As that bells doe sound, the other crack: bells open hea∣ven, the other hell, &c.

Verse 18. Bring them hither to me]

Bring we all we have and are to Christ, that he may take off the curse, and adde the bles∣sing. What the Apostle saith of meat and marriage, is true of the rest, All things are sanctified by the word and prayer. To teach* 1.76 the people this, it was, that the fruit of the trees was not to be ea∣ten, till the trees were circumcised. Lev. 19. 23.

Verse 19. And looking up to heaven, he blessed]

Heathens 〈◊〉〈◊〉 their cates before they tasted them, as appears by many passages in Homer and Virgil. Some say that the Elephant ere 〈◊〉〈◊〉 eats his meat, turns up with his trunk the first sprig towards heaven. The Scripture, we are sure, sayes, that men eat to God when

they give thanks, Rom. 14 6. To whom then do they eat that give none?

And the Disciples, to the multitude]

They grudged not of their little to give others some, and it grew in their hands, as the widdows oyl did in the cruse. Not getting, but giving is the way to thrive. Nothing was ever lost by liberality.

Verse 20. And were filled]

So Davids cup over-flowed: he* 1.77 had not only a sufficience but an affluence. So, at the marriage of Cana, Christ gave them wine enough for 150 guests. Howbeit* 1.78 he hath not promised us superfluities. Having food and raiment,* 1.79 let us be content. A little of the creature will serve to carry us through our pilgrimage.

And they took up of the fragments]

Thrift is a great revenue,* 1.80 and good husbandry well pleasing to God, Prov. 27. 26, 27. so it degenerate not into niggardise.

Twelve baskets full]

If we consider what they ate, we may wonder they left any thing, as if, what they left, that they ate any thing.

Verse 21. Were about five thousand]

Pythias is famous, for that he was able, at his own charge, to entertain Xerxes his whole* 1.81 Army, consisting of ten hundred thousand men. But he grew so poor upon it, that he wanted bread ere he died. Our Saviour fed five thousand, and his store not a jot diminished: but as it is said of a great mountain of salt in Spain, de quo quantum demas tantum* 1.82 accrescit: so is it here.

Besides women and children]

Which did very much adde to the number, and so to the miracle. But they are not reckoned of here (not out of any base esteem of them, as the Jews at this day hold women to be of a lower creation then men, and made only for* 1.83 the propagation and pleasure of men, but) because they eat little in comparison of men.

Verse 22. Jesus constrained his Disciples]

Who seem to have been full loth to leave his sweet company. The presence of friends (how much more of such a friend?) is so sweet, that death it self is called but a departure. Christ compelled them, which is no more then commanded them (say some) to get into a ship: 1. 〈◊〉〈◊〉 they should take part with the rash many-headed multitude, who would have made him a king, Joh. 6. thus he many times prevents sin in his, by removing occasions. 2. To inure them to the crosse, and to teach them, as good souldiers, to suffer hardship, which the

flesh takes heavily. 3. To give them proof of his power, now pre∣fected in their weaknesse, when they were ready to be shipwrackt, and to teach them to 〈◊〉〈◊〉 to him absent, whom present they had not prised to the worth, as appears, ver. 17. When we cast our precious things at our heels, as children, our heavenly father layes them out of the way another while, that we may know the worth by the want, and so grow wiser.

He sent the 〈◊〉〈◊〉 away]

That he might shun even the* 1.84 suspition of sedition: We must not only look to our consciences but to our credits. Why should I be as one that turneth aside? saith the Church, or as one that is veiled and covered, which was the habit of an harlot? Why should I seem to be so, though I be none* 1.85 such? We must shun appearances of evil, whatsoever is but evil∣favoured.

Verse 23. He went up into a mountain apart to pray]

Secret prayer fats the soul, as secret morsels feed the body: Therefore is it said to be the banquet of grace, where the soul may solace her 〈◊〉〈◊〉 with God, as Esther did with Ahashuerosh at the banquet of wine, and have whatsoever heart can wish, or need require. Only (because Anima 〈◊〉〈◊〉 fit minor) get into such a corner, as where we may be most free to call upon God without distraction, remem∣bring 〈◊〉〈◊〉 own ficklenesse, and 〈◊〉〈◊〉 restlesnesse.

When the evening was come, he was there alone]

Retire we must sometimes, and into fit places to meet God, as Balaam did,* 1.86 but to better purpose: solacing and entertaining soliloquies with him, as Isaac did in the fields, 〈◊◊〉〈◊◊〉 upon the way, Ezekiel by the 〈◊〉〈◊〉 Vlai, Peter upon the leads, Christ here upon the mountain. Whiles the Disciples were perilling, and well nigh perishing, Christ was praying for them: so he is still for us, at the right hand of the Majesty on high.

Verse 24. Tossed with waves]

So is the Church oft, therefore* 1.87 stiled, O thou 〈◊〉〈◊〉 and tossed with tempest, that hast no com∣fort. Jesus was absent all the while, so he seemeth to be from his darlings in their desertions; he leaveth them as it were in the 〈◊〉〈◊〉 of hell, and (which is worst of all) himself will not come at them. Howbeit as the Eagle when she 〈◊〉〈◊〉 highest of all from the nest, doth 〈◊〉〈◊〉 cast a jealous eye upon her young; so doth this heavenly Eagle.

For the wind was contrary]

So it is ever lightly to the Church: This world 〈◊〉〈◊〉 like the straits of Magellan, wherein which* 1.88

way soever a man bends his course, he is sure to have the winde sit 〈◊〉〈◊〉 to him. But the comfort is, that whether North or South blow, they both blow good to a Christian, Cant. 4. ult.

Verse 25. And in the fourth watch, &c.]

Then, and not till then. His time is best, whatever we think of it: his help most sweet, because most seasonable: his hand commonly kept for a dead list.

Verse 26. They were troubled]

Ere they were helped: Things oft go backward, 〈◊〉〈◊〉 they come forward with us. Deus plagam sanaturus, graviorem in fligit: he knows how to commend his mercies to us.

And they cried out for fear]

For fear of him, in whom was laid up all their comfort. But 〈◊〉〈◊〉 in dubijs Augur, Timor.-How oft are we mistaken, and befooled by our fears?

Verse 27. But straightway Iesus spake, &c.]

He waits to be* 1.89 gracious: Our extremity is his opportunity. Cum duplicantur la∣teres venit Moses. God brings his people to the mount with Abraham, yea to the very brow of the hill, till their feet slip, and then delivers them: when all is given up for lost, then comes he in,* 1.90 as out of an engine.

It is I, fear not.]

Quid timet homo in sinu Dei positus? A childe that is in his fathers bosome, fears no bugbears.

Verse 28. If it be thou, bid me come unto thee, &c.]

This fact of Peter some extoll, as an argument of his strong faith and love to Christ. But others of better judgement, censure it as an effect of unbelief, and rashnesse in him, requiring to be confirmed by a mi∣racle: to the which though our Saviour assented, yet we cannot say that he approved it. The other Disciples beleeved Christ up∣on his bare word, but Peter must have a signe. He had it, but with a check, ver. 31.

Verse 29. And he said, Come.]

Had the 〈◊〉〈◊〉 asked a signe, they should have gone without, and have heard, wicked and bastardly brood. as Matth. 12. 39. But a 〈◊〉〈◊〉 shall have it, rather then he shall 〈◊〉〈◊〉 betwixt two, as the word is, ver. 31. Christ con∣descends* 1.91 to his infirmity, and bids him, come. And the like was his dealing with that vertuous Gentle woman M^rs Honiwood: who 〈◊〉〈◊〉 much of her salvation, was often counselled by a worthy Minister, to take heed of enquiries further then Gods word, &c. Yet still did the temptation grow upon her, insomuch that having a Venice-〈◊〉〈◊〉 in her hand, and the same Minister sitting by her,

You have often told me, said she to him, that I must seek no fur∣ther then Gods word. But I have been long without comfort, and* 1.92 can endure no longer. Therefore if I must be saved, let this glasse be kept from breaking; and so she threw it against the walls. The glasse rebounds again, and comes safe to the ground: which the Minister having gotten into his hands, saith, Oh repent of this sin, 〈◊〉〈◊〉 God for his mercy, and never distrust him more of his pro∣mise: for now have you his voice from heaven in a miracle, telling you plainly of your estate. This was curiosity, saith mine Authour, and might have brought dispair: Yet it was the Lords mercy to remit the fault, and grant an extraordinary confirmation 〈◊〉〈◊〉 her faith.

Verse 30. But when he saw the winde boisterous]

Every bird can 〈◊〉〈◊〉 in a sun shine-day: and it is easie to swim in a warm bath: but to beleeve in an angry God, as David, in a killing God, as Iob, to stick to him in deepest desertion, as the Church, Psal. 44. 17, 18. to trust in his Name, and stay upon his word, where there is darknesse and no light, as Isa. 50. 10. to cast anchor even in the darkest night of temptation, when neither Sun nor stars appear, as Paul and his company, Acts 27. 〈◊〉〈◊〉. praying still for day, and waiting till it dawne, O quam hoc non est omnium! this is not in the power of every Peter, who yet shall be graciously supported that they faint not, neither sink under the heaviest burden of their light afflictions. It was not so much the strength of the winde, as the weaknesse of his faith, that put Peter into this fit of fear. Be we faithfull in weaknesse, though weak in faith, and it shall go well with 〈◊〉〈◊〉. Be as a ship at anchor, which though it move much, yet re∣moves not at all.

Verse 31. O thou of little faith, &c.]

Thou petty-fidian, 〈◊〉〈◊〉; Christ chides Peter, and yet helps him. Involuntary fail∣ings, unavoidable infirmities discard us not: as robberies done by Pirats of either Nation, break not the league between Princes: as 〈◊◊◊〉〈◊◊◊〉 not the marriage-〈◊〉〈◊〉. Christ knew us well before he took us, yet took us for better, for worse. 2. He hates putting away, Mal. 2. 16. and herein, as he is above law, so his mer∣cy is matchlesse. Jer. 3. 1. Jehoshuah the High-Priest, though he was so ill-clothed, yet he stood before the Angel, Zech. 3. 3. Much will be born with where the fault is of passion meerly, or of 〈◊〉〈◊〉 and inadvertency, as here.

Verse 32. The winde ceased]

As if it had been weary of 〈◊〉〈◊〉

so big, and now desired rest after hard labour; as the word here* 1.93 used importeth. Herodotus useth the same word in the same sense, where he speaks of a tempest layed by the Magicians. Ru∣pertus calleth the windes the worlds beesoms, which are used by God to sweep his great house, and purge the ayr. If the Prince of* 1.94 the ayr make use of them to sweep Gods children, as he did Jobs children, out of the world, it cannot be said as 1 King. 19. 11. that God is not in that winde: sor he numbreth their hairs, and counts their flittings, and, being the great AEolus, layes laws upon* 1.95 the windes and waves, which instantly obey him. No sooner was Christ in the ship, but they were all at land.

Verse 33. Of a truth thou art the Son of God]

Not by Crea∣tion as Adam, and the Angels, Luk. 3. 38. Job 1. 6. Nor by Adop∣tion as all beleevers, Joh. 1. 12. but 1 By eternall generation, Prov. 8 22. 2. By personall union, Psal. 2. 7.

Verse 34. They came into the land of Gennesaret]

Where he presently found some that observed him. When God sets up a light in any place, a burning and a shining light, there is some work to be done. A husbandman would not send his servant with his sickle to reap thistles and nettles only. The ministery sent to a place, is an 〈◊〉〈◊〉 of some elect there, 2 Thes. 1. 5.

Verse 35. They sent out into all that countrey]

See their cha∣rity. The Philistims were not so ambitious of sending the plague, together with the 〈◊〉〈◊〉, one to another, as these were of helping their neighbours to health, to heaven. We are born for the benefit of many, as 〈◊〉〈◊〉 Physitians told him, Non sibise, sed multorum* 1.96 〈◊〉〈◊〉 esse natum. Publike persons especially must have publike spirits. Kings have in Greek their names from healing: And 〈◊〉〈◊〉* 1.97 are called Healirs, or binders up of wounds, Isa 3. 7.

Verse 36. And as many as touched &c.

Oh the matchlesse might and 〈◊〉〈◊〉 of Christ our Saviour! He 〈◊〉〈◊〉 to 〈◊〉〈◊〉 infirmity, and heals them promiscuously, not once questioning their 〈◊〉〈◊〉. He giveth to all men liberally, and hitteth no man in the* 1.98 teeth with his former failings, or present 〈◊〉〈◊〉. Be we also,* 1.99 by his example, ready to distribute, willing to communicate. This was the Philosophicall friendship of the Pythagoreans, the legall of the 〈◊〉〈◊〉 (a sect among the Jews, that had their names of healing) and should be most of all the Evangelicall friendship of us 〈◊〉〈◊〉. Thou shalt be called the repairer of the breach, the restorer &c. Isa. 58. 12. A gallant tittle, better then a thousand 〈◊〉〈◊〉.

Notes

• * 1.1

  〈◊〉〈◊〉 4.
• * 1.2

  〈◊〉〈◊〉 9. 9.
• * 1.3

  Luk 〈◊〉〈◊〉. 7, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 De ijs d 〈◊〉〈◊〉 qui it a perplexi, & 〈◊〉〈◊〉 q. in luto 〈◊〉〈◊〉 ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 non inve∣niant. 〈◊〉〈◊〉.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to 〈◊◊〉〈◊◊〉, which haply were his 〈◊〉〈◊〉 loves.
• * 1.5

  Namnon 〈◊〉〈◊〉 post 〈◊〉〈◊〉, se∣cutum est 〈◊◊〉〈◊◊〉 & exitium. Joseph. lib. 18. cap 9.
• * 1.6

  Act. and 〈◊〉〈◊〉. sol. 〈◊〉〈◊〉.
• * 1.7

  〈◊〉〈◊〉.
• * 1.8

  George Marsh in a certain letter.
• * 1.9

  Act and 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.10

  〈◊〉〈◊〉. 22. 29.
• * 1.11

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.12

  〈◊◊〉〈◊◊〉 à 〈◊◊◊〉〈◊◊◊〉.
• * 1.13

  〈◊◊◊〉〈◊◊◊〉.
• * 1.14

  〈◊〉〈◊〉.
• * 1.15

  〈◊〉〈◊〉 497.
• * 1.16

  Gen. 3.
• * 1.17

  Act and Mon sol. 1594.
• * 1.18

  Ibid. 1591.
• * 1.19

  Camd. Elizab.
• * 1.20

  Sands his survey.
• * 1.21

  Tenue 〈◊◊〉〈◊◊〉.
• * 1.22

  Act. and Mon. 〈◊〉〈◊〉. 1281.
• * 1.23

  Res 〈◊◊〉〈◊◊〉 gesta est. Pa.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 〈◊〉〈◊〉 or 〈◊〉〈◊〉.
• * 1.25

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.26

  〈1 line〉〈1 line〉
• * 1.27

  〈1 line〉〈1 line〉
• * 1.28

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

  Gen. 34. 12.
• * 1.30

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mark 6. 〈◊〉〈◊〉. 〈◊◊◊〉〈◊◊◊〉 of∣sensione omnes captabat occa∣siones quibus 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.32

  Daniels hist. of Engl. 256.
• * 1.33

  Hist. of Coun. of Trent. 387.
• * 1.34

  Ibid 418.
• * 1.35

  Luk. 13. 23.
• * 1.36

  Commiseraba∣tur 〈◊〉〈◊〉 in 〈◊◊◊〉〈◊◊◊〉. 〈◊〉〈◊〉.
• * 1.37

  Turk. Hist. fol. 50.
• * 1.38

  〈◊◊◊〉〈◊◊◊〉 bonos mores 〈◊◊◊◊〉〈◊◊◊◊〉: Est regu∣la in 〈◊◊〉〈◊◊〉.
• * 1.39

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉 duo 〈◊〉〈◊〉 quin exitus pa∣teat 〈◊〉〈◊〉 ter 〈◊〉〈◊〉
• * 1.40

  〈◊◊〉〈◊◊〉 nullum 〈◊◊〉〈◊◊〉 Attico. 〈◊〉〈◊〉. Buchol
• * 1.41

  Apud 〈◊〉〈◊〉 pes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut 〈◊◊〉〈◊◊〉 Craesi 〈◊〉〈◊〉.
• * 1.42

  In vita Al∣phon.
• * 1.43

  H. Steph Apol. pro Herodoto.
• * 1.44

  Act. and Mon, fol. 15 〈◊〉〈◊〉.
• * 1.45

  Ibid.
• * 1.46

  Manl. loc 〈◊〉〈◊〉. pag 124.
• * 1.47

  -Nec te tua 〈◊〉〈◊〉 Pan∣theu 〈◊〉〈◊〉 texit pietas.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.49

  Dike of the 〈◊〉〈◊〉, 〈◊〉〈◊〉 &c. 〈◊〉〈◊〉
• * 1.50

  〈◊〉〈◊〉.
• * 1.51

  〈◊〉〈◊〉 lib 18. cap 〈◊〉〈◊〉.
• * 1.52

  〈◊〉〈◊〉. cap. 9.
• * 1.53

  Act. and Men.
• * 1.54

  〈◊〉〈◊〉. 1925.
• * 1.55

  〈◊〉〈◊〉 New comen.
• * 1.56

  Act. 8. 〈◊〉〈◊〉.
• * 1.57

  Act. and Mon. fol 1369.
• * 1.58

  Ibid 1535.
• * 1.59

  2 Tim 1. 16, 17.
• * 1.60

  1 Sam. 22. 1.
• * 1.61

  Tametsi 〈◊〉〈◊〉 terroribus mi. nis & 〈◊〉〈◊〉 interdictum 〈◊〉〈◊〉. Chrysost. orat. de 〈◊〉〈◊〉. Martyr.
• * 1.62

  Joel 2.
• * 1.63

  Psal. 34.
• * 1.64

  1 Pet. 〈◊〉〈◊〉
• * 1.65

  Act. and 〈◊〉〈◊〉. 〈◊〉〈◊〉 1559.
• * 1.66

  Jam. 2. 15, 16.
• * 1.67

  〈1 line〉〈1 line〉 4.
• * 1.68

  〈◊◊〉〈◊◊〉 4. 〈◊〉〈◊〉 Latin.
• * 1.69

  Act and 〈◊◊〉〈◊◊〉 〈◊〉〈◊〉.
• * 1.70

  Ac si 〈◊◊〉〈◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. Augustin
• * 1.71

  Joh. 〈◊〉〈◊〉. 6.
• * 1.72

  Isa 48. 10.
• * 1.73

  Heb. 12. 10.
• * 1.74

  〈◊〉〈◊〉. p. 164.
• * 1.75

  Act and 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.76

  1 Tim. 4. 3.
• * 1.77

  Psal. 23 〈◊〉〈◊〉.
• * 1.78

  〈◊〉〈◊〉. 2.
• * 1.79

  1 〈◊〉〈◊〉 6.
• * 1.80

  〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.81

  〈◊〉〈◊〉.
• * 1.82

  〈◊〉〈◊〉.
• * 1.83

  〈◊〉〈◊〉 voyage, pag 122.
• * 1.84

  Cant. 1. 7.
• * 1.85

  Quiequid 〈◊〉〈◊〉 malè co∣loratum. Bern.
• * 1.86

  Numb. 23.
• * 1.87

  Isa 54. 11.
• * 1.88

  〈◊〉〈◊〉.
• * 1.89

  Isa. 30. 18.
• * 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈1 line〉〈1 line〉
• * 1.92

  M. Boltons 〈◊◊〉〈◊◊〉 a right 〈◊〉〈◊〉. 〈◊〉〈◊〉. p. 5. out of 〈◊〉〈◊〉 his 〈◊〉〈◊〉. of Hy∣poc pag 357.
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.94

  〈◊〉〈◊〉. in 〈◊◊◊〉〈◊◊◊〉, 〈◊〉〈◊〉.
• * 1.95

  Virg 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉 1.
• * 1.96

  〈◊〉〈◊〉. Adam. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.97

  〈◊〉〈◊〉 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.98

  〈◊〉〈◊〉. 1 5.
• * 1.99

  〈◊〉〈◊〉 〈◊◊◊〉〈◊◊◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to heal 〈◊◊◊◊〉〈◊◊◊◊〉, 〈◊〉〈◊〉.