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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63068	A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, 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 ...	Trapp, John, 1601-1669.	1654 (1654)	Wing T2043; ESTC R15203	1,473,967	888

seen the afflictions of my people in Egypt c. Behold I will engrave the graving thereof Hae coelaturae dona stigmata Christirepraesentant saith A Lapide These gravings represent the gifts and wounds of Christ Lib. 4. in allusion to the polished corners of the Temple Coelum dictum est quod coelatum id est signatum sideribus saith Varro Heaven hath its name in Latine from its being enameled and bespangled with glistering starres as with curious workmanship or costly furniture Of the third heaven the habitation of Saints and Angels Heb. 11.10 God is said to be by a specialty the builder and maker or as the Greek hath it the cunning Artificer and publike Architect A great deal of skill and workmanship he laid out upon it but nothing so much as upon the Humane nature of Christ wherein as in a Temple dwelt all the fulnesse of the Godhead bodily Col 2.9 that is personally by vertue of the Hypostaticall Union For the Word was made flesh and dwelt amongst us and we beheld his glory the glory as of the onely begotten of the Father full of grace and truth John 1.14 full full to the very brimme full with a double fulnesse Vasis Fontis of the Vessell and of the Fountain Hence He was fairer much fairer double fairer as the Originall importeth then the sonnes of men sc with the beauty of wisdome and holinesse grace was poured into his lips God had anointed him with the oil of gladnesse above his fellows Ezek. 28.7 Psal 45.2 7. The Priests in the Law were consecrated first with oil compounded and confected of diverse precious spices so was Christ with gifts and graces of the Spirit Act. 10.38 and 4.27 Esay 61.1 not by measure as we are Ephes 4.7 but without measure as much as a finite nature was capable of particularly he was furnished and polished with wisdome as a Prophet against our ignorance with holinesse as a Priest against our guilt and with power as a King against our corruptions These and all other endowments he had well heapt pressed down and running over poured into his bosome Next as the Priests under the Law were also consecrated with blood so was the Lord Christ with his own blood when his Father engraved him with graving or as the Hebrew hath it here opened him with opening in his bloody passion baptized him in his own blood stewed him in his own broth as it were when in a cold winters-night hee sweat great clods of blood which thorow clothes and all fell to the very ground When after this they digged his hands and his feet Psal 22.16 and made his heart melt in the middest of his bowels verse 14. Wounded he was in the head to cure our vile imaginations In the hands to expiate our evil actions in the heart and feet for our base affections and unworthy walkings Tormented he was for our transgressions bruised for our iniquities the chastisement of our peace was upon him tanquam pulcherrima corporis caelatura and by his stripes or bloody wails we were healed Adam signifieth Man red-earth or Bloody Esay 53. ● Christ was Man in his Incarnation and bloody all over in his passion This death of Christ therefore look on saith Master Bradford Martyr as the very pledge of Gods dear love towards thee see the very bowels of it as in an Anatomie See Gods hands are nailed they cannot strike theo his feet also he cannot runne from thee his arms are wide open to embrace thee his head hangs down to kisse thee his very heart is open so that therein look nay even spie and thou shalt see nothing therein but love love love to thee c. Cernis ut in toto corpore sculptus amor and I will remove the iniquity of that land in one day I will remove i. e. remit and pardon the iniquity both guilt and punishment Of that land i. e. Of the Church that pleasant land more dear to God then all the earth besides In one day i. e. together and at once suddenly and in an instant See Esay 66.8 Verse 10. In that day saith the Lord of hosts shall yee call c. i. e. Yee shall have peace Regionis Religionis of countrey and of conscience Christus auferet iniquitatem afferet pacem Christ as he saveth his people from their sinnes so from the hands of them that hate them When this Prince of peace was born in the dayes of Augustus Vniversa gentium erat aut pax aut pactio Luc. ●lor l. ● there was a generall either peace or truce among all Nations And this man shall be the peace when the Assyrian shall come into the land thus shall he deliver us from the Assyrian c. Mic. 5.5 6. But behold a better thing This Shiloh this Tranquillator Pacificator by removing iniquity createth peace of conscience like as after Jonah was cast over-board the sea became calme Of the encrease of his government and peace there shall be no end Esay 9.7 Where Christ ruleth there is peace peace Esay 26.3 that is perfect sheer pure peace with God our selves and others and the more Christs government increaseth in the soul the more is peace renued continued multiplied Psal 119 16● Great peace have all they that love thy Law and nothing shall offend them saith David And thou hast been a strength to the poor a refuge from the storm a shadow from the heat c. Esay 25.4 better then that of the broad-leaved Vine and fig-tree very cooling and comfortable in those hot countreys See this in righteous Noah who being justified by faith had peace with God and therefore was medijs tranquillus in undis How securely doth he ride out that uproar of heaven earth and waters He hears the pouring down of rain above his head the shrieking of men the bellowing of beasts on both sides him the raging and threats of the waves under him He saw the miserable shifts of distressed unbeleevers in the mean time sits quietly in his dry cabbin not feeling nor fearing evil How happy a thing is pardon of sinne and peace with God! what a quiet safety what an heavenly calme doth it lodge in the soul what earnest pantings and strong affections to the salvation of others Ye shall call c. CHAP. IIII. Verse 1. ANd the Angell that talked with me See the Note on chap. 1. ver 9. came again After some absence as it may seem and a new vision or revelation received from God to be imparted to the Prophet and waked me as a man that is wakened c. It fared with the Prophet notwithstanding the former visions as with a drowsie person who though awakened and set to work is ready to fall asleep at it So Peter James and Iohn those pillars as they are called Gal. 2. fell asleep at their very prayers Mat. 26.40 such dull metal are the best men made of and so weak is the

Him see to it where my soul shall rest who took so much care for it as that he laid down his life for it Verse 28. And it shall come to passe afterwards sc In the dayes of the Messiah which is called the world to come Heb. 2.5 but especially after his Ascension see Ioh. 7.37 Act. 2 where this prophesie was fulfilled and this place taken for the first text preached on by the Apostles verse 17. to the conversion of three thousand soules at one sermon For together with the word there went forth a power Luk. 7. 2 Tim. 1.7 even that Spirit of power of love and of a sound mind here promised to be powred out not distilled only see the Note on Zech. 12.10 and that upon all flesh Spirit upon flesh the best thing upon the basest yea upon all flesh without respect of persons or difference made of sex age or condition provided that they know and acknowledg themselves to be but flesh Gen 6.3 corrupt and carnal animas etiam incarnavimus Bern. as an Ancient complaineth and that whatsoever is of the flesh is flesh Ioh. 3.6 for who can bring a clean thing out of an unclean that whole Man is in evill and whole evill in Man neither can it be gotten out in any measure till the heart be mollified and made tender as flesh Ezeh 11.19 and 36.26 27. which cannot be done till men be taught of God and drawn out of darknesse into his marvelous light till they be spiritualized 2 Cor. 3.18 and transformed into the same image from glory to glory as by the spirit of the Lord. and your sons and your daughters shall prophesie This was fulfilled Act. 2. as St. Peter sheweth For the new Testament is but the old unfolded and fulfilled as was also typified in the two Cherubims of the sanctuary looking intently into the Propitiatory Christ Rom. 3.25 but with their faces turn'd one towards another Exod. 25.20 See Act. 26.22 It was fulfilled I say in that visible descension of the holy Ghost upon the Apostles and the rest Act. 2. Act. 8.15 17. and 10.44 So that this makes nothing at all for the Enthusiasts raptures and dotages the true offpring they are Funcc Chronol of those ancient Euchites or Messalanii who leaving their trades gave themselves to much sleep and called their dreams and phantasies prophesies Anno Dom. 371. your old men shall dream c. your yong men shall see visions i. e. God will no less open his will unto them then he did of old to the Prophets by dreams and visions for by the conduct of the Spirit they shall be led into all truth and holinesse they shall be all a royall Priesthood 1 Pet. 2.5 Rev. 1.6 full of all goodnesse filled with all knowledge able also to admonish one another Rom. 15.14 Verse 29. And also upon the servants they shall be the free-men and women of Jesus Christ 1 Cor. 7.22 by as full a measure of Gods free and noble Spirit bestowed upon them as upon their Masters and Mistresses The Trent Translation hath it upon my servants and my handmaids But there is no such pronoun in the Original though it is true that all that have the spirit are his and the contrary Rom. 8 9. Eph 1.13 The scope of the text is as Mercer well noteth to shew that ut gratuitum commune Christi beneficium sic spiritus as the benefits of Christ are free and common to all his people so is the Spirit And surely next to the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled soules and act in them as he doth For there are diversity of gifts but the same Spirit 1 Cor. 11.4 as the divers smels of flowers come from the same influence and the diverse sounds in the organ froin the same breath Verse 30. And I will shew wonders in the heavens Prodigia beneficia credentibus a Lapid malefica horrifica incredulis saith Cornelius a Lapide who interpreteth the text of those signes and wonders that shall precede the day of judgment and for confirmation here of alleageth chap. 3.2 together with Mat. 24.29 Luk. 21.25 And had he looked a little higher into those chapters and taken in all the troubles that befell the Church from our Saviours ascension to his second comming together with those horrible calamities and confusions that shall befall the wicked for contempt of the Gospell and persecution of the professors thereof he had done right in mine opinion It is ordinary with the Prophets to set forth horrible commotions by such figurative expressions See Ier. 4.23 c. Isay 13.10 Rev. 6.12 Those that have received the Spirit of Adoption must not dream of a delicacy but expect persecution Christ came to send fire on the earth Luk. 12.49 Neither may Persecutors hope to escape unpunished but look to be pursued by divine justice See the Note on Rev 6.15 How heavie was the hand of God upon Jerusalem that slaughter-house of the Saints and afterwards upon the Ten Persecutors of Rome 1 Nero whom Tertullian rightly calleth Dedicatorem damnationis Christianorum quippe qui orientem fidem primus Rema cruentavit the first bloody Persecutor of the Christian religion lost thirty thousand of his subjects by the pestilence had his army utterly routed and cut off in Britanny both the Armenia's revolted from him the Senators rose up against him and compelled him to be his own deaths-man 2 Demitian was butchered by his souldiers 3 Trajan dyed of a dropsie 4 Severus dyed miserably here at York 5. Maximinus with his sonn was cut in peeces 6. Decius dyed in a farr country 7. Valerian was flea'd by Sapores king of Persia who took him prisoner 8. Aurelian was slain by his own men 9. Dioclesian poisoned himself 10 Maximian hang'd himself What should I speak of Julian Anastasius Heraclius c. The French persecutors Francis the second Charles the ninth Henry the third the Guises c. Philip the second of Spain who returning out of the Low countries fell into a storm and suffered shipwrack to the great danger of his life Hist of Gennc of Trent 417. He said he was delivered by the singular providence of God to root out Lutheranisme which he presently began to do with all his might He afterwards died miserably of the lousie disease Q. Mary died of a tympany or else of grief of heart for K. Philip's unkind departure Speed forraine losses Callice surrendred hurt done by thunders from heaven and by fire in the royal navie extream dearths raging her conceptions fayling c. What heavy judgments befell divers particular persecutors of those times Poole Gardiner Bonner Morgan Story Burton see Acts and Mon. 1902. 1904. c. 1915. George Eagles alias Trudge-over the world having hid himself in a cornfeild was Mr. Leigh his Saints Encouragement Ep. to Read for mony descried

own but there is a Lord over them Psal 12.4 that will call them to a strict account of all their waste words Mat. 12.36 and hard speeches Jude 15. and then they shall experiment that by their words which they happly held but winde they shall be justified and by their words condemned Mat. 12.37 How good is it therefore to carry a pair of ballance betwixt the lips Nescit poenitenda loqui qui proferenda priùs suo tradidit examini saith Cassiodore He that weighs his words before he utters them shall prevent an after-reckoning for them the time is not come the time c He repeateth their frivolous and frigid excuses in their own very words that he may the better confute them Vsus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut rei indignitatem amplificaret and the sooner bring them to a sight of their sinne Sinne and shifting came into the world together Gen. 3.12 And this is still the vile poison of our hearts that they will needs be naught and yet never yeeld but that there is reason to bee made and great sense in sinning These Jewes likely had both Scripture and Reason to plead for their backwardnesse as there is no wooll so course but will take some colour and the sluggard is wiser in his own eyes Prov. 26.16 then seven men that can render a reason For Scripture To every thing there is an appointed time a set season such as we can neither alter nor order Eccles 3.1 and verse 3. There is a time to break down and a time to build up And that this time to rebuild the Temple was not yet come some might pretend that the seventy years foretold Hieronym R. David were not yet fully expired others with more shew of reason that they had been too hasty in laying the foundation long since as appears by their ill successe and many adversaries that God who had dwelt so long in a Tabernacle and was now worshipped at his new-created Altar would bear with them if they first built their own houses and then be more free to build his House which they intended to do hereafter with great care and cost This is still the guise of gracelesse procrastinatours to future and fool away their own salvation Hereafter say they may bee time enough and what need such hast to build the spirituall Temple In space comes grace God is more mercifull then so and at what time soever a sinner repents from the bottom of his heart c. Mat. 23.17 Fools and blind men as our Saviour calls the Pharisees that thus stand trifling and baffling with God and their souls being semper victuri as Seneca saith alwayes about to do that which if not well done they are utterly undone for ever for upon this little point of time hangs the crown of eternity The gales of grace are uncertain the day of grace which is very clear and bright is usually a short one Non licet in bello bis peccare said Lamachus to a souldier of his brought before him and pleading he would doe so no more So God will not suffer men twice to neglect the day of grace which if once past will never dawn again Let none therefore when prest to the present Now of meeting God by repentance answer as Antipater King of Macedony did when one presented him a book treating of happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not at leisure Or as Archias the Theban when forewarned of a conspiracy against him cast the letters by with In crastinum seria and was slain ere the morrow came Or as these Cunctators in the Text that had oft in their mouth The time is not come the time c. lest the very next minute they be cut off by death from all further time of repentance acceptation and grace for ever Men may purpose promise expect a time of healing and happinesse when they shall be deceived and find a time of terrour and torment Jer. 14.19 Some when a dying would have given a world for time as I have heard saith a Reverend man one crying day and night call time again but that could not be Posthac occasi● calva As in warre so here none are permitted to erre twice Time must be taken by the fore-lock as being bald behind Verse 3. Then came the Word of the Lord c. Then after a short silence as it were Ribera profertur Domini quasi cogitata responsio followes the Lords elaborate and deliberate answer not without some touch of holy tartnesse at their ingratitude for of all things God can least endure to be slighted where he hath better deserved He looks upon such with anger being grieved at the hardnesse of their hearts Mark 3.5 He complains of such with a sigh Ah sinfull nation Isa 1.4 he is ready to rid his stomack of them verse 24. Ah I will ease me c. Verse 4. Is it time for you O ye to dwell in your cieled houses c. Not covered onely but cieled with cedar as the Chaldee here hath it arched and garnished as the Greek carved and trimmed as Ambrose rendreth it Sure Lib. 3. epist 12. either your beds are very soft or your hearts very hard that you can not onely come into the tabernacles of your houses but give sleep to your eyes Psal 132.4 5. or slumber to your eye-lids Before ye have found a place for the Lord an habitation for the mighty God of Jacob. Good David could not finde in his heart to dwell in an house of Cedar when the Ark of God dwelt within curtains 2 Sam. 7.2 Valiant Vriah deemed it altogether unfit and unreasonable that when the Ark and Israel and Judah abode in tents he should goe to his house to eat and drink and to take his ease and pleasure 2 Sam. 11.11 Solomon first built an house for God and then for himself The Christian Emperours Constantine Theodosius Honorius c. exceeded in building Churches Turk hist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodet which from their statelinesse were stiled Basilica or places for a King The very Turks at this day though content to dwell in mean and homely houses yet their Moschees or Meeting-houses are very sumptuously built and set forth It is a principle in Nature that the things of God are elder and more to bee respected then the things of men A professor of the Turks law proclaims before they attempt any thing that nothing be done against religion This is better then that which was written over the gate of the Senate-house in Rome which yet is not to be disliked in its place and order Ne quid detrimenti Resp capiat Give unto Caesar the things that are Caesars but with all and above all Give unto God the things that are Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 22.21 The Greek article is twice repeated by our Saviour when he speaketh for God more then when for Caesar to shew

loves not to strain upon any neither cares he for an ill-willing service Delight thy self in the Lord d Psal 37.4 Virtus nolentium nulla est if he shall delight in that thou dost let it be thy recreation to walk into Gds Garden to muse upon his word and works to be thinking upon his Name Secondly do it soberly e Rom. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui scrutatur majestatem opprimetur à gloria Aug. not prying into Gods secrets further then hee hath revealed them lest ye lose your selves in the search and be swallowed up in a maze or whirl-pool of errours and heresies Thirdly do it spiritually without framing any grosse image of God in our mindes or representing him by the similitude of any creature in our hearts for his is idolatry Onely this may help our understandings much when we think of God to conceive that God is in Christ that expresse image of his Fathers person f Heb. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there we may finde firme footing for our fickle thoughts He is that ladder of ascension g Joh 3.13 by which we may climb safely up to God whilest we fix the eye of our minds upon his humane nature in which the Godhead dwelleth bodily h Colos 2.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee may not set before our eyes Christ-man and so worship without any more ado but if we conceive of the Man-Christ and then worship that God-head that dwelleth in him we do right and besides we attain to a point further which is to conceive of God in Christ Bifield on 1 Pet. 2. pag. 530. that is personally So then like as when I see the body of a man there I know his soul is also and therefore I speak to his understanding when and where I see his body because they are not severed so viewing by the eye of my minde that humane nature of Christ now glorious in heaven I can there also look upon the great God because I know he is there personally united Fourthly do this divine work reverntly taking heed that we defile not his Name i Dent. 28.58 by our slubbering services as those greasie priests did in the beginning of this prophecy k Mal. 1.8 whiles they thought any thing good enough for God But undertake we this duty with trembling hearts and wel-composed affections coming into his dreadfull presence with the best preparation we can get considering that he is a great king and stands upon his seniority as he tells them there yea his Name is dreadfull among the Heathen ib. Verse ult Lastly do it constantly never going off nor giving over the holy matter of our meditation whatever it be till wee have made somewhat of it till it bee form'd and seated in our hearts till it be well disgested and improved for practise Else what will it profit us to knock at the door of our hearts by some good thoughts of God and his Name if we stay not an answer Thon shall we know if we follow on to know the Lord l Hos 6.3 saith the Prophet SECT X. Directions about the measure of divine Meditation where is shewed how men offend 5. wayes in thinking on earthly things HItherto the manner of our thinking upon Gods Name The measure follows and that must be modus sine modo For the generall it must be without measure * Cum Cypri●no modum esse putemus in pictate nullum tenere modum Quocunq tempore non cogitaveris Deum puta tempus illud amisisse Casarius monit 2. c. 3. Omne tempus quo de Deo non cogitasti cogita te perdidisse Bernardus Magit Dei meminisse debemus quam respirate Heidfield In particular think we must upon the things of God more plentifully largely affectionately constantly then of all other things in the world laid together This is a duty of the first Commandement yea this is that first and great Commandement of the Law Thou shalt love the Lord thy God with all thy heart with all c. Not but that it is lawfull to think also of other necessary businesses in their due place and season but te offence is when 1. We think of them primarily and in the first place letting them have the first-fruits of our thougts in a morning which indeed is due to God alone and was paid him in kind by David When I awake I am still with thee m Psal 139 18 saith he And by Esay With my soul have I desired thee in the night yea with my spirit within me will I seek thee early n Esay 26.9 That rule of our Saviour is generall and holds here Seek ye first the kingdome of God o Mat. 6.33 c. 2. Unseasonably at prohibited times as on the Lords day p Esay 58.13 and in the Interim of divine duties any day * Hoc age Gel. for then to give way to earthly thoughts is to commit dalliance with strangers before Gods face yea to think of the best things out of season when the duty in hand calls for the whole heart is sinfull and in that case we must answer the tempter as Hushai did Ahitophel Thy counsell is not good at this time q 2 Sam. 17.7 3. Too savourily or with over-much delight or confidence in the same being wedded and wedg'd unto them in our thoughts and affections laying our whole waight upon them as it were as David did when he had gotten him upon his mount and said He should never be moved r Psal 30.6 7 and as Job when flourishing and swimming in all abundance of wealth and ease hee made no other reckoning but to die in his nest ſ Job 29 18 4. Sollicitously distrustfully anxiously when Martha-like we trouble our heads about many things t Luke 10.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turmoil our spirits with fretting vexing carking and corroding cares and thougts of the things of this life contrary to that Evangelicall precept Take no thoughts u and again In nothing be carefull x Ph lip 4.6 5. Needlesly endlesly and superfluously laying out far more thoughts upon these earthly things then the matter amounts to Live not in carefull suspence y Luke 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word sounds thus much Hang not like Meteors make no tedious and superfluous discourses in the air It notes out the covetous persons endlesse framing of projects and tossing of thougts this way and that way and every way for the compassing of his greedy desires and worldy designes But do not you so saith our Saviour rather be paring off superfluities this way and contract your thoughts into as narrow a compasse as may be z 1 Cor 7.29 Zacheus converted prefac Illuminati stamunt opud se nil agendum seri● in tota vita prater caelestia reliqua obiter Rolloc in Ioh. 4.32 It is enough to look at the world slightly aloof off and out at