Commentary on John, Chapter 21
CHAP. XXI.
Verſe 1. After theſe things Jeſus ſhewed himſelf.]
SOme have been of opinion that this Chapter was not written by John (becauſe he concluded his Hiſtory in the end of the laſt Chapter) but added by ſome other, as the laſt Chapter of Deuteronomy was to Moſes his writings. Theſe ſhould have obſerved that in the former Chapter thoſe arguments only are ſet down by the Evangeliſt, that fell out at Jeruſalem for the manifeſtation of Chriſts reſurrection: as in this Chapter thoſe, whereby he approved the truth of his reſurrection in Galilee alſo, according to his promiſe, 2 Tim. 2 8.Mat. 26.32. that they might believe and remember that Jeſus Chriſt of the ſeed of David was verily raiſed from the dead according to the Goſpel: this being a doctrine of greateſt conſequence and comfort, 1 Cor. 15.5, &c. Peter thought himſelf ſufficiently aſſured of it, and therefore ſaid, I go a fiſhing; but he was deceived, and needed further confirmation.
Verſe 2. Cum boni, cum probi cocunt cū pij, oum caſti congregantur, non eſt fact to duenda ſed. uria, & e contrario illis nomen factionis accommodandum, &c. …ert. Apoſ. a lver. gent. c. 39.There were met together Simon, &c.] When good and godly men meet, when chaſt and honeſt people aſſemble together, it is not to be called a faction, but a Court rather, ſaith Tertullian. Thoſe are a faction, that conſpire againſt good men: The ſociety of ſuch is like the flime and filth that is congealed, where many toads and other vermine joyn together. God dwels in the Aſſembly of Saints: ſhall we, like Stoicks ſtie up our ſelves, and not daily runne into their company? He that comes, when o…ntmeats and ſweet ſpices are ſtirring, doth carry away ſome of the ſweet ſavour, though he think not of it: ſo here. See Prov. 13.20.
Verſe 3. I goe a fiſhing, &c.] Being not yet employ'd in the publike miniſtery, Re…age…utus gets. Ovid.he would not be idle, and that he might not be chargable to the Church. This life is in Iſaiah called, The life of our hands, becauſe it is to be maintained by the labour of our hands. We are to earn ere we eat, 2 Theſſ. 3.
And that night they caught nothing.] Labour we never ſo hard, unleſſe God bleſſe it, and ſtop that hole in the bottom of the bag, Hag. 1.1. thoſe ſecret iſſues and drains of expence, at which mens eſtates run out, we ſhall be forced to ſay with Severus the Emperour, Spartian.Omnia fui, & nihil profuit.
Verſe 4. Pſul 30.5.But when the morning.] Mourning laſteth but till morning. Flebile principium melior fortunaa ſequetur, ſaid Q. Elizabeth, Ovid.when ſhe was to be ſent to the Tower.
Verſe 5. Children, have ye any meat?] This he ſaith, as ſeeming to be ſome houſ-keeper, who paſſing by fiſhermen, cals to them, as willing to buy their fiſh, for the uſe of his family. Galeacius Caracciolus, His life by Croſhaw.Galeacius Caracciolus, that noble Marques of Vico (that left all for Chriſt, preferring the bleſſing of God before the worlds warm Sun) would goe into the market at Geneva and cater for his houſhold; grieving for nothing more, then that he had not wherewithall to keep a better houſe, for the relief of the poor: And in that reſpect only, he wiſhed himſelf as great a man at Geneva, as he was in Italy.
Verſe 6. Caſt the net on the right ſide, &c.] This counſell he gives as a ſtranger, who haply might ſee a confluence of fiſh there, being on the ſhore, which they in the ſhip faw not. They obey him therefore, as content to loſe one labour more, if it muſt be ſor they knew not what another draught might produce. It is good to be doing in Gods way: ſooner or later ſucceſſe will enſue. Binde not the Lord to a day, wake not my beloved, till he pleaſe: he will pay us for all our pains and patience. Conſider but our 1. diſtance, 2. dependance, and we will wait.
Verſe 7. Therefore that Diſciple, &c.] Now they ſee the cauſe why, till then, they caught nothing, was, that they might the better know him to be the Lord. God will one day let us ſee, that he in very faith fulneſſe afflicts us; and that however it ſeem ſo for a ſeaſon, it is not in vain to have ſought his face. John knew not our Saviour by ſight here, but by the multitude of fiſhes that came to hand, by his direction. The Rochellers might eaſily ſee as much, when they were miraculouſly relieved by that ſhoal of ſhel-fiſh caſt upon their ſhore in a ſtrait ſiege, Act and Mon.whereby their City was miraculouſly preſerved.
Verſe 8. And the other Diſciples came, &c.] They came all to Chriſt, but Peter ſooner: he caſt away all care of his fiſh, having the Lord to go to. It is beſt to be firſt and forwardeſt in a good matter; not only to make a ſhift to get into heaven, but to have an abundant entrance thereinto, to come bravely into the haven, 2 Pet 1, …, 11.by adding one grace to another, as Peter hath it. It is a low and unworthy ſtrain in ſome (ſaith One) to labour after no more grace, then will keep life and ſoul together, that is, ſoul and hell aſunder. But that man for heaven, and heaven for him, that ſets up for his mark, The reſurrection of the dead, Phil. 3.11. that is, by a Metonymie of the ſubject for the adjunct, that perfection of holineſſe that accompanieth the ſtate of the reſurrection. Paul was, Inſatiabilis Dei cultor, faith Chryſoſtome.
Verſe 9. And fiſh laid thereon, and bread.] A feaſt of Chriſts own providing; to aſſure them that they ſhould never want neceſſaries: ſuperfluities they may want without prejudice. Nature is content with a little, grace with leſſe. Luther dined oft with an herring, Junius with an egg; as knowing, that they were not to live to eat, but to eat to live. Ill doth it become a ſervant of the higheſt, to be a ſlave to his palate. Epicurus dum palato quid ſit optimum judicat, coeli palatium non ſuſpexit, ſaith Ennius.
Verſe 10. Which ye have now caught.] He ſaith not, which I have cauſed you to catch. God is pleaſed to ſay, for our encouragement, that we doe ſuch and ſuch good works, when it is he that doth all our works in us, and for us. Certum eſt nos facere quod facimus, ſed ille facit ut faeciamus, Aug.The bowles of the Candle-ſtick had no oyl, but that which dropped from the olive-branches.
Verſe 11. Yet was not the net broke.] When God will bleſſe a man, all ſecond cauſes ſhall cooperate and contribute their help. Poſtquam Deo re onciltatus me ac mea regna (prob dolor) Rom. ſubjeci eccieſiae, nulla mihi pro pera, ſed omnia contraria advenerunt, Joh. Rex.As when he will croſſe us, the ſtrongeſt ſinew in the arms of fleſh ſhall crack, our likelieſt projects miſcarry: he will curſe our bleſſings, blaſt our proceedings, as King John confeſſed. Ever ſince I was aſſoyled, and ſubjected to the ſea of Rome, I never prospered. Oto, one of the Popes Muſcipulatores, Mice-catchers, as the Story cals them, ſent hither by Gregory 9. after three years raking together of money by moſt deteſtable arts, at laſt departing hence, he left not ſo much money in the Kingdom, as he either carried with him, or ſent to Rome before him. Such notable fiſhers are Peters pretended ſucceſſours: all is fiſh with them, that comes to net.
Verſe 12. None of the Diſciples durſt ask him.] They were aſhamed to move further Queſtion in that that was to them all ſo evident. Neither yet may we imagine that they ſate ſilent all dinner while in their Maſters preſence, Turcae perpetuā ſitentium tenēt, ut muti. …uſp. de Caeſario p. 475.as Monks and Turks uſe to do; but that, although they were abaſhed to ask him who he was, yet they both asked and anſwered many other more profitable Queſtions. Our Saviour never came to any mans table, but he beſprinkled the diſhes with the ſalt of ſavoury diſcourſe: So ſhould we, but ſo (alas) we doe not. Plato and Xenophon thought it fit and profitable, that mens ſpeeches at meals, ſhould be written. And if chriſtians ſhould ſo doe, what kinde of books would they be?
Verſe 13. Taketh bread and giveth them.] As his manner was before his death, and with his uſuall form of Grace before meat, Luk. 14.35.by the which thoſe two, that had his company to Emaus, knew him. Thoſe that receive not the creatures with thankeſgiving, 1 Tim. 4.4.are worſe then Heathens. The Greek word for a dinner comes of another word that ſignifieth prayers, which they uſually premiſed to their repaſts. Heſiod gives this precept, foreign à precibus quas praemitae. bant foreign 1 Sam. 9.13. foreign.Eat not of a diſh that hath not firſt been offered in ſacrifice. An elegant and a pious precept, faith Melancthon, drawn no doubt from the holy Patriarchs. The people would not taſte of their good chear, till Samuel had bleſſed it. And Moſes bad them, Eat and drink before the Lord. Mine Oxen and fatlings are prepared, ſaith that King, Mat. 22.4. It is in the originall, are ſacrificed. So was Nebuchadnezzars good chear, which therefore Daniel would not taſte of.
Verſe 14. This is now the third time, &c.] Adam died, and we hear no more of him: not ſo the ſecond Adam, If a man die, ſhall he live again? Job 14.14. Not till the generall reſurrection ſurely. Many devices there are in the mindes of ſome, that there ſhall be a firſt reſurrection of the Martyrs only, Iohnſt. de nat. Conſtant.and that they ſhall raign on earth a thouſand years. Alſted ſaith, this thouſand years ſhall begin in the year 1694. But theſe, ſaith a Divine, Cotton upon the ſeven viols.are but the miſtakes of ſome high expreſſions in Scripture; which deſcribe the judgements poured out upon Gods enemies, in making a way to the Jews converſion, by the patern of the laſt judgement.
Verſe 15. Lovest thou me more then theſe?] As thou haſt not ſpared to profeſſe and promiſe (for when the reſt ſaid nothing, Peter ſaid he would lay down his life for him) and as thou now pretendeſt, by caſting thy ſelf into the ſea, to come firſt to me.
Thou knowest that I love thee.] Being asked of the meaſure, he only anſwereth of the truth, q. d. for the quantity I can ſay little, but for the truth I dare affirm. The upright are perfect in Gods account. And Peter had now turned his crowing into crying.
Feed my lambs.] Theſe were his firſt care. The Syriack addeth, foreign li, mihi, feed them for me. And Druſius reckons this amongſt the Eaſtern Apophthegmes, Quicquid agas, propter Deum agas. Whatſoever thou doeſt, doe it for Gods ſake. Propter te Domine, propter te. was a godly mans motto, it ſhould be every Miniſters eſpecially.
Verſe 16. Feed my ſheep] That is, Supremum in Eccleſia Dominium tibi aſſere. Lord it over the Church, ſaith Baronius. Regio more impera, Raign as a King, ſaith Bellarmine. Chriſt on the contrary ſaith, The kings of the nations exerciſe dominion over them, 1 Pet. 5.2, 3.but ye ſhall not do ſo. And Peter himſelf ſaith to his fellow-Elders, Feed the flock of God, not as lording it over Gods heritage, &c. Indeed foreign here uſed, ſometime ſignifies to govern (uſually to feed) but foreign, the other word, twice uſed here in this text, alwaies ſignifies to feed. But they catch at government, let go feeding. It is as rare a thing to hear a Biſhop preach amongſt them, ſaid Dr B…ſſinet, as to ſee an Aſſe flee. Fiſco potiùs apud multos conſulitur quàm Chriſto: attonſioni potiùs gregis quam attentioai.Epiſc. Winton.
Verſe 17. Jeſus ſaith unto him the third time.] To confirm him doubtleſſe, againſt the conſciouſneſſe of his three-fold deniall, and to reauthorize him in his Apoſtleſhip.
Lovest thou me?] A Miniſter had need have his heart enflamed with a moſt ardent affection to Chriſt: for elſe he will never ſuffer that hardſhip, devour thoſe difficulties, and get over all thoſe impediments, that he is ſure to be encombred with. The Miniſtery, believe it, is not an idle-mans occupation: he muſt preach the word be inſtant in ſeaſon, out of ſeaſon, &c. cry in the throat, (Clamare ut ſtentora vincat) lift up his voice like a trumpet, Iſa. 58.1.ſpeak till he ſpet forth his lungs, and yet to no more purpoſe, many times, then Bede did when he preached to an heap of ſtones. Now this he will never do, unleſſe the love of Chriſt conſtrain him, 2 Cor. 5.14. with 1 Cor. 16.22.
Peter was grieved.] Either in remembrance of his former falſe-play: or elſe, as thinking our Saviour ſomewhat diſtruſted his fidelity; or elſe ſurely, 1 …am. 6.8.he was as much to blame to be grieved, as David was to be angry, when God had made a breach upon Ʋzzah.
Feed my ſheep] My ſheep with golden fleeces, with precious ſouls: every ſoul being more worth then a world, as our Saviour reckons it, Mat. 16.6.who only went to the price of it. Can that be wholſome meat then that is ſawced with the bloud of ſouls? Will it not be bitterneſſe in the end?
Verſe 18. Another ſhall gird thee] That is, cord thee, manacle and pinion thee, carry thee priſoner whither thou wouldſt not. Peter would, and he would not ſuffer. Every new man is two men, hath two contrary principles in him, fleſh and ſpirit. The spirit is willing, the fleſh weak and way ward. This made the Martyrs many of them, chide themſelves, and crave prayers of others. B. Ridly ſaid to the Smith, as he was knocking in the ſtaple, Good fellow, knock it in hard, for the fleſh will have it's courſe. So, Act. and Mon. fol. 1605.Rawlins White, Martyr, going to the ſtake, and meeting with his wife and children, the ſudden ſight of them ſo pierced his heart, that the very tears trickled down his cheeks. But he ſoon after, as though he had miſliked this infirmity of his fleſh, began to be, as it were angry with himſelf; inſomuch that in ſtriking his breaſt with his hand, he uſed theſe words, Ah fleſh, ſtaieſt thou me ſo? Wouldſt thou fain prevail? Well, I tell thee, do what thou canſt, thou ſhalt not, Ibid 1415.by Gods grace, have the victory. So Latimer in a letter to B. Ridley, Ibid 1565.Pray for me, I ſay; pray for me, I ſay; for I am ſometimes ſo fearfull, that I would creep into a Mouſe-hole, ſometimes God doth viſit me again with his comforts: ſo he cometh and goeth, to teach me to feel and know mine infirmity.
Verſe 19. By what death he ſhould glorifie God] Martyrdom is the loweſt ſubjection that can be to God, but the higheſt honour. Verè magnus est Deus Christianorum, The God of the Chriſtians is a great God indeed, ſaid one Calocerius a Heathen, beholding the patient ſufferings of the Primitive Martyrs. Juſtin Martyr confeſſeth of himſelf, that ſeeing the piety of Chriſtians in their lives, and their patience in death, he gathered that that was the truth that they ſo conſtantly profeſſed and ſealed up with their bloud. And of one Adrianus it is reported, that ſeeing the Martyrs ſuffer ſuch grievous things, he asked the cauſe? One of them named that text, Eye hath not ſeen, nor ear heard, &c. The naming of which words, and ſeeing of ſuch ſufferings, ſo converted him, that afterwards he became a Martyr. To account Chriſt precious as a tree of life, though we be faſtned to him as to a ſtake to be burned at, this is the greateſt honour we can doe him upon earth. This is to magnifie Chriſt, as Paul did, Phil. 1.20. to follow Chriſt cloſe at heels, as Peter did here, who alſo had the manner of his death fore-told him, 2 Pet. 1.14. As had likewiſe Biſhop Hooper, Act. and Mon. fol. 1366.when he had given him for his Arms, a Lamb in a fiery buſh, and the Sun-beams from heaven deſcending down upon the Lamb, righty purporting by what death he ſhould glorifie God.
Verſe 20. Then Peter turning about.] Peter, though reſtored and reſetled in his Apoſtleſhip, is not without his infirmities. Quiſ que aliquid ſatuitatis habet adjunctum. Melanct.They that are cured of a phrenſie, are not without their mad tricks ſometimes. No pomgranate ſo ſound, but hath one rotten kernell in it. No book ſo well printed, but hath ſome errata's. David ſaw ſo many in himſelf, Pſal. 19.that he cries out, Who can underſtand the errours of his life, oh purge me, &c. They that dream of perfection here, ſuffer a merry madneſſe.
Verſe 21. And what ſhall this man do?] When Peter conſidered that John was dearly beloved, and yet not alike forewarned of ſuffering death, as himſelf was, he began to doubt whether Chriſt ſpake this of love to him, or not. Nothing is more ordinary with us, then to queſtion Gods affection, when we are in affliction: to conceive hard things of God, and heavy things of our ſelves, as if no children, becauſe chaſtized. Whereas we ſhould learn to look thorow the anger of Gods corrections, to the ſweetneſſe of his loving countenance, as by a rain-bowe we ſee the beantifull image of the Suns light in the midſt of a dark and wateriſh cloud See my Love-tokens. Doct. 2. Ʋſe 1.
Verſe 22. If I will that he tarry.] Si eum volo manere. This the vulgar corruptly reads, Sic eum volo manere. Ambroſe, Austin, Bede, Lyra, Rupert, &c. retain this reading. Trapezantius defends it, Beſſarion oppoſeth it, the Greek text refutes it. Yet is the vulgar tranſlation ſo extolled and idolized by the Papiſts, that if the Originals differ from it any where, they muſt be corrected by it, and not it by the Originals. Sed Hebraei bibunt fontes, Graci rivos, Latini paludes, ſaith Reuchlin.
Verſe 23. Among the brethren.] So are all Chriſtians. Sanctior est copula cordis quam corporis.
That that Diſciple ſhould not die.] Some to this day, deny that he is dead. Beza tels us of a certain Impoſtour in his remembrance, that gave out at Paris that he was John the Evangeliſt: and was afterwards burnt at Tholouſe. Muſeul in loc.Some have fabled that after he had commanded his grave to be made, and had laid himſelf down in it, the next day it was found empty, and he rapt up alive into paradiſe, whence he ſhall come together with Enoch and Elias at the laſt day to confound Antichriſt, O quantunt eſt in rebus inane! It is not for us to follow cunningly deviſed fables, 2 Pet. 1.16. but to attend to that ſure word of truth, as unto a light ſhining, &c. v. 19. accounting every particle of it precious, ſith the change of one letter may breed ſo much errour, and cauſe ſo much contention.
Verſe 24. This is the Diſciple.] Not the Doctour, the Maſter, as Magiſtri noſtri Pariſienſes. So the Sorboniſts will needs be ſtiled. Praeſun 1. ſent.The Schoolmen have their Doctor Angelicus, Doctor Seraphicus, Doctor reſolutiſſimus: So Bacon the Carmelite was called, becauſe he would endure no gueſſing or maybe's. The Italian Friers, as they encreaſe in their ſuppoſed holineſſe, Sauds his Survey, &c.ſo they proceed in their titles, from Padre Benedicto, to Padre Angelo, then Archangelo, Cherubino, and laſtly, Cerephino, which is the top of perfection. Our Evangelist delights not in any of theſe ſwelling titles. He doth not ſo much as name himſelf in all this work of his, takes no other ſtile then the beloved Diſciple, makes no more of himſelf then a witneſſe to the truth, a recorder of what he had heard and ſeen. The proud perſon ſpeaks great ſwelling words of vanity; he loves uppermoſt rooms, a Pet. 3.18. Mat. 23.6.and to be called Rabbi, Rabbi, to be cried up and pointed at for a non-ſuch. I hear, ſaith Tortullian (ſpeaking of the Pope, who then began to peep out) that there is a decree publiſhed in peremptory tearms. Pontifex ſcilicet Maximus, Epiſcopus epiſcoporum, Odi faſtum illius eccleſiae, Hunc foreign appellare ſo itus eſt.&c. I ever hated the pride of that Roman Church, ſaith Baſil. Ambition, like the Crocodile, groweth while it liveth; like the Ivy, which riſing at the feet, will over-peer the higheſt wall: Or, like the Marry-gold (a flower of no good ſmel) which opens and ſhuts with the Sunne. Humility, on the contrary, is like the Lilly, ſaith Bernard, or violet, which growes low to the ground, hangs the head downward, and hides it ſelf with it's own leaves. It preferres the Euge of conſcience, before the Hic est of the world: and were it not that it's fragrant ſmell betrayes it to the obſervation of others, would chuſe to live and dye in its well contenting ſecrecy.
Verſe 25. I ſuppoſe that even the world is ſelf, &c.] Nec Chriſtus, nec Coelum patitur hyperbolen, ſaith One. In ſpeakking of Chriſt or his Kingdome, a man can hardly hyperbolze. Much had S. John ſaid of our Saviour, yet nothing to what he might have ſaid. All that ever he did was divine, Nihil in vita niſi laudandum aut fecit aut dixit, aut ſenſit. Velleius. Sozom. l. 6. c. 28.and deſerved to be chronicled. That commendation that Paterculus falſly gives to Scipio, that he never to all his life did, ſpoke, or thought any thing, but that was praiſe-worthy, is true only of Chriſt. That which the Eccleſiaſticall Hiſtory, relates of Bennus, that he was never ſeen or heard by any to ſwear, lie, or be raſhly angry, to ſpeak or doe any thing that beſeemed not Gods ſervant, is a praiſe proper to Chriſt, even as he was man. But, conſider him, as God, and then that of Gratian the Emperour is true, in his Epiſtle to S. Loqu…mur de Deo, non quantum debemus, ſed quantum poſſumus.Ambroſe, We ſpeak of God, not ſo much as we ought, but ſo much as we can. Nemo ſapientiam Dei immenſam in omnem aternitatem exhauriet. He is indeed like the pool Polycritus writes of, which in compaſſe, at the firſt, ſcarce ſeemed to exceed the bredth of a ſhield; but if any went in to it to waſh, it extended it ſelf more and more. Tantum recedit, quantum capitur, ſaith Nazianzen. Citat. ab Ariſt. de mirabil auſe.When therefore the Apoſtle ſaith, That the world it ſelf could not contain the books that ſhould be written. Hoc non vult, ſaith Auguſtine, de mole librorum, nec de locali capacitate, ſed quod Spiritus ſanctus noſtri habuerit rationem, & ea ſelegerit conſcribenda, quae in hac infirmitate credentes capere poſſint.
FINIS.
A Table of ſuch texts of Scripture, as occaſionally are explicated and unfolded in this Comment.
Geneſis 48.22. Page. 20
Exodus 5.1. Page. 27
Lev. 19.23, &c. Page. 55
Numb. 22.3, 4. Page. 98
Joſhua 7.19. Page. 50
1 Sam. 6.5. Page. 50
1 Kings 7.23. Page. 89
Ezra 6.10. Page. 26
Iob 2.4. Page. 55
Pſalme 27.17. Page. 6
Pſalme 42.3. Page. 104
Pſalme 15.1, 8. Page. 96
Prov. 8.22. Page. 2
Cant. 5.10. Page. 19
Iſai. 6.1, 2. Page. 56
Iſai. 8.20. Page. 136
Iſai. 27.11. Page. 99
Iſai. 30.18. Page. 61
Iſai. 53.11. Page. 109
Ier. 25.30. Page. 66
Dan. 12.2. Page. 31
Dan. 12.11. Page. 5
Hoſ. 6.3. Page. 80
Hoſ. 10.1.
Amos 6.12. Page. 33
Nah. 1.10. Page. 95
Zeph. 3.9. Page. 125
Mat. 5.14. Page. 77
Mat. 12.20. Page. 102
Mat. 24.24. Page. 58
Acts. 20.30. Page. 58
1 Cor. 4.13. Page. 300
1 Cor. 6.11. Page. 102
1 Cor. 11.28. Page. 82
Galat. 3.23. Page. 17
Epheſ. 3.10. Page. 8
Phil. 3.11. Page. 145
1 Tim. 1.14. Page. 22
Heb. 5.2. Page. 20
Heb. 8.10. Page. 28
Heb. 12.25, 26. Page. 15
Heb. 13.3. Page. 20
Iames 5.20. Page. 25
1 Pet. 1.5. Page. 56
1 Pet. 2.21. Page. 81
1 Pet. 3.1. Page. 25
1 Iohn 5.10. Page. 75
1 Iohn 5.13. Page. 11
Rev. 2.10. Page. 93
Rev. 2.23. Page. 44
Rev. 4.4. Page. 61
Rev. 4.6. Page. 89
Rev. 6.2. Page. 89
Rev. 11.2. Page. 56
Rev. 11.8. Page. 123
Errata's.
PAge 2. line 1. r. hammedabber. p. 2. l. 16. r. Cerinthus. p. 5, l. 23. for dejected, r. difiected. p. 9. l. 6. dele that. p. 9. l. 17. for Prophecy, r. Porphycy. p. 11. l. 27. for hominem, r. hominum. p. 16. l. 24. r. of a weak ſaith. p. 16. l. 27. for ſoul, r ſouls. p. 16 marg. for peltaris, r. Paris ut. p. 29. l. 18. for Hence, r. Here p. 44. l. 19 for flying, r. high-flying. p. 47. l. 40. for never, r. ever. p. 54. l. 21. for reddi, r. redde and for fighting, r. fighing. p. 59. l. 10. for Placite, r. Placits. p. 66. l. 1. for Ey, or Ay. p. 71. l. 16. for Reader hear, r. read or hear. p. 76. l. 24. r. an for in. p. 80. l. ult. r. Iewiſh, for Iew. p. 87. l. 20. r. then, for the. p. 9. l. 1. marg. r. tenebrae, for enebrae. p. 94. l. 31. r. qut, for upon. p. 108. l. r. but ſet. p. 109. l. 30. dele in. p. 117. l. 13. r. interimi, for interim, p. 128. l. 15. r. him, for them.
End of the text · John Trapp, Commentary on John (1646)