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. XXVI.

Verse 1. And it came to passe when, &c.]

THis is our Evangelists transition from the Ministery of Christs Doctrine, to the Mystery of his passion. He had hitherto taught salvation, and now is declared how he wrought it. He had done the office of a Doctour, now of a Redeemer: of a Prophet, now of a Priest.

Verse 2. Is the feast of the passeover]

At which feast, Christ 〈◊◊〉〈◊◊〉 was sacrificed for us, 1 Cor. 5. 7. and we were purchased by his bloud, as Israel was typically out of the world, by the bloud of the paschall lamb; our hearts being sprinkled therewith by the 〈◊〉〈◊〉 bunch of faith, from an evil conscience, and our bodies wa∣shed with pure water, Heb. 10. 22.

Verse 3. Then assembled together, &c.]

Here was met a whole Councel of 〈◊〉〈◊〉 to crucifie Christ. Generall Councels may

〈◊〉〈◊〉 then in necessary and fundamentall points: as the Councel of 〈◊〉〈◊〉 and Seleucia (held in two Cities, because no one was able to contain them for multitude, yet) 〈◊〉〈◊〉 for Arrius a∣gainst the deity of Christ. The truth of 〈◊◊〉〈◊◊〉 be locked up within the hearts of such a company, as in competition of 〈◊〉〈◊〉 ages, cannot make a greater part, in a generall Coun∣cell.

Verse 4. Take Iesus by 〈◊〉〈◊〉, and kill him]

Craft and cru∣elty go commonly coupled in the Churches 〈◊〉〈◊〉. Nei∣ther of them wants their mate, as the Scripture speaks of those birds of prey and desolation, Isa. 34. 16. These 〈◊〉〈◊〉 and Elders were so bitterly bent against Christ, 〈◊〉〈◊〉 nothing would satisfie them but his bloud. All plants and other 〈◊〉〈◊〉 have their growth and encrease to a period, and 〈◊〉〈◊〉, their declination and decay, 〈◊〉〈◊〉 only the 〈◊〉〈◊〉, who grows bigger and bigger, even till death. So 〈◊〉〈◊〉 all passi∣ons and perturbations in mans minde their intentions and remissions, except only malicious revenge. This dies not, many times, but with the man (if that) as nothing 〈◊〉〈◊〉 quench the combustible slime in Samosaris, nor the 〈◊〉〈◊〉* 1.1 flame of the 〈◊〉〈◊〉 〈◊〉〈◊〉, but only earth. Saint 〈◊〉〈◊〉 tells us, That our Saviour being reviled, did not only com∣mit* 1.2 his cause to God, but Himselfe to God: as expecting the encrease of his enemies opposition, till they had put him to death.

Verse 5. Not on the feast-day, lest, &c.]

But God would have it on that feast-day, and no other, Act. 4. 27. And here these wicked ones fulfill the divine decree: but no thank to them: more then to Haman for 〈◊〉〈◊〉 advancement, whereunto Haman* 1.3 held the stirrop only. 〈◊◊◊〉〈◊◊◊〉 devitatur impletur, saith a 〈◊〉〈◊〉.

Verse 6. Now when 〈◊◊〉〈◊◊〉 in 〈◊〉〈◊〉]

This History of a thing acted before Christ came to 〈◊〉〈◊〉, comes in here some∣what out of place; to shew the ground and occasion of Iudas his treason, which was discontent at the 〈◊〉〈◊〉 of such a prize, and our Saviours sharping him up, for shewing his dislike.

In the house of Simon the 〈◊〉〈◊〉]

A leper he had been, but was now healed, and haply by Christ: whom there∣fore he entertaineth in way of thankfulnesse, as Matthew also did.

Verse 7. An Alabaster box of very precious, &c.]

Pliny tel∣leth us, That they were wont to keep the most costly 〈◊〉〈◊〉 in boxes of Alabaster. And 〈◊〉〈◊〉 reckoneth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.4 an Alabaster box of ointment, among the 〈◊〉〈◊〉 things, that 〈◊〉〈◊〉 the Persian sent for a present to the King of 〈◊〉〈◊〉. Mary thought nothing too costly for Christ. See the Notes on Ioh. 12. 3.

Verse 8. 〈◊◊◊〉〈◊◊◊〉:]

Not all, but one of them was 〈◊〉〈◊〉, 〈◊〉〈◊〉. 〈◊〉〈◊〉, (as Iohn explains Mat∣thew) who yet was of such esteem and authority amongst 〈◊◊〉〈◊◊〉, that what he did, they are all said to do, and possibly they might, some of them, be drawn to do the same by his example, and upon so specious a pretence of charity to the poor.

〈◊◊◊◊〉〈◊◊◊◊〉 this 〈◊〉〈◊〉?]

All seems to be 〈◊〉〈◊〉 to 〈◊〉〈◊〉 and blood, that is laid out upon Christ, his 〈◊〉〈◊〉 and 〈◊〉〈◊〉. The people is 〈◊〉〈◊〉, said 〈◊〉〈◊〉, when they* 1.5 would needs go worship in the wildernesse. And 〈◊〉〈◊〉 jeers the 〈◊〉〈◊〉 for wasting a seventh part of their lives on a weekly 〈◊〉〈◊〉.

Verse 9. For this 〈◊◊◊〉〈◊◊◊〉 been sold.]

〈◊〉〈◊〉, and 〈◊〉〈◊〉 it had 〈◊〉〈◊〉 sold, had it been a 〈◊〉〈◊〉 and idle ex∣pence; such as is now-adaies ordinary in fine-clothes, sum∣ptuous feasts, over stately buildings, &c. But here it is a sens∣lesse sentence that 〈◊〉〈◊〉 uttereth, out of discontent only, that he missed of so fat a 〈◊〉〈◊〉. A varice made 〈◊〉〈◊〉, as it did 〈◊〉〈◊〉,* 1.6 think all which he acquired not, to be lost, Quicquid non 〈◊〉〈◊〉, 〈◊〉〈◊〉 est.

Verse 10. Why 〈◊〉〈◊〉 ye the 〈◊〉〈◊〉?]

Christ will patronize his well-doers, and stick to them though all forsake them, 2 Tim. 4. 16, 17. He many times pleads for them in the conscien∣ces of 〈◊◊◊〉〈◊◊◊〉, who 〈◊〉〈◊〉 more thoughts 〈◊〉〈◊〉 such, then the world is 〈◊〉〈◊〉 of: and 〈◊〉〈◊〉 afraid of the name of God, whereby they are called, Deut. 28. 9, 10.

Verse 11. The poor 〈◊〉〈◊〉 have 〈◊〉〈◊〉 with you]

To try and* 1.7 to exercise your liberality, 〈◊〉〈◊〉 your justice, as the Syriack calleth it, Prov. 3. 27. With-hold not thy goods from these own∣ers thereof.

But me ye have not alwaies]

Christ dwelt in the flesh, as in 〈◊〉〈◊〉 tent or booth, Joh. 1. 14. He sojourned here for a while only; his

〈◊〉〈◊〉 with us was but temporary, as the Greek word there 〈◊〉〈◊〉.* 1.8

Verse 12. She did it for my buriall]

This Mary perhaps un∣derstood not. So things that we think come to passe by hap-ha∣zard, are preordained, and sweetly ordered by Almighty God in* 1.9 his secret counsell, and by his fatherly providence, to excellent ends many times, such as we never thought on-

Verse 13. Be told for a memoriall of her]

Though now she be sharply 〈◊〉〈◊〉 by the 〈◊〉〈◊〉 for a wast-good. Do well, and 〈◊〉〈◊〉 ill, is written upon heaven gates, said that Martyr. But God will both right his wronged, and honour his disparaged. 〈◊〉〈◊〉 〈◊〉〈◊〉 now smels as sweet in all Gods house, as ever her ointment did; when Judas his name rots, and shall do to all posterity. Yea in the next world, Mary and such, we shall look upon, likely, with thoughts of extraordinary love and sweetnesse thorow∣out all eternity: as Judas and such, with execrable and everlast∣ing detestation.

Verse 14. Then one of the twelve, &c.]

sc. When he heard of the chief Priests and Elders meeting about such a matter, Satan 〈◊〉〈◊〉 him on being now malecontent, to make one amongst them. That spirit of darknesse loves to dwell in a soul that is clouded by passion: as in Saul when he was envious at David, and here in 〈◊〉〈◊〉, when defeated of his designe, and 〈◊〉〈◊〉 at his Masters 〈◊〉〈◊〉.

Verse 15. What will ye give 〈◊〉〈◊〉]

Take heed and beware of 〈◊〉〈◊〉, saith our Saviour: for it is the root of all evil, saith* 1.10 Paul; a breach of the whole decalogue, as some Divines have de∣monstrated,* 1.11 and universall experience hath confirmed. These* 1.12 〈◊◊〉〈◊◊〉, as one calleth them, are still found every where: such as will sell their soules to the devil with Ahab, 〈◊〉〈◊〉* 1.13 for seven years enjoyment of the Popedome, as some have done, but for a few paltry shillings, as Iudas here did, or some other pidling profit. This our Saviour calleth the Mammon of iniquity, which is the next odious 〈◊〉〈◊〉 to the devil himself.* 1.14

For thirty peeces of silver]

A goodly price, as the Prophet in scorn and 〈◊〉〈◊〉 calleth it. It was a known set price for the basest slave, Exod. 21. 31. Ioel 3. 3, 6. For so small a summe sold this traytour, so sweet a master, as had not only admitted him into his company, but committed the bag to him, and let him* 1.15 〈◊〉〈◊〉 for nothing. Quid non 〈◊◊〉〈◊◊〉 a cogis, 〈◊〉〈◊〉 sacra

fames? Look well to it. For as there were many Marij in one Cesar, so are there many Iudasses in the best. Let Patrons espe∣cially look to it: for many of them are worse then Iudas; He sold the head, they the members: he the sheep, they the sheep∣herd: he but the body, they the souls, as that scarlet strumpet, Revel. 1813.

Verse 16. And from that time he sought]

So it was no sud∣den but a prepensed wickednesse, done in cold blood, and upon mature deliberation. Gods people when they sinne, they are pre∣occupated, and taken before they are aware, Gal. 6. 1. There is* 1.16 no way of wickednesse in them, ordinarily. It is of incogitancy: put them in minde, and they mend all. Or it is of passion; and passions last not long. They deny not Christ that bought them: they can do nothing against the truth, they will not fon∣goe God upon any tearms, they never sinne with deliberation about this chief end: if they erre, it is only in the way, as thinking that they may fulfill such a lust, and keep God too.

Verse 17. Now the first day]

That is, on the fourteenth day of the first moneth, according to the law. The Priests for poli∣tique respects, had adjourned this feast to the 〈◊〉〈◊〉 day being the Sabbath, against the letter of the law; that the celebrity might be the greater, and the people were ruled by them. Our Saviour followeth not a multitude, not observeth mans tradition herein, but Gods preseription: No more must we. This S^t Luke plainly intimateth in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 22. 7. Then came the day of unleaven∣ed bread when the Passeover ought to be killed; though the cust∣ome were otherwise.

Verse 18. Go into the city to such a man]

Meaning some man* 1.17 of his speciall acquaintance, for so the Greek imports, though he named him not. So Palmoni hammedabber, such an one the speaker, Dan. 8. 13.

Verse 19. Did as Iesus had appointed them]

With a kinde of blinde obedience: such as we must yeeld to God, notwith∣standing all unlikely hoods or scruples whatsoever, cast in by carnall reason. This the scripture calls the obedience of faith, and commends it to us, in the examples of Abraham, Moses, o∣thers, Heb. 11.

Verse 20. He sat down with the 〈◊〉〈◊〉]

With Iudas among the rest: though Hilary hold otherwise, for what reason I know not. Christ sat at the Sacrament, when yet the gesture impor∣ted

in the Law was standing: and this sitting at the Passeover was no where commanded, yet by the godly Jews, was gene∣rally used. Let this heap of wheat (the Lords supper, as some interpret it) be set about with lillies, that is with Christians,* 1.18 white, and of holy life: that's the main matter to be look∣ed to.

Verse 21. And as they did eat, he said]

With a great deal of detestation of so horrid a fact; to see the frontlesse traytour bear himself so bold amongst them, having now hatcht so prodigious 〈◊〉〈◊〉 villany.

One of you shall betray me]

But shall any therefore condemn the whole twelve, as if there were never a better? This were to offend against the generation of the righteous, Psal. 73. 15. This were to match in immanity that cruell Prince of Valachia, whose* 1.19 custom was, together with the offendour to execute the whole family, yea sometimes the whole kindred. And yet this justice is done Gods people many times by the Church Malignant.

Verse 22. And they were exceeding sorrowfull]

Not joyfull (as some would have been,) to finde out other mens faults, and to exagitate them. Not only those that make but that lovelies, yea* 1.20 or unseasonable truths in this kinde, are shut out of heaven among dogs and devils.

Lord is it I?]

He puts them all to a search, afore the Sacra∣ment.* 1.21 Let a man therefore examine himself, &c. who knows* 1.22 the errours of his life? saith David. In our hearts are volumes of corruptions, in our lives infinite Errata's. Socrates would say, when he saw one drunk or otherwise disordered, Num ego talis? So would M^r Bradford, when he looked into the leud lives of any others.

Verse 23. He that dippeth his hand, &c.]

My fellow-commo∣ner,* 1.23 my familiar friend. This greatly aggravateth the indignity of the matter. He was ex societate Iesu that betrayed him. So do the pretended Jesuites, Jebusites, at this day. Iulius Caesar was slain in the Senate-house by more of his friends then of his e∣nemies, quorum non expleverat spes inexplebiles, saith Seneca.* 1.24 But the wound that went nearest his heart, was that he received from his son Brutus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; this peirced him worse* 1.25 then any ponyard. Q. Elizabeths grief and complaint was, that in trust she had found treason.

Verse 24. The sonne of man goeth]

That is dyeth, suffereth.

Death was to him but an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is called Luke 9. 31. that is, an outgoing, or a departure. It was no more betwixt God and Moses, but Go 〈◊〉〈◊〉 and dy, as it was said to another Prophet, Up and eat. He that hath conversed with God here, cannot fear to go to him; cannot hold death either uncouth, or un∣welcome.

But woe unto that man by whom, &c.]

He bewails not him∣self, but Iudas. So should we do those by whom we are tradu∣ced, and injured. They poor wretches, have the worst of it. Let us pity them, and pray for them, as the holy Martyrs dealt by their persecutours. Ah! I 〈◊〉〈◊〉 the infidelity of England,* 1.26 said M^r Philpot. Ah! great be the plagues that hang over England, yea though the Gospel should be restored again. Happy shall that person be whom the Lord shall take out of the world not to see them.

Verse 25. Master, is it I?]

Desperate impudency! debauch∣ed hypocrisie! Had he the face to ask such a question? He could not but know that Christ knew all: yet hoped he perhaps, that of his wonted gentlenesse, he would conceal him still, as he had done for certain daies before. But incorrigible and incurable per∣sons are no longer to be born with. He heareth therefore, Thou* 1.27 hast said it: that is, Thou art the man I mean. Thus Christ pulls of his vizour, washeth off his varnish, and maketh him to appear in his own colours, a covetous caytiffe, an impudent dog, a breath∣ing devil, as Chrysostom hath it.

Verse 26. Iesus took bread]

From bread and wine used by the Jews at the eating of the Paschall lamb, without all command of Moses, but resting upon the common reason given by the Cre∣atour, Christ autorizeth a seal of his very flesh and blood. And as the housholder, at the end of that solemn supper, blessed God,* 1.28 first, taking bread, and again, taking wine: so, that we should not turn his seal into superstition, he followeth that plainnesse:* 1.29 〈◊〉〈◊〉 miseri mortales, in istorum mysteriorum usu, in rebus terre∣stribus haereant & 〈◊〉〈◊〉, as Beza gives the reason. For which cause also, saith he, even in the old Liturgy they used to cry out to the people at the Lords table, Sursum corda, Lift up your hearts: that is, Look not so much to the outward signes,* 1.30 in the Sacraments, but use them as ladders to mount you up to Christ in heaven.

This 〈◊〉〈◊〉 my body]

This is referred to Bread by an 〈◊〉〈◊〉 of* 1.31

the gender (the like whereof we finde, Ephes. 5. 6.) and so the* 1.32 Apostle interpreteth it, 1 Cor. 10. 16. & 11. 26. The sense then is, This bread is my true essentiall body, which is given for you:* 1.33 that is, by an ordinary metonymy. This bread is the signe of my body, as circumcision is called the covenant, that is the signe of the covenant, and seal of the righteousnes of faith, Rom. 4. 11. And* 1.34 as Homer calls 〈◊〉〈◊〉 sacrifices, covenants; because thereby the co∣venants were confirmed: Virgil calleth it fallere dextras, to deceive the right hands, for to break the oath that was taken, by* 1.35 the taking of right hands, &c. Transubstantiation is a meer ficti∣on: and the learnedest Papists are not yet agreed whether the substance of the bread in this Sacrament be turned into the substance of Christs body productivè, as one thing is made of a∣nother, or whether the bread goes away, and Christs body comes into the room of it adductivè, as one thing succeeds into the place of another, the first being voided. 〈◊〉〈◊〉 is for the first, Bellar∣mine for the latter sense. And yet because Luther and Calvin agree not upon the meaning of these words, This is my body, the Jesuites cry out, Spiritus sanctus a seipso non discordat, Hae interpretationes discordant, Ergo: for Luther interpreteth the words Synechdochi∣cally, Calvin Metonymically, after Tertullian and Augustine; This is my body, for this is a signe or figure of my body, a seal also to every faithfull receiver, that Christ is his, with all his benefits.

Verse 27. And he took the cup]

Anciently of glasse, after∣wards of wood, and lastly of silver or gold. Whence that saying of a Father, Once there were wooden cups, golden preists: now there are golden cups, but wooden preists.

Drink ye all of it]

This is expresse against that Antichristian sacriledge of robbing the people of the cup. Eckius saith the peo∣ple ought to content themselves with the bread onely, because, Equi donati non sunt inspiciendi dentes, A gift-horse is not to be* 1.36 looked in the mouth. He thought belike that Lay-men could not 〈◊〉〈◊〉 any right to the bread neither. Bellarmine, a little wiser, grants they have right to the bread, but adds, that in eating the bread transubstantiated by the Priest into the body of Christ, they drink his blood also. But Lombard (his master) denies this: saying that the bread is not turned but into Christs flesh, 〈◊〉〈◊〉 the wine but into his blood. And thus these Babel-builders are confounded in their language, and hard it is to know what the Church of Rome holdeth. The counsell of Constance speaketh

out, and saith, that albeit Christ instituted, and accordingly admi∣nistred this Sacrament in both kindes, tamen hoc non-obstante,* 1.37 All this notwithstanding, the authority of the holy Canons,* 1.38 and the approved custom of the Church hath and doth deny the cup to the Laity. And Nicolas Shetterden Martyr, in his answer* 1.39 compelled the commissary to grant, that Christs testament was broken, and his institution changed from that he left it. But he said, they had power so to do. Christs redemption is both pre∣cious and plentious. He makes his people a full feast. Bread and wine comprehend entire food: for humidum & siccum, moist and dry are all that is required unto food, Isa. 25. 6. There∣fore as he gave them in the wildernesse the bread of Angels, so he set the Rock abroach for them, and so fed them with Sacra∣ments. They did all eat the same spirituall bread, and they did* 1.40 all drink the same spirituall drink: that the ancient Church might give no warrant of a dry Communion. The Russians, 〈◊〉〈◊〉* 1.41 kinde of mongrell-Christians, communicate in both kindes; but* 1.42 mingling both together in a chalice, they distribute it both toge∣ther in a spoon.

Verse 28. For this is my blood]

This cup is my blood, viz. in a Sacramentall sense; as before the bread is said to be Christs bo∣dy:* 1.43 If the words of Christ when he said, This is my body, did change the substance, then belike, when Christ said, This cup is my blood, the substance of the cup was likewise changed into his blood, said Shetterden the Martyr to Archdeacon Harpfield. And you can no more enforce of necessity (said another Martyr) from the words of Christ the changing of the bread and wine into his body and blood, then the wives flesh to be the naturall and reall flesh of her husband, because it is written, They are not two but one flesh. Besides whereas it is forbidden that any should eat or drink blood, The Apostles notwithstanding took and drank of the* 1.44 cup, &c. And when the Sacrament was administred, none of them all crouched down, and took it for his God. Quandoqui∣dem Christiani manducant Deum quem adorant, said Averroes the Arabian, sit anima mea cum Philosophis. Sith Christians eat their God, I'll have none.

Which is shed]

That is, shall shortly be shed. But all is de∣livered and set down in the present tense, here and elsewhere in this businesse: Because to faith (which at this Sacrament we should chiefly actuate and exercise) all things are made present,

whether they be things to come (as to these Disciples) or things past, as now to us. A communicant must call up his faith, and bespeak it as Deborah did her self, Judg. 5. 12. Awake, awake Deborah, utter a song. Ascend up to heaven in the act of recei∣ving, and fetch down Christ: lean by faith upon his blessed bo∣some, cleave to his crosse, suck hony out of this rock, and oyle* 1.45 out of the flinty rock, Deut. 32. 13. & intra ipsa redemptoris vulnera figite linguam, as Cyprian expresseth it. Let faith have her perfect work: sith she is both the hand, mouth, and stomack of the soul.

For remission of sinnes]

This includes all the benefits of the new covenant, all the purchase of Christs passion, sweetly sealed up to every faithfull receiver. Christ instituted his holy supper, tanquam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a soveraign preservative or purga∣tive,* 1.46 saith Ignatius. And by this Sacrament we are fenced and and strengthned against the devil and all his assaults, saith 〈◊〉〈◊〉, so that he shunneth us, as if we were so many lions spet∣ting fire at him.

Verse 29. I will not drink hence forth]

So he takes his farewell of his Disciples: alluding, likely, to that custom among them of* 1.47 drinking no more, till the next day after they had drunk, each his part, of the parting-cup.

Drink it new with you in my Fathers kingdom]

Understand it either of the kingdom of grace (Peter saith, that he and others did eat and drink with Christ after he rose from the dead, Act. 10. 41. we also feast with him dayly by faith, at his table especially, where he is both feast-maker and feast-master,) Or of his king∣dom of glory, frequently and fitly set forth by the similitude of a sumptuous supper, Matth. 8. Luk. 14. &c. such as to which all other feasts are but hunger.

Verse 30. And when they had sung an hymne]

The Jews at the Passeover sang the great Hallelujah, that is the hundred and thirteenth Psalme, with the five following Psalmes. This they began to sing, after that dimissory cup aformentioned. At all times we should sing Hallelujah's, with grace in our hearts to the Lord: but at the Sacrament the great Hallelujah, the Hosanna Rabbah. We should credit the feast by our spirituall jollity,* 1.48 shouting as a giant after his wine, singing and making melody to the Lord in our hearts. Chrysostom maketh mention of an hymne:* 1.49 of thanksgiving, wont to be used by the Monks of his time, after

they had supped: and he calleth them Angels for their holy and heavenly life and conversation. We should come from the Lords table, as Moses did from the mount, with our faces shining, as the good women did from the sepulcher, with fear and great joy, as the people went to their tents from Solomons feast, joyfull and glad of heart, 1 King. 8. 66. If those in the wildernesse were so cheared and cherished by their idolatrous feast afore the golden* 1.50 calfe that they did eat and drink, and rise up to play, how much more should we by this blessed banquet? To whet our stomacks, let faith feed upon some promise before the Sacrament. A moderate break-fast gets a man the better stomack to his dinner, &c.

Verse 31. All ye shall be offended because of me]

Why? what had that righteous one done? Nothing but that his crosse lay in their way, whereat they stumbled shamefully, and left him, to* 1.51 wonder that he was left alone, Isa. 63. 5. Adversity is friendlesse, saith one Heathen: Et cum fortuna, stat{que} cadit{que} fides, saith another. Job found his friends like the brooks of Tema, which in a moisture swell, in a drought fail. Tempora si fuerint nubila, solus eris.

For it is written, I will smite]

This our Saviour purposely subjoyneth, for their support under the sense of their base deser∣ting him. A foul sinne it was, but yet such as was long since set down of them; not without a sweet promise of their recol∣lection,* 1.52 I will turn my hand upon the little ones: Or, I will* 1.53 bring back my hand to the little ones, as Tremellius readeth it.

Verse 32. But after I am risen again, &c.]

Infirmities be∣wailed, break no square. Our sinnes hurt us not, if they please us* 1.54 not. The Church stands as right with Christ, when penitent, as* 1.55 whiles innocent, Cant. 7. 12. with chap. 4. 1. 2. &c. Her hair, teeth, temples, all as fair and well featured as ever.* 1.56

Verse 33. Though all men should be offended]

Peter spake as he meant, but his heart deceived him, as did likewise Davids, Psal. 39. 1, 2, 3. and Orphah's, Ruth 1. 10. and those Israelites in the wildernesse, that were turned aside like deceitfull bowes, Psal. 78. 57. They levelled both eyes and arrowes (that is both purposes and promises) to the mark of amendment, and thought verily to hit: but their deceitfull hearts, as naughty bows, carried their arrows a clean contrary way. So did Peters here, so will the best of ours, if we watch them not.

Verse 34. Before the cock crow, &c.]

Christ mentioneth the cock, quià tum strenuum pugnatorem decebat tale praeconium, saith one. The presumption of proud flesh never but miscaries: when humble self-suspition holds out, and hath favour. The sto∣ry* 1.57 of Pendleton and Saunders is better known, then that it needs here to be related.

Verse 35. Though I should die with thee]

Quot verba tot ab∣surda, as one saith of Peters proposition of three tabernacles, &c. Sure it is he knew as little what he said here, as there: How much more considerately those Martyrs, who both said it, and did it? The heavens shall as soon fall, as I will forsake my faith,* 1.58 said William Flower. And, if every hair of my head were a man,* 1.59 I would suffer death in the opinion and faith, that I am now in, said John Ardely.

Likewise also said all the Disciples]

Misled, as Barnabas af∣terward was (Gal. 2.) by Peters example. The leaders of this people cause them to erre, Isa. 9. 16. Our Saviour (to teach us what to do in like case) striveth not with them for the last word: but lets them enjoy their own over-good conceits of themselves, till time should confute them.

Verse 36. Unto a place, called Gethseman]

By mount Olivet stood this garden: and here he began his passion, as well to expi∣ate that first sinne committed in a garden, as to sanctifie unto us our repasts and recreations. Here, after our Saviour had prayed himself into an agony (to teach us to strive also in prayer* 1.60 as for life, and to struggle even to an agony as the word signifieth,* 1.61 Colos. 4. 12.) he was taken quasi ex condicto, and led into the ci∣ty thorow the sheep-gate (so called of the multitude of sheep dri∣ven in by it to be offered in the Temple,) to be sacrificed, as a lamb ••••defiled and without spot.

Sit ye here while I go and pray yonder]

It may be lawfull therefore in some cases to pray secretly, in the presence or with the privity of others, so there be some good use of them.

Verse 37. And he took with him Peter, &c.]

He took the same that had seen his glory in the mount, to see his agony in the garden: that they might the better stick to him. Let no man en∣vy others their better parts or places; sith they have them on no other condition, but to be put upon greater temptations, hotter services. If we could wish another mans honour, when we feel the weight of his cares, as David once did of Sauls armour,

we should be glad to be in our own coat.

And very heavy]

To faint, or fall away in his soul, to be out* 1.62 of the world, as we say, He sitteth alone, and keepeth silence, be∣cause he hath born it upon him, Lam. 3. 28.

Verse 38. My soul is exceeding sorrowfull]

He had a true hu∣mane soul then; neither was his Deity to him for a soul, as some Heriticks fancied: for then our bodies only had been redeemed by him, and not our souls (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that Father hath it,) if he had not in soul also suffered, and so, descen∣ded into hell. The sufferings of his body were but the body of his sufferings: the soul of his sufferings, were the sufferings of his* 1.63 soul, which was now undequa{que} tristis beset with sorrows, and heavy as heart could hold. The sorrows of death compassed him, the cords of hell surrounded him, Psal. 18. 4, 5. the pain whereof he certainly suffered, non specie & loco sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, something answerable to hell, and altogether unspeakable.* 1.64 Hence the Greek Letany. By thine unknown sufferings, good Lord deliver us. Faninus an Italian Martyr, being asked by one why he was so merry at his death, sith Christ himself was so sorrow∣full?* 1.65 Christ, said he, sustained in his soul all the sorrows and con∣flicts with hell and death due to us: by whose sufferings we are de∣livered from sorrow, and fear of them all.

Tarry ye here and watch with me]

Yet not for my sake so 〈◊〉〈◊〉, as for your own; that ye enter not into temptation.* 1.66

Verse 39. And he went a little further]

Amat secessum ar∣dens oratio. S^t Luke saith he was violently withdrawn from them,* 1.67 about a stones cast, and there he kneeled down and prayd: for* 1.68 further he could not go, thorough earnest desire of praying to his heavenly father.

And fell on his face]

He putteth his mouth in the dust, if so be there may be hope, Lam. 3. 29. This and the like humble* 1.69 gestures in Gods service do at once testifie, and excite inward devotion.

Let this cup passe]

In the time of execution, they gave the malefactour a cup of wine mingled with myrrhe, Mark 15. 23. to stupifie his senses, and so to mitigate his pains. Hence the word Calix or cup is put here and elsewhere for death it self: which being terrible to nature, is therefore here with strong crying and* 1.70 tears deprecated by our Saviour. This was naturall in him, and not sinfull in us, so it do not degenerate into that which is carnall fear of death.

Neverthelesse not as I will, but, &c.]

Here Christ doth not correct his former request (for then there should have been some kinde of fault in it) but explicateth only on what condition he desired deliverance; and becometh obedient unto death, even the death of the crosse, Philip. 2. 8. crying out, Not as I will, but as thou wilt: which shews that he had a distinct humane will, from the will of his Father, and so was very man, as well as God. And here Aristotle, that great Philosopher, is clearly confuted.* 1.71 For he denies that a magnanimious man can be exceeding sorrow∣full for any thing that befalls him. Our Saviour (his Churches stoutest Champion,) was exceeding sorrowfull even to the death; and yet of so great a spirit, that he yeelds up himself wholly to God. Magnus est animus, qui so-Deo tradidit; pufillus & de∣gener,* 1.72 qui obluctatur, saith Seneca. He is a brave man that trusts God with all.

Verse 40. And he cometh unto the Disciples]

They were his care in the midst of his agony: so was Peter; upon whom he found time to look back, when he stood to answer for his life. So was the penitent thief; whose prayer Christ answered, even when he hung upon the tree, and was paying dear for his redemp∣tion. Our high-priest bears the names of all his people on his shoulders and on his breast, so that he cannot be unmindfull of them. Behold he hath graven them upon 〈◊〉〈◊〉 palms of his hands, their walles are continually 〈◊〉〈◊〉 him, Isa. 49. 16. he loveth to look upon the houses where they dwell.

And findeth them asleep]

When he should have found them at prayer for him. Prayer is 〈◊〉〈◊〉 creature of the holy Ghost: and unlesse he hold up mens eyes there while, even Peter, James, and John will fall asleep in prayer, and put up yawning petitions to God.

And saith unto Peter]

Who had promised so much for∣wardnesse, and stood in so great danger above the rest, Luk. 22.* 1.73 31. For Satan earnestly desired to deal with him, he challenged Peter forth, as Goliah called for one to combate with. And was it for them to sleep then? or, with Agrippa's dormouse, not to awake, till boyled in lead?

What? could you not watch with me, &c.]

How then will ye do to dye with me, as erst ye promised me? If the footmen have wearied you, how will ye contend with horses, Jer. 12. 5. If you cannot endure words, how will you endure wounds? If ye can∣not

strive against sin, how will you resist unto bloud, Heb. 12. 4? If ye cannot burn your finger with Bilney, your right-hand with Cranmer, how will you bear the burning of your whole body? Alice Coberly being pitiously burnt in the hand by the Keep∣ers* 1.74 wife, with a hot key which she cunningly sent her to fetch, revoked.

Verse 41. Watch and pray]

Yea watch, whiles ye are praying, against corruption within, temptations 〈◊〉〈◊〉. Satan will be interrupting as the Pythonisse did Paul praying, Act. 16. 16. as the fowls did Abraham sacrificing, Gen. 15. 11. as the enemies did 〈◊〉〈◊〉 with his Jews, building, who therefore praid and watcht, watcht and praid. Amongst all actions, Satan is ever busiest in the best; and most in the best part of the best, as in the end of praier, when the heart should close up it self with most comfort. Watch therefore unto praier. Set all aside for it, and* 1.75 wait on it, as the word imports, Coloss. 4. 2. while praier stands still, the trade of godlinesse stands still: Let this therefore be done, whatever is left undone. Take heed the devil take you not out of your trenches, as he did David, likely, 2 Sam. 11. 2. Out of your strong-hold, as Joshua did the men of Ai. 〈◊〉〈◊〉 children, saith Saint John, abide in God, keep home, keep* 1.76 close to your Father, if you mean to be safe, if that evil one shall not touch you, 1 Joh. 5. 18. nor thrust his deadly sting into you, &c.

The spirit indeed is willing]

q. d. Though the spirit purpose otherwise, yet the flesh will falter, and ye will be foiled else. Or, our Saviour speaks this by way of excuse of their infirmity, q. d. I see you are willing, so farre as you are spirituall and regene∣rate: but the flesh is treacherous and tyrannicall. It rebels ever and anon, and would gladly raign. It hangs off, when called to suffer, and makes shy of the businesse. So Peter was carried whe∣ther he would not, Joh. 21. 18. So Hilarion chides out his soul (which plaid loth to depart) with Egredere ô anima, &c. So M. Saunders, Martyr, in a letter to his wife, a little afore his death, Fain would this flesh, said he, make strange of that which* 1.77 the spirit doth embrace. O Lord, how loth is this loitering slug∣gard, to passe forth in Gods path, &c? So M. Bradford going to his death, Now I am climing up the hill, said he, It will cause* 1.78 me to puff and blow, before I come to the 〈◊〉〈◊〉. The hill 〈◊〉〈◊〉 steep and high: my breath is short, and my strength is fee∣ble.

Pray therefore to the Lord for me; pray for me, pray for me, for Gods sake, pray for me. See more in the Notes on 〈◊〉〈◊〉. 21. 18.

Verse 42. The second time and praid]

Praier is that arrow of deliverance that would be multiplied. God holds off on purpose, that he may hear oft of us, that we may ply the throne of grace,* 1.79 and give him no rest. The Church, Psal. 80. commenceth thrice the same sute, but riseth every time in her earnestnesse, 〈◊〉〈◊〉. 3, 7, 19. If thy petition be not lawfull never preferre it: as if it 〈◊〉〈◊〉, never give it over. God suspends thee to 〈◊〉〈◊〉 thee.

If this cup may not passe, except I drink]

It passeth then, even while we are drinking of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hold our faith and 〈◊〉〈◊〉. It is but a storm, and will soon be over. It is but a death, and that's but the day-break of eternall brightnesse. It is but winking (as that Martyr said) and thou shalt be in hea∣ven presently.

Verse 43. He came and found them asleep again]

After so sweet 〈◊〉〈◊〉 admonition, so soveraign a reproof, Who knows how oft an 〈◊〉〈◊〉 may recurre, even after 〈◊〉〈◊〉? See it in 〈◊〉〈◊〉, in 〈◊〉〈◊〉, in these Apostles, for their 〈◊〉〈◊〉; Who should 〈◊〉〈◊〉 greatest, &c.

For their eyes were heavy]

For sorrow (saith S. Luke) which,* 1.80 exhausting the spirits, renders a man more sluggish: and hinder∣ing concoction, sends up vapours to the brain, and so causeth sleep. This was somewhat, but not sufficient to excuse them. Christ took them with him into the garden for their society and 〈◊〉〈◊〉. But they not only not help him, but wound him by their dulnesse unto duty: and instead of wiping off his bloudy sweat, they draw more out of him. Judas had somewhat else to do now then to sleep, when Peter was fast, and could not hold up. 〈◊〉〈◊〉 the Prophet lay under such a like drowsie distemper, chap. 4. 1. for though awaked and set to work, he was even ready to fall asleep at it.

Verse 44. And he left them, and 〈◊〉〈◊〉 away again]

A most me∣morable and imitable pattern of patience toward those that con∣dole not, or that keep not touch with us; we must neither startle 〈◊〉〈◊〉 storm, but passe it by as a frailty.

And praid the third time]

A number of perfection. And, Si 〈◊〉〈◊〉 pulsanti, &c. Paul praid thrice, and gave over, 2 Cor. 12.

because he saw it 〈◊〉〈◊〉 Gods will it 〈◊〉〈◊〉 be otherwis:: pardon∣ing grace he had, but not prevailing, vers. 9. So our Saviour here, had an Angel sent from heaven to strengthen him, that he might the better drink that cup, which he had so 〈◊〉〈◊〉 depre∣cated.* 1.81 * 1.82 Hence the Apostle doubts not to 〈◊〉〈◊〉, That he was heard in that he feared: he was, and he was not; there's no praying a∣gainst that, which Gods providence hath disposed of by an infalli∣ble order. And when we see how God will have it, we must sit down and be satisfied: That which he will have done, we may be sure is best to be done.

Saying the same words]

And they were no whit the worse for being the same. Let 〈◊〉〈◊〉 comfort those that complain they cannot vary in prayer: though that be a desirable ability. The 〈◊〉〈◊〉 were enriched by God in all utterance and knowledge, 1 Cor. 1. 5. But the businesse of praier is more dispatcht by inward groanings, then outward 〈◊〉〈◊〉.

Verse 45. Sleep on now, and take your rest]

q. d. Doe so, if* 1.83 you can at least. But now the hour is come, wherein you shall have small either leasure or list to sleep, though never so drousie* 1.84 spirited: for, The Sonne of man is 〈◊〉〈◊〉, &c. Luther readeth the words 〈◊〉〈◊〉, and by way of 〈◊〉〈◊〉, thus, Ah, Do ye 〈◊〉〈◊〉 sleep and take your rest? Will ye, with Solomons drunkard sleep upon a mast-pole? Take a nap upon a Weather-cock? Thus this heavenly Eagle, though he love his young ones dearly, yet he pricketh and beateth them out of the nest. The best (as Bees) are killed with the honey of flattery, but quickned with the 〈◊〉〈◊〉 of reproof.

Verse 46. Rise, Let us be going]

To meet that death, which till he had praied, he greatly feared. So it was with Esther, chap. 4. 16. and with David, Psal. 116. 3, 4. See the power of faithfull praier to disarme death, and to alter the counte∣nance* 1.85 of greatest danger. Quoties me oratio, quem paenè de∣sperantem susceperat, reddidit exsultantem, &c? How oft hath praier recruted me?

Behold, He is at hand]

Behold, for the miracle of the matter, yet now no miracle. 〈◊〉〈◊〉 frequens{que} via est per amicifallere nomen: Tnta frequen{que} licet sit via, crimen habet.

Verse 47. Lo, Iudas one of the twelve]

Lo, for the reason next afore-mentioned. The truth hath no such pestilent persecutours as Apostates. Corruptio optimi pessima; sweetest wine maketh sowrest vineger.

With swords and staves]

What need all this ado? But that the* 1.86 bornet haunted them, an ill conscience abused them. When he* 1.87 put forth but one 〈◊〉〈◊〉 of his Deity, these armed men fell all to the ground: nor could they rise again, till he had done indenting with them.

Verse 48. Whomsoever I shall kisse]

Ah lewd losell! Betraiest thou the Son of man with a kisse? Givest thou thy Lord such rank* 1.88 poison in such a golden cup? Consignest thou thy treachery with so sweet a symboll of peace and love? But this is still usuall with those of his Tribe. Caveatur osculum Iscarioticum. Jesuites at this day kisse and kill familiarly: 〈◊〉〈◊〉 occidunt, as one saith of* 1.89 false Physitians. When those Rhemish Incendiaries, Giffard, Hodgeson, and others, had set Savage awork to kill Queen Eliza∣beth,* 1.90 they first set forth a book to perswade the English Catho∣likes to attempt nothing against her. So when they had sent. Squire out of Spain to poison the Queen, they taught him to a∣noint* 1.91 the pummel of her saddle with poison covertly, and then to pray with a loud voice, God save the Queen. Lopez, another of their agents, affirmed at Tiburn, That he had loved the Queen as* 1.92 he had loved Jesus Christ: Which, from a Jew, was heard not without laughter. So Parsons, when he had hatched that name∣lesse villany the powder-plot, set forth his book of resolution: as if he had been wholly made up of devotion, Esocietate Iesu fuit qui Iesum tradidit.

Verse 49. Hail Master, and kissed him]

But love is not al∣waies in a kisse, saith Philo the Jew; nor in crying Rabbi, Rabbi, as the traitour here did, Mark 14. 45. out of a seeming pitty of his Masters misery. There are that think that he would have carried this his treachery so cunningly, as if he had 〈◊〉〈◊〉 no hand in* 1.93 it: and therefore kissed him as a friend, and so would still have been taken.

Verse 50. Friend]

Sith thou wilt needs be so esteemed, though* 1.94 most unfriendly.

Wherefore art thou come?]

As a friend, or as a foe: If as a friend, What mean these swords? If as a foe, What means this kisse? Christ knew well enough wherefore he came: but thinks good to sting 〈◊〉〈◊〉 conscience by this cutting question.

Laid hands on Iesus and took him]

By his own consent, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Irenaeus hath it, while the Deity rested, and refu∣sed to put forth it self.

Verse 51. One of them which were with Iesus]

This was Peter, who asked 〈◊〉〈◊〉 to strike, but staid 〈◊〉〈◊〉 till he had it, out of a preposterous zeal to his Master, and because he would be a man of his word. A wonderfull work of God it was surely, that hereupon he was not 〈◊〉〈◊〉 in an hundred pieces, by the barbarous souldiers. Well might the 〈◊〉〈◊〉 say, He that is our God is the God of salvation; and unto God the Lord belong the issues from death, Psal. 68. 20. My times are in thine hands, Psal. 31. 15. But this stout 〈◊〉〈◊〉 could not be found, when his Master was, after this, apprehended and arraigned. Plato hath observed, That the most skilfull 〈◊〉〈◊〉* 1.95 are the most cowardly 〈◊〉〈◊〉.

Verse 52. Put up again thy sword]

See the Notes on Iohn 18. 11.

For all they that take the sword]

Without a just calling, 〈◊〉〈◊〉 those sworn sword-men of the devil the Jesuites, whose faction (as one saith of them) is a most agile sharp sword; the blade whereof is sheathed at pleasure, in the bowels of every Com∣mon-wealth, but the handle reacheth to Rome and Spaine: Their design is to subdue all to the Pope, and the Pope to themselves.

Verse 53. Thinkest thou that I cannot pray]

q. d. Need I be beholden to thee for help? 〈◊〉〈◊〉 very boldly told his 〈◊〉〈◊〉* 1.96 and Protectour, the Electour of Saxony, That he, by his 〈◊〉〈◊〉 gained him more help and safegard, then he received from him: and that this cause of Christ needeth not the 〈◊〉〈◊〉 of man to carry it on, but the power of God, set a work by the prayer of faith: And this way, saith 〈◊〉〈◊〉, I will undertake to secure your Highnes∣ses soul, body, and estate, engaged in the Cause of the Gospel, from whatsoever danger or disaster, Sive id credat C. V. si∣ve non credat, whether your 〈◊〉〈◊〉 believe me herein,* 1.97 or not.

More then twelve legions]

A legion is judg'd to be six thou∣sand 〈◊〉〈◊〉, and seven hundred horse. And this great army of An∣gels is by praier dispatcht from heaven in an instant. Are we then in any imminent 〈◊〉〈◊〉? send up to heaven for help by praier, and God will send from heaven and help us. We need not help our selves by seeking private revenge, as Peter here, or using 〈◊〉〈◊〉 shifts, as David, Ps. 34. 1. for in the same 〈◊〉〈◊〉, Men are exhort∣ed to ensue peace, and 〈◊〉〈◊〉 by private wrongs; 〈◊〉〈◊〉 the Angels of the Lord 〈◊〉〈◊〉 round about them that fear him, and deliver them.

Verse 54. But how then shall the Scriptures, &c.]

Why dost thou not then pray (might they object) for an army of Angels, to rescue thee out of these wicked hands, that now hold thee prisoner, and will let out thy life-bloud? How then should the Scriptures be fulfilled, saith he, that have fore-told my death? This was his constant care, even when he hung upon the crosse, to fulfill the Scriptures: and so to assure us, that he was the very Christ.

That thus it must be]

Why must? but because it was, 1. So 〈◊〉〈◊〉 by God. 2, Fore-told by the Prophets; every particular of Christs 〈◊〉〈◊〉, even to their very spetting in his face. 3. Prefigured in the daily morning and evening 〈◊〉〈◊〉; this lamb of God was sacrificed from the beginning of the world. A necessity then there was of our Saviours suffering. Not a necessi∣ty of coaction (for he died freely and voluntarily) but of immutability and infallibility, for the former reasons and respects.

Verse 55. Are ye come out as against a thief?]

Secretly, and by night, with all this clutter of people, and clashing of arms, so to make the world believe strange matters of me? whereas, had your 〈◊〉〈◊〉 and conscience bin good, you would 〈◊〉〈◊〉 taken a fitter time. and I should have had fairer dealing.

ANd ye laid no hand on me]

Ye wanted no will, but ye could never finde 〈◊〉〈◊〉: and which of you now accuseth me of sinne? It is doubtlesse very lawfull, and in some cases needfull for Chri∣stians to defend their own 〈◊〉〈◊〉, and 〈◊〉〈◊〉 their wrong∣ed credit, as did Moses, Samuel, Paul, 〈◊〉〈◊〉: I never have sought profits, pleasures, nor preferments, saith he, 〈◊〉〈◊〉 was I ever moved with emulation or envy against any man, 〈◊〉〈◊〉 conscientiam aufero, quocun{que} discedo. This conscience I carry with me 〈◊〉〈◊〉 I go. 〈◊〉〈◊〉 of all that ever lived, might best challenge his 〈◊〉〈◊〉 of 〈◊〉〈◊〉: For of him it might be truly affirmed, what Xenophon 〈◊◊〉〈◊◊〉 Socrates, what Paterculus* 1.98 doth of Scipio, Quod 〈◊〉〈◊〉 in 〈◊〉〈◊〉 nisi laudandum aut fecit, aut dixit, aut sensit, that he did all 〈◊〉〈◊〉 well, as the people testified of him, and never said or thought any thingamisse.

Verse 56. That the Scriptures, &c.]

Which yet were no more the cause of the Jews cruelty, then Ioseph was of the famine, then the Astrologer is of the eclipse, or Tenterton-steeple of the 〈◊〉〈◊〉 and flowing of the sea.

Then all the Disciples for sook him and fled]

Then, when there was no such need or danger to enforce them, Christ having capi∣tulated with the enemy for their safety. They had leave to go free before: what staid they for then? Or why flee they now? This was the fruit and punishment of their former sleeping, vers. 43. Had they watcht and praid then, they had not now thus en∣tred into temptation.

Verse 57. Where the Scribes and the Elders were]

A full Coun∣cel then may erre. See the Notes on Chap. 2. 4. and on Chap. 26. 3.

Verse 58. But, Peter followed]

First, he fled with the rest, and then, remembring his promise, followed afarre off: but better he had kept him away: for he sat with the servants, so venturing upon the occasion of sin, which he should have studi∣ously shunned; and meerly out of curiosity, to see the end and issue of Christs captivity. We many times tempt Satan to tempt us, by our imprudence. Evil company is contagious, and sin more catching then the plague. Israel going down to AEgypt brought a golden Calf from thence: Jeroboam brought two. A man may passe thorow Ethiopia unchanged, but he cannot reside there, and not to be discoloured.

Verse 59. Sought false witnesse]

Here Christ is convented and examined in the 〈◊〉〈◊〉 Court, with a great deal of injustice and subornation. They first sought false witnesse, as if they had obey'd our Saviour, who bad them ask those that heard him, what he had said unto them, Joh. 18. 21.

Verse 60. Yea, though many false-witnesses came]

So adultery was objected to Athanasius, heresie and treason to Cranmer. Also I lay to thy charge, said Bonner to Philpot, Martyr, that thou killedst thy father, and wast accursed of thy mother on her death-bed, &c. Q. Elizabeth wrote these lines in the window at Woodstock;* 1.99

Much alledg'd against me, Nothing proved can be.

Freedome of speech used by the Waldenses against the sins of those times, caused, Ut 〈◊〉〈◊〉 nefariae eis affingerentur opiniones, a quibus* 1.100 omninè fuerant alieni, saith Gerard, That many false opinions were fathered upon them, such as they never favoured. So deal the Papists by us at this day; They tell the seduced peo∣ple,* 1.101 that we worship no God, count gain godlinesse, keep no promises, eat young children, make nothing of adultery, murther, &c. Good people, these men deny Christ to be God,

and the holy Ghost to be God, &c. said White Bishop of* 1.102 Winchester concerning Woodman, and other holy Martyrs, in a Sermon.

Yet found they none]

The enemies likeliest projects oft fail. These false witnesses, as those 〈◊〉〈◊〉-builders of old, disagreed in their language, which God confounded; and so he doth to this day.

Verse 61. I am able to destroy the temple]

Novum crimen Caie Caesar. For, what if Christ had said so? Could not he as easily have reared a temple as raised the dead, restored the blinde, &c? But the truth is he never said so, but was misreported, and falsely 〈◊〉〈◊〉 (saith Father Latymer,) both as touching his words and meaning also. He said Destruite, Destroy ye; they made it Possum destruere, I am able to destroy. He said Templum hoc, this temple, meaning his own body: they added manufactum made with hands, to bring it to a contrary sense, &c. Thus muti∣lando vel mutando, by chopping or changing, ill-minded men do usually deprave and wrest to a wrong meaning, the most innocent passages and practises.

Verse 62. Answerest thou nothing?]

No, nothing: unlesse it had been to better purpose: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the wise Heathen. Either hold thy peace, or say something that's worth hearing. And, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To an∣swer* 1.103 every slight accusation is servile. Some are so thin they may* 1.104 be seen thorow, others so grosse, that they need no refutation.* 1.105 These hypocrites were not worthy of an answer from our Savi∣our; who knew also that now was the time not of apologizing, but of suffering: therefore as a sheep before her shearer is dumb,* 1.106 so he opened not his mouth. Besides, he saw that his enemies were 〈◊〉〈◊〉 to have his blood, and therefore held it more glori∣ous, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Basil hath it, to choak their spite* 1.107 with silence, & injuriam tacendo fugere, potiùs quam respon∣dendo superare, as another saith, to set them down by saying nothing.

Verse 63. I adjure thee by the living God]

So had the devil done once before, horrendo impudentiae exemplo Mark 3. 7. Sed os Caiaphae & culeus Satanaein 〈◊〉〈◊〉 sunt praedicamento. It is nothing with the devil and his, to pollute and dissallow that no∣men majestativum, as Tertullian stileth it, that glorius and fear∣full name of God, as Moses calleth it: and to call him in, at 〈◊〉〈◊〉* 1.108

turns, as an author or abettour at least, of their abominable plot and practises. How much better that holy man that said, My heart, head, and tongue, trembleth as oft as I speak of God? Yea* 1.109 the very Heathen Sages had the same thoughts, that men ought to be better advised, then to tosse Gods reverend name upon their tongues as a tennis-ball, or to wear his image for an ornament, &c. And surely, as S^t Mark relateth this history, one would* 1.110 think Caiaphas a very conscientious person. For he brings him* 1.111 in saying to our Saviour, Art thou the son of that Blessed one, Mark 14 61. So he calls God by a periphrasis, as if he were a∣fraid* 1.112 once to name God: when as yet presently after, he pro∣fanely* 1.113 adjureth our blessed Saviour by the living God, that thou tell* 1.114 us whether thou be the Christ, &c. And this he doth, not out of any desire to know the truth: but as seeking an occasion, from his bold and free confession of the truth, to put him to death: so going about to entitle God himself to his villanous enterprizes. See here the hatefull nature of damned hypocrisie, and abandon it.

Verse 64. Thou hast said]

That is, as S^t Mark expresseth the Hebraisme in plainer tearms, I am. q. d. Thou hast said it, and I must second it, I am indeed the promised Messias, and the only-begotten sonne of God. This was the naked truth with∣out Equivocation: a device that the Jesuites have lately fet from hell, for the consolation of afflicted Catholikes, and for the in∣struction of all the godly, as Blackwell and Garnet blush not to professe in print. Let us learn here of our Saviour, to make a bold and wise confession of the truth, when called thereunto: al∣though we create our selves thereby never so much danger from the enemy who shall so be either converted, or at least convinced, and left inexcusable.

Hereafter shall ye see, &c.]

q. d. Now I am in a state of abase∣ment, God having hid his sonne under the Carpenters son, whom ye have now bound, and shall shortly crucifie. But not long hence, ye shall see me in a state of advancement, sitting on the right hand of power, powring out my spirit upon all flesh, Acts 2 33. and, after that, coming in the clouds of heaven, as in a charet of state, to judge you that are now my Judges, &c.

Verse 65. Then the high-priest rent his clothes]

Which the high-priest ought not by the law to have done, howsoever,

Levit. 10. 6. & 21. 10. and here had no colour of cause at all to do: no not so much as Joab had, when for company, and at his Lords command, he rent his clothes at Abners funerall, whom he had basely murthered, 1 Sam. 3. 31.

Verse 66. He is guilty of death]

Servile souls! they durst do no otherwise then concur with 〈◊〉〈◊〉. So in popish councels and conclaves the Bishops and others (those Aiones & Negones 〈◊〉〈◊〉) have no more to do, but simply inclinato capite to say Placet to that which in the Popes name is proposed unto them.* 1.115 The Legats in the Councell of Trent were blamed for suffering the article of Priests marriage to be disputed. And in Colloquio 〈◊〉〈◊〉, after that Beza had spoken much of the Eucharist* 1.116 before the young King of France, the Queen-mother and the Princes of the blood, a Spanish Jesuite, having reproached the Protestants, did reprehend the Queen-mother for medling in matters that belongd not to her, but to the Pope, Cardinalls, and Bishops.

Verse 67. Then did they spit in his 〈◊〉〈◊〉]

Condemned priso∣ners are sacred things: and, by the law of Nations, should not be misused and trampled on, but rather pitied and prepared for death. But these barbarous miscreants (not without the good liking of their Lords the Priests and Elders,) spare for no kinde of cruelty toward Christ, who was content to be spit upon, to cleanse our faces from the filth of sinne, to be buffeted with fists* 1.117 and beaten with staves, to free us from that mighty hand of God,* 1.118 1 Peter 5. 6. and from those scourges and scorpions of infer∣nall fiends.

Verse 68. Saying, prophesie unto us, thou Christ]

This is dayly done to Christ by the children of darknesse, which sin securely, and say, who seeth us? they put it to the triall, as Ananias and Sap∣phria did, whether they shall be detected.

Verse 69. And a damsell came unto him]

A silly wench daunteth and dispiriteth this stout champion. Sic & Elias ille* 1.119 〈◊〉〈◊〉 ad mulierculae (〈◊〉〈◊〉) minas trepidat, factus seipso imbecillior. What poor things the best of us are, when left a little to our selves, when our faith is in the wain!

Thou also wast with Jesus]

She was just of her masters minde and making. We had need take heed where we set our children to service: for, like water on a table, they will be led any way, with a wet finger: and as any liquid matter, they will conform

to the vessell whereinto they are powred. Be sure to teach them Gods fear, and to pray, and then where ever they come to 〈◊〉〈◊〉, they shall do good, and finde favour, as 〈◊◊◊〉〈◊◊◊〉 in the court of Babylon, 〈◊〉〈◊〉. 1. and as the 〈◊◊〉〈◊◊〉 〈◊〉〈◊〉 family: that great Lord 〈◊◊◊〉〈◊◊◊〉 maids coal: so 〈◊〉〈◊〉 a thing is 〈◊◊◊◊〉〈◊◊◊◊〉 works of God, 〈◊〉〈◊〉 the 〈◊◊〉〈◊◊〉.

Verse 70. I know 〈◊〉〈◊〉 what thou 〈◊〉〈◊〉

〈1 line〉〈1 line〉 〈◊〉〈◊〉 not either her words, or her 〈◊〉〈◊〉. 〈◊〉〈◊〉 this 〈◊〉〈◊〉 dissembling, was a true denying. S^t 〈◊〉〈◊〉 saith, 〈◊〉〈◊〉 now the cock crew, chap. 14. 68. A fair warning to so soul a sinner; but he took no notice of it, till Christ looked back upon him; to teach us, that without the helpe of divine grace, no means can convert a sinner from the errour of his way. God himself preached a Ser∣mon of repentance to Cain, but it prevailed not. Whereas Christ no sooner looked back upon this falne Apostle, but he went out and wept bitterly. Christ cured him with lesse ado, then he did Malchus his ear: that was healed by a touch, this by a look only.

Verse 71. And when he was gon out, &c.]

The orifice of his wound was not yet close: and therefore bled afresh so soon again. Thus Lot committed incest two nights together, &c. See the Note on vers. 43.

Verse 72. And again he denied with an oath]

This was fear∣full: and the worse, because his master, whom ne forswore, was now (even as Peters faith was,) upon his triall, and might say, with wounded Cesar, What, thou my sonne Brutus? Is this thy 〈◊〉〈◊〉 to thy friend? Scipio had rather that Hannibal should eat his heart with salt, then that Lelius do him the least dis∣courtesie.

Verse 73. For thy 〈◊〉〈◊〉 bewrayeth 〈◊〉〈◊〉]

Jacob must name himself Jacob, with the voice of Jacob. The Ephraimite must 〈◊〉〈◊〉 out his Sibboleth in despight of his heart, or habit. Each countryman is known by his idiome or dialect. The fool saith to every one that he is a fool, Eccles. 10. 3. when the wise mans tongue talketh of 〈◊〉〈◊〉, Psal. 37. 30.

Verse 74. Then began he to curse and swear]

This he had 〈◊〉〈◊〉, belike, of the ruffianly souldiers, with whom usually, 〈◊〉〈◊〉 are but expletives, and horrible oathes, interjections of speech. But though Israèl play the 〈◊〉〈◊〉, yet why should Judah* 1.120

offend? come not ye to 〈◊〉〈◊〉, 〈◊〉〈◊〉 goe ye up to Bethaven, nor swear The Lord 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 once such an oath, and it was enough of that once, 1 Sam. 25 22. But Peter swears and forswears again and again, and that after warning: as Aaron went down aud did that in the valley, which 〈◊〉〈◊〉 forbidden in the mount, and then excuseth it by his fear of the 〈◊〉〈◊〉. That 〈◊◊〉〈◊◊〉 is the mother of many sinnes, 〈◊〉〈◊〉 ly∣ing especially Zeph. 3. 13. and 〈◊〉〈◊〉 too, to save the life. But 〈◊〉〈◊〉 dye then lye; and better bear then swear. We may not break the 〈◊〉〈◊〉 of any commandment to avoid any peece of foul way, but go in a right line to God. Quas non oportet mortes praeligere, quod non supplicium potiùs ferre, imò in quam pro∣fundam in ferni 〈◊〉〈◊〉 non 〈◊〉〈◊〉, quàm 〈◊◊〉〈◊◊〉 attestari, saith holy Zuinglius in his third epistle? What should not a man 〈◊〉〈◊〉 rather then sinne?

And immediately the cock crew]

Gallicinium complevit Christi vaticinium. The cock proved a preacher to Peter. Des∣pise not the Minister though never so mean: it is the foolishnesse of preaching that must bring men to heaven. Cocks call men out of their beds, and therehence have their name in the Greek tongue.* 1.121 They constantly keep the law of crowing at set times that nature hath enjoyned them: they cry loud and thick against a storm. So do faithfull Ministers, when gotten upon their battlements: they clap their own sides first, and then constantly call up others. 〈◊〉〈◊〉 cry aloud, and spare not, but lift up their voice like a trum∣pet, to tell Judah of their sinnes, &c. The roaring lion of hell trembleth at their note: and the worlds Sybantes cannot bear their disturbances, and therefore wish them banished. 〈◊〉〈◊〉 wisedome is justified of her children, and (though fierce be∣fore and untameable,) yet now a little childe shall lead them, Isa 11. 6.

Verse 75. And Peter remembred the words of Jesus.]

Here be∣gan his repentance. If we remember not what is preached unto us, ali's lost, saith the Apostle, 1 Cor 15. 2. If we leak and let slip, saith another, how shall we escape? 〈◊〉〈◊〉. 2. 1, 3. The Spirit* 1.122 shall be the Saints remembrancer: and as the 〈◊〉〈◊〉 casts up her dead; so shall that come seasonably to minde, that was long be∣fore delivered, when Gods good time is come to work upon the dead heart. God will be found of his that seek him not. Surely 〈◊〉〈◊〉 and truth shall follow them all the daies of their 〈◊〉〈◊〉, as

the Sun-beams follow the traveller that turns his back on them. He will bring back his banished, he will reduce his runagates, he will not suffer any of his to be utterly drowned, though haply they have been drenched in the waves of sinne, lain some while in them, yea and have also sunk twice or thrice, as Peter, to the verry bottome. Now then how can any either presume of not sinning, or despair for sinne, when they read of Peter thus fallen, and now thus remembring, thus rising again by repentance, and and received to mercy? The like instances we have not a few, of Origen and other primitive Christians, who recanting for a sea∣son through fear of death, were therefore utterly excluded by No∣vatus from all hope of mercy: but not so by Christ. Be not* 1.123 thou a terrour unto me, ô Lord, saith Jeremy, and then I care not, though all the world condemn and cast me out. 〈◊〉〈◊〉, Bain∣ham,* 1.124 Benbridge, Abbes, Whittle, Charp, and many other Mar∣tyrs, having denied their Lord God, as they called it, for fear of the fagot, could have no rest till they had repented, and publike∣ly revoked their much bewailed recantations. Steven Gardiner indeed, like another Ecebolius, cryed out that he had denied with Peter, but never repented with Peter, and so both stink∣ingly and unrepentantly dyed, saith M^r Fox. It was a saying of* 1.125 the same M^r Fox that his graces did him most hurt, and his sinnes* 1.126 most good. A paradox; but, by our temptations, we know his meaning. As pain easeth a Christian, death revives him, dissolu∣tion unites him, so corruption clarifies him. I dare be bold to say* 1.127 (saith Augustine,) that it is good for proud persons to fall into some foule sinne, unde sibi displiceant, qui jam sibi placendo ceci∣derunt. Salubrius enim Petrus sibi displicuit quando 〈◊〉〈◊〉, quam sibi placuit quando praesumpsit, that they may be humbled, as Peter was, and so saved.

He wept bitterly]

That one sweet look from Christ, melted him; as Gods kindnesse did the heardhearted Israelites at the meet of Mizpeh. In this troubled pool Peter washed himself,* 1.128 in this red Sea the army of his iniquities was drowned. As once his faith was so great, that he leapt into a sea of waters to come to Christ: so now his repentance was so great, that he leapt, as it were, into a sea of tears for that he had gone from Christ. There are that say (and it may very well be) that henceforth he was ever and anon weeping: and that his face was even furrowed* 1.129 with continuall tears. He began soon after his sinne, Mark. 14. 〈◊〉〈◊〉.

cùm se proripuisset, when he had thrown himself out, as Beza ren∣ders it. He had no sooner took in poyson, but he vomited it up again ere it got to the vitals. He had no sooner handled his ser∣pent, but he turned it into a rod, to scourge his soul with remorse. Peccatum tristitiam peperit, & tristitia peccatum contrivit, ut 〈◊〉〈◊〉 in ligno natus, sed ipsum comminuit.

Notes

• * 1.1

  Plin. l. 2. 6. 104. & 105.
• * 1.2

  1 Pet. 2. 23.
• * 1.3

  〈◊〉〈◊〉.
• * 1.4

  In 〈◊〉〈◊〉.
• * 1.5

  Aug deciv. Dei.
• * 1.6

  〈◊〉〈◊〉.
• * 1.7

  Mat. 6. 〈◊〉〈◊〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex quo intelligitur Christi moram apud nos tempo∣rariam 〈◊〉〈◊〉.
• * 1.9

  〈◊〉〈◊〉.
• * 1.10

  Luk. 12. 15.
• * 1.11

  1 Tim. 6. 10.
• * 1.12

  See M. Dikes Caveat for the Covetous.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Isid. Pe∣lus. 2 3 ep. 24.
• * 1.14

  Luk 16 9.
• * 1.15

  Virgil.
• * 1.16

  Psal 139 ult.
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  〈◊〉〈◊〉. 7. 〈◊〉〈◊〉.
• * 1.19

  Turk. hist sol. 363.
• * 1.20

  Revel. 22. 15.
• * 1.21

  1 Cor. 11 28.
• * 1.22

  Psal. 19. 12.
• * 1.23

  Psal. 41. 10.
• * 1.24

  Sen l 3. de ira.
• * 1.25

  〈◊〉〈◊〉.
• * 1.26

  Act. and Mon. sol. 1667.
• * 1.27

  〈◊〉〈◊〉 res est 〈◊〉〈◊〉, 〈◊〉〈◊〉, stolidos, impudentes 〈◊〉〈◊〉 pro 〈◊〉〈◊〉, & daemo∣nes ex 〈◊◊〉〈◊◊〉. Chrys.
• * 1.28

  B oughton on 〈◊〉〈◊〉. 9.
• * 1.29

  〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. 104.
• * 1.30

  Ut in 〈◊〉〈◊〉 us{que} 〈◊◊◊〉〈◊◊◊〉.
• * 1.31

  Ibid.
• * 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 resertur 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉.
• * 1.33

  Pasor.
• * 1.34

  -〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  〈◊〉〈◊〉. lib. 3.
• * 1.36

  Apud Manlium in loc. com.
• * 1.37

  Caranza Sum.
• * 1.38

  Concel. sess. 13.
• * 1.39

  Act. and Mon.
• * 1.40

  1 Cor. 10. 3. 4.
• * 1.41

  〈◊〉〈◊〉.
• * 1.42

  Enquires.
• * 1.43

  Act. and Mon. 1615.
• * 1.44

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.45

  〈◊〉〈◊〉. de 〈◊〉〈◊〉 Dom.
• * 1.46

  It a ut nos sugi∣at tanquam fi leones ignem exspuentes 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.47

  Poculum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.48

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

  Hom 55. in Matth.
• * 1.50

  1 Cor. 10. 7.
• * 1.51

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ovid.
• * 1.52

  Zach. 13. 7.
• * 1.53

  At reducam manum meam ad parvulos.
• * 1.54

  Trem.
• * 1.55

  Peccata nobis non nocent, si non placent.
• * 1.56

  Aug.
• * 1.57

  Act and Mon. fol. 1363.
• * 1.58

  Act. and Mon. fol. 1430
• * 1.59

  Ibid. 1438.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.61

  Joh. 18. 2.
• * 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉 vitat.
• * 1.63

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

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  Act. and 〈◊〉〈◊〉. 〈◊〉〈◊〉. 853.
• * 1.66

  Luk. 〈◊〉〈◊〉. 40.
• * 1.67

  Luk. 22 41.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Illud 〈◊〉〈◊〉 precandi e∣um incessit, ut illum quodam∣modò 〈◊〉〈◊〉.
• * 1.69

  Cartw.
• * 1.70

  Heb. 5. 7.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. E. b.
• * 1.72

  Sen. epist. 107.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.74

  Act. and 〈◊〉〈◊〉. sol. 17 19.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.76

  〈◊〉〈◊〉 Joh. 2. 28.
• * 1.77

  Act. and Mon. sol. 1359
• * 1.78

  Ibid. 1497.
• * 1.79

  2 King. 13. 19.
• * 1.80

  Luk. 26. 45.
• * 1.81

  Luk 22. 43.
• * 1.82

  〈◊〉〈◊〉. 5. 7.
• * 1.83

  〈◊〉〈◊〉 quo egebat 〈◊◊◊〉〈◊◊◊〉.
• * 1.84

  Beza.
• * 1.85

  Bern. Serm 33. in Cant.
• * 1.86

  Exod. 23. 28.
• * 1.87

  Joh. 18. 6.
• * 1.88

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo 〈◊〉〈◊〉 pa∣cis tradidit sa∣crisicium pacis.
• * 1.89

  〈◊〉〈◊〉.
• * 1.90

  Camd. Elizab.
• * 1.91

  Ibid. an. 1598.
• * 1.92

  Ibid sol. 431.
• * 1.93

  Aretius.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.95

  Peritissimi 〈◊◊〉〈◊◊〉 in ludo, sunt 〈◊◊◊◊〉〈◊◊◊◊〉.
• * 1.96

  〈◊〉〈◊〉 Celfitul Vest. 〈◊〉〈◊〉 a 〈◊◊〉〈◊◊〉 & tu 〈◊◊〉〈◊◊〉 esse, quam mibi 〈9 words〉〈9 words〉, &c.
• * 1.97

  〈◊◊〉〈◊◊〉.
• * 1.98

  Velleius. l. 〈◊〉〈◊〉
• * 1.99

  Act. and Mon. 〈◊〉〈◊〉. 1650.
• * 1.100

  See Alex 〈◊〉〈◊〉 〈◊〉〈◊〉. to his 〈◊〉〈◊〉 of Pop brags.
• * 1.101

  〈◊〉〈◊〉. Io∣han 〈◊◊〉〈◊◊〉.
• * 1.102

  Act. and Mon. 〈◊〉〈◊〉. 813.
• * 1.103

  〈◊〉〈◊〉.
• * 1.104

  Tenue 〈◊〉〈◊〉 pellucet.
• * 1.105

  Sen.
• * 1.106

  〈◊〉〈◊〉. 53. 7.
• * 1.107

  Epist. 172.
• * 1.108

  Deut 〈◊◊〉〈◊◊〉
• * 1.109

  〈◊〉〈◊〉, mente, & cogitatione 〈◊◊◊〉〈◊◊◊〉 Deo 〈◊〉〈◊〉 habeo.
• * 1.110

  〈◊〉〈◊〉.
• * 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.112

  Praecept. Pyth.
• * 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.114

  〈◊〉〈◊〉 bu, 〈◊〉〈◊〉 ipsum Dei nomen exprimi∣re vereatur.
• * 1.115

  History of the Counc of Trent. fol 680.
• * 1.116

  Ibid. 〈◊〉〈◊〉.
• * 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊◊〉〈◊◊〉.
• * 1.118

  Beza.
• * 1.119

  〈◊〉〈◊〉.
• * 1.120

  〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈1 line〉〈1 line〉.
• * 1.122

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.123

  Jer. 17 17.
• * 1.124

  Act. and Mon. fol. 918, 938. 1857, 1633. 〈◊〉〈◊〉, 1861.
• * 1.125

  Ibid. 1904.
• * 1.126

  〈◊〉〈◊〉. of Tempt.
• * 1.127

  Aug. de civit. dei. l. 14. c. 13.
• * 1.128

  Semper 〈◊〉〈◊〉 suffusos 〈◊〉〈◊〉 oculos a∣deò ut etiam 〈◊〉〈◊〉 cu∣tem genarum exederint.
• * 1.129

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.