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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

see themselves Christ 〈◊〉 creatures Need not the Physitian And the Physitian needs them as 〈◊〉 he came not oares not for them they have as much help from him as they seek Presumption is as a chain to their neck and they believe their interest in Christ when it is no such thing They 〈◊〉 a bridge of their own shadow and so fall into the brook they perish by catching at their own catch hanging on their own fancy which they falsly call and count faith Verse 14. But goye and learn what c. In the history of Ionas Christ found the mystery of his death buriall and resurrection Rest not in the shell of the Scriptures but break it and get out the kernel as the sense is called Iudg. 7. 15. stick not in the bark but pierce into the heart of Gods Word Lawyers say that Apices juris non sunt jus The letter of the Law is not the Law but the meaning of it Iohn never rested till the sealed book was opened Pray for the spirit of revelation plow with Gods heifer and we shall understand his riddles provided that we wait in the use of all good means till God irradiate both organ and object I will have mercy Both that which God shews to us and that which we shew to others spirituall and corporall Steep thy thoughts saith one in the mercies of God and they will dy thine as the dy-fat doth the cloth Col. 3. 12. I came not to call the righteous Those that are good in their own eyes and claim heaven as the portion that belongs unto them Scribonius writes of 〈◊〉 Cedar Quòd viventes res putrefacit perdit putridas autem 〈◊〉 conservat So Christ came to kill the quick and to quicken the dead But sinners to repentance Not to liberty but duty Tertullian speaketh of himself that he was born to nothing but repentance This is not the work of one but of all our daies as they said Ezra 10. 13. Some report of Mary Magdalen that after our Saviours resurrection she spent thirty years in Gallia 〈◊〉 in weeping for her sins And of S. Peter that he alwaies had his eyes full of tears insomuch as his face was furrowed with continuall weeping Let not him that resolves upon Christianity dream of a delicacy Verse 14. Then came to him the Disciples of John These sided with the Pharisees against our Saviour out of emulation and self-love the bane and break-neck of all true love yea they were first in the quarrel A dolefull thing when brethren shall set against brethren Hebrews vex one another Exod. 2. and Christians as if they wanted enemies flie in the faces one of another S. Basil was held an heretike even of them that held the same things as he did and whom he honoured as brethren all the fault was that he out-shone them and they envied him the praise he had for opposing Arrianisme which was such as that Philostorgius the Arrian wrote that all the other Orthodox Divines were but babies to Basil. How hot was the contention betwixt Luther and Carolostudius meerly out of a self-seeking humour and desire of preheminency How extream violent are the Lutherans against the Calvinists In the year 1567. they joyned themselves at 〈◊〉 with the Papists against the Calvinists And Luther somewhere professeth that he will rather yeeld to Transubstantiation then remit any thing of Consubstantiation Why doe we and the Pharisees fast often The Pharisees were perilous fasters when they devoured widows houses and swallowed il-gotten goods as Gnats down their wide 〈◊〉 which therefore Christ cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inwards Their fasts were meer mock-fasts so were those of John Arch-bishop of Constantinople sir-named the Faster who yet was the first that affected the title of Universall Bishop so much cried down by Gregory the great These Pharisees had sided with and set on Johns Disciples in their masters absence like as the renegado 〈◊〉 to keep up that bitter contention that is between the Calvinists and 〈◊〉 have a practice of running over to the Lutheran Church pretending to be converts and to build with them Verse 15. And Jesus said unto them He makes apology for his accused Disciples so doth he still at the right hand of his heavenly Father nonsuting all accusations brought against us as our Advocate 1 Joh. 2. 1. appearing for us as the Lawyer doth for his Client Heb. 9 24. opening his case and pleading his cause He helpeth us also to make apology for our selves to God 2 Cor. 7. 11. and expecteth that as occasion requires we should make apology one for another when maligned and misreported of by the world Can the children of the 〈◊〉 c Our Saviour seeing them to sin of infirmity and by the instigation of the Pharisees who with their leaven had somewhat sowred and seduced them in their masters absence deals gently with them to teach us what to 〈◊〉 in like case A Venice-glasse must be otherwise handled then an earthen pitcher or goddard some must be rebuked sharply severely cuttingly Titus 1. 13. but of others we must bave compassion making a difference Jude 22. Mourn as long as the Bridegroom c. Mourn as at sunerals so the word signifieth This were incongruous unseasonable and unseemly at a feast It was a peevishnesse in Sampsons wife that she wept at the wedding sith that 's the day of the rejoycing of a mans heart as Solomon hath it Now Christ is the Churches Spouse He hath the bride and is the bridegroom as their master the Baptist had taught them Joh. 3. 29. and 〈◊〉 over every good soul as the bridegroom rejoyceth over the bride Isai. 62. 5. Should not the Saints therefore reciprocate But the daies will come Our Saviour 〈◊〉 much even many a little death all his life long and yet till his passion he accounts himself to be as it were in the bride-chamber Then it was especially that he alone 〈◊〉 the wine-presse and was rosted alive in the fire of his Fathers wrath c. When the Bridegroom 〈◊〉 be 〈◊〉 from them As now your master the Baptist is from you a just argument and occasion of your grief and fasting if possibly you may beg him of God out of the hands of Herod When the Duke of Burbons Captains had shut up Pope Clement 8. in the Castle S. Angeto Cardinall Wolsey being shortly after sent Embassadour beyond seas to make means for his release as he came thorow Canterbury to ward 〈◊〉 he commanded the Monks and the Quire to sing the Letany after this sort Sancta Maria ora pro Papa nostro Clemente Himself also being present was seen to weep tenderly for the Popes calamity Shall superstition do that that Religion cannot bring us to Shall we not turn again unto the Lord with fasting weeping and mourning if for nothing else yet that our poor 〈◊〉 may finde compassion Which is Hezekiah's motive to

works of mercy truth and justice in self-deniall love of enemies life of faith in heavenly-mindednesse sweet communion with God comfortable longing for the comming of Christ c. These be those fruits and that doing of Gods will without the which our Saviour here averreth there 's no heaven to be had no though men professe largely preach frequently pray ardently eat and drink at his table dispossesse devils in his Name c. Judas did all this and was damned Shalt thou to heaven that doest no more no nor so much Woe to all carelesse professours and carnall Gospellers The Lord will make all the Churches know that he searcheth the 〈◊〉 and will not be beguiled with the fig-leaves of formality And for those that carry it more cleanly as they conceive and can walk undiscovered let them know that God that 〈◊〉 may make the name of the wicked to rot many times so detects their 〈◊〉 that their wickednesse is shewed to the whole Congregation Prov. 26. 26. Or if not so yet certainly he will doe it at that 〈◊〉 Judgement that great Assize as it follows in the next 〈◊〉 when it shall be required of men non quid legerint sed 〈◊〉 egerint non quid dixerint sed quomodo vixerint not how 〈◊〉 they have talked of heaven but how well they have walked 〈◊〉 the way to heaven not a proffering of words but an offering 〈◊〉 works as Agapetus hath it The foolish Virgins were found with their sic dicentes but the good servants with their sic 〈◊〉 Verse 22. Many will say to me in that day c. That day of judgement by an appellative proper called that day or at the day of death for every mans deaths-day is his 〈◊〉 Heb. 9. Then they shall come bouncing at heaven gates with Lord Lord 〈◊〉 unto us and make no other reckoning but to enrer with the 〈◊〉 Which shews that an hypocrite may live and die in 〈◊〉 and misse of heaven in the height of his hopes He hanged them upon nothing as God hath hang'd the earth they prove unto him therefore as the giving up of the ghost which is but cold comfort and serve him no better then Absoloms mule did her 〈◊〉 master in his greatest need What saith Iob. is the hope of the 〈◊〉 though he hath gained much when 〈◊〉 shall take away his soul will God hear his cry when trouble 〈◊〉 upon him Will his crying Lord Lord rescue him in the day of wrath No no God will pour upon him and not spare fire and brimstone storm and tempest this shall be the portion of his cup. The just execution of that terrible commination Rev. 3. 16. shall certainly crush his heart with everlasting horrour confusion and woe Oh that this truth were throughly thought on and believed but men are wondrous apt to deceive themselves in point of salvation Therefore doth the Apostle so oft premise Be not deceived when 〈◊〉 reckoneth up reprobates 1 Cor. 6 9. Ephes. 5. 6 c. Themselves they may deceive and others but God is not mocked 〈◊〉 seems by his words and wishes a friend to Israel yet is he so 〈◊〉 from inheriting with them that he is destroyed by them this will be the portion of hypocrites from the Lord. If their hearts be not upright with him he will never give them his hand no though they follow him as close as Iehonadab did Iehu Their hopes 〈◊〉 fail them when at highest as Esaus did returning with his venison Have we not prophecied in thy Name A man may preach profitably to others and yet himself be a cast-away 1 Cor. 9. vlt. 〈◊〉 confirmed Saunders and afterward turned tippet himself Harding a little afore King Edward 6. died was heard openly in his Sermons in London to exhort the people with great vehemency after this sort that if trouble came they should never shrink from the true Doctrine of the Gospel which they had received but take it rather for a triall sent of God to prove them whether they would abide by it or no. All which to be true saith Mr Fox they can 〈◊〉 that heard him and be yet alive who also fore-seeing the plague to come were then much confirmed by his words In Q. Maries daies he turned Apostate and so continued notwithstanding an excellent letter of the Lady Jane Dudley written to him while he was prisoner wherein she stirrs him up to remember the horrible history of Julian of old and the lamentable case of Spira a late and so to returne to Christ who now stretcheth out saith she his armes to receive you ready to fall upon your neck and kisse you and last of all to feast you with the dainties and delicacies of his own precious blood which undoubtedly if it might stand with his determinate purpose he would not let to shed again rather then you should be lost And so she goes on most sweetly sed surdo fabulam she lost her sweet words as likewise did William wolsey the Martyr upon 〈◊〉 the Smith of Wells in Cambridge-shire and some others upon Mr West Chaplain to Bishop Ridley who refusing to die in Christs cause with his Master said Masse against his conscience B. Latimer in a Sermon afore K. Edward tells of one who fell away from the known truth and became a scorner of it yet was afterward touched in conscience for the same Beware of this sinne saith he for I have known no more but this that 〈◊〉 Joannes Speiserus Doctor of Divinity and preacher at Ausborough in Germany Anno 1523. began to teach the truth of the Gospel and did it so effectually that diverse common harlots were converted and betook themselves to a better course of life But he afterward revolted again to the Papists and came to a miserable end The like is reported of Brisonettus Bishop of Melda a town of France ten miles from Paris And who doubts but Iudas the traytour was a great preacher a caster out of devils and doer of many great works in Christ Name as well as other of the disciples Nicodemus was nothing to him He saith one was a night-professour only but Iudas in the sight of all He was a slow 〈◊〉 Iudas a forward preacher Yet at last when Iudas betrayed Christ in the night Nicodemus faithfully profest him in the day Therefore will Christ confesse him before God Angels and men when Iudas shall hear avaunt thou worker of iniquity I know thee not Neronis Quantus artifex pereo quadrabit in te peritum et periturum 〈◊〉 in labris Suada sed et fibris Gratia quae sola verè flexanima Suada et medulla Suadae penetrantissima Summoperè cavendum divino praeconi ne dicta 〈◊〉 〈◊〉 erubescant Let not the preacher give 〈◊〉 the lie by a life unsutable to his Sermons And in thy name have done many wonderfull works By a faith of miracles whereby a man may remove mountains and yet

resist and repudiate the price of repentance Act. 5. 31. and the matter of remission 1 Joh. 1. 7. viz. the precious blood of Jesus Christ whereby if they might have mercy yet they would not but continue raving and raging against both physick and Physitian to their unavoidable ruth and ruine How bold therefore is Bellarmine who interpreteth this text of the difficulty and rarity only of remission and not of an utter impossibility Verse 33. Either make the tree good c. q. d. Your blasphemy is therefore irremissible because it is the fruit of so base a root of bitternes as the desperate malice of your hearts wilfully crossing your consciences a wretched despising and despiting of God and the work of his spirit out of revenge Heb. 10. 29. Draw not therefore a fair glove over so foul a hand but 〈◊〉 your selves in your own colours Verse 24. How can ye being evil c. The stream riseth not above the fountain the bell is known of what mettall by the clapper what is in the well will be in the bucket what in the ware-house will be in the shop so what is in the heart will be in the mouth AEra puto noscitinnitu pectora verbis Sic est namque id sunt utraque quale sonant Verse 35. Out of the good treasure c. Out of his habit of heavenly mindednes out of that law of grace in his heart his mouth speaketh wisdom and his tongue talks of judgement Psal. 〈◊〉 30. 31. Works not done from a principle of life within are dead works saith the Authour to the Hebrews be they for the matter never so good and praise worthy This moved Luther to say that good works make not men good but good we must be first ere good can be done by us This moved Austin to say that Omnis vita infidelium peceatum est the whole life of an unbeleever is sin though Spira the Popish Postiller censure that saying for a cruell sentence An evil man out of the evil treasure c. Carnall hearts are stews of unclean thoughts shambles of cruell and bloudy thoughts exchanges and shops of vain thoughts a very forge and mint of false politick undermining thoughts yea oft a little hell of confused and black imaginations as one well describeth them Verse 36. That every idle word c. Idle and waste words are to be accounted for what then evil and wicked Therefore let thine own words grieve thee as David somewhere hath it thy frivolous and fruitlesse speeches for among a thousand talents of common communication saith Cassiodore a man can scarce finde an hundred pence of spirituall speeches imò nec decem quidem obolos nay not ten halfpence truly It may be observed saith another that when men get into idle company which perhaps they like not the very complement of discoursing extracteth idle if not evil speaking to fill up the time Plato and Xenophon thought it fit and profitable that mens speeches at meals and such like meetings should be written And if Christians should so doe what kinde of books would they be Verse 37. For by thy words thou shalt be justified Our Saviour 〈◊〉 upon this subject because by words they had sinned against the holy Ghost A mans most and worst sins be his words St Paul making the anatomy of a naturall man stands more on the organ of speech then all the other members Rom. 3. St James saith that the 〈◊〉 is not a city or countrey but a world of iniquity Jam. 3. 6. It can 〈◊〉 all the world over and bite at every body when the devil fires it especially Peraldus reckons up four and twenty severall sins of the tongue he might have made them more God hath set a double hedge afore it of teeth and lips to keep it up he hath also placed it between the head and heart that it might take counsel of both Children he will not suffer to speak till they have understanding and wit and those that are deaf are also dumb because they cannot hear instruction nor learn wisdom that they may speak advisedly Verse 38. Then certain of the Scribes and Pharisees 〈◊〉 not these as one said of Nero Os ferreum cor plumbeum an iron face a leaden heart that could call for a signe after so many signes But it is a signe from heaven they would have as Moses called for Manna from thence Samuel for rain Elias for fire c. and much the near they would have been should our Saviour have gratified them But he never meant it They were now so clearly convinced of their blasphemy that they had nothing to say for themselves but fawningly to call him Master whom before they had called Beelzebub and to pretend themselves to be willing to learn if they might see a signe They could not see wood for trees as they say And who so blinde as he that will not see Sic fit ubi homines majorem vitae partem in 〈◊〉 〈◊〉 ut 〈◊〉 solem quafi supervacuum fastidiant saith Seneca Men that have lived long in the dark may think the Sun 〈◊〉 Verse 39. An evil and adulterous generation c. Spuria soboles a bastardly brood So he calleth them because utterly degenerate from their fore-fathers faith and holinesse Seeketh after a signe Seeketh with utmost earnestnesse as if it were such a businesse as must be done or they were undone It is the guise of hypocrites to be hot in a cold matter to shew great zeal in nifles neglecting the main mean while But the signe of the Prophet Ionas Nor that neither but for a further mischief to them as their fathers had quails to choak them a King to vex them c. and as Ahaz had a 〈◊〉 whether he would or no to render him the more inexcusable Deus saepe dat iratus quod negat propitius God gives his enemies some 〈◊〉 gifts as Saul gave Michol to David to be a snare to him or as Christ gave Iudas the bag to discover the rottennesse of his heart Verse 40. For as Ion as was three daies c. In the history of Ionas Christ found the mystery of his death buriall and resurrection teaching us thereby to search the Scriptures to search them to the bottom as those that dig for gold content not themselves with the first or second oar that offers it self but search on till they have all This we should the rather doe because we need neither climbe up to heaven with these Pharisees nor descend into the deep with Ionas sith the word is nigh thee even in thy mouth and in thine heart c. Rom. 10. 7. 8. So shall the Sonne of man be three dayes c. Taking a part for the whole So Esther fasted three daies and three nights chap. 4. 16. And yet on the third day she went to the King chap. 5. 1. So then the fast lasted not three whole daies and nights but two

then they so that the floods of 〈◊〉 and oppositions cannot come so much as at their feet or if they reach to the heel yet they come not at the head or if they should dash higher upon them yet they break themselves Shall not prevail against it No though the devil should discharge at the Church his 〈◊〉 ordinance say they were as big as those two cast by Alphonsus Duke of Ferrara the one whereof he called the earthquake and the other Grandiabolo or the great devil Whether may the Catholike Church erre in fundamentals It is answered that 〈◊〉 the 〈◊〉 Church of Christ taken for his mysticall to 〈◊〉 upon earth and complete number of h select cannot erre in matters fundamentall yet the externall visible part of the Church may erre because the truth of God may be locked up within the hearts of such a company as in competition of suffrages cannot make a greater part in a generall Councel so that the sentence decreed therein may be a fundamentall errour Verse 19. And I will give unto thee the keyes i. e. I will make thee and all my Ministers stewards in my hous 1 Cor. 4. 1. such as Obadiah was in Ahabs house as Eliakim in Hezekiahs upon whose shoulder God laid the key of the house of David so that he opened and none shut and shut and none opened Isa. 22. 22. Now let a man so think of us Ministers how mean soever and we shall not want for respect Verse 20. That they should tell no man viz. Till the due time Every thing is beautifull in its season saith Solomon Taciturnity in some cases is a vertue as here The Disciples might preach that Christ the Son of David was come to save the world though they might not particularly point himout as the Son of the living God which when Pilate himself heard he was afraid saith the text and sought to deliver him Verse 21. How that he must go to Jerusalem He must necessitate non simplici sed ex supposito It being supposed that God had decreed this way and no other to glorifie himself in mans salvation by the death of his dear Son wherein the naked bowels of his 〈◊〉 were laid open to us as in an anatomy it was necessary that Christ should be killed and raised again at the third day Voluntu Dei necessitas rei And be killed and raised again That we might live and raign with him for ever who else had been killed with death as the 〈◊〉 is Rev. 2. 23. that is had come under the 〈◊〉 of the second death David wished he might have died for Absolom such was his love to him Arsinoe interposed her self between the 〈◊〉 weapons sent by 〈◊〉 her brother to kill her children The 〈◊〉 not only feeds her young with her own bloud but with invincible constancy abides the flames of fire for their preservation Christ is that good shepherd who gave his life for his 〈◊〉 He is that true Pellican who saw the wrath of God burning about his young ones and cast himself into the midst thereof that he might quench it He was delivered for our offences and was raised again for our justification which began in his death but was perfected by his resurrection Verse 22. Then Peter took him Took him by the hand led him apart as we do those we are most 〈◊〉 with in great courtesy and secrecy to impart to them things of greatest importance Peter was strongly possest with a fond conceit of an earthly kingdom and as Joseph dreamt of his preferment but not at all of his imprisonment so neither could Peter think or hear of Christs being killed whom he had even now confessed to be the Christ the son of the living God See here how easily we slide by the deceitfulnesse of our hearts from the mean to the extream Peter having made a notable profession of his faith and being therefore much commended by Christ presently takes occasion to fall from the true holinesse of faith to the 〈◊〉 of presumption in advising his Master to decline the crosse And began to rebuke him saying No he did not rebuke him saith Maldonat the Jesuite but friendly counselled him only as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were not to chide and charge as masters do their servants even with threatnings and menaces But these patrons of Peter as they pretend will not abide that he should be blamed for any thing Baronius blusheth not to say and so to put the lie upon the holy Ghost himself that Paul was out in reproving Peter Gal. 2. 14. and that it had been better manners for him to have held his tongue Others of them have blasphemously censured S. Paul in their Sermons as a hot-headed person of whose assertions no great 〈◊〉 was to be made by the sober 〈◊〉 and that he was not secure of his preaching 〈◊〉 by conference with S. Peter neither durst he publish his Epistles till S. Peter had allowed them Verse 23. Get thee behinde me Satan Come behinde as a 〈◊〉 ciple go not before me as a teacher understand thy distance and hold thee to thy duty by moving in thine own sphear that 〈◊〉 be not thus 〈◊〉 eccentrick another Satan who sets thee a work thus to tempt me as he once did Eve to seduce Adam here Maldonat is hard put to 't to save 〈◊〉 blamelesse and saith that Get thee behinde me is an Hebrew phrase and imports no more then Follow me But when he comes to consider that Christ calls him Satan and that it would not be 〈◊〉 that Christ should bid Satan follow him he is 〈◊〉 to confesse that it is the speech of one that bids another be packing out of his presence with indignation like that of Christ to the tempter Mat. 4. Get thee hence Satan Prosit 〈◊〉 sternutatio 〈◊〉 Maldonate 〈◊〉 art an offence unto me Thou doest thy good will to 〈◊〉 me in the course of my calling as Mediatour wherein say some he sinned more grievously then afterwards he did in denying his Master and was therefore so sharply rebuked So when 〈◊〉 was sollicited by Criton to break prison and save his life by flight Friend Criton said he thine earnestnesse herein were much worth if it were consistent with uprightnesse but being not so the greater it is the more trouble 〈◊〉 I know not said that 〈◊〉 Martyr by what reason they so called them my friends which so greatly laboured to convert pervert me Neither will I more esteem them then the Midianites which 〈◊〉 times past called the children of Israel to do sacrifice to their Idols But the things that be of men Erewhile it was of Satan now of 〈◊〉 How 〈◊〉 is it to descry a devil in our best friends sometimes as 〈◊〉 the French Martyr did in his parents Satan suborns such as may do much with us and works in them effectually for our hurt as a Smith doth in his forge Ephes. 2.

pleasure to do men in misery any office of curtesie And led him out of the town Either that the miracle he wrought might be the lesse noticed or as holding the inhabitants unworthy to behold it All Israel might see 〈◊〉 go towards the Rock of Rephidim none but the Elders might see him strike it Their unbeleif made them unworthy this priviledge so might their unthankfulnesse the men of Bethsaida Wo to thee 〈◊〉 It is no small favour of God to make us witnesses of his great works Verse 25. He saw every man clearly Procul dilucidè longè 〈◊〉 When we come to heaven we shall see as we are seen who now see but as in a glasse obscurely as old men do thorough Spectacles 1 Cor. 13. Verse 26. Neither go into the town Christ would not vouchsafe such an ungratefull people the benefit of one more Preacher though never so mean This was a greater judgement upon them then if he had turned some other way that arme of the sea that brought so much wealth into their town Verse 27 28. See the Note on Matth. 16. 13. Verse 29. Thou art the Christ This was much in few Here is not Thou art Peter and upon this Rock c. Which if either Saint Mark or Saint Peter had esteemed as Papists now do the foundation of the Christian Church it had not been here omitted as Beza well observeth sith it goes for currant among the Ancients that Saint Mark wrote this Gospel at Saint Peters mouth Verse 31. And after three dayes That is within three dayes or on the third day Verse 34. Whosoever will come after me See the Notes on Mat. 10. 38. and Mat. 16. 24. Take up his Crosse It is but a delicacy that men dream of to divide Christ and his Crosse. Every Christian must be a Crucian said Luther and do somewhat more then those Monks that made themselves woodden Crosses and carried them on their backs continually making all the world laugh at them Verse 35. For whosoever will save his life As that revolting 〈◊〉 Host to Philbert 〈◊〉 Martyr slaine by his enemy upon a private quarrell As those Angrognians that yeelded to the Papists that came against them and were more cruelly handled by them then their neighbours that continued constant in the truth As Denton the Smith of Welle in Cambridgshire that could not burn for Christ and was afterwards burned in his own house As West that was Chaplaine to Bishop Ridly who refusing to dye in Christs cause with his Master said Masse against his conscience and soone after pined away for sorrow If I shrink from Gods truth said Doctor Taylor Martyr I am sure of another manner of death then had Judge Hales who being drawn for fear of death to do things against his conscience did afterwards drowne himselfe Verse 36. For what shall it profit a man And yet many do as Shimei that to seek his servants lost himself And as Jonas that was content to be cast into the Sea that the Ship with her lading might come safe to shore Verse 38. In this adulterous sinfull c. The worse the times are the better we should be Stars are most needed in a dark night We may as well saith Zuinglius Adaram Jovis aut Veneris adorare ac sub Antichristo fidem occultare Antichrists limbs have their mark in their hand which they may shew or hide at pleasure but Christs members have their mark in their foreheads only Davids parents and brethren came down to him to the cave of Adullam though to their great danger 1 Sam. 22. 1. Onesiphorus was not ashamed of Pauls chain at Rome 2 Tit. 1. When he commeth in the glory David going against Goliah took only his sling and a few stones but when against Nabal he marched better appointed So Christ came at first in a mean condition but when he comes again to judgement he shall march furiously attended with troops of Saints and Angels CHAP. IX Verse 1. Shall not taste of death SAints only taste of death sinners are swallowed up of it they are killed with death Revelation 2. 23. Whereas the righteous do mori vitaliter death is to them neither totall nor perpetuall Rom. 8. 10 11. Verse 3. Became shining Gr. Glistring and sparkling as stars which twinckle and beckon to us as it were to remember their and our Creatour Verse 10. And they kept that saying With much adoe they kept it as the word imports for the rest of the Disciples were very inquisitive likely what was said and done in the Mount A friend that can both keep counsell and give counsell is worth his weight in gold Verse 12. Set at nought Vilified and nullified as an 〈◊〉 or one that had nothing in him Vermis sum et non 〈◊〉 I am a worm and no man saith the Psalmist in the person of Christ. Verse 15. Were greatly amazed To see him come in so opportunly in the very nick which is his usuall time See the Note on Matt. 17. 14. Verse 20. The spirit tare him Thus things oft goe backward ere they come forward as the corn grows downward before it comes upward Duplicantur lateres venit Moses This child had never such a sore fit as now that he was to be cured See verse 26. Verse 22. It hath cast him into the fire c. So doth blind zeal deal by them in whom it is But if thou canst doe any thing This wofull father had no further patience to parley but through weaknesse of faith and strength of affection to his distressed child breaks off his tale and begs present help Hee that beleeveth maketh no haste Esay 28. 16. Verse 24. I beleeve This act of his in putting forth his faith to beleeve as hee could was the way to beleeve as hee would Help thou mine unbeleefe That is my weak faith which hee counteth no better then unbeleef howbeit God counts the preparation of the heart to beleeve faith as in those Samaritanes Joh. 4. Doctor Cruuger cryed out on his death-bed Credo languidà fide sed tamen fide Much faith will yeeld unto us here our heaven and any faith if true will yeeld us heaven hereafter Verse 29. But by prayer and fasting The cause why they could not cure the child was unbeleef the cure of unbeleef is sought and wrought by fasting and prayer Verse 34. Who should be the greatest viz. In Christs earthly Kingdom in the which they vainly dreamt of a distribution of honours and offices as once in the dayes of David and Solomon Verse 37. Receiveth not me Non removet sed corrigit saith Erasmus He receiveth not me only but him that sent me Verse 38. And John answered him John was soon sated with that sad discourse of our Saviour and begins a relation of another businesse little to the purpose Verse 39. Forbid him not It is probable that this man would not forbear