Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ghost_n	holy_a	son_n	5,168	5	5.9174	4	true

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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

if the holy Ghost had begotten him of his own substance as fathers do their children the whole order and manner of this conception so far as concerneth us to know is declared by the Angel Verse 19. Then Joseph her husband 〈◊〉 a just man And yet withall a mercifull tender man of the Virgins credit Hence that conflict and fear within himself lest he should not doe right And not willing to make her a publike example That is to wrong her as the same word is used and expounded by the Authour to the Hebrews of the Son of God as here of the mother of God Heb. 6. 6. with Heb. 10. 29. Was minded to put her away privily Which yet he could hardly have done without blame to 〈◊〉 and blemish to her So farre out we are the best of us when destitute of divine direction How shamefully was that good Josiah miscarried by his passions to his cost when he went up against Pharaoh Necho without once advising with Ieremiah Zephany Huldah or any other prophet of God then living by him Verse 20. But while he thought on these things And was not so well advised upon his course God who reserveth his holy hand for a dead lift expedites him The Athenians had a conceit that Minerva their goddesse drove all their ill counsels to a happy issue The superstitious Romanes thought that an Idol which they called Vibilia kept them from erring out of their way The divine providence is our Vibilia that will not suffer us to misearry so long as we have an eye to the paterne that was shewed us in the 〈◊〉 Exod. 25. 40. In the Mount will the Lord be seen Behold the Angel of the Lord appeared unto him As of old he had done to Daniel being caused to flee swiftly or with 〈◊〉 of flight as the Hebrew hath it with so good a will he did it as thinking he could never come soon enough Joseph thou sonne of David Albeit a poore Carpenter A man may be as high in Gods favour and as happy in russet as in Tissue I know thy poverty saith Christ to that Church but 〈◊〉 nothing thou art rich Feare not to take unto thee viz. From the hands of her parents who have by all right the dispose of their children as a cheif part of their goods Therefore when Satan obtained leave to vex Job and to touch him in his possessions he dealt with his children also For that which is conceived in her That holy thing Luk. 1. 35. that Holy of Holies wherein the Godhead dwelleth bodily that is personally and is called the Sonne of God saith the Angel there Yet not in respect of his humane nature for then there should be in the person of Christ two sonnes viz. one of the Father and another of the holy Ghost Besides Heb. 7. 3. he is without father as Man and without mother as God All that can be gathered out of that place in Luke is that he that was so conceived of the holy Ghost 〈◊〉 the naturall Son of God The union of three Persons into one nature and of two natures into one Person these are the great mysteries of Godlines The well is deep as she said and we want wherewith to draw Is of the Holy Ghost As the Efficient not as the Materiall cause The virtus formatrix the formative faculty which the Virgin had not is ascribed to the power of the Holy Ghost framing and fashioning Christ of the substance of the Virgin sanctified miraculously and without mans help But if no mother knows the manner of her naturall Conception what presumption shall it be for flesh and bloud to search how the Sonne of God took flesh of his creature It is enough for us to know that he was conceived of the holy Ghost not spermatically but 〈◊〉 yet secretly and mystically the Virgin her selfe knew not how Fearfully and wonderfully he was made and curiously wrought in the lowest parts of the earth Psal. 139. 14 15. with Ephes. 4. 9. Verse 21. And she shall bring forth a Sonne Shiloh the Son of her secundines that Son that Eve made account she had got when she had got Cain For said she I have gotten a man from the Lord. Or as others read it and the Original rather favours it I have gotten the man the Lord. But how farre she was deceived the issue proved 〈◊〉 〈◊〉 spes bona 〈◊〉 suo Hope comes halting home many times And thou shalt call his name Iesus Not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heale as some Hellenists would have it Although it be true that he is Iehovah Rophe the Lord the Physician by whose 〈◊〉 we are healed But of Iashang whence 〈◊〉 Iesus Two in the old Testament had this name The first when he was sent as a spy into Canaan 〈◊〉 13. 16. had his name changed from Oshea Let God save to 〈◊〉 God shall save Under the Law which brings us as it were into the wildernes of SIN we may wish there were a Saviour but under the Gospel we are sure of salvation 〈◊〉 our Iehoshuah hath bound himself to fulfill all righteoufnes and had therefore this name imposed upon him at his circumcision For he assumed it not to himself though knowing the end of his coming and the fullnesse of his sufficiency he might have done it nor received it from men but from God and that with great 〈◊〉 by the ministery of an Angel who talked with a woman about our salvation as Satan sometime bad done about our destruction For he shall save his people from their sinnes This is the notation and Etymon or reason of his name Jesus A name above all names Phil 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen Oratour is a word so emphaticall that other tongues can hardly finde a word fit to expresse it Salvation properly notes the negative part of a Christians happinesse viz. preservation from evil chiefly from the evil of sin which is the mother of all our misery from the damning and 〈◊〉 power thereof by his merit and Spirit by his value and vertue Jesus therefore is a short Gospel and should worke in us strongest affections and egressions of soul after him who hath saved us from the wrath to come The 〈◊〉 being set free but from bodily servitude called their deliverer a Saviour to them and rang it out Saviour Saviour so that the fowls in the aire fell down dead with the cry Yea they so pressed to come neer him and touch his hand that if he had not timely withdrawn himself he might have beseemed to have lost his life The Egyptians preserved by Joseph called him Abrech or Tender-Father The daughters of Ierusalem met David returning from the slaughter of the Philistims with singing and

ears of his impious Countreymen as a notorious publike judgement on a Nation so incorrigibly flagitious so unthankfull for mercies so impatient of remedies so uncapable of repentance so obliged so warned so shamelesly so lawlesly wicked quorum maxima beneficia 〈◊〉 supplicia as the Centurists 〈◊〉 it forth Abused mercy 〈◊〉 into fury Iechonias begat Salathiel Neri begat him naturally Iechonias legally adopting him for his childe that was his nephew 1 Chro. 3. 17. And Salathiel begat Zorobabel Who brought forth the head stone of the second Temple with shoutings crying Grace Grace unto it He was a Chieftain in the first year of Cyrus Ezra 2. 2. and he lived to see the building of the Temple about the sixth year of Darius Nothus which is a 〈◊〉 of a hundred years between So he had a longer life then ordinary which God granteth to some because he hath something to be done by them A short life in some cases is a blessing 1 King 13 14. as grapes gathered afore they be ripe are freed from the violence of the wine-presse as lambs slain before they be grown escape many storms and sharp showres that others live to taste of Some wicked live long that they may aggravate their judgement others die sooner that they may hasten it But they are blessed that whether they live they live unto the Lord or whether they die they die unto the Lord and in the Lord their works following them Verse 13. And Zorobabel begat Abind S. Luke saith 〈◊〉 Hence the diversity of number and names Matthew descends by the posterity of Abiud Luke of Rhesa down to Ioseph And Abiud begat Eliakim and Eliakim begat Azor c. These lived in 〈◊〉 calamitous times of the people of God after the captivity and were not Kings and Captains as being held under by other Nations but Law-givers they were as Iacob prophesied and principall men among that people till Shiloh came Gen. 49. 10. 〈◊〉 14. And Azor begat Sadoc and Sadoc begat Achim Of these and the rest as the Scripture sets down nothing more then their bare names so neither is there any Jewish record at this day extant of their acts So many 〈◊〉 they had one in the neck of another that little liberty was left them to write though I doubt not but the posterity of David were then carefully observed by as many as lookt for the consolation of Israel But among the 〈◊〉 since our Saviours time after the sealing up of the Babylonish Talmud that is after the year of Christ 500. to the year 1000. there was 〈◊〉 or nothing written by reason of the grievous calamities that seized upon them Verse 15. And Eliud begat Eleazar c. These might be private 〈◊〉 some of them as Ioseph and Mary were it being the care and endeavour of 〈◊〉 Herods and those afore that 〈◊〉 the Iews in subjection to suppresse as much as might be the posterity of David at least to keep them in a low condition for as much as it was a certain and received truth among that people that 〈◊〉 the Prince Dan. 9. 26. should shortly come of that family And this was that that held up the fainting hearts of the good people of those sad times when prophecie failed them and prosperity too they looked for the Desire of all Nations for the Consolation of Israel having little else to releive them for the externall means Unlesse it were that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that eccho heard in the Temple they tell us of which served them for an oracle And the miracle of the pool of Bethesda granted by God to strengthen them in the true worship of God under the persecution of Antiochus and other tyrants till the daies of John Baptist and the Lord Christ. Verse 16. And Iacob begat Ioseph Whose genealogie is here recorded and not Maries it being not the custom of that people 〈◊〉 to set forth the genealogies of women As at this day the Jews have an over-base conceit of that sex saying that they have not so divine a soul as men but are of a lower creation c. and therefore they suffer them not to enter the Synagogue but appoint them a gallery without The husband of Mary of whom was born Iesus This is the summe of all the good news in the world such as surpasseth the joy of conquest or of harvest Isa. 9 3 5 6. and should therefore swallow up all discontents whatsoever Who is called Christ The name of Jesus is mel in ore melos in aure jubilum in cord as it was to St Paul who therefore names it nine severall times in the ten first verses of his first Epistle to the Corinthians as loth to come off it Yet is not the name Jesus alone half so sweet as when Christ is added to it as here For Iesus Christ betokeneth such a Saviour as is anointed and appointed thereunto by God consecrated to the office according to his Godhead and 〈◊〉 for it according to his manhood In both 〈◊〉 a Saviour and that ex professo as you would say and by 〈◊〉 of all three persons The Son being anointed by the Father 〈◊〉 the Holy Ghost And as Sampson when clothed with the spirit saved the people so Christ much more Verse 17. So all the generations c. are fourteen generations For memory sake Matthew summeth up the genealogy of our Saviour into three fourteens like as some of the 〈◊〉 are 〈◊〉 the same reason set down in order of the Alphabet Discere voluit Socrates 〈◊〉 aliud esse quàm 〈◊〉 saith Tully Magis autem Christi meminisse debemus quam respirare The soul should be as the Ark of God the memory like the pot of Manna preserving holy truths touching him that is the Way the Truth and the life Verse 18. Now the birth of Iesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transit And being to relate a strange thing and till then never heard of he elegantly stirs up the hearers minde with this preface Whenas his mother Mary was espoused An ancient and commendable custom Adam took his wife the first day of their creation she was espoused to him but knew her not till after the fall Lots daughters were espoused yet had not known man Gen. 19 8 14. See Deut. 22. 22. Yea the very Heathens had their 〈◊〉 Iudg. 14. 1 c. Placuit despondi 〈◊〉 hic dictus est dies saith 〈◊〉 in Terence We agreed were contracted and the wedding-day appointed To Ioseph before they came together Espoused they were by a speciall providence 1. That Mary might not be held an harlot 2. That being big and needing 〈◊〉 help she might be provided for 3. That the mystery of Christ might be made known by degrees She was found with childe of the holy Ghost This wonderfull conception of our Saviour is a mystery not much to be pryed into and is therefore called an overshadowing Luk. 1. 35. Where also 〈◊〉 any should mistake this Of in the text for the materiall cause as

of Camels hair Sutable to Elias in whose spirit and power he came who was thus habited So those worthies of whom the world was not worthy wandered about in 〈◊〉 〈◊〉 and Goat 〈◊〉 but they were like the Ark without covered with Goats-hair within all of pure gold God cloathed our first parents in leather when there was means of better cloathing to humble them 〈◊〉 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 〈◊〉 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 remarked 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 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 they were but nature is content with little grace with lesse Cibus potus sunt divitiae Christianorum saith that Father 〈◊〉 and water with the Gospel are good chear saith another 〈◊〉 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 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 comply be base c. The Ancients held green herbs to be good chear and accounted it wealth enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to be 〈◊〉 nor cold saith 〈◊〉 But what 〈◊〉 were 〈◊〉 Jews that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locusts read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 honey 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 affirmeth it to be a dry barren countrey had not so much ingenuity as that railing Rabshakeh 2 King 18. 32. 〈◊〉 5. Then went out to him Ierusalem Hitherto the prosopography of 〈◊〉 Baptist Follows now the resort that was made unto him for by his divine doctrine and austere life he had merited among many to be taken for the Messiah Joh. 1. And all Iudea That is very many as the word All is many 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 deliver 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 〈◊〉 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 without commandment and of small authority Christ authoriseth a seal of entring into his rest using the Jews weaknesse as an allurement 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 inheritance So after we have been baptized and thereby enrolled among the Citizens of the new Ierusalem the 〈◊〉 of sinne and super fluity of 〈◊〉 must be daily pared off by the practice of mortification ere we can come to the Kingdome of Heaven Confessing 〈◊〉 sins In token of their true repentance For as only 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 And this confession of sin joyned with confusion of sin without the which confession is but winde the drops of contrition water is that which in baptisme we restipulate Not the putting away of the 〈◊〉 of the 〈◊〉 but the 〈◊〉 answer of a good conscience toward God 1 〈◊〉 3. 21. A 〈◊〉 〈◊〉 conscience a heart 〈◊〉 from wickednesse in this 〈◊〉 of regeneration the baptisme 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 David did to keep Gods righteous judgements Now if Zedekiah 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 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 profession 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

belong to God provided that they cast it up again quickly by Confession and meddle no more with such a mischeif A COMMENTARY OR EXPOSITION Upon the Gospel according to Saint LUKE CHAP. 1. Verse 1. Many have taken in 〈◊〉 OR have attempted but not effected Hence some have concluded that Luke wrote 〈◊〉 of the four Evangelists Howbeit the common opinion is and the most ancient copies say as much that Matthew wrote his Gospel eight yeers 〈◊〉 Christ Marke ten Luke fifteen and John forty two Verse 2. Which from the beginning were eye-witnesses Therefore it may seem his Gospel was not dictated to him by Paul who was no eye-witnesse as some Ancients have affirmed But if we can beleeve Tacitus or 〈◊〉 in things that fell out long before they were born because we are confident of their diligence in enquiring how much more should we beleeve Saint Luke upon such doubted assurance c Verse 3. Having had perfect understanding Or Following them close at heels and as we say hot-foot From the very first Or from above as inspired from heaven To write 〈◊〉 〈◊〉 in order Distinctly and yet 〈◊〉 A singular praise in an Historian for the which Ambrose much 〈◊〉 〈◊〉 our 〈◊〉 above 〈◊〉 the other Verse 4. Wherein thou hast been instructed Which thou hast received by hear-say or by word of mouth and wherein thou hast been catechised receiving the mysteries of the faith by the ministry of the voyce And surely when we see men caring and 〈◊〉 how to finde out this certainty here spoken of and not to 〈◊〉 led by conjecturall suppositions but be fully perswaded as St. Luke was and would have his Theophilus to be then there will be some hopes that the Lords parts will increase Verse 5. In the dayes of Herod Herod a stranger upon the death of Antigonus last of the Maccabeans by Augustus his favour was made King of Judaea and reigned 34. yeers After 〈◊〉 and his sonnes death Judaea was again reduced into a Roman Province and the government thereof committed unto Pontius Pilate then to Petronius after him to Foelix Festus Albinus and Florus whose cruelty provoked the Jewes to rebellion and warre to their utter overthrow Of the course of Abia According to their weekly waitings at the Altar 1 Chron. 24. God would not have his Ministers over-wrought though he require them to labour according to their strength even unto lassitude But how thanklesse is their labour that do wilfully over-spend themselves Verse 6. In all the Commandements and Ordinances That is in all the duties of both the Morall and Ceremoniall Law Blamelesse Sine 〈◊〉 saith the Vulgar without complaint They neither complained of others nor were complained of by others As it is reported of Burleigh Lord Treasurer in Queen Elizabeths reign that he never sued any man nor did any man ever sue him and was therefore in the number of those few that both lived and died with glory Verse 7. And they had no child Which was then held an heavie judgement as that which rendred them suspected of impiety sith Godlinesse had the promise of increase both within doores and without Verse 8. In the order of his course He took but his turn and served but his time God never purposed to burthen any of his creatures with devotion Verse 9. To burn incense In the incense of prayer how many sweet spices are burned together by the fire of Faith as humility love c Verse 10. Praying without at the time of incense Cant. 3. 6. the Church is said to ascend out of the wildernesse of this world with pillars of smoak elationibus fumi that is with affections thoughts desires toward heaven And although she be black as smoak in regard of infirmities yet hath she a principle to 〈◊〉 her upwards Verse 11. Standing on the right side of the Altar As Satan stood at the right hand of Jehoshuah to molest him So stand the Angels at our right hand in the publick Assemblies especially to withstand him And to signifie this the curtains of the Tabernacle were wrought full of Cherubins within and without Verse 12. He was troubled But without cause he should have been comforted rather for his sins were covered How will wicked men stand before Christ Verse 13. For thy prayer is heard Both for a Son and for a Saviour Verse 14. Thou shalt have joy This is not every fathers happinesse Many fathers are forced through greif for their untoward children to wish to die as Elias did when he sat under the juniper and as Moses did when wearied out by the people Numb 11. 15. Verse 15. Great in the sight of the Lord Significatur singularis 〈◊〉 praestantia ut Gen. 10. 9. He shal be singularly qualified Verse 16. Shall he turn to the Lord An high honour to have any hand in the conversion of souls They that wise others shall shine in heaven Dan. 12. 2. Verse 17. In the spirit and power of Elias There is a great agreement between the times of Elias and John Baptist. Herod answereth to Ahab Herodias to Jezabel c. The disobedient to the wisdom of the just i. e. By his preaching he shall turn the hearts of the Gentiles to the Jewes and by his Baptisme tye them up as it were togerher He made them according to the phrase that Josephus useth of him to convent or knit together in Baptisme Verse 18. For I am an old man Thus Reason will be encroaching upon the bounds of Faith till she be taken captive by infidelity Drive therefore Hagar out of doors Verse 19. That stand in the presence of God Ut apparitor ab apparendo ready prest to any service Verse 20. And behold thou shalt to dumb His tongue that so lately moved through unbelief is now tyed up God will not passe by the well-meant weaknesses of his own without a sensible check He was also deaf as well as dumb hence they made signs to him vers 62. Verse 21. The people waited for Zacharias They would not away without the blessing prescribed to the Preists Numb 6. In the Councell of Agathon it was decreed that people should not presume to go out of the Temples before the Ministers had blessed the Congregation Verse 22. He could not speak unto them Hereupon a Divine thus descants Tacuit pater vocis cessit in miraculum Vox 〈◊〉 〈◊〉 cedit in contradictionem Nunquid aeque obmutescit 〈◊〉 filius Johannes Zacharias Nunquid praeco 〈◊〉 ost Let us lean to the Papists saith another Ministrorum muta officia populi caeca obsequia their Ministers dumb Offices their peoples blind obedience Verse 23. Assoon as the dayes c. Zachary though he ceased to speak yet he ceased not to minister Though he were dumb yet he was not lame but could do sacrifices and did it We may not straight take occasions of with-drawing our selves from the publick services Verse 24. And hid