Antiquitates christianæ, or, The history of the life and death of the holy Jesus as also the lives acts and martyrdoms of his Apostles : in two parts.

Considerations upon the Scourging and other Accidents hap∣pening from the Apprehension till the Crucifixion of JESUS.

[illustration]

Christ brought before the Highpreist.

Iohn. 18: 12. Then the Band and the Captain and the Officers of the Iews took Iesus and bound him. 25. And lead him away to Annas first for he was Father-in-law to Cajaphas, which was Highpreist that same yeare.

[illustration]

Christ arraigned before Herod.

Luk. 23. 7. 8. 11. And assoone as he knew that he be∣longed to Herods jurisdiction, he sent him to He¦rod. 8. And when Herod saw Iesus, he was exceed∣ing glad: 11. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him againe to Pilate.

1. THE house of Annas stood in the mount Sion, and in the way to the house of Caiaphas; and thither he was led as to the first stage of their triumph for their surprise of a person so feared and desired; and there a naughty person smote the 〈◊〉〈◊〉 Jesus upon the face, for saying to Annas that he had made his Doctrine publick, and that all the people were able to give account of it: to whom the Lamb of God 〈◊〉〈◊〉 as much meekness and patience in his answer, as in his answer to Annas he had 〈◊〉〈◊〉 prudence and modesty. For now that they had taken Jesus, they wanted a crime to object against him, and therefore were desirous to snatch occasion from his discourses, to which they resolved to tempt him by questions and affronts: but his answer was general and indefinite, safe and true, enough to acquit his Doctrine from suspicions of secret designs, and yet secure against their present snares; for now himself, who always had the innocence of Doves, was to joyn with it the prudence and wariness of Serpents; not to prevent death, (for that he was resolved to suffer) but that they might be de∣stitute of all apparence of a just cause on his part. Here it was that Judas received his money; and here that holy Face which was designed to be that object in the beholding of which much of the celestial glory doth consist, that Face which the Angels stare up∣on with wonder, like infants at a bright Sun-beam, was smitten extrajudicially by an incompetent person, with circumstances of despight, in the presence of a Judge, in a full assembly, and none reproved the insolency and the cruelty of the affront: for they resolved to use him as they use Wolves and Tigres, with all things that may be de∣structive,

violent and impious: and in this the injury was heightned, because the blow* 1.1 was said to be given by Malchus an Idumaean slave, and therefore a contemptible per∣son; but far more unworthy by his ingratitude, for so he repayed the Holy Jesus for working a Miracle and healing his ear. But so the Scripture was fulfilled; He shall* 1.2 give his body to the smiters, and his cheeks to the nippers, saith the Prophet Isay; and, They shall smite the cheek of the Judge of Israel, saith Micah. And this very circum∣stance of the Passion Lactantius.* 1.3 affirms to have been foretold by the Erythraean Si∣byll. But no meekness or indifferency could engage our Lord not to protest his innocen∣cy:* 1.4 and though following his steps we must walk in the regions of patience, and tran∣quillity, and admirable toleration of injuries; yet we may represent such defences of our selves, which by not resisting the sentence may testifie that our suffering is undeser∣ved: and if our Innocency will not preserve our lives, it will advance our title to a bet∣ter; and every good cause ill judged shall be brought to another tribunal to receive a just and unerring sentence.

2. Annas having suffered this unworthy usage towards a person so excellent, sent him away to Caiphas, who had formerly in a full council resolved he should die; yet* 1.5 now palliating the design with the scheme of a tribunal, they seek out for witnesses, and the witnesses are to seek for allegations; and when they find them, they are to seek for proof, and those proofs were to seek for unity and consent, and nothing was ready for their purposes; but they were forced to use the semblance of a judicial process, that, because they were to make use of Pilate's authority to put him to death, they might perswade Pilate to accept of their examination and conviction without farther enquiry. But such had been the excellency and exemplar Piety and prudence of the life of Jesus, that if they pretended against him questions of their Law, they were not capital in a Roman Court: if they affirmed that he had moved the people to sedition and affected the Kingdom, they saw that all the world would convince them of 〈◊〉〈◊〉 testi∣mony. At last, after many attempts, they accused him for a figurative speech, a trope which they could not understand; which if it had been spoken in a literal sence, and had been acted too according to the letter, had been so far from a fault, that it would have been a prodigy of power; and it had been easier to raise the Temple of Jerusalem, than to raise the temple of his Body. In the mean time, the Lamb of God left his cause to defend it self under the protection of his heavenly Father; not only because himself was determined to die, but because if he had not, those premisses could never have in∣ferred it. But this Silence of the Holy Jesus fulfilled a Prophecy, it made his enemies full of murmur and amazement, it made them to see that he despised the accusations as certain and apparent calumnies; but that himself was fearless of the issue, and in the sence of morality and mysteries taught us not to be too apt to excuse our selves, when the semblance of a fault lies upon us, unless by some other duty we are obliged to our* 1.6 defences; since he who was most innocent, was most silent: and it was expedient, that as the first Adam increased his sin by a vain apology, the silence and sufferance of the second Adam should expiate and reconcile it.

3. But Caiaphas had a reserve, which he knew should do the business in that assem∣bly; he adjured him by God to tell him if he were the CHRIST. The Holy Jesus, being adjured by so sacred a Name, would not now refuse an answer, lest it might not consist with that honour which is due to it, and which he always payed, and that he might neither despise the authority of the High Priest, nor upon so solemn occasion be wanting to that great truth which he came down to earth to perswade to the world. And when three such circumstances concur, it is enough to open our mouths, though we let in death. And so did our Lord, confessed himself to be the CHRIST, the Son of the living God. And this the High Priest was pleased, as the design was laid, to call Blasphemy; and there they voted him to die. Then it was the High Priest rent his cloaths; the veil of the Temple was rent when the Passion was finished, the cloaths of the Priests at the beginning of it: and as that signified the departing of the Syna∣gogue, and laying Religion open; so did the rending the garments of Caiaphas prophetically signifie that the Priesthood* 1.7 should be rent from him, and from the Nation. And thus the personated and theatrical admiration at Jesus became the type of his own punishment, and consigned the Nation to delition: and usually God so dispenses his Judgments, that when men personate the tragedies of others, they really act their own.

4. Whilest these things were acting concerning the Lord, a sad accident happened to his servant Peter: for being engaged in strange and evil company in the midst of

danger, surprised with a question without time to deliberate an answer, to find subter∣fuges, or to fortifie himself, he denied his Lord shamefully, with some boldness at first, and this grew to a licencious confidence, and then to impudence, and denying with perjury, that he knew not his Lord, who yet was known to him as his own heart, and was dearer than his eyes, and for whom he professed but a little before he would die; but did not do so till many years after. But thus he became to us a sad example of humane infirmity; and if* 1.8 the Prince of the Apostles fell so 〈◊〉〈◊〉, it is full of pity, but not to be upbraided, if we see the fall of lesser stars. And yet that we may prevent so great a ruine, we must not mingle with such company who will provoke or scorn us into sin; and if we do, yet we must stand upon our guard that a sudden motion do not surprise us: or if we be arrested, yet let us not enter farther into our sin, like wild beasts intricating themselves by their im∣patience. For there are some who, being ashamed and impatient to have been enga∣ged, take sanctuary in boldness and a shameless abetting it, so running into the dark∣ness of Hell to hide their nakedness. But he also by returning, and rising instantly, be∣came to us a rare example of Penitence; and his not lying long in the crime did facili∣tate this restitution. For the spirit of God being extinguished by our works of dark∣ness, is like a taper, which if, as soon as the 〈◊〉〈◊〉 is blown out, it be brought to the fire, it sucks light, and without trouble is re-enkindled; but if it cools into death and stiffness, it requires a longer stay and trouble. The Holy Jesus in the midst of his own sufferings forgat not his servant's danger, but was pleased to look upon him when the Cock crew; and the Cock was the Preacher, and the Look of Jesus was the Grace that made the Sermon effectual: and because he was but newly fallen, and his habitu∣al love of his Master, though interrupted, yet had suffered no natural abatement, he returned with the swiftness of an Eagle to the embraces and primitive affections of his Lord.

5. By this time suppose Sentence given, Caiaphas prejudging all the Sanhedrim; for he first declared Jesus to have spoken Blasphemy, and the fact to be notorious, and then asked their votes; which whoso then should have denied, must have contested the judgment of the High Priest, who by the favour of the Romans was advanced, (Valerius Gratus, who was President of Judaea, having been his Patron) and his Fa∣ction potent, and his malice great, and his heart set upon this business: all which incon∣veniences none of them durst have suffered, unless he had had the confidence greater than of an Apostle at that time. But this Sentence was but like strong dispositions to an enraged fever; he was only declared apt and worthy for death, they had no power at that time to inflict it; but yet they let loose all the fury of mad-men and insolency of wounded smarting souldiers: and although from the time of his being in the house of Annas till the Council met, they had used him with studied indignities; yet now they renewed and doubled the unmercifulness, and their injustice, to so great a height, that their injuries must needs have been greater than his Patience, if his Patience had been less than infinite. For thus Man's Redemption grows up as the load swells which the Holy Jesus bare for us; for these were our portion, and we, having turned the flowers of Paradise into thistles, should for ever have felt their infelicity, had not Jesus paid the debt. But he bearing them upon his tender body with an even and excellent and dis∣passionate spirit, offered up these beginnings of sufferings to his Father, to obtain par∣don even for them that injured him, and for all the World.

6. Judas now seeing that this matter went farther than he intended it, repented of his fact. For although evil persons are in the progress of their iniquity invited on by new arguments, and supported by confidence and a careless spirit: yet when iniquity is come to the height, or so great a proportion that it is apt to produce Despair or an intolerable condition, then the Devil suffers the Conscience to thaw and grow tender; but it is the tenderness of a Bile, it is soreness rather and a new disease; and either it comes when the time of Repentance is past, or leads to some act which shall make the pardon to be impossible: and so it happened here. For Judas, either impatient of the shame or of the sting, was thrust on to despair of pardon, with a violence as hasty and as great as were his needs. And Despair is very often used like the bolts and bars of Hell-gates, it 〈◊〉〈◊〉 upon them that had entred into the suburbs of eternal death by an habitual sin, and it secures them against all retreat. And the Devil is forward enough to bring a man to Repentance, provided it be too late; and Esau wept bitterly and re∣pented him, and the five foolish Virgins lift up their voice aloud when the gates were shut, and in Hell men shall repent to all eternity. But I consider the very great folly

and infelicity of Judas: it was at midnight he received his money in the house of An∣nas, betimes in that morning he repented his bargain; he threw the money back again, but his sin stuck close, and it is thought to a 〈◊〉〈◊〉 eternity. Such is the purchace of Treason and the reward of Covetousness; it is cheap in its offers, momentany in its possession, unsatisfying in the fruition, uncertain in the stay, sudden in its 〈◊〉〈◊〉, horrid in the remembrance, and a ruine, a certain and miserable ruine is in the event. When Judas came in that sad condition, and told his miserable story to them that set him on work, they 〈◊〉〈◊〉 him go away unpitied; he had served their ends in betraying his Lord, and those that hire such servants use to leave them in the disaster, to shame and to sorrow: and so did the Priests, but took the money, and 〈◊〉〈◊〉 to put it into the treasury, because it was the price* 1.9 of bloud; but they made no scruple to take it from the treasury to buy that bloud. Any thing seems lawful that serves the ends of ambitious and bloudy persons, and then they are scru∣pulous in their cases of Conscience when nothing of Interest does intervene: for evil men make Religion the servant of Interest; and sometimes weak men think that it is the 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Religion, and suspect that all of it is a design, because many great Politicks make it so. The end of the Tragedy was, that Judas di∣ed with an ignoble death, marked with the circumstances of* 1.10 a horrid Judgment, and perished by the most infamous hands in the world, that is, by his own. Which if it be confron∣ted against the excellent spirit of S. Peter, who did an act as contradictory to his honour and the grace of God as could be easily imagined; yet ta∣king sanctuary in the arms of his Lord, he lodged in his heart for ever, and became an example to all the world of the excellency of the Divine Mercy, and the efficacy of a holy Hope, and a hearty, timely and an operative Repentance.

7. 〈◊〉〈◊〉 now all things were ready for the purpose, the High Priest and all his Coun∣cil go along with the Holy Jesus to the house of Pilate, hoping he would verifie their Sentence, and bring it to execution, that they might 〈◊〉〈◊〉 be rid of their fears, and en∣joy* 1.11 their sin and their reputation quietly. S. 〈◊〉〈◊〉 〈◊〉〈◊〉, that the High Priest caused the Holy Jesus to be led with a cord about his neck, and, in memory of that, the Priests for many Ages 〈◊〉〈◊〉 a stole about theirs. But the Jews did it according to the custom of the Nation, to signifie he was condemned to death: they desired Pilate that he would crucifie him, they having 〈◊〉〈◊〉 him worthy. And when Pilate enqui∣red into the particulars, they gave him a general and an indefinite answer; If he were not guilty, we would not have brought him 〈◊〉〈◊〉 thee: they intended not to make Pilate Judge of the cause, but 〈◊〉〈◊〉 of their cruelty. But Pilate had not learned to be guided by an implicite faith of such persons, which he knew to be malicious and vio∣lent; and therefore still called for instances and arguments of their Accusation. And that all the world might see with how great unworthiness they prosecuted the 〈◊〉〈◊〉, they chiefly there accused him of such crimes upon which themselves condemned him not, and which they knew to be false, but yet likely to move Pilate, if he had been passionate or inconsiderate in his sentences; [He offered to make himself a King.] This 〈◊〉〈◊〉 happened at the entry of the Praetorium; for the 〈◊〉〈◊〉, who made no consci∣ence of killing the King of Heaven, made a conscience of the external customs and cere∣monies of their Law, which had in them no interiour sanctity, which were apt to se∣parate them 〈◊〉〈◊〉 the Nations, and remark them with characters of Religion and ab∣straction: it would defile them to go to a Roman Forum, 〈◊〉〈◊〉 a capital action was to be judged; and yet the effusion of the best bloud in the world was not esteemed against their 〈◊〉〈◊〉: so violent and blind is the spirit of malice, which turns humanity in∣to 〈◊〉〈◊〉, wisdom into craft, diligence into subornation, and Religion into Supersti∣tion.

8. Two other articles they alledged against him: but the first concerned not Pilate, and the second was involved in the third, and therefore he chose to examine him upon this only of his being a King. To which the Holy Jesus answered, that it is true, he was 〈◊〉〈◊〉 King indeed, but not of this world; his Throne is Heaven, the Angels are his Courtiers, and the 〈◊〉〈◊〉 Creation are his Subjects: His Regiment is spiritual, his 〈◊〉〈◊〉 are the Courts of Conscience and Church-tribunals, and at Dooms-day the Clouds: The Tribute which he demands are conformity to his Laws, Faith, 〈◊〉〈◊〉, and Charity; no other Gabels but the duties of a holy Spirit, and the expresses of a religious Worship, and obedient Will, and a consenting Understanding. And in all this Pilate thought the interest of 〈◊〉〈◊〉 was not invaded. For certain it is, the

Discipline of Jesus confirmed it much, and supported it by the strongest pillars. And here Pilate saw how impertinent and malicious their Accusation was: And we, who declaim against the unjust proceedings of the Jews against our dearest Lord, should do well to take care that we, in accusing any of our Brethren either with malicious pur∣pose, or with an uncharitable circumstance, do not commit the same fault which in them we so hate and accuse. Let no man speak any thing of his neighbourhood but what is true: and yet if a truth be heightned by the biting Rhetorick of a satyrical spi∣rit, extended and drawn forth in circumstances and arts of aggravation, the truth be∣comes a load to the guilty person, is a prejudice to the sentence of the Judge, and hath not so much as the excuse of Zeal, much less the Charity of Christianity. Sufficient to every man is the plain story of his crime; and to excuse as much of it as we can, would better become us, who perish unless we be excused for infinite irregularities. But if we add this also, that we accuse our Brethren 〈◊〉〈◊〉 them that may amend them and reform their error, if we pity their persons and do not hate them, if we seek no∣thing of their disgrace and make not their shame publick, but when the publick is ne∣cessarily concerned or the state of the man's sin requires it; then our accusations are charitable: but if they be not, all such accusations are accepted by Christ with as much displeasure in proportion to the degree of the malice and the proper effect, as was this Acculation of his own person.

9. But Pilate having pronounced Jesus innocent, and perceiving he was a Galilean, sent him to 〈◊〉〈◊〉, as being a more competent person to determine 〈◊〉〈◊〉 one of his own jurisdiction. Herod was glad at the honour done to him and the person brought him, being now desirous to see some Miracle 〈◊〉〈◊〉 before him. But the Holy Jesus spake not one word there, nor did any sign; so to reprove the sottish carelesness of He∣rod, who, living in the place of Jesus's abode, never had seen his person or heard his Sermons. And if we neglect the opportunities of Grace, and refuse to hear the 〈◊〉〈◊〉 of Christ in the time of mercy and Divine appointment, we may arrive at that state of 〈◊〉〈◊〉 in which Christ will refuse to speak one word of comfort to us; and the Homi∣lies of the Gospel shall be dead letters, and the spirit not at all refreshed, nor the Under∣standing instructed, nor the Affections moved, nor the Will determined; but because we have during all our time stopt our ears, in his time God will stop his mouth, and shut up the springs of Grace, that we shall receive no refreshment, or instruction, or pardon, or felicity. Jesus suffered not himself to be moved at the pertinacious ac∣cusations of the 〈◊〉〈◊〉, nor the desires of the Tyrant, but persevered in silence, till He∣rod and his servants despised him and dismissed him. For so it became our High Priest, who was to sanctifie all our sufferings, to consecrate affronts and scorn, that we may learn to endure contempt, and to suffer our selves in a religious cause to be despised; and when it happens in any other, to remember that we have our dearest Lord for a precedent of bearing it with admirable simplicity and equanimity of deportment: and it is a mighty stock of Self-love that dwells in our spirits, which makes us of all affli∣ctions most impatient of this. But Jesus endured this despite, and suffered this to be added, that he was exposed in scorn to the boys of 〈◊〉〈◊〉 streets. For 〈◊〉〈◊〉 caused him to be arrayed in white, sent him out to be scorned by the people and hooted at by idle persons, and so remitted him to Pilate. And since that Accident to our Lord, the Church hath not undecently chose to cloath her Priests with Albs or white garments; and it is a symbolical intimation and representment of that part of the Passion and 〈◊〉〈◊〉 which Herod passed upon the Holy Jesus: and this is so far from deserving a re∣proof, that it were to be wished all the children of the Church would imitate all those* 1.12 Graces which Christ exercised when he wore that garment, which she hath taken up in ceremony and thankful memory; that is, in all their actions and sufferings be so estranged from secular arts and mixtures of the world, so intent upon Religion, and active in all its interests, so indifferent to all acts of Providence, so equal in all chances, so patient of every accident, so charitable to enemies, and so undetermined by exteriour events, that nothing may draw us forth from 〈◊〉〈◊〉 severities of our Religion, or entice us from the retirements of a 〈◊〉〈◊〉 and sober and patient spirit, or make us to de∣part from the courtesies of Piety, though for such adhesion and pursuit we be esteemed fools, or ignorant, or contemptible.

[illustration]

Iesus is scourged by the Souldiers

Mar: 15: 14. Then Pilate said unto them why what evill hath he done and they cried the more ex∣ceedingly Crucify him.

15 And so Pilate willing to content the People re∣leased Barabbas unto them and delivered Iesus when he had scourged him to be Crucified.

[illustration]

They Crown him with Thornes.

Mat: 27. 28. And they stripped him and put on him a Scarlet robe.

29 And when they had platted a crown of Thornes, they put it upon his head and a reed in his right hand, and they bowed the knee before him, & mocked him, saying, Hayle King of the Iews.

10. When Pilate had received the Holy Jesus, and found that Herod had sent him back uncondemned, he attempted to rescue him from their malice, by making him a donative and a freed man at the petition of the people. But they preferred a Murtherer and a Rebel, Barabbas, before him; for themselves being Rebels against the King of Heaven, loved to acquit persons criminal in the same kind of sin, rather than their Lord, against whom they took up all the arms which they could receive from violence* 1.13 and perfect malice, desiring to have him crucified who raised the dead, and to have the other 〈◊〉〈◊〉 who destroyed the living. And when Pilate saw they were set upon it, he con∣sented, and delivered him first to be scourged; which the soul∣diers* 1.14 executed with violence and unrelenting hands, opening his virginal body to nakedness, and tearing his tender flesh till the pavement was purpled with a shower of holy bloud. Itis reported in the Ecclesiastical story, that when S. Agnes and* 1.15 S. Barbara, holy Virgins and Martyrs, were stripp'd naked to execution, God, pitying their great shame and trouble to have their nakedness discovered, made for them a veil of light, and sent them to a mo∣dest and desired death. But the Holy Jesus, who chose all sorts of shame and confusi∣on, that by a fulness of suffering he might expiate his Father's anger, and that he might consecrate to our sufferance all kind of affront and passion, endured even the shame of nakedness at the time of his scourging, suffering himself to be devested of his robes, that we might be clothed with that stole he put off: for 〈◊〉〈◊〉 he 〈◊〉〈◊〉 on him the state of sinning Adam, and became naked, that we might 〈◊〉〈◊〉 be 〈◊〉〈◊〉 with Righte∣ousness, and then with Immortality.

11. After they had scourged him without remorse, they clothed him with purple, and crowned him with thorns, and put a cane in his hand for a scepter, and bowed their knees be∣fore him, and saluted him with mockery, with a [Hail King of the Jews,] and 〈◊〉〈◊〉 beat him and spate upon him; and then Pilate brought him forth, and shewed this sad spectacle to the people, hoping this might move them to compassion, who never loved to see a man prosperous, and are always troubled to see the same man in misery. But the Earth, which was cursed for Adam's sake, and was sowed with thorns and thistles,

produced the full harvest of them, and the Second Adam gathered them all, and made garlands of them as ensigns of his Victory which he was now in pursuit of against Sin, the Grave, and Hell. And we also may make our thorns, which are in themselves 〈◊〉〈◊〉 and dolorous, to be a Crown, if we bear 〈◊〉〈◊〉 patiently, and unite them to Christ's Passion, and offer them to his honour, and bear them in his cause, and rejoyce in them for his sake. And indeed, after such a grove of 〈◊〉〈◊〉 growing upon the head of our Lord, to see one of Christ's members soft, delicate and effeminate, is a great indecency, next to this of seeing the Jews use the King of glory with the greatest reproach and in∣famy.

12. But nothing prevailing, nor the Innocence of Jesus, nor his immunity from the sentence of Herod, nor the industry and diligence of Pilate, nor the misery nor the sight of the afflicted Lamb of God, at last (for so God decreed to permit it, and Christ to 〈◊〉〈◊〉 it) Pilate gave sentence of death upon him, having first washed his hands; of which God served his end, to declare the Innocence of his Son, of which in this whole process he was most curious, and suffered not the least probability to adhere to him; yet Pilate served no end of his, nor preserved any thing of his innocence. He that 〈◊〉〈◊〉 upon a Prince, and cries, Saving your honour, you are a Tyrant; and he that strikes a man upon the face, and cries him mercy, and undoes him, and says it was in jest, does just like that person that sins against God, and thinks to be excused by saying it was against his Conscience; that is washing our hands when they are stained in bloud, as if a ceremony of purification were enough to cleanse a soul from the stains of a spiri∣tual impurity. So some refuse not to take any Oath in times of Persecution, and say it obliges not, because it was forced, and done against their wills; as if the doing of it were washed off by protesting against it, whereas the protesting against it declares me criminal, if I rather chuse not death than that which I profess to be a sin. But all the persons which cooperated in this death were in this life consigned to a fearful judgment after it. The Jews took the bloud (which Pilate seemed to wash off) upon themselves and their children, and the bloud of this Paschal Lamb stuck upon their forehead and marked them, not to escape, but to fall under the sword of the destroying Angel, and they perished either by a more hasty death, or shortly after in the extirpation and mise∣rable ruine of their Nation. And Pilate, who had a less share in the crime, 〈◊◊〉〈◊◊〉 a black character of a secular Judgment; for not long after he was by Vitellius the Presi∣dent of Syria sent to Rome to answer to the crimes objected against him by the Jews, whom to please he had done so much violence to his Conscience; and by 〈◊〉〈◊〉 sen∣tence he was banished to Vienna, deprived of all his honours, where he lived inglori∣ously, till by impatience of his calamity he killed himself with his own hand. And thus the bloud of Jesus shed for the Salvation of the world became to them a Curse, and that which purifies the Saints stuck to them that shed it, and mingled it not with the tears of Repentance, to be a leprosie loathsome and incurable. So Manna turns to worms, and the wine of Angels to Vineger and Lees, when it is received into impure vessels, or tasted by wanton palats; and the Sun himself produces Rats and Serpents, when it reflects upon the dirt of Nilus.

Notes

• * 1.1

  〈◊◊〉〈◊◊〉 missus 〈◊〉〈◊〉 ab 〈◊〉〈◊〉.
• * 1.2

  Vida, 〈◊◊◊〉〈◊◊◊〉. 2. 〈◊〉〈◊〉. Isa. 50. 6. Micah 5. 1.
• * 1.3

  Lib. 4. 〈◊〉〈◊〉. cap. 18.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  Victor in S. 〈◊〉〈◊〉.
• * 1.6

  〈◊◊◊◊◊〉〈◊◊◊◊◊〉. S. Hieron, in 〈◊〉〈◊〉.
• * 1.7

  〈◊◊〉〈◊◊〉 sua, ostendens 〈◊◊〉〈◊◊〉, & 〈◊◊〉〈◊◊〉, & 〈◊〉〈◊〉 manifestans, 〈◊〉〈◊〉 esse 〈◊◊〉〈◊◊〉. Origen. 〈◊◊〉〈◊◊〉 S. 〈◊〉〈◊〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈◊〉〈◊〉. Capit. 〈◊〉〈◊〉. 69. Ieo 〈◊〉〈◊〉. 9. 〈◊〉〈◊〉 pass. Dom. & Euthym, in 〈◊◊〉〈◊◊〉.
• * 1.9

  Indè 〈◊◊〉〈◊◊〉 quòd 〈◊◊◊◊◊〉〈◊◊◊◊◊〉 jam condere 〈◊〉〈◊〉, (〈◊◊〉〈◊◊〉 dare 〈◊◊〉〈◊◊〉, dum 〈◊◊〉〈◊◊〉—Juvencus 〈◊〉〈◊〉. 4. 〈◊◊〉〈◊◊〉.
• * 1.10

  Non 〈◊〉〈◊〉 Judas 〈◊◊◊〉〈◊◊◊〉 & 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉, S. Au∣gust. 〈◊◊◊◊◊〉〈◊◊◊◊◊〉. c. 17.
• * 1.11

  In 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉 S. 〈◊〉〈◊〉.
• * 1.12

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

  S. Aug. 〈◊〉〈◊〉. 15. in Joann.
• * 1.14

  〈◊〉〈◊〉 in his Dominus 〈…〉〈…〉 ut 〈…〉〈…〉 columna. 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉. Prudent.
• * 1.15

  〈◊〉〈◊〉 in 〈◊◊◊〉〈◊◊◊〉 amor. Naz. in 〈◊◊〉〈◊◊〉.