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. III.

Verse 1. In those daies came Iohn the Baptist.]

WHom Chrysologus fitly calleth, 〈◊〉〈◊〉 legis & 〈◊〉〈◊〉, the bond or buckle of both Testaments. He standeth, as that Angel, with one foot on the sea (the law) and with the other foot* 1.1 on the land (the Gospel.)

Preaching in the wildernesse of Iudea,]

A place, wherein we finde six cities with 〈◊〉〈◊〉 villages, Josh. 15. 61. But called a wil∣dernesse, because more thinly inhabited. In which sense we may say of Germany, that Acheldama or field of bloud, and many other once rich and fertile countries, that they are become a wilder∣nesse, warre being a tragedy that alway 〈◊〉〈◊〉 eth the stage whereon it is acted: but for the wickednesse of them that dwell there∣in* 1.2 it is, that a 〈◊〉〈◊〉 full land is turned into 〈◊〉〈◊〉 wildernesse, saith David.* 1.3 And the Heathen 〈◊〉〈◊〉 saith little 〈◊〉〈◊〉, when he tels us that the ruine and rubbish of Troy, are set by God before the eyes of* 1.4 〈◊〉〈◊〉, for an example of that rule, that, Great 〈◊〉〈◊〉 have great

punishments. Now alterius perditio sit tua cautio, saith an Ancient,* 1.5 Not to be warned by others, is a sure presage of ruine. Scipio beheld and bewail'd the downfall of Rome, in the destruction of Carthage. And when Hannibal was beleaguering Saguntum in Spain, the Romans were as sensible thereof, as if he had been then* 1.6 beating upon the wals of their Capitoll. A storm, oft-times, be∣gins in one place, and ends in another. When the sword rides circuit (as a Judge) it is in commission, Ezek. 14. 17. Ier. 47. 6, 7. And, When I begin (saith God) I will make an end, 1 Sam. 3. 12. We cannot but fore-see a storm, unlesse we be of those in Bernard, who seek straws to put out their eyes withall. If we* 1.7 break not off our sins by repentance (that there may be a lengthen∣ing of our tranquillity) a removall of our Candleslick may be as cer∣tainly fore-seen and fore-told, as if visions and letters were sent* 1.8 us from heaven, as once to the Church of Ephesus. God may well say to us, as to them of old, Have I been a wildernesse unto* 1.9 Israel, a land of darknesse? Or, as Themistocles to his Athenians, Are ye weary of receiving so many benefits by one man? Bona à tergo formosissima. Our sins have long since sollicited an utter dis∣solution and desolation of all; and that we should be made a* 1.10 heap and a hissing, a waste and a wildernesse: Quod Deus ave••tat.

Verse 2. And saying, Repent ye]

Change your mindes now at* 1.11 the preaching of the Gospel, as they changed their garments at the promulgation of the Law, Rent your hearts and not your garments,* 1.12 plough up the fallows of your hearts; grieve for your sins, even to a transmentation, as those Corinthians did, and as Simon Peter counselled Simon Magus, that snake that had cast his coat, but kept his poison. For although he ca••ried the matter so clean∣ly and cunningly, that Philip took him for a true convert, and* 1.13 baptized him; yet Peter soon saw that he was in the gall or venome of bitternesse (for the word used, Deut. 29. 18. whereunto the* 1.14 Apostle alludes, signifieth both) and therefore prescribes him an* 1.15 Antidote, the very same that John doth here, this generation of* 1.16 vipers, Repent, if perhaps the thoughts of thy heart may be forgiven thee. His wicked thought is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the godly change of minde that the Apostle perswadeth him unto, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he that by some mischance hath drunk poison, must cast it up a∣gain as soon as he can, ere it get to the vitals. Repentance is the souls vomit, which is the hardest kinde of physick, but the

wholsomest. Happy is he, that by the dung-port of his mouth (in* 1.17 a sorrowfull confession) can disburden himself of the sinne that* 1.18 both clogs and hazards his soul to death eternall. We r••n from God by sin to death, and have no other way to return, but by death to sin.

For the kingdom of heaven is at hand.]

q. d. Ye have a price put into your hands, a fair opportunity of making your selves for ever. Will ye (like the vine and olive in ••othams parable) not leave* 1.19 your sweetnesse and fatnesse, your dilecta delicta, beloved sins, al∣though it be to raign, yea and that in Gods kingdome? Knowest* 1.20 thou not that the goodnesse of God should lead thee to repent∣ance?* 1.21 Is there not mercy with God therefore, that he may be* 1.22 feared? should not men rent their hearts, because God is graci∣ous,* 1.23 and turn to the Lord, because he will multiply pardon? To argue from mercy to liberty, is the devils logick; and makes God repent him of his favours to such, as David did of his kinde∣nesse to Nabal. Rather we should argue from mercy to duty, as Joseph did to his master in a temptation: from deliverance to o∣bedience, with David, Psal. 116 8, 9. And therefore return to our fathers house, with the Prodigall, because there is bread e∣nough; therefore repent, because his Kingdome is at hand, and would be laid hold on. As John Baptist was Christs fore-runner into the world: so must repentance be his fore-runner into our hearts.

Verse 3. For this is he which was spoken of.]

Whether these be the words of the Baptist, or of the Evangelist, it appears not, skils not. The most say, of the Evangelist concerning the Baptist.

By the Prophet Isaias.]

Thus one Testament infolds another, as those wheels in Ezekiel: And the Law preacheth faith in Christ, as well as the Gospel, Rom. 10. 6. 7.

The voice of one crying]

Loudly and lustily; lifting up his voice* 1.24 as a trumpet, or as the sound of many waters. Semblably S. Paul was ordained to be a crier, 1 Tim. 1. ••1. and so is every faithfull Preacher, 2 Tim. 4. 2. He must cry, and be instant, stand to the* 1.25 work, and stand over it; Sta cum diligentia, saith the Syriack there, clangite, clamate, Jer. 4. 5. Ye have to doe with deaf men, dead men, living carcases, walking sepulchres of them∣selves.* 1.26 Now therefore as our Saviour lifted up his voice, when* 1.27 he said, Lazarus, come forth: So must Christs Ministers (when

they speak to such as lie rotting and stinking in the graves of their corruptions) cry aloud, Awake thou that sleepest, and stand up* 1.28 from the dead, that Christ may give thee light. Ecclesia (the Church) is a word in use among the Athenians, and signifies an Assembly of Citizens, called out of the multitude (as it were) by name, or in their ranks, by the voice of the publike Crier, to hear some speech or sentence of the Senate. The Church in like sort is a company called out of the kingdome of Satan, by the voice of Gods Ministers, as it were criers, to hear the doctrine of the Gospel revealed from heaven. There are that observe, that John* 1.29 Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a Crier with the sound of a trumpet, and that in allusion thereunto, he is called, The voice of a crier.

Prepare ye the way of the Lord.]

〈◊〉〈◊〉 the terrours of the Lord to seize upon your souls: take not up bucklers against the stroaks of Gods Law: bring not your buckets to quench the motions of his Spirit, knocking at your hearts by the hammer of his Word: Make much of the least beginnings of grace, even those they call repressing; since they prepare the heart for conversion. Open the everlasting doors, that the King of glory may come in, that Christ may dwell in your hearts by faith. As Esther leaned upon 〈◊〉〈◊〉 two maids, when she came before the King: So let the soul 〈◊〉〈◊〉 upon attrition of the Law, and contrition of the Gospel: so 〈◊〉〈◊〉 the King of glory stretch out the golden Scepter of his grace, and we shall live. As Iohn Baptist was Christs fore-runner into the world: so must repentance be his fore-runner into our hearts: for he that repenteth not, the Kingdom of God is far from him: he cannot see it, for his lusts that hang in his light.

Make his paths straight.]

Walk exactly, precisely, accurately,* 1.30 〈◊〉〈◊〉 line and by rule; walk as in a frame, make straight steps to* 1.31 your feet, or else there is no passing the strait gate: so strait, that as few can walk in it, so none can halt in it, but must needs goe upright. Plain things will joyn in every point one with a∣nother; not so 〈◊〉〈◊〉 and rugged things. In like sort, plain spirits* 1.32 close with Gods truths, not those that are swoln, &c. The old heart will never hold out the hardship of holines.

Verse 4. And the same Iohn had his raiment of Camels hair.]

* 1.33

Sutable to Elias (in whose spirit and power he came) who was* 1.34 thus habited. So those worthies, of whom the world was not worthy, wandered about in 〈◊〉〈◊〉-〈◊〉〈◊〉 and Goat-〈◊〉〈◊〉: but they* 1.35

were like the Ark, without, covered with Goats-hair, within,* 1.36 all of pure gold. God cloathed our first parents in leather, when there was means of better cloathing, to humble them, 〈◊〉〈◊〉:* 1.37 and to shame all such as are proud of their cloathes, which are the ensigns of our shame, and came in with sin, as it's 〈◊〉〈◊〉.* 1.38

And a leathern girdle about his 〈◊〉〈◊〉.]

So had Elias, and God takes notice of it, and records it: when the pomp and pride of many Monarchs lie hid in obscurity, buried in oblivion. Such love beareth the Lord to his people, that every thing in them is re∣marked and registred. He thinks the better of the very ground they goe upon, Psal. 87. 2, 3, 4, 5, 6. their walls are ever in his sight, and he loveth to look upon the houses where they dwell, Isa. 40. 16.

And his meat was locusts.]

These creatures have their name in* 1.39 Greek from the top of the ears of 〈◊〉〈◊〉, which, as they fled, they sed upon. That they were mans meat in those Eastern Countries appears, Levit. 11. 22. and Pliny testifieth as much. Course meat* 1.40 they were: but nature is content with little, grace with lesse. Cibus & potus sunt divitiae Christianorum, saith that Father.* 1.41 〈◊〉〈◊〉 and water with the Gospel are good chear, saith another.* 1.42 〈◊〉〈◊〉 Saviour hath taught us to pray for bread, not for manchet 〈◊〉〈◊〉 junkets, but down right houshold bread: and himself gave thanks for barley-bread and broiled fishes. A little of the creature will serve turn to carry thee thorow thy pilgrimage. One told a* 1.43 Philosopher, If you will be content to please Dionysius, you need not feed upon green herbs. He replied, And if you can feed upon green herbs, you need not please Dionysius; you need not flatter,* 1.44 comply, be base, &c. The Ancients held green herbs to be good* 1.45 chear: and accounted it wealth enough, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to be 〈◊〉〈◊〉, nor cold, saith 〈◊〉〈◊〉. But what 〈◊〉〈◊〉 were 〈◊〉〈◊〉 Jews that for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, locusts, read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sweet∣meats, as Epiphanius noteth against the Ebionites. The best, we see, are liable to be belied.

And wilde honey,]

Such as naturally distilled out of trees; as did that which Jonathan tasted with the tip of his rod, called ho∣ney of the wood, 1 Sam 14. 27. God made 〈◊〉〈◊〉 suck honey out of the rock, and oil out of the flinty rock, Deut. 32. 13. Hence Iudea was called, Sumen totius orbis. And Strabo, that spitefully* 1.46 affirmeth it to be a dry, barren countrey, had not so much inge∣nuity* 1.47

as that railing Rabshakeh, 2 King. 18. 32.

〈◊〉〈◊〉 5. Then went out to him Ierusalem]

Hitherto the pro∣sopography of 〈◊〉〈◊〉 Baptist: Follows now the resort that was made unto him; for by his divine doctrine and austere life, he had merit∣ed among many to be taken for the Messiah, Joh. 1.

And all Iudea]

That is, very many, as the word (All) is many* 1.48 times elswhere taken in the new Testament.

And all the 〈◊〉〈◊〉 round about Iordan.]

Stirred up by the noise of that new preacher. So sundry amongst us will be content 〈◊〉〈◊〉 hear, if there, goe a great report of the man; or, if he deli∣ver some new Doctrine; or, deal in deep points, as Herod, Lu. 23. 8. But these soon grow weary, and fall off, as those Jews did from Iohn, for the which they were justly taxed by our 〈◊〉〈◊〉.* 1.49 * 1.50

Verse 6. And were baptized of him in Iordan.]

Baptizing of 〈◊〉〈◊〉 was in use among the Jews, before the daies of Iohn Baptist. From this custome (saith Broughton) though with∣out commandment, and of small authority, Christ authoriseth a* 1.51 seal of entring into his rest, using the Jews weaknesse as an allure∣ment thither. As from bread and wine, used with the Paschall Lamb, being without all commandment of Moses, but resting upon the common reason given by the Creatour, he authoriseth a seal of his flesh and bloud.

In Iordan]

At Bethabara, Joh. 1. 28. that is, at that very place, where the people of Israel passed over Jordan, and 〈◊〉〈◊〉 the Land. Baptisme then was there first administred, where it had been of old fore-shadowed. Here also we see, that the acts of 〈◊〉〈◊〉 and Iesus took their happy beginning, at one and the same place. And like as the people, after they had passed over 〈◊〉〈◊〉, 〈◊〉〈◊〉 circumcised, before they received the Land by lot of inherit∣ance: So, after we have been baptized, and thereby enrolled a∣mong the Citizens of the new Ierusalem, the 〈◊〉〈◊〉 of* 1.52 sinne, and super fluity of 〈◊〉〈◊〉 must be daily pared off by the* 1.53 practice of mortification ere we can come to the Kingdome of Heaven.

Confessing 〈◊〉〈◊〉 sins]

In token of their true repentance. For as on∣ly the man, that is wakened out of his dream, can tell his dream; so only he that is wakened out of his 〈◊〉〈◊〉, can clearly 〈◊〉〈◊〉 them.* 1.54 And this confession of sin, joyned with confusion of sin (without* 1.55 the which, confession is but winde, & the drops of contrition, wa∣ter) is that which in baptisme we restipulate. Not the putting away* 1.56

of the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, but the 〈◊〉〈◊〉 answer of a good conscience to∣ward God, 1 〈◊〉〈◊〉. 3. 21. A 〈◊〉〈◊〉, 〈◊〉〈◊〉 conscience, a heart 〈◊〉〈◊〉 from wickednesse in this 〈◊〉〈◊〉 of regeneration, the ba∣ptisme of repentance, the washing of the new birth, the being baptized with the holy Ghost and with fire, this saveth, saith S. Peter. Not as the efficient cause of salvation, for that is Christ alone: nor yet as a 〈◊〉〈◊〉 instrument, for that's faith alone: but only as a 〈◊〉〈◊〉 of the saved, and a pledge of their salvation. As on the other side, God will not own a viperous brood, though baptized, that bring not forth fruits meet for repentance. To such, baptisme is not the mark of Gods childe, but the brand of a fool, that maketh a vow, and then breaketh it, Eccles. 5. 3. For the font is Beersheba, The well of an Oath: and there we swear (as* 1.57 David did) to keep Gods righteous judgements. Now, if Zedekiah* 1.58 and 〈◊〉〈◊〉 paid so dear for their 〈◊〉〈◊〉, for their fast and loose with men; how will God revenge the quarrell of his Covenant? The Spanish converts in Mexico remember not any thing of the* 1.59 promise and profession they made in baptisme, save only their name, which many times also they forget. In the Kingdom of Congo in Africk, the Portugals, 〈◊〉〈◊〉 their first arrivall, finding the people to be 〈◊〉〈◊〉, 〈◊〉〈◊〉 God, did enduce them to a profes∣sion* 1.60 * 1.61 of Christ, and to be baptized in great abundance, allowing 〈◊〉〈◊〉 the principles of religion; till such time as the Priests prest them to lead their lives according to their profession: which the most part of them in no case enduring, returned again to their Gentilisme. Such renegadoes we have amongst us, not a few;* 1.62 that give themselves up to Christ, Quoad Sacramenti perceptionem, by externall profession, but when it comes once ad 〈◊〉〈◊〉 sanctifica∣tionem, to 〈◊〉〈◊〉 of 〈◊〉〈◊〉, there they leave him in the open field, forsaking their colours, renouncing their baptisme, and running away to the enemy. Now for such there is but one law, and it is Martiall law, Heb. 10. 39. If any with draw, or 〈◊〉〈◊〉* 1.63 * 1.64 from his Captain (as the military 〈◊〉〈◊〉 there used importeth) he doth it to perdition; he is even a son of perdition, as 〈◊〉〈◊〉; who was 〈◊〉〈◊〉 indeed, as well as Peter, but better he had not.* 1.65 As it had been better for him, never to have been born, so, being born, never to have been circumcised, and thereby bound to the Law. Unregenerate Israel is as 〈◊〉〈◊〉, Amos 9. 7. And it had been happy that font water had never been spilt on that face, that is afterwards hatcht with impudent 〈◊〉〈◊〉, Ier. 3. 3, 4. 5.

Verse 7. But when he saw many of the Pharisees and Sadduces.]

* 1.66

Two leading sects among the Jews, but notable hypocrites, yet* 1.67 pressing to the ordinances. A Doeg may set his foot as far within the Sanctuary as a David, and let him. He may be caught, as those catch-poles sent to apprehend our Saviour, as Sauls messengers co∣ming to Naioth were turned from 〈◊〉〈◊〉 to Prophets: Come (saith Latymer) to the holy Assemblies, though thou comest to 〈◊〉〈◊〉; for God, perhaps, may take thee napping.

He said unto them, O generation of vipers]

Or adders, which are outwardly specious, inwardly poisonous: so are all hypo∣crites a meer out-side: but God will wash off their paint with rivers of brimstone. Of the viper it is said, that when he hath 〈◊〉〈◊〉 a man, he makes haste to the water, and drinks or dies for it. So did these Pharisees to baptisme, hoping, by the 〈◊〉〈◊〉 done, to avoid the wrath to come, But a man 〈◊〉〈◊〉 goe to hell 〈◊〉〈◊〉 font-water on his face: unlesse with the water of baptisme he have grace to quench the fiery darts of the devil: as that holy* 1.68 virgin, whereof Luther reports, that she beat back Satans tem∣ptations with this only argument, I am a Christian. The enemy quickly understood (saith he) the 〈◊〉〈◊〉 of baptisme, and the value of that vow, and fled from her. There are that boast and bear themselves bold on their Christendome; but hath not many a ship, that hath been named Safe-guard and Good-speed, miscarri∣ed at sea, or fallen into the hands of pirates? This generation of vipers conceited themselves to be Abrahams seed: so doe many of the Serpents seed now adaies, because of their baptisme; but all in vain, unlesse they walk in the steps of that faith of our father Abraham. The old Serpent hath slung them, neither is there any antidote for such, but the flesh (not of the biting viper, but) of the slain Messiah, fore-shadowed by the brazen Serpent. See* 1.69 * 1.70 Isa. 27. 1. God hath promised to break for us the Serpents head, who hath so deeply set his lims in us: yea, with his sore, and great and strong sword, to punish Leviathan that piercing Serpent, and to 〈◊〉〈◊〉 the dragon that is in the sea.

Who hath fore-warned you?]

Who hath privily and under-hand,* 1.71 as it were, shewed you, and set you in a course of avoiding the danger, that hangs over your heads, as by a twined threed. The wrath of God is revealed from heaven, and hell hath enlarged her self, and even gapes for you: who gave you an inkling thereof, and sent you hither for help, &c?

From the wrath to come]

Called the damnation of hell, Chap. 23. 23. which hath torments without end, and past imagination.* 1.72 For, Who knoweth the power of thine anger, saith David? Even ac∣cording to thy fear, so is thy wrath. That is, as I conceive it, Let a man fear thy wrath never so much, he is sure to feel a fair deal more thereof, then ever he could have feared. When but a drop of Gods displeasure lights upon a poor soul in this present world. What intolerable pain is it put to? The spirit of a man may sustain* 1.73 his infirmity, saith Solomon, q. d. some sorry shift a man may make to rub thorow an outward affliction, and to bear it off by head and shoulders, But a wounded spirit who can bear? q. d. the stoutest cannot possibly stand under it: there's no proportion be∣tween the back and the burden; 〈◊〉〈◊〉 able to crush and crack the mightiest amongst us. Iudas chose an halter rather then to endure it: and well he might, when as Iob (with whom God was but* 1.74 in jest, in comparison) preferred strangling, and any death be∣fore such a life. But all this (alas) is but present wrath, and no∣thing at all to the wrath to come. A phrase of speech that in∣volves and carries in it stings and horrours, woe and alas, flames of wrath, and the worm that never dieth, trembling and gnashing of teeth, seas of vengeance, rivers of brimstone, unutterable and unsufferable tortures and torments. We read of racking, roasting, hanging, stoning, putting men under harrows of iron, and saws of iron, scratching off their flesh with thorns of the wildernesse,* 1.75 pulling their skins over their ears, and other exquisite and unheard of miseries that men have here been put unto. But what's all this to the wrath to come? not so much as a flea-biting, as a prick with a pin, or fillip with a finger: no, though a man should go thorow a thousand cruell deaths every hour, his whole life tho∣rowout. Oh blesse and kisse that blessed Son of God, that bore for us the brunt of this unsupportable wrath, even Iesus that deli∣vered us from the wrath to come, 1 Thess. 1. 10. And shun sin, that draws hell at the heels of it. Is it nothing to lose an immortall soul to purchase an ever-living death?

Verse 8. Bring forth therefore fruits]

q. d. You cannot wash your hands in innocency, wash them therefore in tears: there's no way to quench hell flames, but by the tears of true repentance; to prevent the wrath to come, but by bearing those fruits of righteousnesse that are by Christ Jesus to the glory and praise of God, Phil. 1. 11. Optima & 〈◊◊〉〈◊◊〉 est nova vita, saith

Luther. Which saying, though condemned by Pope Leo, is cer∣tainly an excellent 〈◊〉〈◊〉.

Meet for repentance.]

That weigh 〈◊〉〈◊〉 as much as repentance, that may parallel, and 〈◊〉〈◊〉 it to be right, 〈◊〉〈◊〉 and evidence it to be a repentance never to be repented of. There is no grace but* 1.76 hath a 〈◊〉〈◊〉. See therefore that your graces be of the right stamp, an effectuall faith, 〈◊〉〈◊〉 love, patient hope, &c. as the A∣postle* 1.77 hath it. See that your performances and whole course be such as becomes repentance, and may justifie it; as may bear* 1.78 weight in the balance of the sanctuary, and amount to as much* 1.79 as repentance comes to. And 〈◊〉〈◊〉 your righteousnesses be but* 1.80 as a 〈◊〉〈◊〉 clout, and your works at best (if tried by the fire* 1.81 of the Word) would burn (which made 〈◊〉〈◊〉 Nehemiah to pray for pardon of his reformations) yet upon your true repentance for the evil that cleaves to your best works, your 〈◊〉〈◊〉 may be sa∣ved from the wrath to come; yea they are such as accompany sal∣vation, and comprehend it, as the 〈◊〉〈◊〉 Scholiast expounds that* 1.82 text. Labour ther fore to 〈◊〉〈◊〉 a heart full of goodnesse, as those* 1.83 Romans, Chap. 15. 14. and a life full of good works, as Tabitha, Act. 9. 33. such as may beseem amendment of life.

Verse 9. And thinke not to say within your selves.]

Hypocrites are never without their starting-holes, out of 〈◊〉〈◊〉 they must be ferretted. There are infinite turnings and windings in the heart of man, studious of deceiving it self by some paralogisme. Therefore the Apostle so oft premiseth, Be not deceived, when he reckons up* 1.84 reprobates, 1 Cor 6 9. Eph. 5. 6 &c.

We have Abraham to our father]

What of that? so had Ishmael* 1.85 an 〈◊〉〈◊〉, Esau a castaway, &c. Externall priviledges profit not, where nothing better can be pleaded. 〈◊〉〈◊〉 the fool was of the line of faithfull Caleb, Qui 〈◊〉〈◊〉 post me, Followed me fully, 〈◊〉〈◊〉 God, Numb. 14. 24. Vertue is not, as lands, inheritable. Why should these men brag they had Abraham to their father, when they might have observed, that God had raised up of this stone, a son to Caleb?

God is able]

His power is, 1. Absolute, whereby he can doe more then he doth. 2. Actuall, whereby he doth that only that he willeth. Some things he can doe, but will not, as here, and 〈◊〉〈◊〉 26. 53. Rom. 9. 18. Some things he neither will nor can, 〈◊◊〉〈◊◊〉 lie, to die, to deny himself. 2 Tim. 2. 13. 〈◊〉〈◊〉. 1. 3. Heb. 6. 17. for these things contradict his 〈◊〉〈◊〉, and imply impotency.

But whatsoever he 〈◊〉〈◊〉, without impediment he 〈◊〉〈◊〉, Isa. 46. o Psal. 115. 3.

Of these stones to raise up children to Abraham.]

This he could doe, though he will not. And yet he doth as much as this, when he takes the stone out of the heart: when of carnall he makes us a people created again, Psal. 102. 18. when cut of a hollow person (one as empty and void of heart, as the hollow of a tree is of 〈◊〉〈◊〉) is fetcht out heart of oak, and of a wilde asse-colt-born,* 1.86 is made a man: See both these similitudes, Job 11. 12. It was a* 1.87 strange change that Satan mention'd and motion'd to our Saviour of turning stones into bread. But nothing so strange as turning stony hearts into hearts of flesh. This is a work of Gods Almigh∣ty power, the same that he put forth in raising Christ from the dead, Ephes. 1. 19. (where the Apostle, the better to set forth the matter, 〈◊〉〈◊〉 a six-fold gradation in the Originall) and in creating the world, 〈◊〉〈◊〉. 51. 10. 2 Cor. 5. 17. The Prophet I∣saiah* 1.88 tels us, That he plants the heavens, and laies the foundation of the earth, that he may say to Zion, Thou art my people. And al∣though* 1.89 mans heart be an emptinesse, as in the Creation, as herbs in Winter, or as a breathlesse clod of earth, yet that hinders not, 〈◊〉〈◊〉 the Prophet.

Verse 10. And now also is the axe laid to the root of the tree.]

q. d. God is now taking aim where to hit, and how to fell you: as a man laieth his axe at that very place that he intends to to smite at) he seeth well enough that all his patience and pains* 1.90 in digging, in dunging, and in dressing you, is to no purpose.* 1.91 He comes seeking fruit from time to time, but findeth none, Luk. 13. 7. Now therefore he hath laid down his basket, and taken up his axe, as resolved to ruine you, unlesse present course be taken. Neglect not the present Now, lest ye be cut off for ever. God* 1.92 will not alway serve you for a 〈◊〉〈◊〉-stock. Since ye have a Preacher, repent or perish. Let this spring distinguish between dead and living trees.

Every tree that bringeth not forth good fruit.]

So God is graci∣ously pleased to stile our poor 〈◊〉〈◊〉; in every of which* 1.93 there is something of his, as well as something of our own. That which is his, he accepts: that which is ours he pardons. But good it must be, quoad fontem, the Spirit of God: and quoad fi∣nem, the glory of God. Negative 〈◊〉〈◊〉 serves no mans tur,* 1.94 to save him from the axe. It is said of 〈◊〉〈◊〉, that the 〈◊〉〈◊〉 of

the Priscillian heresie, was all the vertue that he had. The evil servant did not riot cut his talent: those reprobates, Mat. 25. robbed not the Saints, but relieved them not. Moab and Ammon* 1.95 were bastardized and banished the sanctuary to the tenth genera∣tion, for a meer omission, because they met not Gods Israel with bread and water in the wildernes: And Edom is sore threat∣ned,* 1.96 for not harbouring them when scattered by the 〈◊〉〈◊〉. Take we heed that live in the last age of the world, lest God hasten the calling of the Jews, and cast us off for our unfruitful∣nesse, Rom. 11.

Verse 11. I indeed baptize you with water to repentance.]

There* 1.97 is a two fold baptisme, Heb. 6. 2. the doctrine of baptismes, viz,* 1.98 〈◊〉〈◊〉 & flaminis, externall and internall, the putting away of the pollution of the flesh, and the answer of a good conscience (purged from dead works) to God-ward. When these two meet, when men are baptized with water to repentance, then baptisme saveth, 1 Pet. 3. 21. that is, it effectually assureth salva∣tion, whensoever by the Spirit and faith, the baptized comes to be united to Christ, and to feel the love of God shed abroad in his soul, whereby is wrought in him a spirit of 〈◊〉〈◊〉, a grief 〈◊〉〈◊〉 sinne, as it is an offence against God. And hereupon S. Peter* 1.99 saith, Baptisme saveth, in the present tense: implying that it is of permanent and perpetuall use; effectuall to save and seal up the promises, whensoever we repent. From which happy time,* 1.100 baptisme once received, remains a fountain alwaies open for sinne and 〈◊〉〈◊〉 uncleannesse, to those that mourn over him, that bled over* 1.101 them; a laver of regeneration, a washing of the spirit, who 〈◊〉〈◊〉 clean water upon them: ridding and 〈◊〉〈◊〉 them from all their sins, past, present, and future. Provided, that they stand* 1.102 to the Covenant and order of baptisme, in a continuall renovation of faith and repentance, as occasion shall be offered. This doctrine of baptismes (now cleared by Divines) divers of the ancient Do∣ctours understood not: which disheartned Piscator from spend∣ing much time upon them.

He that commeth after me.]

Whose Harbinger and Herald 〈◊〉〈◊〉 am, whose Prodromus and Paranymph, friend and 〈◊〉〈◊〉 I am, as the morning-starre, 〈◊〉〈◊〉-runs the Sunne, with whose light it shineth.

〈◊〉〈◊〉 mightier then I]

And will easily out-〈◊〉〈◊〉 me: He must en∣crease, but I must decrease; and this is the complement of my* 1.103

joy, Ioh. 3. 29, 30. To rejoyce in the good parts of others, though it eclipseth thy light, and that from the heart, this is indeed to be able to do more then others: this is to excell others in any excel∣lency whatsoever, if this be wanting.

Whose shoes I am not 〈◊〉〈◊〉 to bear.]

Christ thought 〈◊〉〈◊〉 wor∣thy to lay his hand on his holy head in baptisme, who thinks not himself worthy to lay his hand under Christs feet. The more fit any man is for whatsoever vocation, the 〈◊〉〈◊〉 he thinks himself.* 1.104 Who am I? said Moses, when he was to be sent to Egypt: where∣as none in all the world was comparably fit for that embassage. Not only in innumerable other things am I utterly unskilfull, faith S. Augustine, but even in the holy Scriptures themselves (my proper profession) the greatest part of my knowledge is the* 1.105 least part of mine ignorance. I, in my little cell, saith Hierom, with the rest of the Monks my fellow-sinners, dare not deter∣mine of great matters. This is all I know, that I know nothing, said Socrates: and Anaxarchus went further, and said, that he knew not that neither, that it was nothing, that he knew. This is the utmost of my wisdom (said David Chytraeus) that I see my self to be without all wisdome. And if I would at any time* 1.106 delight my self in a fool, saith Seneca, I need not seek farre, I have my self to turn to. Thus the heaviest ears of corn stoop most to∣ward the ground: Boughes the more laden they 〈◊〉〈◊〉, the more low they hang: and the more direct the Sunne is over us, the less: is our shadow: So the more true worth is in any man, the lesse* 1.107 self conceitednesse; and the lower a man is in his own eyes, the higher he is in Gods. Surely 〈◊〉〈◊〉 Baptist lost nothing by his hu∣mility and modesty here: for our Saviour extols him to the mul∣titude, Math. 11. and there are that doubt not to affirm (where they have it I know not) that for his 〈◊〉〈◊〉 on earth, he is dignified with that place in heaven, from whence Lucifer fell. Sure it is, That he that humbleth himself shall be exalted. If men 〈◊〉〈◊〉 us as we set selves, God values us according to our a∣basements. The Church was black in her own eyes, fair in 〈◊〉〈◊〉, Cant. 1. 5—15.

With the holy Ghost, and with fire.]

That is, with that fiery holy Ghost, that spirit of judgement and of burning, wherewith the filth of the daughters of Zion 〈◊〉〈◊〉 washed away, Isa. 4. 4. that they may escape that 〈◊〉〈◊〉 fire, mentioned in the verse next fol∣lowing. This fire of the spirit must be 〈◊〉〈◊〉 from heaven, Lu∣men* 1.108

de lumine, from the father of lights, who giveth his spirit to* 1.109 them that ask it. It must be a coal from his altar, which when you have once gotten, your heart must be the hearth to uphold it; your hands, the tongs to build it; Gods ordinances, the fuell to 〈◊〉〈◊〉 it; the Priests lips, the bellows to blow it up into a flame: So shall we finde it (according to the nature of fire) 1. To il∣lighten [ 1] us, as the least sparkes of fire lightens it selfe at least, and may be seen in the greatest darknesse. 2. To enliven and [ 2] revive us; for whatsoever is of the spirit is spirit, that is, nimble and* 1.110 active, full of life and motion. A bladder is a dull lumpish thing, so is a bullet: but put winde into the one, and fire to the other in a Gun, and they will flee farre. Fire is the most active of all other elements, as having much form, little matter; and there∣fore* 1.111 the Latines call a dull dronish man, a firelesse man, which God cannot away with, What thou doest, doe quickly, said our Savi∣our to 〈◊〉〈◊〉: So odious to him is dulnesse in any businesse. Baruch, full of the spirit, repaired the wall of Ierusalem earnestly, Nehem, 3. 20. Se accendit, he burst out into heat, and so finish'd his part in shorter time, I presse toward the mark, saith Paul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I per∣secute it, Phil. 3. 14. Never was he so mad in persecuting the Saints, Act. 26. 11. as after his conversion, he was judg'd to be, the other way, 2 Cor. 5. 13.

—Paulus in omnia 〈◊〉〈◊〉,* 1.112 Nilactum credens, cum quid superesset agendum.

3. To assimulate: As fire turns fuell into the same property [ 3] with 〈◊〉〈◊〉; so doth the spirit inform the minde, conform the will, reform the life, transform the whole man more and more, into the likenesse of the heavenly patern, it spiritualizeth and 〈◊〉〈◊〉 us, as it were, into the same image from glory to* 1.113 glory, as the Sunne (that fire of the world) by often beating with its beams, upon the pearl, makes it radiant and orient, bright and beautifull like it self. 4. To elevate and carry the heart hea∣ven-ward, [ 4] * 1.114 as fire naturally aspireth, and the spark fleeth upwards,* 1.115 to kindle our Sacrifices, and make us heavenly-minded; to break* 1.116 out at length, though for a while it lie under the weight of sin, that doth so easily beset us: as fire may lie puffing and blowing under green wood, as almost smoothered. 5. To purifie us (as fire doth metals) from our drosse, and to take away all our sinne, 〈◊〉〈◊〉. 1. 25. 1 Cor. 9. 11. For he is like a refiners fire, and like fullers [ 5] sope, Mal. 3. 2. whereby we are purified, by obeying the truth, un∣to

unfeigned love of the 〈◊〉〈◊〉, 1 Pet. 1. 22. 6, And that's the [ 6] least property of the holy Ghost and of fire (that I now insist upon) Congregat 〈◊〉〈◊〉, segregat heterogenea; it unites them to* 1.117 〈◊〉〈◊〉, and separates them from sinners: for what communion hath light with darknesse? It maketh division from those of a mans house, if not of his heart; and yet causeth union with Gentile, Barbarian, Scythian, if truly Christian, Coloss. 3. 11. Oh'get this fire from heaven: So shall you glorifie God, Matth. 5. 16. and be able to dwell with devouring fire (which hypocrites cannot doe, Isa. 33. 14.) get warmth of life and comfort to your selves, give* 1.118 light and heat to others, walk surely as Israel did by the conduct of the pillar of fire, and safely, as walled with a defence of fire.* 1.119 And if any man shall hurt such, fire shall proceed out of their 〈◊〉〈◊〉 to devour them. So that a man were better anger all the witches in the world, then one of those that are baptized with the holy Ghost and with fire, &c. especially if they be much mortified Christians, such as in whom this fiery spirit hath done with the body of sin, as the King of Moab did with the King of Edom, Am. 2. 1. burnt its bones into lime.

Verse 12. Whose fanne is in his hand]

Though the devil and wicked men mightily strive to wring it out of his hand; for what, say they, need this shedding and this 〈◊〉〈◊〉? This di∣stinguishing and differencing of men into Saints and sinners? Are not all the Lords people holy? Is there any man lives and sin∣neth* 1.120 not? but yet there is as wide a difference between sinner and sinner, as is betwixt the bosome of Abraham, and, and the belly* 1.121 of hell. 1. The godly man projects not sin as the wicked doth; but is preoccupated by it, against his generall purpose. 2. He* 1.122 * 1.123 arts not the sin that he acts: he sins not sinningly; he is not trans∣formed* 1.124 into sinnes image, as the wicked are, Mica. 1. 5. His* 1.125 scum rests not in him, he works that out by repentance, that he* 1.126 committed with reluctance. 3. He is the better for it after∣wards. His very sin (when be wailed and disclaimed) maketh him more heedfull of his waies, more thankfull for a 〈◊〉〈◊〉, more mercifull to others, more desirefull after the state of perfe∣ction,* 1.127 &c. Whence grew that paradox of M. Iohn Fox, That his graces did him most hurt, and his sinnes most good. Whereas wic∣ked* 1.128 men grow worse and worse, Deceiving and being 〈◊〉〈◊〉,* 1.129 till at length by long trading in sin, being hardened by the deceit∣fulnesse* 1.130 thereof, they are utterly deprived of all (even passive)

power of recovering themselves out of the devils snare; which is a conformity to the devils condition. This their covering there∣fore* 1.131 is too short. Christs fan is in his hand to take out the precious from the vile; and the Ministers of Christ must separate (as the* 1.132 Priests of old did) the clean from the unclean, drive the chaff one way, and the wheat another: For what is the chaff to the wheat,* 1.133 saith the Lord? See this enjoyned them, Isa. 3. 10, 11. Zuing∣lius, as in his publike lectures, he would very sharply 〈◊〉〈◊〉 sinne; so ever and anon he would come in with this pro∣viso,* 1.134 Probe vir, haec nihil ad te, This is nothing to thee, thou godly man. He knew that he could not beat the dogs, but the chil∣dren would be ready to cry, whom therefore he comforted.

And he will thorowly purge his floor]

That is, his Church, cal∣led* 1.135 Gods threshing floor in Isaias, because usually thresht by God with the flail of affliction. That is one way, whereby the Lord Christ doth purge his people, and separate between the Sonne that he loves, and the sin that he hates. This he doth also by his Word and Spirit: Sanctifying them by his truth, 〈◊〉〈◊〉 Word is truth, Joh. 17. And such were some of you, but ye are washed, but ye are justified, but* 1.136 ye are sanctified in the Name of our Lord Iesus Christ, and by the Spirit of our God. Thus Christ purgeth his floor here incoatively and in part, hereafter thorowly and in all perfection. In all which we may observe (saith a Divine) this difference between Christ and the tempter. Christ hath his fan in his hand, and he fanneth us: the devil hath a sive in his hand, and he sifteth us. Now a fan 〈◊〉〈◊〉 out the worst, and keepeth in the best: a sive keepeth in the worst, and casteth out the best. Right so Christ (and his trials) purgeth chaff and corruption out of us, and rourisheth and increaseth his graces in us. Contrariwise, the devil, what 〈◊〉〈◊〉 soever is in us, he confirmeth it; what faith or other good thing soever, he weakneth it. But Christ hath praid for his* 1.137 (though never so hard laid at) that their faith fail not, and gi∣veth* 1.138 them in time of fanning, to fall low at his feet, as wheat, when the wicked, as light chaff, are ready to flee in his 〈◊〉〈◊〉, as murmuring at their hard measure, with those miscreants in the wildernesse.

And gather his wheat into the garner]

Mali in area nobiscum esse possunt, in horreo non possunt. The wicked may be with us in the floor, they shall not, in the garner: for there shall in no wise 〈◊〉〈◊〉 into the City of the lamb, any thing that defileth, or that* 1.139

worketh abomination; Heaven spewed out the Angels in the first* 1.140 act of their Apostacy; and albeit the devil could scrue himself into* 1.141 Paradise, yet no unclean person shall ever enter into the Kingdom of Heaven. Without shall be doggs, and evil-doers; no dirty dogge* 1.142 doth trample on that golden pavement, no 〈◊〉〈◊〉 is with that gold, no chaff with that wheat; but the spirits of just men made perfect, amidst a panegynis of Angels, and that glorious 〈◊〉〈◊〉, Heb. 12. 22. In the mean while, 〈◊◊〉〈◊◊〉 ego 〈◊〉〈◊〉 (may e∣very* 1.143 good soul say, with that Father) I am Gods wheat: And al∣though the wheat be as yet but in the ear, or but in the blade, yet when the fruit is ripe, he will put in the sicle (because the 〈◊〉〈◊〉 is* 1.144 come,) and gather his wheat into his barn, into his garner. It doth the husbandman good at heart to see his corn come forward,* 1.145 though the harvest be not yet.

But will burn up the chaff with unquenchable fire.]

In refer∣ence to the custom of those countries, which was, to cast their chaff into the fire. But this (alas) is another manner of fire then that. A metaphoricall fire doubtlesse, and differs from materiall fire. 1. In respect of the violence, for it is unspeakable, 2. Of the durance, for it is unquenchable; 3. Of illumination, for though it burn violent∣ly to their vexation, 〈◊〉〈◊〉 it shines not to their comfort. 4 Of opera∣tion, for it consumes not what it burneth; they ever fry, but never die; vivere 〈◊〉〈◊〉, 〈◊◊〉〈◊◊〉; they 〈◊〉〈◊〉 death, but 〈◊〉〈◊〉 it not, as those Rev. 〈◊〉〈◊〉. A just 〈◊〉〈◊〉 of God upon them; that they that once might have had life, and 〈◊〉〈◊〉 not, now would have death, and cannot.

Verse 13. Then cometh Iesus from Galilee.]

Our Saviour came far to seek his baptisme. Let not us thinke much of any pains taken, that we may 〈◊〉〈◊〉 of the Ordinances. The Shunammite went (or∣dinarily)* 1.146 every Sabbath and new-moon, on horsback, to hear the Prophet: The good people in Davids time, passed 〈◊〉〈◊〉 the val∣ley* 1.147 of Baca, from strength to strength, to see the face of God in Sion, though but in that dark glasse of the ceremonies. And in Da∣niels* 1.148 time, they ran to and fro to increase knowledge. In 〈◊〉〈◊〉 daies, the inhabitants of one City went to 〈◊〉〈◊〉, saying, Let 〈◊〉〈◊〉 go speedily to pray before the Lord, and to 〈◊〉〈◊〉 the Lord of host:* 1.149 I will go also. Our Saviour took it ill, that men came not as far to* 1.150 hear him, as the Queen of Sheba did, to hear 〈◊〉〈◊〉. The 〈◊〉〈◊〉* 1.151 came as far to worship in the Temple. And of our fore-fathers in K. Henry the eights time, M. Fox 〈◊〉〈◊〉 thus: To see 〈◊〉〈◊〉 travels,

earnest seeking, burning zeal, readings, watchings, sweet assemblies,* 1.152 love, concord, godly living, faithfull marrying with the faithfull, may make us now in these our dayes of free profession to blush for shame. George Eagles, Martyr, in Q. Maries daies, for his great* 1.153 pains in travelling from place to place to confirm the brethren, was sirnamed, Trudge-over-the-world, &c.

To be baptized of him]

Not for any need he had (for he was a Lamb without blemish of naturall corruption, and without spot of actuall transgression, 1 Pet. 1. 19.) but meerly for our benefit, to sanctifie baptisme to us, and to grace his own ordinance for us.

Verse 14. But John for bad him[

Flatly forbad him, and kept* 1.154 him out of the water, with both hands, earnestly; not out of dis∣obedience, but reverence; though faulty and erroneous. The very best have their blemishes. Omnibus malis punicis inest granum pu∣tre, dixit Crates: And the fairest Apple-tree may have a fit of bar∣rennesse. But for involuntary infirmities, and those of daily incur∣sion, there is a pardon of course, if sued out. And although Satan stood at the right hand of Jehoshuah the high Priest, because (as some will have it) his accusation was as true as vehement, and so Satan seemed to have the upper hand of him: Yea although he was so ill clothed, yet he stood before the Angel. Christ did not abhor his presence, nor reject his service.* 1.155

I have need to be baptised of thee]

There can be no flesh with∣out filthinesse, as a grave Divine noteth upon this text. Neither the* 1.156 supernaturall conception, nor austere life of John could exempt him from need of baptisme.

And commest 〈◊〉〈◊〉 to me?]

Amica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a friendly falling out, but quickly made up. Most of our jarrings grow from mistakes. Be swift to hear, slow to wrath; easily satisfied. Not 〈◊◊〉〈◊◊〉, which being once broken, cannot be peeced again.

Quae modò pugnârant jungunt sua 〈◊◊◊〉〈◊◊◊〉.

* 1.157

Verse 15. Suffer it to be so now]

Or, Let be, now: for the Bap∣tist* 1.158 seems to have laid hands upon Christ, to keep him off. Our Sa∣viour assents to that John had said, but yet shews cause, why he should suffer it so to be, for present.

To fullfill all righteousnesse]

Not legall only, and of equality,* 1.159 but that of his present condition also, and of equity; to the end, that all kinde of sinners might have all kinde of comfort in Christ, an ab∣solute and all-sufficient Saviour.

Then he suffered him]

The wisedom from above is gentle, and* 1.160

easie to be perswaded, when better 〈◊〉〈◊〉 is alledged: as in Peter,* 1.161 Joh. 13. 8. first peremptory, but, after conviction, pliable. An hum∣ble man will never be an heretick; shew him his errour, and he will soon retract it. Joannes Bugenhagius (a Reverend Dutch Di∣vine) lighting upon Luthers book de captivitate Babylonica, and reading some few pages of it, as he sate at supper; rashly pronoun∣ced him the most pestilent and pernicious heretick, that ever the Church had been troubled with, since the times of Christ. But, a few daies after, having seriously read over the book, and well weighed the businesse, he returned to his Collegioners, and recanted what he had said amongst them; affirming and proving, that* 1.162 Luther only was in the light, and all the world besides in grosse darknesse, so that many of them were converted by him to the truth. Ioannes 〈◊〉〈◊〉 (a learned Bavarian) held this heresie, That no man or Devil should be damned e∣ternally, because God willeth that all should be saved; and Christ saith, There shall be one shepherd, and one sheep-fold.* 1.163 But, being an humble minded man, he was convinced and con∣verted by Oecolampadius, and died of the plague (but piously) at Basile, Anno 〈◊〉〈◊〉. Of 〈◊〉〈◊〉 the heretick, be∣cause* 1.164 he praid ardently, and lived unblameably, Bucholeerus the Chronologer was wont to say, that his heart was good, but his head not well regulated. But how that could be, I see not, so long as he lived and 〈◊〉〈◊〉 in his detestable opinions, and would not 〈◊〉〈◊〉 them. If the 〈◊〉〈◊〉 were gotten into the head, the Priest was to pronounce such utterly unclean, Levit. 13 44. And the Prophet pronounceth 〈◊〉〈◊〉 soul, that is lifted up with pride and pertinacy, not to be upright in him.* 1.165

Verse 16. And Iesus when he was baptised.]

Many of the An∣cients held, that the day of Epiphany, was the day of our Saviours baptisme. But that, I think, is but a 〈◊〉〈◊〉. The Habassines, a kinde of 〈◊◊〉〈◊◊〉 in Afrique, baptise themselves every year on that day in lakes or 〈◊〉〈◊〉; thereby to keep a memoriall* 1.166 of 〈◊〉〈◊〉 Saviours baptisme in Iordan. This is (as 〈◊〉〈◊〉 was wont* 1.167 to say of a like matter) to passe by the provision, and lick the signe-post.

Went up straightway out of the 〈◊〉〈◊〉]

And stood upon the shore, apart from the company, that all might see and hear what* 1.168 was now to be done. S^t Luke addeth, that he fell thereupon his knees and prayed; thereby teaching us, with what deep devotion,

we are to receive the Sacraments: Which are given us of God, to signifie, as by signe, to assure, as by seal, and to convey, as by instru∣ment, Jesus Christ and all his benefits: the Father, Son and holy Ghost are there one in covenanting and working thy salvation. 〈◊〉〈◊〉 up thy self therefore to hope and faith at the Sacrament: speak to thy faith, as Deborah did to her self, Awake, awake, Deborah,* 1.169 〈◊〉〈◊〉 a song: Give glory to God, lay claim to the covenant: lean on Christs bosom at that supper, and be think thy self, with Hesther at the feast, what suit thou hast to commence, what Haman to hang up, what lust to subdue, what grace (chiefly) to get growth in, &c. But, for most communicants, urge them to prayer afore, in, and af∣ter Sacrament, and they must say (if they say truly,) as David did of Sauls armour, I cannot go with these, for I have not been 〈◊〉〈◊〉* 1.170 omed to them.

And, lo, the heavens were opened unto him]

As he was pray∣ing; for prayer is the 〈◊〉〈◊〉 of heaven, wherewith we may take out of Gods treasury plentifull mercy for our selves and others. He 〈◊〉〈◊〉 possibly be poor, that can pray, Rom. 10. 12. One said of the Pope, that he could never want money, so long as he could hold 〈◊〉〈◊〉 pen in his hand; of the faithfull Christian it may safely be affirm∣ed, He cannot want any good thing, while he can call to God for it. If he can finde a praying heart, God will finde a pitying heart, and a supplying hand. Now, he is worthily miserable that will not make himself happy by asking. The Ark and the Mercy-seat were never separated. God never said to Israel, Seek ye me in vain: The* 1.171 hand of faith never knockt at Heaven gates, but they were opened, and the Spirit, descended, though not so visibly as here, at the bap∣tisme of our Saviour, nor a voice heard so audibly from Heaven as then, yet, as truly and effectually to the support of the poor sup∣pliant: Who while he prayeth in the holy Ghost, Jude 20. 〈◊〉〈◊〉 new supplies of the Spirit, Phil. 1. 19. and is sweetly, but secretly,* 1.172 sealed up thereby to the day of redemption.* 1.173

And he saw the Spirit of God descending]

From the Father,* 1.174 (who spake from the most excellent glory) upon the Son, who stood upon the shore, so that here was concilium augustissimum, a most majesticall meeting of the three Persons in Trinity, about the worke of mans redemption, as once about his creation, Gen. 1. 26. Let us make 〈◊〉〈◊〉: The Hebrews interpret it, I and my Iudgement∣hall;* 1.175 by which phrase, the Trinity, of old, was implied. For 〈◊〉〈◊〉 〈◊〉〈◊〉-Hall in Israel consisted of three at least; which, in

their close manner of speech, they applied to God; but their po∣sterity understood it not. And as in the matter of mans creation, and redemption, so likewise of his 〈◊◊〉〈◊◊〉; 〈◊〉〈◊〉 is that of the Apostle, 1 Cor. 12. 45 67. where the 〈◊〉〈◊〉 of gifts are said to be of the Spirit: the diversities of ministeries (whereby* 1.176 these gifts are administred) of the Lord, that is, of Christ, and the diversities of operations (〈◊〉〈◊〉 by the gifts and ministeries) to be of God, the Father.

Like a dove, and lighting upon him]

This was shadowed, of old, by Noahs dove lighting upon the Ark: and serveth to denote* 1.177 Christs innocency, purity, love to his little ones, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Aristotle. And another thus;

〈◊〉〈◊〉 columba caret, rostro non 〈◊〉〈◊〉, & ungues Possidet 〈◊〉〈◊〉, pura{que} 〈◊〉〈◊〉.

That was more then ridiculous (nay it was 〈◊〉〈◊〉) that those Pilgrims, that went to 〈◊〉〈◊〉 to fight in the Holy war (as they* 1.178 called it,) did carry a goose before them, pretending it to be the* 1.179 holy Ghost. These were drunk with the wine 〈◊〉〈◊〉 the whore of Babylons 〈◊〉〈◊〉: and not filled with the Spirit, as S^t Ste∣phen was, and Barnabas, and others of old; as of late, among ma∣ny, that famous Beza; de quo 〈◊〉〈◊〉 saepe 〈◊〉〈◊〉, 〈◊◊◊〉〈◊◊◊〉* 1.180 vivere. And himself reports of 〈◊〉〈◊〉, and his colleagues, in an Epistle to Calvin, that, disputing 〈◊〉〈◊〉 a Spanish Jesuit about the Eucharist, the 〈◊〉〈◊〉 (saith he) called us vulpes, & 〈◊〉〈◊〉, & ser∣pentes, foxes, apes, serpents. My answer was this, Non magis nos credere, quàm 〈◊◊〉〈◊◊〉. So that Angel John Brad∣ford (as one calleth him) when he 〈◊〉〈◊〉 with 〈◊〉〈◊〉 a Ca∣stro; the Frier was in a wonderfull rage, and spake so high, that* 1.181 the whole house rang again, chasing with om and cho, saith 〈◊〉〈◊〉 Fox. But Bradford answered him with 〈◊〉〈◊〉 of wisedom, and,* 1.182 like the waters of Siloe at the 〈◊〉〈◊〉 of 〈◊〉〈◊〉, ran 〈◊〉〈◊〉. He had been baptized with that holy 〈◊〉〈◊〉 that 〈◊◊◊〉〈◊◊◊〉 Sa∣viour, who received not the spirit by 〈◊〉〈◊〉, but had a 〈◊〉〈◊〉, not of abundance only, but also of 〈◊〉〈◊〉, 〈◊〉〈◊〉. 1. 14

Verse 17. And 〈◊〉〈◊〉, a 〈◊〉〈◊〉 from 〈◊〉〈◊〉]

Whereupon 〈◊〉〈◊〉 Peter foundeth the certainty of Christian faith and doctrin, 2 Ep. 1. 17. especially since we have amore 〈◊〉〈◊〉 word of prophecy: for that* 1.183 former might have been slandered, or suspected for an im∣posture.

Saying, this is my beloved]

My 〈◊〉〈◊〉, he on whom my love

resteth; so that I will seek no further. Zeph. 3. 17. when the earth was founded, Christ was with his Father as his daily delight, sport∣ing, or laughing, alwaies before him, risum 〈◊〉〈◊〉 acconsilium, Prov. 8. 30.

In whom I am well pleased]

The beloved, in whom he hath made us accepted, Eph. 1. 6. Gods Heptsibah, so the Church is called, 〈◊〉〈◊〉. 62. 4. the dearly beloved of his soul, Jer. 12. 7. Or (as the Se∣ptuagint* 1.184 render it) his beloved soul, over whom he rejoyceth, as the bridegroom over his bride, Isa. 62. 5. 〈◊〉〈◊〉 he will rest in his* 1.185 love, as abundantly well pleased, he will joy therein with singing. So well thinketh God of his Son Christ, and of us thorow him; as* 1.186 some of the Ancients rendered this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In quo 〈◊〉〈◊〉* 1.187* 1.188 sensi. So (after Irenaeus) Tertullian, Cyprian and Augustine in∣terpret* 1.189 it. And yet, as well as he thought of his only Son, he spa∣red him not, but delivered him up for us all, Rom. 8 32. whereupon S^t Bernard thus cries ont, O quantum dilecti, prae quo filius ipse 〈◊〉〈◊〉 non dilectus, 〈◊◊〉〈◊◊〉 neglectus? God so loved his Son, that* 1.190 he gave him all the world for his possession, Psal. 2. but he so lo∣ved* 1.191 the world, as he gave Son, and all, for its redemption. One* 1.192 〈◊〉〈◊〉 this an 〈◊〉〈◊〉, an excesse of love, a miracle of mercy, a 〈◊〉〈◊〉 without a sicut. God 〈◊〉〈◊〉 loved the loved, so infinitely, so 〈◊〉〈◊〉, so incomprehensibly, as that there is no similitude in nature, whereby to expresse it. Abraham (Gods friend) shewed his love to him, in not withholding his only Son Isaac: but what was 〈◊〉〈◊〉 to Christ? or what was Abrahams love to Gods? He did that 〈◊〉〈◊〉 and voluntary, that Abraham would never have done, but upon a command. Besides, Isaac was to be offered up after the manner of holy sacrifices; but Christ suffered, after the manner of 〈◊〉〈◊〉. And yet further, 〈◊〉〈◊〉 was in the hand of a 〈◊〉〈◊〉 and compassionate father: but Christ died by the wicked hands of barbarous and blood-thirsty enemies; that thereby he might 〈◊〉〈◊〉 the enmity, and reconcile us to God: so making peace, and pa∣ving* 1.193 us a new and living way, with his blood, to the throne of grace,* 1.194 〈◊〉〈◊〉 he hath made us accepted in the beloved, Ephes. 1. 6. 〈◊〉〈◊〉 saw the features of his friend Ionathan, in lame Mephibosheth, and therefore loved him. He forgave Nabal at Abigals interces∣sion: and was pacified toward 〈◊〉〈◊〉, at 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 Iacobs house, for Iosephs sake: Shall not God do us much more for Jesus sake? Ioseph was well pleased with his brethren, when they brought Benjamin: Bring but the childe Jesus in our

arms (as, Simeon did, and as 〈◊〉〈◊〉 did the King of Persines childe) and he cannot but smile upon us. 〈◊〉〈◊〉 he never so much displeased before, yet upon the sight of this his wellbeloved Son, in whom he is well pleased, all shall be 〈◊〉〈◊〉 and quiet, as the sea was, when once Ionas was cast into it.

Notes

• * 1.1

  Revel. 10. 〈◊〉〈◊〉.
• * 1.2

  〈◊〉〈◊〉 107 〈◊〉〈◊〉.
• * 1.3

  〈◊〉〈◊〉 est 〈◊◊◊〉〈◊◊◊〉.
• * 1.4

  Herodot.
• * 1.5

  Isidor. soliloq
• * 1.6

  Liv.
• * 1.7

  Qui 〈◊◊〉〈◊◊〉, 〈◊◊◊◊〉〈◊◊◊◊〉 〈◊〉〈◊〉.
• * 1.8

  Dan. 4. 27.
• * 1.9

  Jer. 2. 31.
• * 1.10

  Jer. 49. 2. & 25. 9.
• * 1.11

  Ad mentem re∣dite. Erasm.
• * 1.12

  As the Prodi∣gall came to himself, who till converted, had been be∣side himself.
• * 1.13

  See a like phrase, 2 Chro. 6. 37
• * 1.14

  Act. 8. ••••, 23.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  Nehem. 3. 14.
• * 1.18

  Heb. 12. 1.
• * 1.19

  Judg. 9. 9.
• * 1.20

  Rom. 2. 4.
• * 1.21

  Psal. 130. 4.
• * 1.22

  Joel 2. 12.
• * 1.23

  Isa. 55 7.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Boa••••••, Vociferant••••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.26

  Isa. ••8. 1.
• * 1.27

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.28

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

  Rolloc. in Joh. 1. 15.
• * 1.30

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

  Heb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isa. 40. 〈◊◊〉〈◊◊〉 & oculis 〈◊◊◊〉〈◊◊◊〉.
• * 1.32

  Obstant enim offect 〈◊◊〉〈◊◊〉, &c. Erasm. in 〈◊〉〈◊〉.
• * 1.33

  Bradford.
• * 1.34

  Ephes. 5. 15.
• * 1.35

  Heb. 11. 37.
• * 1.36

  Saepe sub 〈◊〉〈◊〉 latitat sapi∣entia 〈◊〉〈◊〉.
• * 1.37

  Vestes sunt pec∣cati testes.
• * 1.38

  Vestium curio∣fit as deformita∣tis mentium & morum indiciū est. Bern.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  Lib. 11. cap〈◊◊〉〈◊◊〉. Hieron. in ep.
• * 1.41

  Greenham.
• * 1.42

  Horat. Opponit panem libis & placent is, lib. 1. epist. 10.
• * 1.43

  Adulator est qui 〈◊◊〉〈◊◊〉. Becman.
• * 1.44

  Holus ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  Prisci 〈◊◊〉〈◊◊〉 ob∣sonij sibi deesse 〈◊◊〉〈◊◊〉 deesset 〈◊〉〈◊〉.
• * 1.46

  〈◊〉〈◊〉.
• * 1.47

  Lib. 16.
• * 1.48

  See Wilsons 〈◊〉〈◊〉.
• * 1.49

  Joh. 5. 35.
• * 1.50

  Math. 11.
• * 1.51

  In Daniel 9.
• * 1.52

  〈◊〉〈◊〉. 1. 〈◊〉〈◊〉.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊◊◊〉〈◊◊◊〉 to the 〈◊〉〈◊〉 and 〈◊〉〈◊〉 of the 〈◊◊〉〈◊◊〉.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.55

  Est 〈◊〉〈◊〉 & clara 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉.
• * 1.56

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.57

  Psal. 119. 106.
• * 1.58

  Isa. 10.
• * 1.59

  〈◊〉〈◊〉 en∣quiries 〈◊〉〈◊〉 Ben.
• * 1.60

  Archb. Abbots.
• * 1.61

  Geog p. 179.
• * 1.62

  Augustin.
• * 1.63

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

  Heb. 10. 38.
• * 1.65

  Mark. 14. 21.
• * 1.66

  De his lege Jo∣seph de bello.
• * 1.67

  〈◊〉〈◊〉. 〈◊〉〈◊〉 2. c. & Antiq 〈◊〉〈◊〉 l. 13. cap. 17.
• * 1.68

  〈◊〉〈◊〉 de qua. dam sancta 〈◊〉〈◊〉 quae quo 〈◊◊〉〈◊◊〉, non nisi 〈◊◊◊〉〈◊◊◊〉 nabat, 〈◊◊〉〈◊◊〉, Chri∣stiana sum. 〈◊〉〈◊〉 enim bost is statim 〈◊〉〈◊〉 ba∣ptismi & 〈◊〉〈◊〉, & fugit ab ea. Luther.
• * 1.69

  Rom. 〈◊〉〈◊〉.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 derived 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a vi∣per.
• * 1.71

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

  Psal. 90. 11.
• * 1.73

  Prov. 18. 14.
• * 1.74

  Job 7. 15.
• * 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 〈◊〉〈◊〉
• * 1.76

  Cor. 7.
• * 1.77

  〈◊〉〈◊〉 Thess. 1 3.
• * 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.79

  〈◊〉〈◊〉 64 6.
• * 1.80

  1 〈◊◊〉〈◊◊〉.
• * 1.81

  〈◊〉〈◊〉. 13. 〈◊〉〈◊〉.
• * 1.82

  Heb. 6. 〈◊〉〈◊〉.
• * 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.85

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.86

  Job 11. 12.
• * 1.87

  expounded.
• * 1.88

  〈◊〉〈◊〉. 51. 16.
• * 1.89

  Isa 42. 5, 6.
• * 1.90

  Luk. 13.
• * 1.91

  Ultimae despe∣rationis 〈◊〉〈◊〉 est, quoties se∣curis admove∣tur radici.
• * 1.92

  Eras. Annot.
• * 1.93

  〈◊◊〉〈◊◊〉.
• * 1.94

  M. 〈◊〉〈◊〉 ex 〈◊〉〈◊〉
• * 1.95

  〈◊〉〈◊〉. 23. 4.
• * 1.96

  〈◊〉〈◊〉.
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.98

  1 〈◊〉〈◊〉. 3. 21.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.100

  Zech. 〈◊〉〈◊〉. 10. with 13. 1.
• * 1.101

  Ezek. 36. 25.
• * 1.102

  A patrum lect i∣one, 〈◊◊〉〈◊◊〉 evol∣visset D. Pisca∣tor, sibi 〈◊〉〈◊〉: 〈◊◊〉〈◊◊〉 dicere, Vix ullum 〈◊〉〈◊〉 usum & effica 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 ratione 〈◊〉〈◊〉.
• * 1.103

  Theolog.
• * 1.104

  Non 〈◊〉〈◊〉 in aliis 〈◊〉〈◊〉 rebus multa me latēt. &c. 〈◊〉〈◊〉. 119. cap. 21.
• * 1.105

  Ego in parvo tuguriolo, cum 〈◊〉〈◊〉, i. e. 〈◊◊◊〉〈◊◊◊〉 meis, de 〈◊◊〉〈◊◊〉 non au∣deo Epist. ad August.
• * 1.106

  〈◊◊〉〈◊◊〉 se 〈◊◊◊〉〈◊◊◊〉, 〈◊〉〈◊〉, quod nihil sciret. 〈◊〉〈◊〉 3. Melch. Adam. 694.
• * 1.107

  Siquando 〈◊〉〈◊〉 delectari volo, non longè mihi 〈◊〉〈◊〉 est, me video. Sen. Quod 〈◊〉〈◊〉 ex par∣te 〈◊〉〈◊〉 didi∣cerim, tamen in 〈◊◊◊〉〈◊◊◊〉, 〈◊◊◊〉〈◊◊◊〉 in∣tellexisse 〈◊〉〈◊〉. Baldus 〈◊〉〈◊〉. Tanti 〈◊◊〉〈◊◊〉, quanti tibi 〈◊〉〈◊〉.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.109

  H nc 〈◊〉〈◊〉 dicitur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.110

  Joh. 3.
• * 1.111

  〈◊〉〈◊〉 quasi 〈◊〉〈◊〉 ignis, id est, fri∣gidus, 〈◊〉〈◊〉. Tardis 〈◊◊〉〈◊◊〉 non fa∣cilè 〈◊〉〈◊〉. Cic.
• * 1.112

  De 〈◊〉〈◊〉 Lucan. 〈◊〉〈◊〉. Phars.
• * 1.113

  2 Cor. 3. ult.
• * 1.114

  〈◊〉〈◊〉 6.
• * 1.115

  Heb. 12. 1.
• * 1.116

  The least spark of fire 〈◊〉〈◊〉 en∣deavour to rise above the air: so the Spirit.
• * 1.117

  2 Cor 6.
• * 1.118

  Zech. 2. 5.
• * 1.119

  Revel. 11. 5.
• * 1.120

  Numb. 16. 3.
• * 1.121

  Luk. 16. 26.
• * 1.122

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

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 1.
• * 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.125

  1 〈◊〉〈◊〉. 3.
• * 1.126

  Ezek. 24. 11.
• * 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.128

  〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• * 1.129

  2 Tim. 3. 13.
• * 1.130

  Heb. 3. 〈◊〉〈◊〉.
• * 1.131

  2 Tim. 2. 23.
• * 1.132

  Jer. 〈◊〉〈◊〉.
• * 1.133

  Ier. 〈◊〉〈◊〉 28.
• * 1.134

  Scultet, arnal.
• * 1.135

  Isa. 〈◊〉〈◊〉. 10.
• * 1.136

  1 Cor. 6. 11.
• * 1.137

  〈◊〉〈◊〉. 22. 31.
• * 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊◊◊◊◊〉〈◊◊◊◊◊〉.
• * 1.139

  August.
• * 1.140

  〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉.
• * 1.142

  Rev. 21. 8.
• * 1.143

  Ignatius.
• * 1.144

  Mark. 4. 〈◊〉〈◊〉. 29.
• * 1.145

  Spes alit agri∣colas, sed 〈◊〉〈◊〉 mea messis in 〈◊〉〈◊〉 est.
• * 1.146

  2 King 4. 23.
• * 1.147

  Psal. 84. 6.
• * 1.148

  Dan. 〈◊〉〈◊〉. 4.
• * 1.149

  Zech. 8. 〈◊〉〈◊〉.
• * 1.150

  Mat. 12.
• * 1.151

  Acts 8.
• * 1.152

  Act and Mon. sol. 750.
• * 1.153

  Ibid. 18 23.
• * 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 è 〈◊〉〈◊〉; ad vim 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• * 1.155

  Zech. 3. 〈◊〉〈◊〉
• * 1.156

  D. 〈◊〉〈◊〉.
• * 1.157

  Ovid.
• * 1.158

  Consent 〈◊〉〈◊〉 est, 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉.
• * 1.159

  〈◊〉〈◊〉.
• * 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.161

  Jam. 3. 17.
• * 1.162

  Scultet. Annal.
• * 1.163

  〈◊〉〈◊〉.
• * 1.164

  Non defuisse 〈◊◊◊〉〈◊◊◊〉, 〈◊〉〈◊〉 copul regula 〈◊〉〈◊〉.
• * 1.165

  Habak. 〈◊〉〈◊〉. 4.
• * 1.166

  Breerwoods
• * 1.167

  〈◊〉〈◊〉.
• * 1.168

  Luk. 3. 21.
• * 1.169

  Judg. 5. 12.
• * 1.170

  1 Sam. 17. 39.
• * 1.171

  Isa. 45. 19.
• * 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.173

  〈◊〉〈◊〉. 1. 13.
• * 1.174

  2 Pet. 〈◊〉〈◊〉. 16.
• * 1.175

  〈◊〉〈◊〉.
• * 1.176

  1 Cor. 12. 4, 5, 6. exp.
• * 1.177

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉.
• * 1.178

  〈◊〉〈◊〉. 〈◊〉〈◊〉 5.
• * 1.179

  Annal.
• * 1.180

  Melch. 〈◊〉〈◊〉. in 〈◊〉〈◊〉.
• * 1.181

  Act and 〈◊〉〈◊〉.
• * 1.182

  Isa. 8. 6.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.185

  Dedi 〈◊◊〉〈◊◊〉 meam.
• * 1.186

  Vulg r.
• * 1.187

  〈◊〉〈◊〉. 3 17.
• * 1.188

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.189

  Graecis dicun∣tur celebres, & de 〈◊◊〉〈◊◊〉 est opi∣nio. Eralm.
• * 1.190

  De temp.
• * 1.191

  Joh. 3. 16.
• * 1.192

  Ephe. 3 18, 15.
• * 1.193

  Ephe. 2. 15, 16.
• * 1.194

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