Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	able_a	lord_n	zion_n	52	3	9.2779	4	false

Text snippets containing the quad

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

there is no peace among the workers of iniquity that are trotting apace towards hell by their contentions Rom. 2. 8. But what pity is it that Abraham and 〈◊〉 should fall out that two Israelites should be at strife amid the Egyptians that Johns disciples should join with Pharisees against 〈◊〉 that 〈◊〉 for their contentions should hear carnall and walke as men that Lutherans and Calvinists should be at such deadly fewd Still Satan is thus busie and Christians are thus malicious that as if they wanted enemies they flee in one anothers faces There was no noise heard in setting up the Temple In Lebanon there was but not in Sion whatever tumults there are 〈◊〉 't is fit there should be all quietnesse and concord in the Church Now therefore although it be for the most part a thankelesse office with men to interpose and seek to take up strife to peece again those that are gone aside and asunder and to sound an Irenicum yet do it for Gods sake and that ye may as ye shall be after a while called and counted not medlers and busie-bodies but the sons of God Tell them that jarre and jangle upon mistakes for most part or matters of no great moment that it is the glory of a man to passe by an infirmity and that in these ignoble quarrels every man should be a law to himself as the Thracians were and not brother go to law with brother because he treads upon his grasse or some such poor businesse ubi vincere inglorium est alteri sordidum Now therefore there is utterly a fault amongst you because ye go to law one with another saith the Apostle Not but that the course is lawfull where the occasion is weighty and the minde not vindictive But the Apostle disgraceth in that text revenge of injuries by a word that signifieth disgrace or losse of victory And a little before I speak to your shame saith he Is it so that there is not a wise man amongst you no not one that shall be able to judge between his brethren and compromise the quarrell Servius Sulpitius that heathen Lawyer shall rise up in judgement against us quippe qui ad facilitatem aequitatemque omnia contulit neque constituere litium actiones quam controversias tollere maluit as Tully testifieth Concedamus de jure saith one ut careamus lite And ut habeas quietum tempus perde aliquid Lose something for a quiet life was a common proverb as now amongst us so of old 〈◊〉 the Carthaginians as St Austin sheweth It were happy surely if now as of old the multitude of 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one heart and of one soul. And as in one very ancient Greek copy it is added that there was not one controversie or contention found amongst them For they shall be called the children of God They shall both be and be said to be both counted and called have both the name and the note the comfort and the credit of the children of God And if any Atheist shall object What so great honour is that Behold saith St John what manner of love the Father hath bestowed upon us that we should be called the sonnes of God It was something to be called the son of Pharaohs daughter to be son in law to the King with David to be heir to the Crown with Solomon but farre more that God should say of him I will be his father and he shall be my sonne and I will establish his Kingdom 2 Sam 7. 14. This is the happy effect of faith for to them that beleeve on his name gave he power and priviledge to become the sonnes of God Now faith ever works by love and love covereth a multitude of sins not by any merit or expiation with God but by seeking and setling peace among men And this is as sure and as sweet a signe of a son of the God of peace as the party-coloured coats were anciently of the Kings children Verse 10. Blessed are they that are persecuted To be persecuted as simply considered is no blessed thing for then it were to be desired and praid for But let a man love a quiet life and labout to see good daies said those two great champions David and Peter who themselves had indured a world of persecution and paid for their learning The like counsell gives St Paul and the Authour to the Hebrews For they felt by experience how unable they were to bear crosses when they fall upon them It was this Peter that denied his master upon the sight of a silly wench that questioned him And this David that changed his behaviour before Abimelech and thereupon gave this advice to all that should come after him For righteousnesse sake This is it that makes the Martyr a good cause and a good conscience Martyrem facit causa non supplicium saith one Father Not the suffering but the cause makes a Martyr And Multum interest qualia quis qualis quisque patiatur saith another It greatly skilleth both what it is a man suffereth and what a one he is that suffereth If he suffer as an evil-doer he hath his mends in his own hands but if for righteousnesse sake as here and if men say and do all manner of evil against you falsly and lyingly for my sake as in the next verse and for the Gospels sake as Marke hath it this is no bar to blessednesse Nay it is an high preferment on earth Phil. 1. 29. and hath a crown abiding it in Heaven beyond the which mortall mens wishes cannot extend But let all that will have share in these comforts see that they be able to say with the Church Psal. 144. 21 22. Thou knowest Lord the secrets of the hearts that for thy sake we are 〈◊〉 continually Upon which words excellently St Austin Quid est inquit novit occulta quae 〈◊〉 c. What secrets of the heart saith he are those that God is here said to know Surely these that for thy sake we are slain c. slain thou maist see a man but wherefore or for whose sake he is slain thou knowest not God only knoweth Sunt qui causâ humanae gloriae paterentur as that Father goeth on There want not those that would suffer death and seemingly for righteousnesse sake only for applause of the world and vain glory As Lucian telleth of Peregrinus the Philosopher that meerly for the glory of it he would have been made a Martyr The Circumcelliones a most pernicious branch of the haeresie of the Donatists were so 〈◊〉 to obtain by suffering the praise of Martyrdom that they would seem to throw themselves down headlong from high places or cast themselves into fire or water Al xander the 〈◊〉 was near martyrdom Acts 19. 33. who yet afterward made shipwrack of the faith and

nights one full day and two peeces of daies Verse 41. They repented at the preaching of Jonas At one single Sermon of a meer stranger who sang so dolefull a dity to them as the destruction of their Town And yet they repented What will become of us Vae torpori nostro If M. Bradford so complained of his own unprofitablenesse under means in those dimme dayes what cause have we now much more Here in London saith he be such godly goodly and learned Sermons which these uncircumcised ears of mine doe hear at the least thrice a week which were able to burst any mans heart to relent to repent to beleeve to love and fear that omnipotent gracious Lord. But mine adamantine obstinate most unkinde unthankfull heart hearing my Lord so sweetly calling and crying unto me now by his Law now by his Gospel now by all his creatures to come to come even to himself I hide me with Adam I play not only Samuel running to Eli but I play Ionas running to the sea and there I sleep upon the hatches untill he please to raise up a tempest to turn and look upon me as he did upon Peter c. Verse 42. The Queen of the South c. The Ethiopian Chronicles call her Mackeda and further tell us that she had a sonne by Solomon whom she named David 〈◊〉 it is that she came from a far countrey to hear Solomon and was so taken with his wisdom that she could have been content to have changed her Throne for his footstool Now our Saviour took it ill and well he might that men came not as far and set not as high a price upon him and his doctrine as she did upon Solomon and his wisdom how much more that these hard-hearted Jews esteemed it not though brought home to their doors Verse 43. When the unclean spirit Unclean the devil is callen 1. Affectione saith Iacobus de Voragine because he loveth uncleannesse 2. Persuasione because he perswades men to it 3. Habitatione because he inhabits unclean hearts he findes them soul he makes them worse Wheresoever the great Turk sets his foot once no grasse grows they say ever after Sure it is no grace grows where the devil dwells Pura Deus mens est saith one And Religion loves to lye clean saith another The holy Spirit will be content to dwell in a poor but it must be a pure house The devil on the contrary delights in spirituall sluttishnesse Harpy-like he defileth all he toucheth and Camell-like drinks not of that water that he hath not first fouled with his feet Is gone out of a man In regard of inward illumination and outward reformation such as was 〈◊〉 in B. Bonner that breathing-devil who at first seemed to be a good man a favourer of Luthers doctrincs a hater of Popery and was therefore advanced by the Lord Cromwell to whom he thus wrote in a certain letter Steven Gardiner for malice and disdain may be compared to the devil in hell not giving place to him in pride at all I mislike in him that there is so great familiarity and acquaintance yea and such mutuall confidence between him an M. as naughty a fellow and as very a Papist as any that I know where he dare expresse it Who can deny but that the devil was gone out of this man for a time at least He walketh thorow dry places Here the Proverb holds true Anima sicca sapientissima Sensuall hearts are the fennish grounds that breed filthy venemous creatures Iob 40. 21. Bohemia lieth in the fennes This Gulielmus Parisiensis applieth to the devil in sensuall hearts Contrariwise the spirits of Gods Saints which burn with faith hope and charity and have all evil humours dried up in them by that spirit of judgement and of burning these the devil likes not The tempter findeth nothing in them though he seek it diligently He striketh fire but this tinder takes not Cupid complained he could never fasten upon the Muses because he could never finde them idle So here Verse 44. He findeth it empty That is idle and secure swept of grace garnished with vice the devils fairest furniture Verse 45. And taketh seven other spirits As the Jaylour 〈◊〉 more load of irons on him that had escaped his 〈◊〉 〈◊〉 is now recovered And they enter in and dwell there So they never doe in a heart once truly 〈◊〉 Lust was but a stranger to David no home-dweller as Peter Martyr observes out of that passage in Nathans 〈◊〉 2 Sam. 12. 4. And there came a 〈◊〉 to the rich man c. Faith leaves never a sluts-corner Acts 15 9. And the last state of that man is worse 〈◊〉 Apostate cannot 〈◊〉 unto himself a worse condition It is with such as in that case Lev. 13 18 19 20. If a man had a bile healed and it afterwards brake out it proved the plague of leprosie These are called forsakers of the Covenant Dan. 11. 30. and wicked doers against the Covenant ver 32. Renegate Christians prove the most 〈◊〉 Devoto's to the devil We see by experience that none are worse then those that have been good and are naught or those that might be good and will be naught Such as were these Jews in the Text to whom therefore our Saviour applies the Parable in these words Even so shall it be also unto this wicked generation Their sins were not common sins but as those of Korah and his complices therefore they died not common deaths As they 〈◊〉 not God but were contrary to all men so wrath came upon them to the uttermost 1 Thess. 2. 16. as Iosephus witnesseth And Mr. Fox relates of Bonner that wicked Apostate that as he wretchedly died in his blinde Popery after he had been long time prisoner in the raign of Q. Elizabeth so as stinkingly and blindely at midnight was he brought out and buried in the out-side of all the City among theeves and murtherers A place saith he right convenient with confusion and derision both of men and children who trampling upon his grave well declared how he was hated both of God and man Verse 46. Desiring to speak with him Either out of curiosity or ambition as Ambrose thinks certain it is at a most unseasonable time Now as fish and flesh so every thing else is naught out of season Verse 47. Behold thy mother and thy brethren This was 〈◊〉 weaknesse in his mother though otherwise full of grace yet 〈◊〉 without originall sin as the Sorbonists contend but had need of a Saviour as well as others Luk. 1. 47. Scipio permits not a 〈◊〉 man so to doe amisse once in his whole life as to say non putaram How much better Crates the Philosopher who said that in every Pomgranate there is at least one rotten kernell to be found intimating thereby that the best have their blemishes their faults and follies Verse 48. Who is my mother and who c.

〈◊〉 they burst out into them Yea the 〈◊〉 as their conversion is much hindered by the 〈◊〉 or the 〈◊〉 who 〈◊〉 oftner then swear so in 〈◊〉 speculations of the causes of the strange 〈◊〉 of the affairs of the world they assign the reason of the Turks prevailing so against the Christians to be their oaths and blasphemies which wound the ears of the very heavens They can tell that swearing is one of those sins for the which God hath a controversie with a land And I can tell what a great Divine hath observed that the stones in the wall of Aphek shall sooner turn executioners then a blasphemous Aramite shall scape 〈◊〉 So much doth a jealous God hate to be rob'd of his glory or wronged in his Name even by ignorant Pagans how much more by 〈◊〉 Christians whose tongues might seem no slander Those that abuse earthly Princes in their name and titles are imprisoned banished or hanged as traitours And shall these goe altogether unpunished Hell gapes for such miscreants c. Neither by heaven As the Manichees and Pharisees did and held it no sinne But God only is the proper object of an oath Isa 65. 16. Ier. 12. 6. The name of the creature say some may be inferred the attestation referred to God alone But they say better that tell us that the form of an oath is not at all to be indirect or oblique in the name of the creature Albeit I 〈◊〉 〈◊〉 but he that 〈◊〉 by 〈◊〉 sweareth by him that dwelleth in heaven c. And forasmuch as God clotheth himself with the creatures Psal. 104. 〈◊〉 〈◊〉 fit for us to spit upon the 〈◊〉 royall robes especially when they are upon his back But forasmuch as we must shun 〈◊〉 be shy of the very shew and shadow of sinne they doe best and safest that abstain from all oaths of this nature They doe very ill that swear by this light bread hand fire which they absurdly call Gods Angel by S. Anne S. George by our Lady c. by the parts of Christ which they substitute in the room of God The barbarous souldiers would not break his bones but these miscreants with their carrion mouths rent and tear O cause of tears his heart hands head feet and all his members asunder Let all such consider that as light a matter as they make of it this swearing by the creature is a forsaking of God Jer. 5. 7. a provocation little lesse then unpardonable ib. an exposing Gods honour to the spoil of the creatures which was the Heathens sinne Rom. 1. 23. An abasing themselves below 〈◊〉 〈◊〉 creatures for men verily swear by the greater Heb. 6 16. And the viler the thing is they swear by the greater is the oath because they ascribe thereto omniscience power to punish justice c. Besides a heavy doom of unavoidable destruction denounced against such They that speak in favour of this sin alledge 1 Cor. 15. 31. But that is not an oath but an obtestation q. d. My sorrows and sufferings for Christ would testifie if they could speak that I die daily And that Cant. 3. 5. where Christ seemeth to swear by the roes and hindes of the field But that is not an oath neither but an adjuration For he chargeth them not to trouble his Church Or if they doe the roes and hindes shall testifie against them because they doe what those would not had they reason as they have In like sort Moses attesteth heaven and earth Deut. 32. 1. and so doth God himself Isa. 1. 2. And for those phrases As Pharaoh liveth As thy soul liveth c. they are rather earnest vouchings of things then oaths And yet that phrase of gallantry now so common As true as I live is judged to be no better then an oath by the creature Numb 14. 21. with Psal. 95. 11. And we may not swear in 〈◊〉 〈◊〉 in judgement Ier. 4. 2. For it is Gods throne We must not conceive that God is commensurable by a place as if he were partly here and partly there but he is every where all-present The heavens have a large place yet 〈◊〉 they one part here and another there but the Lord is totally present wheresoever present Heaven therefore is said to be his throne and he said to inhabit it Isa. 66 1. not as if he were confined to it as Aristotle and those Atheists in Iob conceited it but because there he is pleased to manifest the most glorious and 〈◊〉 signs of his presence and there in a speciall manner he is enjoyed and worshipped by the crowned 〈◊〉 and glorious Angels c. Here we see but as in a 〈◊〉 obscurely his toe traine back-parts foot-stool No man can 〈◊〉 more and live 〈◊〉 man need see more here that he may live for ever But there we shall see as we are seen know as we are known see him face to face Oh how should this fire up our dull hearts with all earnestnesse and intention of indeared affection to long lust pant faint after the beatificall vision How should we daily lift up our hearts and hands to God in the heavens that he would 〈◊〉 from heaven and save us send his 〈◊〉 and 〈◊〉 deliverance 〈◊〉 of Sion yea that himself would 〈◊〉 the heavens and come down and fetch us home upon the clouds of 〈◊〉 as himself ascended that when we awake we may be full of his image and as we have born the image of the earthly so we may bear the image of the heavenly St Paul after he had once seen God in 〈◊〉 throne being rapt up into the third heaven like the bird of paradise he never left groaning out Cupio dissolvi I desire to be dissolved and to be with Christ which is farre farre the better And Pareus a little afore his death uttered this Swan-like Song Discupio solvi tecumque ô Christe manere Portio fac regni sim quotacunque 〈◊〉 Oh that I Were in heaven Oh that I might Be ever With the Lord ô blisse full plight Thus must our broken spirits even spend and exhale themselves in continuall sallies as it were and egressions of thoughts wishings and longings after God affecting not only a union but a unity with him St Austin wished that he might have seen three things Romam in flore Paulum in ore Christum in corpore Rome flourishing Paul discoursing and Christ living upon the earth But I had rather wish with venerable Bede My soul desirēth to see Christ my King upon his throne and in his majesty Verse 35. Nor by the earth for it is his footstool A fault so common among this people that S. James 〈◊〉 cause to warn the beleeving Jews of it to whom he wrote They had taken up such a custom of swearing by the creatures that after conversion they could not easily leave

the spirit is given to every man to profit withall 1 Cor. 12. 7. Verse 11. Not that which goeth into the man c. Whether with clean or 〈◊〉 hands taken meat 〈◊〉 not the 〈◊〉 guilty of Gods wrath What Not if abused to surfeting and drunkennesse saith Bellarmine who is angry with Christ for this doctrine as making against theirs directly and therefore seeks to disprove him We answer for and with Christ that he speaks here of the moderate use of meats which is indifferent As for the abuse of it to 〈◊〉 and excesse this is an evil that cometh out of the heart and defileth the man as being a flat breach of the law of God who every where condemns it But that which cometh out of the mouth That is out of the heart that muck-hill thorow the mouth as thorow a dung-port that defileth a man worse then any jakes can do Hence sin is called filthinesse abomination the vomit of a dog the devils excrements c. The very visible 〈◊〉 are 〈◊〉 by it and must therefore be purged by 〈◊〉 as those vessels were that held 〈◊〉 sin-offering As for the soul sin sets such engrained stains upon it as nothing can fetch out but the bloud of Christ that 〈◊〉 lamb Verse 12. Knowest thou that the Pharisees c. q. d. why dost thou then thus call the people to thee and exclude them It was a commendable charity in the 〈◊〉 to desire the better information of those that had 〈◊〉 accused 〈◊〉 v. 2. and to tender their salvation Be not overcome of evil but overcome evil with good Speciosiùs aliquantò injuriae 〈◊〉 sicijs vincuntur quam mutni odij pertinacia pensantur saith a 〈◊〉 Verse 13. Every plant which my heavenly Father hath not planted viz. By election and watered by vocation These Pharisees were reprobates designed to detection here and to destruction hereafter Therefore as it is no wonder so it is no matter though they stumble at the Word being disobedient sith hereunto they were appointed 1 Pet. 2. 8. Let them stumble and fall and be broken and snared and taken Isa 8. 15. Christ is to reprobates a rock of offence but such a rock as that Judg. 6. 21. out of which goeth fire and consumeth them Verse 14. Let them alone A dreadfull doom like that Hos. 4. 14. I will not punish your daughters when they commit whoredom c. No so great punishment as not to be punished And vers 17. of that same Chapter Ephraim is joyned to idols let him alone q. d. He hath made a match with mischief he shall have his belly-full of it Never was Jerusalems condition so desperate as when God said unto her My fury shall depart from thee I will be quiet and no more angry Ezek. 16. 42. A man is ever and anon medling with his fruit-trees paring and pruning c. but for his oaks and other trees of the forrest he lets them alone till he comes once for all with his axe to fell them Both shall fall into the ditch Though the blinde guides fall undermost and have the worst of it Verse 15. Declare unto us this parable It was no parable but a plain 〈◊〉 and easie to be understood had not they been dull of hearing and somewhat soured with the Pharisaicall 〈◊〉 of the necessity of washing hands afore 〈◊〉 though for that time by a singular providence of God 〈◊〉 neglected which both gave 〈◊〉 to the Pharisees quarrell and to this question whereto 〈◊〉 Saviour maketh a most plain and plenary 〈◊〉 Verse 16. Do not ye yet understand What Not at these years and after so long standing Will ye stand till ye waxe sour again and not give your selves wholly to these things that your profiting may appear to all Is it not a shame to have no more wit at sixty year old then at six to be alwaies learning yet never 〈◊〉 to the knowledge of the truth God expects a proportion of skill and 〈◊〉 according to the time and means men have had Heb. 5 12. Verse 17. Whatsoever entereth in at the mouth In nature Animantis cujusque vita est fuga Life were it not for the repair by daily 〈◊〉 would be soon extinguished Hence it is called The life of our hand because maintained by the labour of our 〈◊〉 But that which our Saviour here driveth at is to set forth the ridiculous 〈◊〉 of the Pharisees whiles they placed a kinde of 〈◊〉 in those things that were evacuated and thrown into the draught And do not Papists the very 〈◊〉 Qui gustavit ovum trahitur in carcerem cogiturque de haeresi causam dicere saith Erasmus To eat flesh or but an egg in Lent is punished with death Whereas in the year of Christ 330 Spiridion a godly Bishop in Cyprus having not what else ready to set before a guest that came to him in the Lent set him a piece of porke to feed on And when the stranger made scruple of eating flesh in Lent saying I am a Christian and may not do it Nay therefore thou maist do it said he because to the pure all things are pure and the 〈◊〉 of God consisteth not in meats and drinks c. Verse 18. Come foorth from the heart That source of sinne and fountain of folly for as a fountain casteth forth her waters so doth the heart of man cast out it 's wickednesse Jer. 6. 7. and if the 〈◊〉 be a world of wick dnesse Jam. 2. what is the heart that seminary of sinne wherein is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Empedocles saith in Aristotle In this sea are not only that Leviathan the devil who there sets up his forts and strong holds 2 Cor. 10. 4. and doth entrench and incage himself but creeping things innumerable Psal. 104. 26. making that which should be the Temple of God a den of theeves a pallace of pride a slaughter-house of malice a 〈◊〉 house of 〈◊〉 a raging sea of sinne Isa. 57. 20. a little hell of black and 〈◊〉 imaginations The 〈◊〉 man 〈◊〉 rotting in the grave of corruption wrapt up in the winding-sheet of hardnesse of heart and blindenesse of minde and 〈◊〉 a 〈◊〉 crawleth with wormes swarming with those 〈◊〉 lusts that were able to poison up an honest heart Verse 19. For out of the heart proceed evil thoughts These are the first and immediate issue of the sinfull soul words and deeds Borborology and enormity follow in their order And I dare be bold to say saith a reverend Divine that though the act contract the guilt because the lust is then 〈◊〉 up to an height so that it is come to an absolute will in execution yet the act of adultery and murther is not so abhominable in Gods 〈◊〉 as the 〈◊〉 of the spirit for it is the spirit that he mainly looks to c. Think not then that thought is free for as inward bleeding will kill so 〈◊〉 concupiscence whatever the Papists

Themistocles to his friend for thou art not Themistocles Ye have done it unto me Christ saith Salvian is 〈◊〉 maximus as one that shareth in all the Saints necessities and who would but relieve 〈◊〉 Christ Look out some 〈◊〉 in whom we may seal up love to deceased 〈◊〉 My goodnesse extendeth not to thee saith David but to the Saints Christs receivers M. Fox never denied beggar that asked in Iesus name And being once asked Whether he knew a certain poor man who had received 〈◊〉 from him in time of trouble he answered I remember him well I tell you I forget Lords and Ladies to remember such Verse 41. Then shall he say also c. Then Judgement as it begins here at Gods 〈◊〉 so shall it at the last day The elect shall be crowned and then the reprobates doomed and damned Depart from 〈◊〉 ye cursed c. A sentence that breaths out nothing but fire and brimstone stings and horrours woe and alas 〈◊〉 without end and past imagination Mercy Lord saith the 〈◊〉 miser No saith Christ 〈◊〉 be packing Yet blesse me before I go Depart ye cursed To some good place then To hell-fire not materiall fire but worse in many respects But let me then come out again It is everlasting fire eternity of extremity This is the hell of hell this puts the damned to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as if they should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not ever Lord torment us thus But they have a will to sin ever and being worthlesse they cannot satisfie Gods justice in any time therefore is their 〈◊〉 everlasting But let me have some good company in my 〈◊〉 The devil and his Angels But who appointed me this hard condition It was prepared of old The all-powerfull wisdom did as it 〈◊〉 set down and devise most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most formidable fire And here it is hard to say whether 〈◊〉 〈◊〉 〈◊〉 Depart from me ye cursed or that which followeth Into 〈◊〉 fire Pain of losse or pain of sense Sure it is that the 〈◊〉 of hell are not sufficient to be wail the losse of heaven the 〈◊〉 of grief gna 〈◊〉 〈◊〉 painfull as the 〈◊〉 burns If those good souls Act. 20. wept because they should see 〈◊〉 〈◊〉 no more how deplorable is the eternall deprivation of the beatificall vision Verse 42. For I was an hungred c. Ill works are the just causes of damnation as being perfectly evil But good works can be no such causes of salvation because due debts to God and at the 〈◊〉 imperfect Verse 43. I was a stranger c. These fools of the people 〈◊〉 a price in their hands to get 〈◊〉 as Joseph by his 〈◊〉 bought the Land of AEgypt but they had no 〈◊〉 〈◊〉 it 〈◊〉 son to Henry the third of England was elected King of 〈◊〉 being 〈◊〉 therein before 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 The Spaniard pretended and 〈◊〉 〈◊〉 have been first elected But being it seems a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing lines when he should have 〈◊〉 〈◊〉 his 〈◊〉 and so came prevented of his hopes And is not this many 〈◊〉 〈◊〉 〈◊〉 fault and folly Verse 44. Lord When saw 〈◊〉 c. They were 〈◊〉 and could not see Christ in poor Christians whom they should have looked upon as the only earthly Angels the dearly beloved of Christs soul Jer. 12. 7. The house of his glory Isa. 60. 7. An ornament of God Ezek. 7. 20. A royall diadem in the hand of Jehovah Isa. 62. 3. Verse 45. Inasmuch as ye did it not to one c. Omissions then are damnable 〈◊〉 Ammonites and Moabites were bastardized and banished the beauty of holinesse the Tabernacle of God to the tenth generation because they met not Gods Israel with bread and water in the wildernesse Not to do justice is injustice not to shew mercy is cruelty Where then will oppressours appear that grinde the faces of the poor that quaff their tears and make musick of their shreeks Go to now ye rich men weep and howl c. Iam. 5. 1 2 3. If not relieving of the poor damns men What shall robbing do but double damn Verse 46. And these shall go away c. The sentence began with the godly the execution with the wicked 〈◊〉 that the godly may see their desire upon their enemies Psal. 58. 10. and 79. 10. And also that in the others misery they may behold by the difference their own felicity and thereby be moved to lift up many an humble joyfull and thankfull 〈◊〉 to God CHAP. XXVI Verse 1. And it came to passe when c. THis is our Evangelists transition from the Ministery of Christs Doctrine to the Mystery of his passion He had hitherto taught salvation and now is declared how he wrought it He had done the office of a Doctour now of a Redeemer of a Prophet now of a Priest Verse 2. Is the feast of the passeover At which feast Christ 〈◊〉 〈◊〉 was sacrificed for us 1 Cor. 5. 7. and we were purchased by his bloud as Israel was typically out of the world by the bloud of the paschall lamb our hearts being sprinkled therewith by the 〈◊〉 bunch of faith from an evil conscience and our bodies washed with pure water Heb. 10. 22. Verse 3. Then assembled together c. Here was met a whole Councel of 〈◊〉 to crucifie Christ. Generall Councels may 〈◊〉 then in necessary and fundamentall points as the Councel of 〈◊〉 and Seleucia held in two Cities because no one was able to contain them for multitude yet 〈◊〉 for Arrius against the deity of Christ. The truth of 〈◊〉 〈◊〉 be locked up within the hearts of such a company as in competition of 〈◊〉 ages cannot make a greater part in a generall Councell Verse 4. Take Iesus by 〈◊〉 and kill him Craft and cruelty go commonly coupled in the Churches 〈◊〉 Neither of them wants their mate as the Scripture speaks of those birds of prey and desolation Isa. 34. 16. These 〈◊〉 and Elders were so bitterly bent against Christ 〈◊〉 nothing would satisfie them but his bloud All plants and other 〈◊〉 have their growth and encrease to a period and 〈◊〉 their declination and decay 〈◊〉 only the 〈◊〉 who grows bigger and bigger even till death So 〈◊〉 all passions and perturbations in mans minde their intentions and remissions except only malicious revenge This dies not many times but with the man if that as nothing 〈◊〉 quench the combustible slime in Samosaris nor the 〈◊〉 flame of the 〈◊〉 〈◊〉 but only earth Saint 〈◊〉 tells us That our Saviour being reviled did not only commit his cause to God but Himselfe to God as expecting the encrease of his enemies opposition till they had put him to death Verse 5. Not on the feast-day lest c. But God would have it on that feast-day and no other Act. 4. 27. And

c. See the Note on Job 19. 25. 〈◊〉 afarre off Either out of womanly modesty or 〈◊〉 of faith which when it is in heart is able by its 〈◊〉 〈◊〉 to pull the very heart as it were out of hell and with 〈◊〉 and conquest to look even death and the devil in the 〈◊〉 as we see in Anne Askew Alice Driver and other brave women that suffered stoutly for Christ. Verse 56. Among which was Mary Magdalen Love is 〈◊〉 as death good blood will never bely it self Mary also 〈◊〉 mother of Jesus was there sitting with the sword thorow her 〈◊〉 that old Sime on had forehight her See 〈◊〉 19. 26 27. with the Note upon that text Verse 57. A rich man of Arimathaea Not many such ' 〈◊〉 〈◊〉 there are any Ioseph was a counsellour a Senatour one of the 〈◊〉 or seventy Seniours Christ findes friends in the 〈◊〉 tempestuous times and unlikely places as in 〈◊〉 and Neroes court Some good Obadiah or One 〈◊〉 to seek out Paul the prisoner and refresh his bowels Serena the 〈◊〉 wife to Diocletian that bloody persecutour was a Christian and a great friend to the true Religion So was the Lady Anne wife to our King Richard the second a disciple of Wickliffe whose books also she conveyed over into Bohemia her countrey whereby a good foundation was laid for the ensuing Reformation 〈◊〉 of Gaunt shewed himself a great favourer of Wickliffe The like did the Electour of Saxony for Luther George Marquesse of Brandenburg in a meeting of the Emperour and 〈◊〉 〈◊〉 Ausborough zealously professed that he would rather kneel down presently in the presence of them all and yeeld his head to be 〈◊〉 off by the executioner then deny Christ and his Gospel Verse 58. He went to Pilate It was time for him now or never to shew himself and to wax bold Mark 15. 43. The Spaniards they say abhorre dangers never aduenturing upon hard enterprizes but aiming to proceed securely Christs Disciples must speak and do boldly in the Lord 〈◊〉 14. 3. whatever come of it Audendo Graeci pèrvenêre Trojam Alexander never 〈◊〉 any thing but he conceived it might be done and he did it Historians 〈◊〉 most of his successe to his courage and tell us that having a souldier of his own name in his army whom he knew to be a coward he commanded him either to change his name or shew his valour So saith Christ to all 〈◊〉 Iosephs and Nicodemusses either play the men or pretend 〈◊〉 to me Verse 59. He wrapped it in a clean linnen cloth Which 〈◊〉 had bought new for the purpose saith St Mark to his no 〈◊〉 cost for linnen in those daies was precious so that a handkerchief among even the Roman riotours was a rich token as appears out of the Poet. Neither did this rich man loose his cost for he is and shall be famous for it to the worlds 〈◊〉 though 〈◊〉 body be not at leasure to do as Paleottus Archbishop of Binony did who wrot a great book of the shadow of Christs body 〈◊〉 Iosephs new syndon which was also commented upon by 〈◊〉 Professour of Divinity there Verse 60. And laid it in his own new tomb His own 〈◊〉 was now well warmed sweetned and sanctified by our 〈◊〉 body against himself should be laid there as afterwards he 〈◊〉 and probably was too A new tomb it was and fit it should 〈◊〉 for that virgin-body or maiden-corps as one calls it 〈◊〉 and untainted Besides else it might have been suspected 〈◊〉 not Christ but another arose or if he yet not by his own but by anothers vertue like him who revived at the touching of the bones of dead Elisha 2 King 13. Buried our Saviour was 1. 〈◊〉 none might doubt of his death 2. That our sinns might be buried with him 3. That our graves might be prepared and perfumed for us as so many beds of roses or delicious dormitories Isa. 57. 2. He was buried in Calvary to note that he died for the condemned and in a garden to expiate that first sinne committed in the garden and in another mans sepulchre to note that he died for other mens sins as some will have it Helena mother of Constantine the great bestowed great cost in repairing this 〈◊〉 of our Saviour which the Heathens out of hatred to Christ had thrown down and built a temple to Venus on the same ground And Ierusalem that poor ruinous city being governed by one of the Turks Sanzacks is for nothing now more famous then for the sepulchre of our Saviour again repaired and much visited by the superstitious sort of Christians and not unreverenced by the Turks themselves And he rolled a great stone Either for an inscription to the sepulcher or for more safety to the body or that the glory of the resurrection might be the greater or all these together Verse 61. And there 〈◊〉 Mary Magdalen Carefully watching where they laid the Lords body that they might not leave off their kindenesse to him living or dead as she said of 〈◊〉 Ruth 2. 20. Heavy they were as heart could hold yet not hindred thereby from doing their duty to Christ. So Daniel though sick yet did the Kings businesse Even sorrow for sin if it so exceed as to disable us for duty is a sinfull sorrow and must be sorrowed for Verse 62. Now the next day that followed That is on that high-day that double Sabbath they that had so oft quarreld Christ for curing on the Sabbath request a servile work to be done of securing and sealing up the sepulcher It is a common proverb Mortui non mordent Dead men bite not But here Christ though dead and buried bites and beats hard upon these evil mens consciences They could not rest the whole night afore for fear he should get out of the grave some way and so create them 〈◊〉 trouble Scipio appointed his sepulcher to be so placed as his image standing upon it might look directly toward Africa that being dead he might still be a terrour to the Carthaginians And 〈◊〉 an ancient King of this Iland commanded his dead body to be embalmed and put into a brazen image and so set upon a brazen horse over Ludgate for a terrour to 〈◊〉 Saxons It is well known that Zisca that brave Bohemian charged his Taborites to flea his corps and head a drum with his skin the sound whereof as oft as the enemies heard they should be appaled and put to flight And our Edward the first adjured his son and Nobles that if he died in his journey into Scotland they should carry his corps about with them and not suffer it to be interred till they had vanquished the Usurper and subdued the countrey Something like to this the Prophet Isaiah foretelleth of our Saviour and we see it here accomplished when he saith In that day the root of Jesse shall stand up for an 〈◊〉 to the people and even