Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	error_n	fundamental_a	2,119	5	10.4051	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63067	A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.	Trapp, John, 1601-1669.; Trapp, Joseph, 1601-1669. Brief commentary or exposition upon the Gospel according to St John.	1647 (1647)	Wing T2042; ESTC R201354	792,361	772

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.

I can tell you shall receive power after that the holy 〈◊〉 is come upon you But many times God is graciously pleased not only to grant a mans prayer but also to fullfill his counsell that is in that very way and by that very means that his thoughts 〈◊〉 on But say he doe neither of 〈◊〉 yet the very ability to pray 〈◊〉 the 〈◊〉 Ghost is a sweet and sure signe of salvation Rom. 10. 13. And a very grave Divine writeth thus I cannot but prefer 〈◊〉 prayers for some temporall mercy far before that mercy for which I pray Yea I had rather God should give me the gift of prayer then without that gift the whole world besides As 〈◊〉 〈◊〉 that are ita congregabiles saith another Divine of good note so very good-fellows that they cannot spare so much time out of company as to seek God apart and to serve him in secret they sufficiently shew themselves thereby to have little fellowship or 〈◊〉 with God whom they 〈◊〉 seldom come at Verse 7. But when ye 〈◊〉 use not vain repetitions Babble not bubble not saith the 〈◊〉 as water out of a narrow 〈◊〉 vessel Doe not iterate or inculcate the same things 〈◊〉 ad nauseam as Solomons fool who is full of words saith he and this 〈◊〉 of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his vain 〈◊〉 A man 〈◊〉 not tell what shall be and what shall be after him 〈◊〉 〈◊〉 〈◊〉 Such a one also was that Battus to whom the 〈◊〉 〈◊〉 hath relation an egregious babbler In common 〈◊〉 a signe of 〈◊〉 to lay on more words upon a 〈◊〉 then 〈◊〉 〈◊〉 how much more in prayer Take we 〈◊〉 we 〈◊〉 not the sacrifice of fools God hath no need of 〈◊〉 1 Sam. 21. 15. with Psal. 5. 5. He is in heaven and thou upon earth therefore let thy words be few Eccles. 5. 2. Prayers move God not as an Oratour moves his hearers but as a childe his father your Father knoweth that ye have need of all these things ver 8. Now a childe is not to chat to his father but to deliver his minde humbly earnestly in few direct to the point S. Peter 〈◊〉 have men to be sober in prayer that is to pray with due respect to Gods dreadfull majesty without trifling or vain babling He that is 〈◊〉 in spirit prayes much though he speak little as the Publican Luk. 18. and Elias 1 King 20. 36. But as a body without a soul much wood without fire a bullet in a gun without powder so are words in prayer without spirit Now long prayers can hardly maintain their vigour as in tall bodies the spirits are diffused The strongest hand long extended will languish as Moses hand slacked against Amalec It s a praise proper to God to have his hand stretcht out still Our infirmity suffers not any long intention of body or minde Our devotion will soon lag and hang the wing others also that join with us may be tired out and made to sinne by 〈◊〉 and wandrings In secret indeed and in extraordinary prayer with solemn fasting or so when the heart is extraordinarily enlarged our prayers may and must be like wise Solomon prayed long at the dedication of the Temple so did those godly Levites Neh. 9. Our Saviour prayed all night sometimes and rising up a great while before day he went apart and prayed Mar. 1. 35. Of Luther it is reported that he spent constantly three houres a day in prayer and three of the 〈◊〉 houres and fittest for study It was the saying of a grave and godly Divine that he profited in the knowledge of the word more by prayer in a short space then by study in a longer That which our Saviour condemneth is needlesse and heartlesse repetitions unnecessary digressions 〈◊〉 prolixities proceeding not from heat of affection or strength of desire for so the repetition of the self-same petition is not only lawfull but usefull See Psal. 142. 1. and 130. 6. but either out of ostentation of devotion as Pharisees or opinion of being heard the sooner as Heathens when mens words exceed their matter or both words and matter exceed their attention and affection See that these be matches and then pray and spare not For they thinke they shall be heard for their much speaking As Orpheus in his hymnes and other Pagans calling as the Mariners in Jonah every man upon his God and lest they should not hit the right closing their petitions with that Dijque Deaeque omnes And as this was the folly and fault of Pagans so is it also still of the Papists whom the holy Ghost calleth Heathens with whom they 〈◊〉 as in many things else so in their Battologies or vain repetitions which are so grosse 〈◊〉 the devil himself had he any shame in him might well be a shamed of them In their Jesus 〈◊〉 as they call it there are fifteen of these prayers 〈◊〉 Iesu 〈◊〉 have mercy on me Iesu Iesu Iesu help me Iesu Iesu give me here my purgatory Every of which petitions are to be ten 〈◊〉 times at once said over for a task So on their Church and Colledge-doors the English fugitives have written in great golden letters Iesu Iesu converte Angliam 〈◊〉 〈◊〉 These be their weapons they say prayers and tears But the truth is the 〈◊〉 the Popes bloud-hounds trust more to the 〈◊〉 then to their prayers like vultures whose nests as Aristotle saith cannot be found yet they will leave all games to follow an Army because they delight to feed upon carrion Their faction is a most 〈◊〉 sharp sword whose blade is sheathed at pleasure in the bowels of every Common-wealth but the handle reacheth to Rome and Spain They strive under pretence of long prayers and 〈◊〉 sanctity 〈◊〉 is double iniquity to subdue all to the Pope and the Pope to themselves Satan they say sent Luther and God sent them to withstand him But that which 〈◊〉 said of chariots armed with sithes and hooks will be every day more and more applied to the Jesuits at first they were a terrour afterward a scorn Verse 8. Be not ye therefore like unto them God would not have his Israel conform to the Heathens customs nor so much as once name their Idols Exod. 23. 13. Psal. 16. 4. No more should Christians as some are of opinion That of Cardinall Bembus is somewhat grosse concerning their St Francis quòd in 〈◊〉 Deorum ab Ecclesia Romana sit relatus But this is like the rest For if we may beleeve Baronius we may see their lustrall water and sprinkling of 〈◊〉 in Iuvenals sixth Satyre lights in sepulchres in Suetonius his Octavius lampes lighted on Saturday in 〈◊〉 96. Epistle distribution of tapers among the people in Macrob. Saturnals c. For your heavenly father knoweth what things ye need c. And therefore answereth many times

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

give It is not powring out but want of powring out that dryes up the streams of grace as of that oile 2 King 46. The liberall soul shall be made fat and he that watereth shall be watered also himself Prov. 11. 25. Verse 36. Declare unto us the parable Private conference hath incredible profit The Minister cannot possibly say all in an hour seek settlement from his lips who both must preserve and present knowledge to the people Junius was converted by conference with a country-man of his not far from Florence Galeacius Caracciolus by a similitude of Peter Martyrs in his publike lectures on 1 Corinth seconded and set on by private discourse David was more affected by Nathans Thou art the man then by all the lectures of the law for a twelvemoneth before Verse 37. Is the Sonne of man i.e. Signifies the Sonne of man as Circumcision is the covenant that is the signe of the covenant And as Christ 〈◊〉 of the Sacramentall bread This is my body which Luther interprets synecdochically for in or under this is my body Calvin after Tertullian and Augustine interprets it metonimically for this is the signe or the figure of my body Hence the Jesuites presently cry out The spirit of God disagreeth not with it self But these interpretations 〈◊〉 disagree Therefore they are not of the spirit But let them first agree among themselves before they quarrel our disagreements for their own Doctors are exceedingly divided even about this very point of the Eucharist and know not what their holy Mother holdeth Bellarmine teacheth that the substance of the bread is not turned into the substance of Christs body Productivè as one thing is made of another but that the bread goes away and Christs body comes into the room of it Adductivè as one thing succeeds into the place of another the first being voyded And this saith he is the opinion of the Church of Rome himself being Reader of Controversies at Rome But Suarez Reader at 〈◊〉 in Spain consutes Bellarmines opinion tearming it Translocation not Transubstantiation and saith it is not the Churches opinion Verse 38. The field is the world The Christian world the Church not the Roman-Catholike Church only the Popes territories as he would have it The Roatian Hereticks would needs have made the world believe that they were the only Catholicks The Anabaptists have the same conceit of themselves Muncer their Chieftain in his booke written against Luther and dedicated to Christ the most Illustrious Prince as he stileth him inviegheth bitterly at him as one that was meerly carnall and utterly void of the spirit of Revelation And Parcus upon this text tells us that in a conference at Frankendal the Anabaptists thus argued The field is the world therefore not the Church that by the same reason they might deny that 〈◊〉 breed in the Church But tares are and will be in the visible Church as our Saviour purposely teacheth by this parable The tares are the children of that wicked one So called partly in respect of their serpentine nature those corrupt qualities whereby they resemble the devil And partly because they creep into the Church by Satans subtilety being his agents and 〈◊〉 ries Agnosco te primogenitum diaboli said St Iohn of that Heretike Cerinthus And Hypocrites are his sonnes and heires the very free-holders of hell and other sinners but their tenants which have their part or lot with hypocrites Verse 39. The enemy that sowed them c. As Esther said the adversary and enemy is that wicked Haman so Satan Why then have men so much to do with him The Jews as often as they hear mention of Haman in their synagogues they do with their fists and hammers beat upon the benches and 〈◊〉 as if they did knock upon Hamans head We have those also that can bid defiance to the devil spet at his name curse him haply but in the mean space listen to his illusions entertain him into their hearts by obeying his lusts These are singularly foolish For it is as if one should be afraid of the name of fire and yet not fear to be burnt with the flame thereof Verse 40. So shall it be in the end of this world As till then there can be no perfect purgation of the Church Neverthelesse Magistrates and all good people must do their utmost within their bounds to further a 〈◊〉 a little otherwise then the Cardinals and Prelates of Rome whom Luther fitly compared to foxes that came to sweep a dusty house with their tailes and instead of sweeping the dust 〈◊〉 sweep it all about the house so making a great smoke for the time but when they were gon the dust falls all down again Verse 41. All things that offend Gr. All scandals pests botches blocks to others in the way to heaven Scandalum est reinon bonae sed malae exemplum aed 〈◊〉 ad 〈◊〉 saith Tertullian Such were those proud contentious covetous Prelates in the Primitive Church that Ammianus Marcellinus stumbled and stormed at Such were those loose and ungirt Christians of whom Lactantius complaineth in his time that they dishonoured their profession to the scandall of the weak and the scorn of the wicked Such was Pope Clement the fifth who so ill governed the Church that Fridericke King of Sicily began to call the truth of Christian Religion into question and had fallen utterly off from it had he not been settled and satisfied by Arnoldus de Villa nova a learned man of those times Forasmuch as Christians the Papists he meant do eate the God whom they adore Sit anima 〈◊〉 cum Philosophis said Averoes the Mahometan let my soul be with the Philosophers rather Nothing more stumbleth that poor people the Iews and hindreth their conversion then the Idolatry of Papists and blasphemies of Protestants Oh that God would once cut off the names of those idols and cause the unclean spirit to passe out of the land according to his promise Zach. 13. 2 Fiat Fiat Verse 42. And shall cast 〈◊〉 into a furnace of fire Loe the good Angels are executioners of Gods judgements 〈◊〉 cannot be a better and more noble act then to do justice upon 〈◊〉 malefactors Howbeit at Rome they would not 〈◊〉 〈◊〉 common executioner to dwell within the City nay not so much as 〈◊〉 to be seen in it or draw breath in the aire of it 〈◊〉 was very strict in them and that was very just in God that 〈◊〉 which was executioner of 〈◊〉 Bayfield Bainham 〈◊〉 Lambert and other good men died rotting above ground 〈◊〉 that none could abide to come near him Verse 43. Then shall the righteous shine Those that have here lain among the pots smucht and sullied shall then outshine the Sunne in his strength Shine they shall in their bodies which shall be clarified and conformed to Christs most glorious body the standard Philip. 3. In their soules those spirits of just

the Passeover ought to be killed though the custome were otherwise Verse 18. Go into the city to such a man Meaning some man of his speciall acquaintance for so the Greek imports though he named him not So Palmoni hammedabber such an one the speaker Dan. 8. 13. Verse 19. Did as Iesus had appointed them With a kinde of blinde obedience such as we must yeeld to God notwithstanding all unlikely hoods or scruples whatsoever cast in by carnall reason This the scripture calls the obedience of faith and commends it to us in the examples of Abraham Moses others Heb. 11. Verse 20. He sat down with the 〈◊〉 With Iudas among the rest though Hilary hold otherwise for what reason I know not Christ sat at the Sacrament when yet the gesture imported in the Law was standing and this sitting at the Passeover was no where commanded yet by the godly Jews was generally used Let this heap of wheat the Lords supper as some interpret it be set about with lillies that is with Christians white and of holy life that 's the main matter to be looked to Verse 21. And as they did eat he said With a great deal of detestation of so horrid a fact to see the frontlesse traytour bear himself so bold amongst them having now hatcht so prodigious 〈◊〉 villany One of you shall betray me But shall any therefore condemn the whole twelve as if there were never a better This were to offend against the generation of the righteous Psal. 73. 15. This were to match in immanity that cruell Prince of Valachia whose custom was together with the offendour to execute the whole family yea sometimes the whole kindred And yet this justice is done Gods people many times by the Church Malignant Verse 22. And they were exceeding sorrowfull Not joyfull as some would have been to finde out other mens faults and to exagitate them Not only those that make but that lovelies yea or unseasonable truths in this kinde are shut out of heaven among dogs and devils Lord is it I He puts them all to a search afore the Sacrament Let a man therefore examine himself c. who knows the errours of his life saith David In our hearts are volumes of corruptions in our lives infinite Errata's Socrates would say when he saw one drunk or otherwise disordered Num ego talis So would Mr Bradford when he looked into the leud lives of any others Verse 23. He that dippeth his hand c. My fellow-commoner my familiar friend This greatly aggravateth the indignity of the matter He was ex societate Iesu that betrayed him So do the pretended Jesuites Jebusites at this day Iulius Caesar was slain in the Senate-house by more of his friends then of his enemies quorum non expleverat spes inexplebiles saith Seneca But the wound that went nearest his heart was that he received from his son Brutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this peirced him worse then any ponyard Q. Elizabeths grief and complaint was that in trust she had found treason Verse 24. The sonne of man goeth That is dyeth suffereth Death was to him but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called Luke 9. 31. that is an outgoing or a departure It was no more betwixt God and Moses but Go 〈◊〉 and dy as it was said to another Prophet Up and eat He that hath conversed with God here cannot fear to go to him cannot hold death either uncouth or unwelcome But woe unto that man by whom c. He bewails not himself but Iudas So should we do those by whom we are traduced and injured They poor wretches have the worst of it Let us pity them and pray for them as the holy Martyrs dealt by their persecutours Ah! I 〈◊〉 the infidelity of England said Mr Philpot. Ah! great be the plagues that hang over England yea though the Gospel should be restored again Happy shall that person be whom the Lord shall take out of the world not to see them Verse 25. Master is it I Desperate impudency debauched hypocrisie Had he the face to ask such a question He could not but know that Christ knew all yet hoped he perhaps that of his wonted gentlenesse he would conceal him still as he had done for certain daies before But incorrigible and incurable persons are no longer to be born with He heareth therefore Thou hast said it that is Thou art the man I mean Thus Christ pulls of his vizour washeth off his varnish and maketh him to appear in his own colours a covetous caytiffe an impudent dog a breathing devil as Chrysostom hath it Verse 26. Iesus took bread From bread and wine used by the Jews at the eating of the Paschall lamb without all command of Moses but resting upon the common reason given by the Creatour Christ autorizeth a seal of his very flesh and blood And as the housholder at the end of that solemn supper blessed God first taking bread and again taking wine so that we should not turn his seal into superstition he followeth that plainnesse 〈◊〉 miseri mortales in istorum mysteriorum usu in rebus terrestribus haereant 〈◊〉 as Beza gives the reason For which cause also saith he even in the old Liturgy they used to cry out to the people at the Lords table Sursum corda Lift up your hearts that is Look not so much to the outward signes in the Sacraments but use them as ladders to mount you up to Christ in heaven This 〈◊〉 my body This is referred to Bread by an 〈◊〉 of the gender the like whereof we finde Ephes. 5. 6. and so the Apostle interpreteth it 1 Cor. 10. 16. 11. 26. The sense then is This bread is my true essentiall body which is given for you that is by an ordinary metonymy This bread is the signe of my body as circumcision is called the covenant that is the signe of the covenant and seal of the righteousnes of faith Rom. 4. 11. And as Homer calls 〈◊〉 sacrifices covenants because thereby the covenants were confirmed Virgil calleth it fallere dextras to deceive the right hands for to break the oath that was taken by the taking of right hands c. Transubstantiation is a meer fiction and the learnedest Papists are not yet agreed whether the substance of the bread in this Sacrament be turned into the substance of Christs body productivè as one thing is made of another or whether the bread goes away and Christs body comes into the room of it adductivè as one thing succeeds into the place of another the first being voided 〈◊〉 is for the first Bellarmine for the latter sense And yet because Luther and Calvin agree not upon the meaning of these words This is my body the Jesuites cry out Spiritus sanctus a seipso non discordat Hae interpretationes discordant Ergo for Luther interpreteth the