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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

have I done said Aristides when one told him he had every mans good word Male de me loquuntur sed mali saith Seneca Malis 〈◊〉 〈◊〉 est When Doeg blasted David he thinks the better of himself Psal. 52. 8. Latymer sayes he was glad when any objected indiscretion against him in his Sermons for by that he knew the matter was good else they would soon have condemned that Verse 29. That smiteth thee on the one cheek Socrates when one gave him a box on the ear in the market-place said Quam molestum est nescire homines quando prodire debeant cum galea What an odde thing it is to go abroad without a head-peice Verse 30. Give to every man c. Generall Norrice never thought he had that that he gave not away It is not lack but love of mony that maketh men churles Ask them not again Or if thou take the benefit of the Law to recover them do it without hate or heat as Tilters break their spears on each others breasts yet without wrath or intention of hurt Verse 31. And as ye would that men c. The most part of the Turks Civill Justice is grounded upon this Rule as is above noted Verse 35. Lend hoping for nothing No not the principall in case thy brother be not able to repay it Thomas Tomkins Martyr a Weaver dwelling in Shore-ditch whensoever any had come to borrow mony of him would shew them such mony as he had in his purse and bid them take it And when they came to repay it again so far was he from Usury that he would bid them keep it longer till they were better able To the unthankfull and to the evill An unthankfull man is a naughty man nay he is an ugly man Psal. 147. 1. Verse 38. Into your bosome The Jewes ware large and loose garments so that they could bare away much in their bosomes Hence this expression CHAP. VII Verse 2. 〈◊〉 a certain Conturions servant PIscator thinks that this History is not the same with that Matthew 8. 5. His reasons may be read in his Scholia on that place Videsis Verse 4. That he was worthy So they held him but he held himself unworthy vers 6. God in like manner saith that Jerusalem had received double for her sinnes Isaiah 40. 2. But Jerusalem her self saith Our God hath punished us lesse then our sins Ezra 9. 13. Too much saith God Too little saith she and yet how sweetly and beautifully doth this kind of contradiction become both Verse 5. Built us a Synagogue Antiochus had burnt up the Synagogues in sundry places This man now converted is content to be at cost for God and his people So the Israelites received to favour again after their foul fall in setting up the golden calf brought enough and to spare toward the work of the Tabernacle Verse 6. For I am not worthy So saith Jacob of himself Gen. 32. 10. so Paul 1 Cor. 15. so the Baptist. Matt. 3. so Augustine Non sum dignus quem tu diligas Domine I am not worthy of thy love Lord. Verse 9. He marvelled See the Note on Matt. 8. 10. Verse 12. There was a dead man Though a young man Our decrepit age both expects death and sollicits it but vigorous youth lookes strangly upon that grim sergeant of God Senibus mors in jannis adolescentibus in insidiis Bern. Death seizeth on old men and layes wait for the youngest Verse 13. He had compassion on her Of his own free accord and unrequested he raised him Christ had a most tender heart How shall he not pity and provide for his praying people Verse 19. Art thou he that should come The soul resteth not till it pitch upon Christ. See the Notes on Matt. 11. 2. c. Verse 23. And blessed is he This is check to them for their preposterous zeal for John their Master Therefore also our Saviour commends not John till they were departed Verse 28. But he that is least This is no small comfort to the Ministers of the Gospel against the contempts cast upon them by the world They are some-bodies in heaven what ever men make of them Verse 29. Justified God i. e. They glorified his word Act. 13. 48. and acknowledged his righteousnesse repenting of their sins and beleeving Johns and Christs testimony which the Pharisees so pertinaciously rejected Verse 30. Rejected the counsell of God Being ingrati gratiae Dei as Ambrose speaketh and so much the further off for that they saw the people so forward Verse 33. Neither eating bread But Locusts and wild Hony Verse 35. Of all her children That is her disciples Psal. 34. 11. Verse 36. Sat down to meat It was fit he should feast sometimes that fared so hard mostly Verse 38. To wash his feet They that make their eyes a fountain to wash Christs feet in shall have his side for a fountain to wash their souls in Kissed his feet But how many now refuse those kisses of his mouth Cant. c. 1. by despising the word preached that sweet pledge of his love Verse 39. This man if he were a Prophet See the picture of an hypocrite slighting and censuring his betters What manner of woman this is Syr. What an ill name she hath for a light huswife Verse 40. I have somewhat to say to thee He that receives a curtesie we say sells his liberty But so did not Christ at Simons at Martha's c. table His mouth was not stopped with good chear He entertains the Pharisees with as many menaces as they do him with messes of meat Verse 44. Washed my feet with tears We read not that the Virgin Mary ever did as this greater sinner did Repentance is the fair child of that foul mother sin as the Romane said of Pompey And it is question whether more glorifies God Innocence or Penitence Verse 47. For she loved much Nam notificativum est non impulsivum Her love was an Argument not a cause that her sins were forgiven her Verse 48. Thy sinnes are forgiven thee Melanchthon makes mention of a godly woman who having upon her death-bed been much conflicted and afterwards much comforted brake out into these words Now and not till now I understand the meaning of those words Thy sins are forgiven It is storied of another that courting a curtezan and understanding that her name was Mary he remembred Mary Magdelen and forbearing to commit that act of filthinesse that he intended became a sound convert CHAP. VIII Verse 2. Which had been healed EXodus 31. After sicknesse they were to offer to God the ransome of their lives Hezekiah testified his thankfulnesse for recovery by a song these good women by following Christ when they might have staied at home with more ease to themselves and more thank of their friends Nay very Heathens after a fit of sicknesse would consecrate something to their gods Verse 3. Joanna the wife of Chuza Herods steward Or Treasurer as

a great leap So soon as the 〈◊〉 was about him he put out both his arms from his body like a rood and so stood stedfast the joy of the Lord being his strength not plucking his arms in till the fire had consumed and burnt them off So Doctour Tailour going toward his death and comming within a mile or two of 〈◊〉 where he was to suffer he leapt and 〈◊〉 a frisk or twain as men commonly doe in dancing Why M. Doctour quoth the Sheriff how doe you now He answered well God be praised good M. Sheriff never better for now I know I am almost at home I lack not past two stiles to goe over and I am even at my 〈◊〉 〈◊〉 Likewise 〈◊〉 White going to the stake whereas before he was wont to goe stooping or rather crooked through infirmity of age having a 〈◊〉 countenance and a very feeble complexion and withall very soft in speech and gesture now he went and stretcht up himself bolt upright and bare withall a most pleasant and comfortable countenance not without great courage and audacity both in speech and behaviour It were easie to instance the exceeding great joy of the 〈◊〉 Act. 5. 41. who went from the Councel rejoycing that they were so farre honoured as to be dishonoured for the Name of Jesus which Casaubon calleth Elegantissimum 〈◊〉 So Bradford 〈◊〉 forgive me saith he mine unthankfulnesse for this exceeding great 〈◊〉 that among so many thousands he chuseth me to be one in whom he will suffer And in a letter to his mother For Christs sake I suffer saith he and therefore should be merry and glad And indeed good mother so I am as ever I was yea never so merry and glad was I as now I should be if I could get you to be merry with me to thank God for me and to pray on this sort Ah good Father that 〈◊〉 vouchsafe that my son being a grievous sinner in thy sight should finde this favour with thee to be one of thy sons Captains and men of warre to fight and suffer for his Gospels sake I thank thee and pray thee in Christs Name that thou wouldst forgive him his sins and unthankfulnesse and make him worthy to suffer not only imprisonment but even very death for thy truth 〈◊〉 and Gospels sake c. Whether Bradfords mother did thus or no I know not but William Hunters mother that suffered under Bonner told him that she was glad that ever she was so happy as to bear such a childe as could finde in his heart to 〈◊〉 his life for Christs Name sake Then William said to his mother For my little pain which I shall suffer which is but for a little braid Christ hath promised me a crown of joy may not you be glad of that mother With that his mother kneeled down on her knees saying I pray God strengthen thee my sonne to the 〈◊〉 yea I thinke thee as well bestowed as any childe that ever I bare For indeed as M. Philpot the Martyr said to die for Christ is the greatest promotion that God can bring any in this vale of misery unto yea so great an honour as the greatest Angel in heaven is not permitted to have This made John Clerks mother of Melda in Germany when she saw her sonne whipt and branded in the fore-head for opposing the Popes Indulgences and calling him Antichrist to hearten her sonne and cry out Vivat Christus ejusque insignia Blessed be Christ and welcome be these marks of 〈◊〉 Constantinus a Citizen of Rhone with three other being for defence of the Gospel condemned to be burned were put into a dung-cart who thereat rejoycing said that they were reputed here the excrements of the world but yet their death was a sweet odour to God When the chain was put about Alice Drivers neck Oh said she here is a goodly neckerchief blessed be God for it Algerius Christs prisoner thus dated his letter From the delectable Orchyard of the Leonine prison And I am in prison till 〈◊〉 be in prison said Saunders And indeed said Bradford I thank God more of this prison then of any parlour yea then of any pleasure that ever I had for in it I finde God my most sweet God alwaies After I came into prison saith Robert Glover Martyr in a letter to his wife and had reposed my self there a while I wept for joy and 〈◊〉 my belly-full musing much of the great mercies of God and as it were thus saying to my self Lord who am I on whom thou shouldst bestow this great mercy to be numbred among the Saints that suffer for thy Gospel sake And I was carried to the Cole-house saith M. 〈◊〉 where I and my six fellows doe rouse together in the straw as 〈◊〉 we thank God as others doe in their beds of down And in another letter I am now in the Cole-house a dark and ugly prison as any is about London but my dark body of sinne hath well deserved the same c. And I thank the Lord I am not alone but have six other faithfull companions who in our darknesse doe cheerfully sing hymns and praises to God for his great 〈◊〉 We are so joyfull that I wish you part of my joy c. Good brethren saith William Tims Martyr I am kept alone and yet I thank 〈◊〉 he comforteth me past all the comfort of any man for I was never 〈◊〉 in Christ. You shall be whipt and burned for this gear I 〈◊〉 〈◊〉 one M. Foster to John Fortune Martyr To whom he replied If you knew how these words rejoyce mine heart you would not have spoken them Why quoth Foster thou fool dost 〈◊〉 rejoyce in whipping Yea said Fortune for it is written in the 〈◊〉 and Christ saith Ye shall be whipt for my Names sake And since the time that the sword of tyranny came into your hand I heard of none that was whipt Happy were I if I had the maiden-head of this persecution 〈◊〉 Walsey was so desirous to glorifie God with his suffering that being wonderfull sore tormented in prison with tooth-ach he feared nothing more then that he should depart before the day of his execution which he called his glad-day were come Anthony Person with a 〈◊〉 countenance embraced the stake whereat he was to be burned and kissing it said Now welcome mine own sweet wife for this day shall thou and I be married together in the love 〈◊〉 peace of God Lawrence Saunders took the stake to which 〈◊〉 should be chained 〈◊〉 his arms and kissed it saying 〈◊〉 the crosse of Christ Welcome everlasting life Walter Mill Scot being put to the stake ascended gladly saying Introibo altare Dei Iohn Noyes Martyr took up a fagot at the fire and kissed it and said Blessed be the time that ever I was born to come to this Denly sang in

earnestly to his mother to pray God to make him worthy to suffer not only imprisonment but even very death for his truth religion and Gospel Femella 〈◊〉 a 〈◊〉 godly woman understanding that her son went heavily on to his death for Christ 〈◊〉 him and encouraged him bidding him look up to heaven and behold the Sun in his glory Which when he 〈◊〉 done Knowest thou not my son said she that thou shalt shortly be in that heavenly 〈◊〉 and there out-shine the Sun it self 〈◊〉 Hunter the Martyrs mother 〈◊〉 unto him standing at the stake That she was glad that ever she was so happy as to bear such a childe as could finde in his heart to lose his life for Christs Name sake Then 〈◊〉 said to his mother For my little pain which I shall 〈◊〉 which is but for a short braid Christ hath 〈◊〉 me a crown of joy May not you be glad of that mother With that his mother kneeled down on her knees saying I pray God strengthen thee my son to the end Yea I think thee as well bestowed as any childe that ever I bare John Clark of 〈◊〉 in France being for Christs sake whipped three severall daies and afterward having a mark set in his fore-head as a note of infamy 〈◊〉 mother beholding it though his father was an adversary encouraged her son crying with a loud voice Blessed be Christ and welcome be these his prints and marks Is not worthy of me viz. Because he holdeth not me worthy of more love then his best friends Eli for 〈◊〉 to please his sonnes Moses his wife had like to have lost a friend of God who had much adoe to forbear killing him Exod. 4. 24. Verse 38. And he that taketh not up his crosse Omnis Christianus crucianus saith Luther Every Christian is sure of his crosse but first it 〈◊〉 be his crosse such as God hath laid upon him not such as he hath created to himself as Baals Priests who cut themselves with knives and launcers the Circumcelliones of old and the Monks at this day with their voluntary pennances c. Next he must take it and not stay till it be laid upon him or then bear it as an asse doth his burden because he can neither will nor chuse But he must 〈◊〉 active in suffering and take Gods part against himself Nay he must as he may be chearfull under his crosse and thankfull for it as a favour an honour Act. 5. 41. 20. 24. The very beasts take blows from their keepers Turks when cruelly lasht by their officers give them thanks and go their waies Porters go singing under their burdens c. Levius fit patientiâ quicquid corrigere est nefas And followeth after me 〈◊〉 cometh not behinde me and this not aloof off as Peter Mat. 26. 58. but close at heels as Caleb Numb 14. 24. walking in Christ Col. 2. 6. as Christ 1 Joh. 2. 6. putting him on in his 〈◊〉 as Constantines sons did their father and preaching forth his praises 1 Pet. 2 9. He is a Saviour to none but those to whom he is a samplar neither have any his redemption but they that take his direction Verse 39. He that findeth his life shall lose it This is a strange expression a riddle to the world a seeming contradiction such as naturall reason can never reconcile But if the paradoxes of the Stoicks might be proved much more may those of the Gospel He that findeth his life that is redeemeth it with the forfeiture of his faith with the shipwrack of his conscience makes a 〈◊〉 bargain makes more haste then good speed whiles in 〈◊〉 from death as farre as he can he runnes to it as fast as he can Christ will kill him with death 〈◊〉 2. 23. and sentence him as an apostate unto double 〈◊〉 He that loseth his life for my sake c. For else all 's lost sith it is not poena but causa that makes a Martyr Christ and the thieves were in the same condemnation Samson and the 〈◊〉 in the same destruction by the downfall of the house 〈◊〉 poena dissimilis causa saith Augustine Martyrdom is a crown as old age if it be found in the way of righteousnesse One Martyr cried out Blessed be God that ever I was born to this happy hour To another when it was said Take 〈◊〉 it is an hard matter to burn Indeed said he it is for him that hath his soul linked to his body as a thiefs foot in a pair of fetters Shall finde it For the line of his lost life shall be hid in the endlesse 〈◊〉 of Gods surest mercies The passion-daies of the Martyrs were therefore anciently called Natalilia 〈◊〉 the birth daies of salvation the day-break of eternall brightnes Those poor seduced souls that lost theirlives in the holy Wars as they called them and were perswaded that thereby they made amends to Christ for his death were much to be pittied Verse 40. He that receiveth you 〈◊〉 me And who would not be glad to entertain the Lord Christ 〈◊〉 held it a great matter that the mother of her Lord should come to her Luk. 1. 43. Behold Christ comes to us in his servants in his Ministers especially Receive them therefore as so many Angels yea as Christ himself Gal. 4 14. accounting their very 〈◊〉 how much more their faces beautifull We know with what great respect Cornelius entertained Peter Non tantus sum ut vos alloquar said Tertullian to certain Martyrs He tels us also that it was a custom of some in those times to creep to the 〈◊〉 bonds in way of honour to them which perhaps was more then was meet Receiveth him that sent me The Heathens held it a great honour to entertain their gods and the Poets tell us of much evil that 〈◊〉 those that refused to do so That which we have heard and seen saith S. John declare we unto you that ye also may have fellowship with us But what so great matter is that might some say You and your fellows are but men of mean condition True saith the 〈◊〉 but as mean as we are our fellowship is with the Faether and with his Sonne Jesus Christ who will also come in and sup with such as receive his servants And may they not be glad of such guests Verse 41. He that receiveth a Prophet in the Name c. Though haply he be no Prophet This takes away the excuse of such as say They would do good if they knew to whom as worthy Shall receive a Prophets reward Both actively that which the Prophet shall give him by teaching him the faith of the Gospel casting pearls before him c. And passively that reward that God gives the Prophet the same shall he give his host Gaius lost nothing by such guests as Iohn nor the Shunamite or Sareptan by the Prophets Of such Christ seems to say as

alive and then thrown to the infernall vultures to be torn in pieces as a prey Rev. 19. 20. 21. Verse 25. At that time Jesus answered Here to answer is to continue to speak Albeit if we compare herewith Luk. 10. 21. it may seem to be spoken in answer to the seventy Disciples now 〈◊〉 and relating what they had said and done in their voyage Laetius est quoties magno sibi constat honestum Verse 26. Even so father for so c. Christ being tired out as it were by the untractablenesse of his hearers turnes him to his Father and comforts himself with the consideration of his most wise decree and counsell So must we in like case accounting that we are a sweet savour unto God howsoever even in them that perish and that God shall have his end upon them though we have not ours Verse 27. All things are delivered unto me This the worlds wizzards acknowledge not hence they stand off But Christ is the Fathers Plenipotentiary and Privy-Counsellour unto all that are called both Jews and Greeks Christ the power of God and the 〈◊〉 of God as light as the world makes of him But the more men see into his worth the more they will repair to him And be to whomsoever the Son will reveal him Qui 〈◊〉 habet Christum in horoscopo non habet 〈◊〉 in medio caeli Verse 28. Come unto me Why do ye go about as Jeremy hath it and fetch a compasse Why labour ye for that which satisfieth 〈◊〉 Isa. 53. 3 Can the sonne of Iesse give you vineyards and olive-yards c. as Saul said so say I Can the world or the devil do for you as I can Why come ye not unto me that ye may be saved Can you mend your selves any where c. But the poor soul is ready to hang her comforts on every hedge shift and shark in every by-corner for comfort and never come at Christ with the hemorrhoisse till all be spent till she be forsaken of her hopes Men will not desire Christ. till shaken All ye All is a little word but of large extent The promises are indefinite and exclude none It is not for us to be interlining Gods-Covenant and excepting our selves how bad soever if broken-hearted That labour Even to 〈◊〉 but to no purpose labour in the fire where you can make nothing of your labour And are heavy laden Poised to an inch ready to be weighed down to hell with the turn of a scale with the dust of a 〈◊〉 superadded Others might have Christ if they would come to him But till then none will come Steep thy thoughts in this sweet sentence thou burdened soul and come away to the Master as they said to blinde Bartimeus for behold he calleth thee And I will give you rest No rest to the weary soul but in Christ as the dove found no rest till shee returned to the Arke 〈◊〉 flees from this thing to that as the bee doth from flower to flower to get hony as Saul sought his asses from place to place But as he found them at home after all so must we finde rest and refreshing in Christ or not at all Let him that walketh in darknesse and hath no light trust in the name of the Lord and stay upon his God As for those that will kindle a strange fire and compasse them selves about with the sparks of their own tinderboxes let them walk while they will in the light of their fire and in the sparks that they have kindled But this shall they have of Christs hand they shall lye down in sorrow Isa. 50 10. 11. Verse 29. Take my yoak upon you q. d. Though freed by me from the damning and domineering power of sinne you must not think to live as you list To argue from mercy to liberty is the devils logick from mercy to duty is the right reasoning as Rom. 12. 1. Christians must not be yoaklesse lawlesse masterlesse 〈◊〉 that wander at will as wild asses or canes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they must yeeld the obedience of faith and be adding to their faith 〈◊〉 and to vertue knowledge c. linking the graces hand in hand as in a dance so the word signifies so shall they have an 〈◊〉 ministred unto them further and further into Christs glorious kingdome And learn of me The archprophet the Counsellour that excellent speaker as he is called in Daniel that 〈◊〉 out of the fathers bosome and hath his fathers will at his fingers ends Besides what he taught us by himself and his servants he hath written for us those excellent things of his law those lively oracles He 〈◊〉 also left us as here his own practice for a pattern of the rule and for a compleat copy as St Peter calleth it to write after Pindarus saith of Hiero Siracusanus that he had cropt off the tops of all vertues 〈◊〉 of Friderick the Electour of Saxony that he had pickt out the flower of all noble abilities and endowments The same author proposeth George Prince of Anhalt for an example 〈◊〉 〈◊〉 piety worthy of all mens imitation Machiavel sets forth Cesar Borgia a far worse man as the only pattern for a prince to expresse St Hierom having read the religious life and death of Hilarion folding up the book 〈◊〉 Well Hilarion 〈◊〉 be the champion whom I will 〈◊〉 How much rather should we say 〈◊〉 of Christ every of whose actions whether morall or mediatory were for our imitation In his morall actions we should learn of him by doing as he did 1 Pet. 2. 23 In his mediatory by translating that he did to our spirituall life 〈◊〉 to die to sin live to righteousnesse c. For I am weak and lowly in heart Loe here is a peece of Christs yoak which 〈◊〉 therefore so calleth because as the yoak maketh the heifer hang down his head and frame to hard labour so doth humility the mother of meeknesse work in our hearts 〈◊〉 10. 11. 〈◊〉 was a heifer used to dance and delight in soft straw and could not abide to plow but the Lord will make him and all his both bear and draw and that from their 〈◊〉 up Lam 3. And whereas meeknes and lowli-mindednesse go coupled here together we must know that they are virtutes 〈◊〉 as Bernard 〈◊〉 〈◊〉 a pair of twin 〈◊〉 never 〈◊〉 Remember 〈◊〉 Mr Tindall to Mr Frith that as 〈◊〉 of minde shall make you high with God even so 〈◊〉 of words shall make you sink into the hearts of men And ye 〈◊〉 finde rest unto your soules These Christian vertues have virtutem pacativam they lodge a sweet calm in the 〈◊〉 〈◊〉 it from perturbations and distempers An 〈◊〉 man 〈◊〉 who am I but I may be despised abused injured And that which will break a passionate mans heart Will 〈◊〉 break a 〈◊〉 〈◊〉 sleep Verse 30. For my

would cut his own 〈◊〉 But he brake promise for shortly after he hang'd 〈◊〉 〈◊〉 〈◊〉 the same time Foxford Chancellour to the 〈◊〉 of London a cruell persecutour and butcher of the Saints 〈◊〉 〈◊〉 in his chair his belly being burst and his guts falling out before him as likewise Judas his did Cum 〈◊〉 singularicrepitus fragore as the word imports Act. 1. 18. 〈◊〉 makes mention of a covetous Bishop of Misna in Germany who had the devil for his deathsman And D. Morton late Bishop of Durham reports a story of his own knowledge of one Sir Booth a bachelour of Arts in S. Iohns Colledge in Cambridge who being Popishly affected took the 〈◊〉 bread at the time of the Communion and forbearing to eat it conveyed and kept it closely for a time and afterwards threw it over the Colledge wall But a short time after not enduring the torment of his guilty 〈◊〉 he threw himself headlong over the battlements of the Chappel and some few hours after ended his life The spirit of a man may sustain his infirmity some shift or other a man may make to 〈◊〉 〈◊〉 〈◊〉 calamities But a wounded spirit who can bear 〈◊〉 18 14. 〈◊〉 no fighting with a mighty fire no bearing up 〈◊〉 storm Iob when once wet to the skin 〈◊〉 the day of his birth and thinketh it better to be strangled or hanged then longer to endure it And yet God was but in 〈◊〉 as it were with Iob in comparison of Iudas Verse 6. It is not lawfull c. They would not suffer the price of bloud to lie in a chest but the bloud it self they could well enough suffer to lie in their consciences So our modern Pharisees the Popish Prelates will not be present when the Martyrs are condemned to death but have an hypocriticall form of interceding for them to the secular powers when as they themselves have delivered them up to the Judges to be executed 〈◊〉 suis praejudiciis damnarunt as one speaketh having 〈◊〉 〈◊〉 excommunicated and adjudged them worthy of death Verse 7. To bury strangers in Romans and others with whom they would have nothing common no not so much as a buriall place Isa. 65. 4 5. God 〈◊〉 of a people that remain among the graves and lodge in the monuments which say stand by thy self come not near to me for I am holier then thou c. sick 〈◊〉 were of a Noli me tangere strict in 〈◊〉 〈◊〉 of foul sinnes There are that tell us that the nature of this Potters field is such as if a strangers body be laid in it it consumes it to the bone in four and twenty hours which it doth not to the body of any Jew This if it be true saith one it seems God would have the earth thus markt to preserve the memory of the bloudy mony by which it was purchased and therefore he gave it a vertue to consume strangers bodies ere they could corrupt refusing the Jews to shew how they had lost their priviledge to their own land by crucifying their Lord and strangers began to be possest of it Also to teach us that his hope is nearest incorruption who is the greatest stranger from the sin of the Jews that is 〈◊〉 Christ. Verse 8. Was called the field of bloud Not the buriall-place for strangers as they would have had it called thinking thereby to have gotten 〈◊〉 an eternall commendation for their love and liberality to strangers but the field of bloud so the Vulgar would needs call it much against these Masters mindes for a lasting monument of their detestable 〈◊〉 which they thought to have carried so cleanly that the world should have 〈◊〉 never the wiser and therefore they would not 〈◊〉 Christ themselves as they did Steven but to decline the envy delivered him up 〈◊〉 Pilate to be put to death It is hard if hypocrites be not by one means or other detected how else should their names rot Verse 9. Then was fulfilled Those blinde Pharisees not only observed not the sayings of the Prophets which they daily read but un wittingly also fulfilled them By Ieremy the Prophet Indeed by Zachary the Prophet but either 〈◊〉 had two severall names as was ordinary among that people or else what 〈◊〉 had preached 〈◊〉 long after 〈◊〉 to writing as did likewise Obadiah c. The price of him that was valued A goodly price 〈◊〉 there upon God for all his pastorall pains with that perverse people and 〈◊〉 upon Christ who is hereby proved to be God for all his inestimable worth and incomparable love to lost man-kinde If we be at any time undervalued as we are sure to be for the world knows us not 1 Ioh. 3. 2. what so great a matter is it Was not the Lord Christ infinitely under-rated Verse 10. And gave them for the Potters field To the Potter saith Zachary in the house of the Lord. What the Prophet sets down in short and more obscurely the Evangelist expounds and applies to Christ the antitype So true is that observation of Divines that the old Testament is both explained and fulfilled in the new by a happy harmony Verse 11. And Iesus stood before the Governour The best therefore and most innocent may be brought before Magistrates and accused of high treason which ever was as Lipsius observeth out of Tacitus Vnicum crimen corum qui crimine vacabant 〈◊〉 was held the Kings enemy Ieremy laid by the heels for a 〈◊〉 to the State Paul stiled a pest Luther a trumpet of rebellion Beza a seedsman of sedition c. Christs accusers here shamelesly appeal him of matters that were evidently ntrue This Pilate saw and therefore sought so many waies to deliver him Verse 12. He answered nothing Here the nimble Lawyer would have presently argued as the Popes Legat did at the meeting of the Princes at Smalcaldia in Germany He brought Letters from the Pope to the Electour of Saxony and because the Electour gave him not a present answer he inferred Qui tacet consentire videtur Melancthon being by made answer Hoc est sophisticum est regula juris 〈◊〉 non valet inconjecturalibus Nam dicit videtur argumentum videtur solvitur per non videtur Christ therefore answered nothing because they alledged nothing but notorious lies and such as he saw well the Governour himselfe saw thorow and therefore tried so many policies to set him free Verse 13. Hearest thou not c. Yes well enough but there is a time when a man should be as a deaf man that heareth not and as a dumb man that openeth not his mouth Ego 〈◊〉 Dominus ut tu linguae said he in Tacitus to his obstreperous adversary If I cannot command thy tongue yet I can command mine own ears And the prudent will keep silence in an evil time saith Amos. See the Note above on Chap. 26. 62. Patience and silence were Isaac's apology to Ishmael Sile

here the venernous nature of infidelity that transfuseth as it were a dead palsie into the hands of omnipotency disabling Christ in a sort to do such a man good Christ by his absolute power can do all things by his actuall power he can do no more then he will do Verse 6. And he marvelled Unbeleife must needs be a monstrous sin that puts Christ to the marvell Verse 8. Save a stasse Such a one as may ease and releive you not such as may curb and hinder you Matth. 10. 10. So that seeming contradiction is assoyled No money in your purses Gr. No brasse in your girdles The most usuall materiall of money among the Roman Princes was seldome gold or silver most times brasse sometimes leather Corium 〈◊〉 publicâ 〈◊〉 as Seneca hath it The like is said to have been used here in England in the times of the Barons Wars And why not sith Opinion sets the price upon these outward good things and Anno 1574. the Hollanders then being in their extremities made mony of past-board Verse 12. That they should repent This must be done or men are utterly undone Aut poenitendum aut pereudum Hence Repentance is so pressed and preached in both Testaments Exod. 23. 20. with 33. 2. 3 4. Immediately after God had given the Law by the rules and threats whereof God the Father was to proceed saith One and after they had transgressed it he could not go along with them for he should destroy them but his Angel that is Christ he would send with them who also would destroy them if they turned not and repented according to the rules of his Law the Gospel Verse 13. And anointed with oyl many c. By the misunderstanding of this text and that Jam. 5. 14. Pro pastoribus habuit Ecclesia unguentarios et pigmentarios qui hoc 〈◊〉 miser as oviculas non tantum ungerent sed etiam emungerent This oyl in the text was used not as a medicine but as a sign and symbol of that power of miraculous 〈◊〉 Verse 14. For his name was spred By miracles as by wings the Gospel quickly spred far and neer Eusebius saith that the Gospel spred at first through the world like a Sun 〈◊〉 When 〈◊〉 first stirred it was carried through the Christian world as on Angels wings This was that miracle which 〈◊〉 〈◊〉 these last times are to look for Verse 16. See the Notes on Matt. 14. 2 3 c. Verse 19. Herodias had a quarrell against him Gr. Hung over him as highly displeased at him and waiting an occasion to be even with him 〈◊〉 〈◊〉 〈◊〉 they that follow truth close at heeles may have their 〈◊〉 struck out though she be a good mistrisse Tange 〈◊〉 〈◊〉 〈◊〉 As wild beasts cannot endure fire so neither can carnall hearts fervency and plain-dealing Verse 20. 〈◊〉 〈◊〉 〈◊〉 Holinesse is majesticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because holy He honoureth his Saints in the 〈◊〉 of their greatest enemies He did many 〈◊〉 〈◊〉 〈◊〉 some copies have it He doubted in many things he was often set at a stand and knew not how to ward off the dry-blows of the word 〈◊〉 which way to look it came so close to him Verse 21 Made a supper The ancients took a light dinner usually and therefore called it Prandium quasi perendium at supper they feasted more freely and therefore called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because then their daies-work was done Verse 22. Came in and danced With immodest gesticulations and trippings on the toe wherewith the old fornicator was so inflamed that he swore she should have any thing of him Verse 23. To the halfe of my Kingdom What was his whole kingdom to the life of that precious man of whom the world was not worthy Shortly after he was turned out of his kingdom and it s to be feared out of Gods too Verse 24. And she went forth The men and women dined not together In Barbary t is death for any man to see one of the Zeriffes concubines Verse 26. And for their sakes that sate with him Sic plerique malum iter ingressi post cum se errare resciscant non desciscunt 〈◊〉 ne leves videantur sui dicti domini ut dicunt esse volunt Some rather then be worse then their words will violate their consciences Verse 31. Rest a while God would not have the strength of his people to be exhausted in his service but that respect be had to the health of their bodies as to the welfare of their 〈◊〉 Therefore the Priests of the Law took their turns of serving in the order of their course as Zacharias 〈◊〉 1. 8. And the Ministers of the Gospel are allowed to drink a little Wine for their healths sake as Timothy Those that neglect their bodies must reckon for it Coloss. 2. 23. Verse 33. Ran afoot thither That is they came thither by land not by sea whither on foot or a 〈◊〉 for many of them were not able to foot it as being weak lame maymed c. Verse 34. They were as Sheep c They were all slaves to the Romans and many of them lame and diseased but nothing troubled Christ so much as this that they wanted Pastours and Teachers They that are without a teaching Preist are said to be without God in the world 2 Chron. 15. 3. Vcrse 35. And when the day was now farre spent Beza renders it Cum jam multus dies esset Our forefathers had a saying The Summers day is never so long But at length ' twill ring to even-song Verse 37. Shall we go and buy c. q. d. Yes a likely 〈◊〉 surely Where 's your mony have we two-hundred pence to cater for such a company It is Interrogatio cum admiratione atque adeo cum ironia quadam conjuncta saith Beza A question not without a jear Verse 40. 〈◊〉 downe in rankes Gr. rankes rankes that is 〈◊〉 by rank as rowes or borders of beds in a garden Ordinatim 〈◊〉 in Ecclesia faciendae Church-work is to be done decently and in order Verse 48. Would have passed by them Either the more to try them or rather to spare them because he foresaw they would be further frighted else Verse 50. It is I I with an Emphasis q. d. It is I not a Spirit A concise kind of speech importing his haste to comfort them He comes leaping over the mountaines of Bether all 〈◊〉 and impedements CHAP. VII Verse 2. They found fault THey mumped at it as we say they dispraised accused complained Vituperant homines quam collaudant promptius saith one Another being demanded what was the easiest thing in the world answered To find fault with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Third It is easier to find a fault then to mend it Verse 3. Except they wash their hands oft Or up to the Elbow or with utmost diligence The Pharisees deemed