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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63067	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.	Trapp, John, 1601-1669.; Trapp, Joseph, 1601-1669. Brief commentary or exposition upon the Gospel according to St John.	1647 (1647)	Wing T2042; ESTC R201354	792,361	772

Sauls conscience yet could he not be safe but carried his life in his hand continually as he complaineth in that hundred and nineteenth Psalm which was made as is thought in the midst of those troubles out of his own observations and experiments As for the Prophets that came after which of them have not your fathers slain saith our Saviour to the Pharisees whom hebids by an Irony to fill up the measure of their fathers and fore-telling that they shall deal so by the Apostles whom he there calleth according to the custome of that Countrey Prophets Wise-men and Scribes He demandeth of those serpents and brood of vipers how they can escape those 〈◊〉 and hoards of wrath they have been so long in 〈◊〉 They had a little before delivered up Iohn Baptist to Herod and did unto him whatsoever they would Matth. 17. 11 12. Thereupon our Saviour departed out of Iudea into Galilee as Iohn the Evangelist hath it lest he should suffer the same things from them For though Herod were Tetrarch of Galilee and therefore it might seem a 〈◊〉 way for our Saviour to keep from thence after Iohn was beheaded and to continue in Iudea yet forasmuch as he was but their slaughter-slave as 〈◊〉 was to the rest of the Bishops of those daies Christ knew that if he did decline their fury there was no such cause to fear Herod Therefore when some of the Pharisees pretending good will to him bad him pack thence for else Herod would kill him he replied Goe tell that fox that I know both my time and my task which he would be doing at to day and to morrow that is as long as he listed without his leave And the third day when his hour was once come he should be sacrificed but it must be in Ierusalem and by the Pharisees for it befell not a Prophet to perish out of Ierusalem There it was that Stephen was stoned Iames 〈◊〉 with the sword Peter imprisoned and destined to destruction Paul whipt and bound many of the Saints punished oft in every Synagogue and compelled by the high-Priests authority either to blaspheme or flee to strange Cities as appeareth in many places of the Acts or rather passions of the Apostles for none out of hell ever suffered harder and heavier things then they See what S. Paul 〈◊〉 of himself and think the like of the rest 2 Cor. 6. 5. Verse 13. Ye are the salt of the earth As salt keepeth flesh from putrifying so doe the Saints the world and are therefore sprinkled up and down here one and there one to keep the rest from rotting Suillo pecori anima pro sale data quae carnem servaret ne putresceret saith Varro Swine and swinish persons have their souls for salt only to keep their bodies from stinking above ground Christ and his people are somewhere called the soul of the world The Sunts are called all things the Church every creature Tabor and Hermon are put for East and 〈◊〉 for God accounts of the world by the Church and upholds the world for the Churches sake Look how he gave Zoar to Lot and all the souls in the ship to Paul so he doth the rest of man kinde to the righteous Were it not for such Jeho saphats I would not look toward thee nor see thee said Elisha to Jehoram saith God to the wicked The holy seed is statumen terrae saith one Prophet the earths substance or settlement The righteous are fundamentum mundi the worlds foundation saith another I bear up the pillars of it saith David And it became a common proverb in the primitive times Absque 〈◊〉 non staret 〈◊〉 But for the piety and praiers of Christians the world could not 〈◊〉 It is a good conclusion of Philo therefore 〈◊〉 ut 〈◊〉 〈◊〉 in domo vir justus 〈◊〉 ad calamitatum remedium Let us pray that the righteous may remain with us for a preservative as a pillar in the house as the salt of the earth But as all good people so good Ministers especially are here said for their doctrine to be the salt of the earth and for their lives The light of the world Salt hath two things in it 〈◊〉 saporem sharpnesse and savourinesse Ministers 〈◊〉 〈◊〉 men sharply that they may be sound in the faith and a sweet savour to God savoury meat as that of Rebecca a sweet meat 〈◊〉 meet for the masters tooth that he may eat and blesse them Cast they must their cruses full of this holy salt into the un wholsome waters and upon the barren grounds of mens 〈◊〉 as Elisha once of Iericho so shall God say the word that all be whole and it shall be done No thought can passe between the receit and the remedy But if the salt have lost his savour c. A loose or lazy Minister is the worst creature upon earth so fit 〈◊〉 no place as for hell As unsavoury salt is not fit for the dung-hill but makes the very ground barren whereupon it is cast Who are now devils but they which once were Angels of light Corruptio optimi pessima as the sweetest wine makes the sowrest 〈◊〉 and the 〈◊〉 flesh is resolved into the vilest earth Woe to those 〈◊〉 cleri that with Elies sonnes cover foul sinnes under a 〈◊〉 ephod that neither spin nor labour with the lilies unlesse it be in their own vineyards little in Gods that want either art or heart will or skill to the worke being not able or not apt to teach and so give occasion to those black-mouthed Campians to cry out Ministris eorum nihil vilius Their Ministers are the vilest fellows upon earth God commonly casteth off such as incorrigible for where with all shall it be salted there is nothing in nature that can restore unsavoury salt to its former nature He will not only lay such by as broken vessels boring out their right eyes and drying up their right armes i. e. bereaving them of their former abilities but also he will cast dung upon their faces Mal. 2. 3. so that as dung men shall tread upon them which is a thing not only calamitous but extremely ignominious as they did upon the Popish Clergy and the 〈◊〉 shall thanke them when he hath them in hell for sending him so many souls as Matthew Paris 〈◊〉 us he did those in the daies of Hild brand As for themselves it grew into a proverb Pavimentum infernirasis 〈◊〉 verticibus magnatum galeis stratum esse that hell was paved with the shaven crowns of Priests and great mens head peeces God threatens to feed such with gall and wormwood Jer. 23. 15. Verse 14. Ye are the light of the world And must therefore lead convincing lives though ye incur never so much harred of those 〈◊〉 those Tenebriones of the world that are 〈◊〉 apaid so much light should be

history One thing in the narration of his acts is very remarkable He placed forces in all the fenced cities yet is it not said thereupon that the fear of the Lord fell on the neighbour Nations But when he had established a preaching ministry in all the Cities then his enemies feared and made no warre Solidissima regiae politiae basis saith Paradinus est verum Dei cultum ubivis stabilire Alias quî potest aut Deus Reges beare a quibus negligitur aut populus fideliter colere qui de obsequio suo non recte instituitur The ordinances of God are the beauty and bulwark of a place and people And Jehosaphat begat Joram That lived undesired and died unlamented While he lived there was no use of him and when he died no misse of him no more then of the paring of the nails or sweeping of the house He lived wickedly and died wishedly as it is said of King Edwin And Joram begat Ozias Here Ahaziah Joash and Amaziah are written in the earth not once set down in the roll perhaps it was because they were imped in the wicked family of Ahab This Uzzias though a King yet he loved husbandry 2 Chron. 26. Thrift is the fuell of magnificence He was at length a leper yet still remained a King Infirmities may deform us they cannot dethrone us The English laws saith Camden pronounce that the crown once worne quite taketh away all defects whatsoever Sure it is that when God once crowns a man with his grace and favour that man is out of harms-way for ever Verse 9. And Ozias begat Joatham A pious Prince but not very prosperous Grace is not given to any as a target against outward affliction And Joatham begat Ahaz A sturdy stigmatick a branded rebell The more he was distressed the more he trespassed This is that Ahaz 2 Chron. 28. 22. How many now adaies are humbled yet not humble Low but not lowly Qui nec fractis cervicibus inclinantur as Hieron complaineth quos multo facilius fregeris quam flexeris as another hath it These are like the 〈◊〉 called Monoceros who may be kild but not caught Plectimur a Deo saith Salvian nec flectimur tamen corripimur sed non corrigimur But if men harden their hearts against correction God will harden his hand and hasten their destruction Ahaz begat Hezekiah Who stands betwixt his father Ahaz and his sonne Manasseh as a lily between two thornes or as a Fuller between two 〈◊〉 or as that wretched Cardinall of Toledo in his preface before the Bible printed at Complutum in Spain said that he set the Vulgar Latine betwixt the Hebrew and Greek as Christ was set betwixt two theeves Here observe by the way that Judah had some enterchange of good Princes Israel none and that under religious Princes the people were ever religious as under wicked Princes wicked Most people will be of the Kings religion be it what it will be as the Melchites were of old and the Papists still if M. Rogers our Protomartyr in Q. Maries daies may be beleeved The Papists saith he apply themselves to the present state yea if the state should change ten times in the year they would ever be ready at hand to change with it and so follow the cry and rather utterly forsake God and be of no Religion then that they would forgoe lust or living for God or Religion Verse 10. And Ezechias begat Manasses Who degenerates into his grandfather Ahaz as the kernell of a well-fruited plant doth sometimes into that crab or willow which gave the originall to his stock This man was till converted as very a Nonsuch in Judah as Ahab was in Israel Yet no King of either Iudah or Israel reigned so long as he It was well for him that he lived so long to grow better As it had been better for Asa to have died sooner when he was in his prime But they are met in heaven I doubt not whither whether we come sooner or later happy are we And Manasses begat Amon Who followed his father in sin but not in repentance And thou his son ô Belshazzar hast not humbled thine heart though thou 〈◊〉 all this But hast lifted up thy self against the Lord c. It is a just presage and desert of ruine not to be warned This was a bloody Prince therefore lived not out half his daies Q. Maries raign was the shortest of any since the Conquest Richard the third onely excepted Yet she was non natur â sed 〈◊〉 arte ferox say some And Amon begat Iosias Of whom that is true that S. 〈◊〉 writes of another In brevi vitae 〈◊〉 virtutum multa replevit Or as M. Hooker speaketh of K. Edward 6. He departed soon but lived long for life consists in action In all these is the life of my spirit saith Hezekiah Isa. 38. 15 16. but the wanton widow is dead while she liveth 1 Tim. 5 6. That good King lived apace and died betime being 〈◊〉 Orbis as Titus was called and Mirabilia mundi as Otho having at his death as it is said of Titus one thing onely to repent of and that was his rash engaging himself in a needlesse quarrell to the losse of his life and the ruine of that state 〈◊〉 Epaminondas was once slain his countreymen were no longer famous for their valour and victories but for their cowardise and calamities When Augustine departed this world we feared saith one the worlds ruine and were ready to wish that either he had never been borne or never died When God took away Theodosius he took away with him almost all the peace of that Church and State So he did of this with Josiah that heavenly spark that plant of renown that precious Prince Qui Regum decus invenum flos spesque bonorum Deliciae saecli gloria gentis 〈◊〉 as Cardanus sang of our English Iofiah K. Edward the sixth Verse 11. And Iosias begat Iechonias Rob. Stephanus restoreth and rectifieth the text thus Iosias begat Iakin and his brethren and Iakin begat Iechanias For otherwise the middle fourteenth whereby S. Matthow reckoneth would want a man Iehoahaz younger brother to Iakin had after his fathers death stept into the Throne but was soon ejected 〈◊〉 prospers not Abimelechs head had stollen the crown and by a blow on his head he is 〈◊〉 at Shechem What got most of the Caesars by their hasty advancement nisi ut citius inter ficerentur As one hath it Notandum saith the Chronologer quod nullus Pontificum egregij aliquid a tempore Bonifacij tertij pro sedis Romanae tyrannide constituens diu supervixerit Quod huic Bonifacio accidit It is remarkable that no Pope of any note for activity in his office was long of life Verse 12. And after they were brought to Babyton This the Evangelist 〈◊〉 and rings often in the

give It is not powring out but want of powring out that dryes up the streams of grace as of that oile 2 King 46. The liberall soul shall be made fat and he that watereth shall be watered also himself Prov. 11. 25. Verse 36. Declare unto us the parable Private conference hath incredible profit The Minister cannot possibly say all in an hour seek settlement from his lips who both must preserve and present knowledge to the people Junius was converted by conference with a country-man of his not far from Florence Galeacius Caracciolus by a similitude of Peter Martyrs in his publike lectures on 1 Corinth seconded and set on by private discourse David was more affected by Nathans Thou art the man then by all the lectures of the law for a twelvemoneth before Verse 37. Is the Sonne of man i.e. Signifies the Sonne of man as Circumcision is the covenant that is the signe of the covenant And as Christ 〈◊〉 of the Sacramentall bread This is my body which Luther interprets synecdochically for in or under this is my body Calvin after Tertullian and Augustine interprets it metonimically for this is the signe or the figure of my body Hence the Jesuites presently cry out The spirit of God disagreeth not with it self But these interpretations 〈◊〉 disagree Therefore they are not of the spirit But let them first agree among themselves before they quarrel our disagreements for their own Doctors are exceedingly divided even about this very point of the Eucharist and know not what their holy Mother holdeth Bellarmine teacheth that the substance of the bread is not turned into the substance of Christs body Productivè as one thing is made of another but that the bread goes away and Christs body comes into the room of it Adductivè as one thing succeeds into the place of another the first being voyded And this saith he is the opinion of the Church of Rome himself being Reader of Controversies at Rome But Suarez Reader at 〈◊〉 in Spain consutes Bellarmines opinion tearming it Translocation not Transubstantiation and saith it is not the Churches opinion Verse 38. The field is the world The Christian world the Church not the Roman-Catholike Church only the Popes territories as he would have it The Roatian Hereticks would needs have made the world believe that they were the only Catholicks The Anabaptists have the same conceit of themselves Muncer their Chieftain in his booke written against Luther and dedicated to Christ the most Illustrious Prince as he stileth him inviegheth bitterly at him as one that was meerly carnall and utterly void of the spirit of Revelation And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argued The field is the world therefore not the Church that by the same reason they might deny that 〈◊〉 breed in the Church But tares are and will be in the visible Church as our Saviour purposely teacheth by this parable The tares are the children of that wicked one So called partly in respect of their serpentine nature those corrupt qualities whereby they resemble the devil And partly because they creep into the Church by Satans subtilety being his agents and 〈◊〉 ries Agnosco te primogenitum diaboli said St Iohn of that Heretike Cerinthus And Hypocrites are his sonnes and heires the very free-holders of hell and other sinners but their tenants which have their part or lot with hypocrites Verse 39. The enemy that sowed them c. As Esther said the adversary and enemy is that wicked Haman so Satan Why then have men so much to do with him The Jews as often as they hear mention of Haman in their synagogues they do with their fists and hammers beat upon the benches and 〈◊〉 as if they did knock upon Hamans head We have those also that can bid defiance to the devil spet at his name curse him haply but in the mean space listen to his illusions entertain him into their hearts by obeying his lusts These are singularly foolish For it is as if one should be afraid of the name of fire and yet not fear to be burnt with the flame thereof Verse 40. So shall it be in the end of this world As till then there can be no perfect purgation of the Church Neverthelesse Magistrates and all good people must do their utmost within their bounds to further a 〈◊〉 a little otherwise then the Cardinals and Prelates of Rome whom Luther fitly compared to foxes that came to sweep a dusty house with their tailes and instead of sweeping the dust 〈◊〉 sweep it all about the house so making a great smoke for the time but when they were gon the dust falls all down again Verse 41. All things that offend Gr. All scandals pests botches blocks to others in the way to heaven Scandalum est reinon bonae sed malae exemplum aed 〈◊〉 ad 〈◊〉 saith Tertullian Such were those proud contentious covetous Prelates in the Primitive Church that Ammianus Marcellinus stumbled and stormed at Such were those loose and ungirt Christians of whom Lactantius complaineth in his time that they dishonoured their profession to the scandall of the weak and the scorn of the wicked Such was Pope Clement the fifth who so ill governed the Church that Fridericke King of Sicily began to call the truth of Christian Religion into question and had fallen utterly off from it had he not been settled and satisfied by Arnoldus de Villa nova a learned man of those times Forasmuch as Christians the Papists he meant do eate the God whom they adore Sit anima 〈◊〉 cum Philosophis said Averoes the Mahometan let my soul be with the Philosophers rather Nothing more stumbleth that poor people the Iews and hindreth their conversion then the Idolatry of Papists and blasphemies of Protestants Oh that God would once cut off the names of those idols and cause the unclean spirit to passe out of the land according to his promise Zach. 13. 2 Fiat Fiat Verse 42. And shall cast 〈◊〉 into a furnace of fire Loe the good Angels are executioners of Gods judgements 〈◊〉 cannot be a better and more noble act then to do justice upon 〈◊〉 malefactors Howbeit at Rome they would not 〈◊〉 〈◊〉 common executioner to dwell within the City nay not so much as 〈◊〉 to be seen in it or draw breath in the aire of it 〈◊〉 was very strict in them and that was very just in God that 〈◊〉 which was executioner of 〈◊〉 Bayfield Bainham 〈◊〉 Lambert and other good men died rotting above ground 〈◊〉 that none could abide to come near him Verse 43. Then shall the righteous shine Those that have here lain among the pots smucht and sullied shall then outshine the Sunne in his strength Shine they shall in their bodies which shall be clarified and conformed to Christs most glorious body the standard Philip. 3. In their soules those spirits of just

deadly feud of Scotland taken away by K. 〈◊〉 Verse 32. Fill ye up then the measure Ironicè 〈◊〉 It gives us to understand that sinners are stinted and cannot do what mischief they would If at any time they exceed their commission as they are apt and help forward the affliction as out of their innate malice they will God will soon grow jealous for 〈◊〉 and take them off Zech. 1. 14 15. When 〈◊〉 hath 〈◊〉 her ephah God will soon transport it into the 〈◊〉 〈◊〉 〈◊〉 Zech. 5. 8. 11. When it is once ripe in the field God will not 〈◊〉 it to shed to grow again but cuts it up by a just and seasonable vengeance Verse 33 Ye Serpents Serpentum tot sunt venena quot genera saith Isidore tot pernicies quot species tot 〈◊〉 qnot colores See how our Saviour sharps up these 〈◊〉 that if possible they might be made sound in the 〈◊〉 So deals Peter by Simon Magus Paul by Elymas many of our Champions by their Popish Antagonists Before God you are deceivers of the people said M. Philpot Martyr to his persecutours afore God there is no truth in you And to mocking Morgan he said I must tell thee thou painted wall and 〈◊〉 in the name of the living Lord that God shall 〈◊〉 fire and brimstone upon 〈◊〉 〈◊〉 of his word and 〈◊〉 of his people as thou art And afterward Thou art but an Asse in the things of God in that thou kickest against the truth and art void of all godly understanding Thou hast seduced others said Bonner to Philpot and madest them rejayce and sing with thee Yea my Lord quoth he we shall sing when you shall cry Woe woe except ye repent What an arrogant fool is this said the Bishop I will handle thee like an heretike and that shortly I fear nothing I thank God said the other that you can do unto me But God shall destroy such as thou art and that shortly as I trust Likewise to the Bishop of Chichester he spake thus I perceive you are blinde guides and leaders of the blinde and therefore as I am bound to tell you very hypocrites tvrannously persecuting the truth which you are not able to disprove Thus Hilary called Constantius Antichrist and 〈◊〉 devil because they were Arrians Ye generation of vipers Quarum morsus insanabilis Sic 〈◊〉 sycophantarum morsum non est remedium See my Notes on Mat. 3. 7. Vipers teeth are buried in their gums that one would think they could not bite so hypocrites Verse 34. Wherefore Behold I send you O the infinits goodnes of God in striving by his Spirit with refractory sinners in the use of the means waiting their return Sed pensare solet vi graviore moram Prophets wise-men and Scribes That is Apostles Pastours and Teachers Eph. 4. 11. whom he here calleth by the customary names of that countrey Scribe was an honourable name till Pharisees dishonested it by their hypocrisie Ye shall kill and crucifie If therefore we have not yet resisted unto bloud be content with lighter crosses and look for heavier Omnis Christianus crucianus It is but a delicacy to divide betwixt Christ and his crosse Verse 35. From the bloud of righteous Abel God reckons of men by their righteousnesse Rom. 10. The righteous let him dwell where he will and by whom is better then his neighbour saith Solomon This was Cains grief who was of that wicked one and slew his brother And wherefore slew he him but because his own works were evil and his brothers righteous So Alphonsus Diazius that Cain the second slew his brother John because he could not win him to Popery And I would this patriarch of the devil as one cals Cain did not still live in his sons and successours who carry about his club that is red with Abels bloud Imò ut 〈◊〉 sacram adorans venerantur think they do a goodly act in killing up the poor lambs of Christ. Caesar 〈◊〉 said to have slain Grecinus Julius for this reason alone for that he was a better man then that it was for the tyrants behoof to suffer him to live Unto the bloud of Zacharias Most unworthily slain by his pupill Joas as Linus likewise was by his scholar Hereules for a few sharp words that he gave him as he was teaching him Our Saviour instanceth in this Zacharias as the last Prophet mentioned in the Scripture to have been slain by them though they slew many more not elsewhere mentioned unlesse it be in that little Book of Martyrs as one fitly calleth the eleventh to the Hebrews Verse 36. Shall come upon this generation In that last desolation of Jerusalem whereof more in the next Chapter God will not fail to punish persecutours See Acts and Mon. of the Church fol. 1902. to 1950. Good for them therefore is the counsell that Tertullian gave Scapula a bloudy persecutour If thou wilt not spare us yet spare thy self If not thy self yet thy City Carthage Verse 37. How often would I c. How then could they perish whom God would have saved It is answered Voluntas Dei alia est praecepti revelata Antecedens alia beneplaciti arcana Consequens By the former God willed their conversion but not by the later A King wils the welfare of all his Subjects yet he will not acquit those that are laid up for treason 〈◊〉 and the like foul crimes A father is willing to give his son the inheritance yet if he prove an unthrift he 'l put him beside it and take another How oft would I have gathered that is say some by the externall Ministery of the Prophets sent unto thee vers 34 35. Not by internall regenerating operation of the spirit Even as a hen gathereth her chickens Columbarum masculus ipse ovis incubat 〈◊〉 Christus ipse ecclesiam suam fovet Of unreasonable creatures birds and of birds the hen excels in kindnes to her young so that she doubts not in their defence to encounter a Kite a dog c. Iniquo impari praelio though with greatest disadvantage And ye would not Men may nill their conversion then though called by God Quo nihil est verius sed nihil turpius saith one Men are not damned because they cannot do better but because they will doe no better If there were no will there would be no 〈◊〉 Joh. 12. 39. Therefore they could not believe They could not that is they would not saith Theophylact out of Chrysostom who yet usually extolleth mans free-will more then is meet Verse 38. Behold your house is left c. City and temple both God will not alway stand men for a sinning-stock They 〈◊〉 will not hear his word shall hear his rod and feel his sword too Elisha hath his sword as well as Jehu and 〈◊〉 1 King 19. 17. and the one usually precedes the other They therefore that say