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england_n	bishop_n	chancellor_n	winchester_n	3,408	5	12.4209	5	false

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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

The ground of a certain rich man Gr. The country for he had laid field to field till he was the only land-holder thereabouts and had a country of corn Esay 58. Verse 17. And he thought within himself He was up with the more and down with the lesse he cast up his reckonings as covetous mens manner is and after long debate to and fro concluded what to do He talked to himself c. A marvelous proper word for the purpose Verse 19. 〈◊〉 and drink and be merry A right Epicure one that had made his gut his God another Sardanapalus that did eate that in earth that he disgested in hell as Augustine hath it Verse 20. Thou foole this night c. This rich foole when like a Jay he was pruning himself in the boughs came tumbling down with the arrow in his side his glasse was run when he thought it to be but new turned He chopt into the earth before he was aware like as one that walking in a field cover'd with snow falleth into a pit suddenly He was shot as a bird with a bolt whilst he gazed at the bow And this may be any mans case Which made Austin say he would not for the gain of a world be an Atheist for one half hour because he knew not but God might in that time call him Then whose shall those things be c. As thy friends are scrambling for thy goods worms for thy body so devils for thy soul. We read of Henry Beauford that rich and wretched Cardinall Bishop of Winchester and Chancellour of England in the reign of King Henry the Sixth that perceiving he must needs die he murmur'd that his riches could not repreive him Fie quoth he will not Death be hired will mony do nothing No its righteousnesse only that delivereth from death Verse 26. For the rest For superfluities when ye cannot provide your selves of necessaries Verse 29. Neither be ye of doubtfull mind Hang not in suspence as meteors doe in the ayre not certaine whether to hang or fall to the ground Meteoradicta volunt quod animos hominum suspensos dubios et quasi fluctuantes faciant Aristotle himselfe confesseth that of some meteors he knew not what to say though of some other he could say somewhat One Interpreter renders this word Make not discourses in the ayre as the covetous man doth when his head is tossed with the cares of getting or feares of losing commodity Or it may note his endlesse framing of projects for the compassing of his desires The Syriack rendreth it Let not your thoughts be distracted about these things Surely as a clock can never stand still so long as the plummets hang thereat so neither can a worldlings heart for cares and anxieties These suffer him not to rest night or day being herein like unto the flyes of Egypt or those tyrants Esay 16. Verse 32. Feare not little flock Gr Little little flock There is in the originall a double diminutive If we divide the known parts of the world into three equall Parts the Christians part is but as five the Mahometans as sixe and the Idolaters as nineteene Among the best Churches the most are the worst as Philip 3. 18. Chrysostome could not find an hundred in Antioch that he could be well perswaded of that they should be saved Verse 33. A treasure in the heavens As a merchant being to travell into a farre countrey doth deliver his money here upon the 〈◊〉 that so he may be sure to receive it againe at his arrivall in that Countrey so let us that are passing into another Country lay up something that may stand us in stead in that day Verse 34. There will your heart be your inwardest affection your 〈◊〉 joy and trust Verse 35. Let your loynes be girded It implyes 1. Readinesse 2. Nimblenesse handinesse and handsomenesse A loose discinct and diffluent mind is unfit to serve God Here it is ungirt unblest Verse 37. Blessed are those servants So verse 38. and 43. They are three times said to be blessed that watch Terque quaterque beati Faelices ter et 〈◊〉 Verse 47. Which knew his Lords will None are so filled with Gods wrath as knowing men Sapientes sapienter descendunt in 〈◊〉 saith Bernard The Devill is too hard for them Verse 48. Much is given To know our masters will is the great talent of all o her There is a Much in that There is a speciall depositum as the word here used importeth Verse 49. To send fire on the earth That is that persecution that is Evangelii genius as Calvin wrote to the French King and dogges at the heeles the preaching of the truth Verse 50. And how am I straitened This painfull preconceit of his passion was a part of our Saviours passion This made him spend many a night in prayer bewayling our sins and imploring Gods grace and he was heard in that which he requested Heb. 5. Verse 57. yea and why 〈◊〉 of yourselves By consulting with your owne consciences which would if rightly dealt with tell you that I am that Messias you have so long look't for Verse 58. Give diligence Purus putus 〈◊〉 saith Drusius Da operam Id est festina labora omnesque 〈◊〉 cogita quomodo ab eo libereris as Theophylact expounds it Be at utmost paines to get freed from him Verse 59. till thou hast paid the very last 〈◊〉 It is good to compound quickly with the Lord and to take up the suite before it come to execution and judgement lest we be forced to pay not onely the main debt but the arrearages too that is the time of Gods long-suffering and patience here and 〈◊〉 CHAP. XIII Verse 1. Told him of the Galileans SO called from Judas Gaulonites or Galilaeus their Captaine to whose faction also belonged those foure thousand murderers Act. 21. 38. For Pilate had not authority over the Galileans properly so called See Ioseph lib. 18. cap. 2. Verse 2. because they suffered such things None out of hell ever suffered more then those worthyes Heb. 11. Shall any therefore condemne that generation of 〈◊〉 children Psal. 73. 15 See 〈◊〉 4. 6. Dan. 9. 12. Verse 3. Except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut pereundum Men must either turne from sinne or burne in hell Verse 5. 〈◊〉 except 〈◊〉 repent Except the best of you all repent more and more when yee see the examples of Gods wrath c. God would not have the wounds of godly sorrow so healed up in his owne children but that they should bleed afresh upon every good occasion 〈◊〉 〈◊〉 plagis 〈◊〉 medicamenta 〈◊〉 〈◊〉 Make best use of others miseries Verse 7. Cut it 〈◊〉 Trees that are not for fruit are for the fire God will lay downe his basket and take up his axe He will not alwayes serve men for a sinning-stock Verse 8. Lord let it 〈◊〉 this yeare Happy that people that have praying

though fearfull stir not at the great noise of the sea whereunto they are accustomed and as birds that build in a belfree startle not at the tolling of the bell Shake off the dust of your feet In token that you sought not theirs but them and that you will not carry away so much as any of their accursed dust that you will not have any communion at all with them wait no longer upon them that the dust of those feet that should have been beautifull shall be fatall and ferall to them that God shall hence-forward beat them here as small as dust with his heavy judgements as with an iron-mace and that hereafter he shall shake them off as dust when they come to him for salvation at the last judgement Verse 15. It shall be more tolerable God can better bear any thing then the abuse of his free grace in the offers of mercy Profligate professours and Profane Gospellers shall one day wish Oh that I had been a Sedomite that I had neuer heard a Sermon or oh that I might hear but one Sermon more c. Should Solemon forsake that God that had appeared unto him twice Good turns aggrauate unkindnesses and nothing more torments those in hell then to think that they might have been happy had they been worthy their years as they say Verse 16. Bebold I send you forth c. This might seem incredible to the Disciples sith they were sent among the lost sheep of Israel But strange though it seem 't is not so strange as true Look for it therefore Behold Christ was in no such danger from Herod that fox as from those wolves the Pharisees As sheep in the midst of wolves Who would make it their work to worry the flock and suck their bloud as did Saul that wolfe of the Tribe of Benjamin and the Primitive Persecutours Under Dioclesian seventeen thousand Christians are said to have been slain in one moneth amongst whom also was Serena the Empresse Those ten Persecutions were so cruel that St Hierom writes in one of his Epistles that for every day in the year were murdered 5000. excepting only the first day of January St Paul fell into the hands of that Lion Nero qui orientem fidem primus Romae cruentavit as Tertullian hath it who therefore also calleth him Dedicatorem damnationis Christianorum All the rest of the Apostles are reported to have died by the hands of tyrants save only St Iohn who in contempt of Christianity and of Christ that is by interpretation Gods Anointed was cast by Domitian into a vessel of scalding oyl but came forth fresh and unhurt by a miracle After this the Arrian hereticks raged extreamly and made great havock of the innocent Lambs of Christ. Giezerichus an Arrian King of Vandals is said to have exceeded all that went afore him in cruelty towards the Orthodox side of both sexes In that Laniena Parifiensis 30000. Protestants were basely butchered in one moneth 300000. in one year Stokesly Bishop of London boasted upon his death-bed that he had been the death of fifty hereticks in his time His successour Bonner was called the common cut-throat and flaughter-slave generall to all the Bishops of England And therefore said a good woman that told him so in a Letter it is wisdome for me and all other simple sheep of the Lord to keep us out of your butcherly stall as long as we can Especially seeing you have such store already that you are not able to drink all their bloud lest you should break your belly and 〈◊〉 let them lye still and die for hunger Thus she But that above all is most horrid and hatefull that is related of the Christians in Calabria Anno 1560. For being all thrust up in oue house together saith M. Fox as in a sheepfold the Executioner comes in and among them takes one and blindfolds him with a muffler about his eyes and so leadeth him forth to 〈◊〉 larger place where he commandeth him to kneel down Which being so done he cutteth his throat and so 〈◊〉 him half dead Then taking his butchers knife and muffler all of gore bloud he cometh again to the rest and so leadeth them one after another and dispatcheth them all to the number of 88. All the aged went to death more chearfully the younger were more timerous I tremble and shake saith a Romanist out of whose Letter to his Lord all this is 〈◊〉 〈◊〉 to remember how the 〈◊〉 held his bloudy knife between his teeth with the bloudy mufler in his hand and his arms all in gore bloud up to the elbows going to the fold and taking every one of them one after another by the hand and so dispatching them all no otherwise then doth a butcher kill his calves and sheep Be ye therefore wise as serpents c. Let 〈◊〉 be mixt with warinesse saith 〈◊〉 that it 〈◊〉 be the meeknesse of wisdome Jam. 3 13. We must be neither foxes nor yet asses Meeknesse many times brings on injuries a crow will stand upou a sheeps back pulling off wool from her side Now therefore as we must labour for columbine simplicity and be no horned beasts to pelt or gore others as the word here signifies so for serpentine subtilty too that we cast not our selves upon needlesse dangers The Roman rule was nec fugere nec sequi Christianity callethus not to a weak simplicity but allowes us as much of the serpent as of the dove The dove without the serpent is easily caught the serpent without the dove stings deadly Religion without policy is too simple to be safe Policy without Religion is too subtle to be good Their match makes themselves secure and many happy A serpents eye is a singular ornament in a doves head Harmlesse as doves That neither provoke the hawke not project revenge but when pursued they save themselves if they can by flight not by fight Sometimes they sit in their dove-cotes and see their nests destroyed their young ones taken away and killed before their eyes neither ever do they offer to rescue or revenge which all other fouls doe seem in some sort to doe Verse 17. But beware of men Absurd and wicked men saith Paul bruitish men skilfull to destroy saith the Prophet Men-eaters saith the Psalmist Cannibals that make no more conscience to mischief Gods people then to eat a meals meat when they are hungry These be those Lycanthropi those wolves mentioned in the former verse These are those mankinde men that St Paul met with at Ephesus 1 Cor. 15. 32. He fought wiih beasts after the manner of men that is as some interpret it men fought with him after the manner of beasts Such a man was that monster of Millain in Bodin de Repub. Such were the Primitive Persecutours and such are the Pseudo-Catholicks of these times A Dutch-woman they buried alive for religion with thorns under her Another they shamefully defiled

Paul did of Onesimus If he owe thee ought put that in mine account I will repay it And he I can tell you is a liberall pay-master Saul and his servant had but five-pence in their purse to give the Prophet The Prophet after much good chear gives him the Kingdom Such is Gods dealing with us Seek out therefore some of his receivers some Mephibosheth to whom we may shew 〈◊〉 He that receiveth a righteous man Though not a Minister if for that he is righteous and for the truths sake that dwelleth in him 2 Ioh. 2. The Kenites in Sauls time that were born many ages after Iethro's death receive life from his 〈◊〉 and favour from his hospitality Nay the AEgyptians for harbouring and at first deallng kindely with the Israelites though without any respect to their righteousnesse were preserved by Ioseph in that sore famine and kindely dealt with ever after by Gods speciall command Verse 42. Unto one of these little ones So the Saints are called either because but a little flock or little in their own eyes or little set by in the world or dearly respected of God as little ones are by their loving parents A cup of cold water As having not fuell to heat it saith Hierom nor better to bestow then Adams ale a cup of water yet desirous some way to seal up his love to poor Christ. Salvian saith That Christ is mendicorum maximus the greatest beggar in the world as one that shareth in all his Saints necessities Relieve him therefore in them so shall you lay up in store for your selves a good foundation against the time to come yea you shall lay hold on eternall life 1 Tim. 6. 19. Of Midas it is fabled that whatever he touched he turned into gold Sure it is that whatsoever the hand of charity toucheth be it but a cup of cold water it turns the same not into gold but into heaven it self He is a niggard then to himself that is niggardly to Christs poor If heaven may be had for a cup of cold water what a bodkin at the churles heart will this be one day Surely the devil will keep holy-day as it were in hell in respect of such Verely I say unto you he shall in no wise c. By this deep asseveration out Saviour tacitely 〈◊〉 the worlds unbelief whiles they deal by him as by some patching companion or base bankrupt trust him not at all withoute ther ready money or a sufficient pawn But what saith a grave Divine Is not mercy as sure a grain as vanity Is God like to break or forget Is there not a book of remembrance written before him which he oftner 〈◊〉 then Ahasuerus did the Chronicles The Butler may forget Joseph and Ioseph his fathers house but God is not unrighteous to forget your work and labour of love which ye have shewed toward his name in that you have ministred to the Saints and doe minister Heb. 6. 10. CHAP. XI Verse 1. He departed thence to teach c. NEver out of action the end of one good work was with our Saviour the beginning of another So must it be with Ministers let them 〈◊〉 look to rest till they come to heaven but as S. Paul that Insatiabilis Deicultor as Chrysostom called him teach Gods people publikely and from house to house 〈◊〉 warning every one night and day with tears Dr 〈◊〉 Martyr preached not only every Sabbath-day and holy-day but whensoever else he could get the people together So did Bishop Ridley Bishop Jewell c. So did not their successours once a year was fair with many of them like the high-Priest 〈◊〉 the Law as if they had concurred in opinion with that Popish Bishop that said It was too much for any man to preach every Sunday and that Bishops were not ordained to preach but to sing 〈◊〉 sometimes leaving all other offices to their 〈◊〉 It is as rare a thing at Rome said Doctour Bassinet to hear a Bishop preach as to see an Asse flee Oh what will these 〈◊〉 〈◊〉 when 〈◊〉 riseth up and when he visiteth how will they answer him See my true Treasure pag. 2 4. To preach in their Cities That is in the Cities of his twelve Disciples in the causes of Galilee while they were doing the same in Iury. Maldonat the Jesuite will not have this to be the sense of this text and only because it is the sense that the 〈◊〉 as he calls the Protestants set on it A goodly thing he holds it to dissent from them though in a manifest truth So George Duke of Saxony was heard to say Though I am not ignorant that heresies and abuses are crept into the Church Yet I will never obey the Gospel that Luther preacheth For hatred to the man he would not hearken to the truth he taught This is to have the faith of Christ in respect of persons J am 2. 1. Verse 2. Now when Iohn had heard in the prison Put this fellow in prison said Ahab of Micaiah Who is thought to have been he that told him so barely of letting goe Benhadad So Ierenny that Concionator admirabilis as Keckerman calleth him was for forty years pains and patience cast into a deep and dirty dungeon The Apostles were often imprisoned so were the ancient Bishops under the ten first perseeutions From the detectable orchyard of the Leomine prison So Algerius the Italian Martyr dates his letter Within a few daies of Q. Maries raign almost all the prisons in England were become right Christian Schools and Churches Bocardo in Oxford was called a Colledge of 〈◊〉 Cranmer Ridly Latimer and others being there kept captive This is merces mundi look for no better dealing Verse 3. Art thou he that should come c. This question the Baptist moved not for his own sake for he was well assured and had sufficiently testified Joh. 3. but for his Disciples better settlement and satisfaction This whiles Tertullian observed not he hath done the Baptist palpable 〈◊〉 in three severall places as if himself had doubted of the person of Christ. Let not us be troubled to be in like manner mistaken and misjudged Verse 4. Jesus answered and said c. Our Saviour rated them not chased them not away from his presence though zealously affecting their master but not well Joh. 3. and envying for his sake The man of God must not strive but be gentle apt to teach patient In meeknesse instructing those that oppose themselves c. Frier Alphonsus a Spaniard reasoning with Bradford the Martyr was in a wonderfull rage and spake so high that the whole house rang again chasing with om cho c. So that if Bradford had been any thing hot one house could not have held them Go and shew John what things c. He gives them a reall testimony an ocular demonstration This was the ready way to win

sight as well as light we are still to seek Verse 51. 〈◊〉 was subject unto them Labouring with his 〈◊〉 c Mark 6. 5. Verse 52. Increased in wisdome Being 〈◊〉 as Macarius was called whilest a child for his extraordinary grace and gravity CHAP. III. Verse 1. Pontius Pilate being governour TAcitus calleth him Procurator only of Judea But Saint Luke here makes little difference betwixt his office and the Imperiall honour of his Master Tiberius for he useth the same word to expresse both The Earle of Flanders counts it a great prerogative that he writes himself Comes Dei gratiâ Others only Dei clementiâ The Duke of Millain that he is the prime Duke of Europe The Deputy of Ireland that there commeth no Vicegerent in Europe more neer the Majesty and prerogative of a King then he c. Verse 2. Annas and Caiaphas being high Priests By turnes Joh. 11. 44. Act. 4. 6. contrary to the old order Throughout the whole Turkish Territories there is but one Mufta or High-Priest and he is the supream Judge and rectifier of all actions as well Civil as Ecclesiastical Verse 3. Preaching the Baptisme of Repentance Johns note was still Repentance Christ comes not where this Herald hath not been before him Yet now it is come to that passe that many men scorn to hear a Sermon of Repentance It s a sign say some that the Minister hath been idle that week or that his stock is spent when he comes to preach of such a common theame as Repentance If God be not mercifull we shall quickly dispute away all our Repentance as a famous preacher justly complaineth Verse 4. In the book of the words of Esaias Called a great roule Esay 8. 1. because it treates of great things Maxima in minimo and said to be written with the Pen of a man that is cleerly that the simplest of men may understand it Deuteronomie 30. 11. Verse 5. Every vally shall be filled Every hole or hollow Fainting of heart unfits the way for Christ as well as the swelling hills of pride Plain things will joyn in every point one with another not so rough and hollow things so plain spirits close with Gods Truths not so those that are swolne and uneven Verse 6. All flesh shall see Viz. All that order their conversation aright Psal. 50. 23. which is the life of thankfulnesse ib. Verse 7 8 9. See the Notes on Matthew 3. 7 8 9 10. Verse 10. What shall we doe q. d. What are those fruits worthy of Repentance that we in our places must bring forth Verse 11. He that hath two coates Thus Tyrus evidenced her repentance Isa. 23. 18. by feeding and cloathing Gods Saints with her merchandize Thus Zacheus Dorcas c. This is all the lesson that for the present he sets them being but young scholars in the schoole of Christ. Verse 13. Exact no more Make no more of your places then ye may with a good conscience Shun that mystery of iniquity that is crept into most callings A great part of the Turks Civil Justice at this day is grounded upon Christs words Thou shalt not do what thou wouldst not have done to thee Verse 14. Do violence to no man Shake no man by the shoulders tosse no man to and fro to put him into a fright smite no man with the fist of wickednesse Tamerlaine took such order with his Souldiers that none were injuried by them If any souldier of his had but taken an apple or the like from any man he died for it One of his souldiers having taken a little milk from a country woman and she thereof complaining he caused the said souldier to be presently killed and his stomack to be ript where the milk that he had of late drunk being found he contented the woman and so sent her away who had otherwise undoubtedly dyed for her false accusation had it not so appeared Neither accuse any falsely Get nothing by sycophancie Oppresse no man either by force or fraud and forged cavilation as it is rendred Luke 19. 8. Verse 15. Whether he were the Christ Yet John did no miracle but he was a burning and a shining light he thundered in his doctrine and lightened in his life Hence was he so much admired Verse 16. The latchet of whose shooes c. By this expression the Baptist acknowledgeth Christs Godhead as did also Mary by washing his feet But what doth the Pope that holds forth his feet to be kissed Is not this he that sits as God in the Temple of God Is not this Dominus Deus noster Papa Learned he not this abominable insolency of Dioclesian that bloudy Persecutor who as he was the first Roman Emperour that would be worshipped as God so he was the first that wore shooes embellished with precious stones and held forth his feet to be kissed of his prostrate suitors Verse 17. Whose fanne Viz. The preaching of the Gospel Verse 19. For Herodias his brother Philips wife Whom it was not lawfull for Herod to have though Philip were dead as Josephus saith he was This was the case so much controverted here and beyond Seas in Henry the eighths time touching his marriage with his brother Arthurs widow by Papall dispensation The King had first a scruple cast into his mind about it by the Bishop of Baion the French Embassadour who came to him to consult of a Marriage between the Lady Mary and the Duke of Orleans whether Mary were legitimate c. This gave occasion to the casting the Popes authority out of England Mary was forced for fear of death to renounce the Bishop of Rome and to acknowledge her Mothers marriage to have bin incestuous and unjust c. Though afterwards she set up the Pope here again and it was her policy so to get and keep the Crown upon 〈◊〉 head And for all the evills which Herod c. John reproved him with the same liberty that Herod committed them So did John Chrysostome the great ones of his time Ità quidem ut etiam Ducum Eutropii Gainae imò ipsius Imperatoris errata reprehenderet He spared not Dukes Princes nay not the Emperour himself Verse 20. Added yet this There is no stint in sin but as one wedge makes way for another so here As after Jonathan and 〈◊〉 Armour-bearer came the whole host So. Verse 21. And praying the heaven was opened Prayer is the key of Gods Kingdom And must be used as at other times so especially when we or ours receive the Sacraments though the most if urged hereto must say if they say truely as 1 Sam. 17. 39. I cannot go with these accoutrements for I am not accustomed to them Verse 23. Being as was supposed But falsly for Joseph was no more then his Pater politicus as Postellus calleth him his foster-father reputed father Which was the sonne of Heli That is his son in law For Heli was Maries