GLEAN AND EXPOSITIONS OF Some, and but some of the more difficult places of SCRIPTURES: Perhaps, but The FIRST-FRUITS unto a more plentiful HARVEST: By JOHN LAWSON. If I kn●w not the meaning of the word, I shall be to him that speaketh a Barbarian, and he that speaketh shall be a Barbarian unto me, 1 Cor. 14.11. Interpretation of dreams promoted Joseph in Egypt, Daniel in Babylon, Psal. 105.19, etc. Dan. 2.48. Si foetura gregem suppleverit, aureus esto. LONDON, Printed by T.R. and E. M. for Nath. Webb and Will. Grantham, at the Greyhound in Paul's Churchyard. 1646. To the knowers and lovers of godly Learning in and about LONDON, or elsewhere. BEing advertised to make a Dedication of this small work, such as it is, to some body, I followed my affection, when I directed it, as abovesaid. Such I love, and except my failings, shall be beloved of them. Wherefore, to you, (as much as in me is) to every of you, be it humbly presented. Repute not this mention of thy name, O City, as a profanation thereof. Thy mere permission of me to dwell and to go in and out to gather food for myself and mine, (I mean work for food) I say, this mere permission in the ten last years of the late Hierarchy, moveth me to this in way of gratitude. Let it not be a fault in the thankful; He that is thankful to thee, hath, and will pray for thee, and for the peace of thy children: He doth believe Imprimatur, JOHN DOWNAME. May 22. 1646. Scriptures of EXPOSITION noted in this TREATISE. GEn. 2.6. Gen. 27.19. Gen. 33.8. Gen. 34.13. Gen. 49.10. Exod. 1.19. Exod. 3. last. Exod. 34.4. Deut. 1. last. Josh. 2.4. 1 Sam. 24.5. 2 Sam. 15.19. 2 Sam. 21.10. 2 Sam. 24.1. 2 Chron. 13.4. Jonah 3.4. Zeph. 1.5. Matth. 3.2 Mat. 4.6 Matth. 4.7 Matth. 9.5 Matth. 10.11 Matth. 10.14 Matth. 12.27 Matth. 12.37 Matth. 12.38, 39 Matth. 16.18 Matth. 16.26 Mark 15.36 Mark 16.15 Luke 1.15 Luke 1.17 Luke 1.24 Luke 1.33 Luke 1.52 Luke 6.35 Luke 11.30 Luke 10.42 Luke 24.44. John 2.19 John 2.24 John 4.35 John 6.44 John 6.53. John 11.9 John 11.50 John 14.12 Acts 1.18 Acts 23.5 Rom. 1.17 Rom. 4.12 Rom. 8.28 Rom. 16.17 1 Cor. 7.14 1 Cor. 8.4 1 Cor. 9.21 1 Cor. 14.22 1 Cor. 14.30 1 Cor. 14.31 1 Cor. 14.32 1 Cor. 15.29 1 Cor. 15.40, 41 2 Cor. 12.4 2 Cor. 12.14 2 Cor. 12.16 2 Cor. 13.4 Gal. 4.21 Gal. 3.10 Gal. 3.12 Ephes. 6.12 Phil. 1.18 Phil. 3.9 Col. 2.8 Col. 2.10, 11, 12 Col. 2.16. 1 Thess. 4.6 2 Thess. 2.4 1 Tim. 2.8 1 Tim. 2.9 1 Tim. 2. ult. 1 Tim. 4.5 1 Tim. 5.23 2 Tim. 3.6 Heb. 2.9 Heb. 4.9. Heb. 7.3 Heb. 8.7, 8. Heb. 12.16 Heb. 13.4. James 2.7 James 2.17 James 5.14 1 Pet. 2.8 1 Pet. 1.13 1 John 2.11 1 John 2.19 1 John 2.21 1 John 3.19 1 John 4.14. Judas v. 20. Rev. 18.4. Scriptures of TRANSLATION noted in this TREATISE. MAtth. 11.11 Matth. 11.12 Matth. 21.3 with Mar. 11.13. & with Lu. 19.31, 34. & with Mark 26.24. Matth. 26.25 Matth. 27.5 Matth. 27.11 Matth. 27.38 Mark 14.26 Mark 16.15 Luke 21.8 Luke 24.30 Luke 24.31 John 2.4 John 3.12 John 11.34. John 18.37 John 18. ult. Acts 2.1 Acts 4.13 Acts 13.48 Acts 14.13 Acts 14.23 Acts 19.36 Rom. 9.3 1 Cor. 3.15 1 Cor. 14.33 2 Cor. 3.7 Gal. 6.4 Ephes. 6.13 Col. 3.16 2 Thess. 2.3 2 Thess. 2.8 1 Tim. 2.8 1 Tim. 6.6 1 Tim. 6.17 Heb. 2.6 Heb. 2.12. Heb. 8.7, 8 Hebr. 12.1 Heb. 13.5 James 1.15 James 2.7 James 5.7 James 5.17 1 Pet. 1.6 1 Pet. 2.2 1 Pet. 2.13 1 Pet. 3.7 1 Pet. 3.8 1 Pet. 4.12 2 Pet. 1.15 Rev. 6.9. Rev. 13.16. GLEAN AND EXPOSITIONS of some, And but some of the more difficult places of SCRIPTURES. Gen. 2.6. But a mist] Some render it, Or a mist: It may be rendered, And a mist. And so the negative not expressed in the foregoing clause, is here again to be understood, thus, There was not a man to till the ground, and a mist went up; that is, and a mist went not up. A like phrase see Deut. 33.6. Let Reuben live and not die, and let his men be few, that is, Let not his men be few; And 1 Sam. 2.3. Talk no more so exceedingly proud, let arrogancy proceed out of your mouth, that is, Let not arrogancy proceed out of your mouth. So that the mist is denied to concur in the making of Herbs and Plants, as well as man, earth, or rain are denied to concur; The Sun could not concur, for as much as the Sun was not made until the fourth day, whereas Herbs and Plants were made the third day. Gen. 1.12. The fruit of this note is, that, howsover Earth, Man, Sun, Rain and Mist may be and are nurses and furtherers of Herbs and Plants once made, yet none of these, except the Earth, were used of God the maker of Herbs and Plants, in the making of them; And the Earth was not then used, as having any aptitude of itself to produce Herbs and Plants into being, which had no being; For it is proved, that God made the Herbs and the Plants before they were in the Earth. Gen. 2.5. Only it is probable, that God did take a parcel of Earth (as it may be said) and thereupon did make Herbs and Plants, which afterwards he did set into the Earth, as into a fit nursery. Hence are so many several kind of Herbs and Flowers in one small closure of ground. That ground cannot be presumed to have so many several natures, as to effect those where they were not; wherefore, it must needs be, that, they have and are existences distinct from the Earth, wherein they are set and grow. Gen. 27.19. I am Esau thy first born.] The word Esau signifieth made. So that it may be understood, as if he had said, I am made thy first born. The which sense acquitteth Jacob from untruth. For as much, as though he were not the first born of Isaac by priority of birth; yet he was now made first born by a lawful contract; for, he bought the birthright of Esau, whose it was. And that birthrights may be made his, whose descensively they were not, witness is Joseph, who obtained the birthright from Reuben his elder brother. 1 Cor. 5.1. And, as for the afflictions wherewith jacob's life was much load to, it seemeth not safe to impute them (as some do) unto this speech of his, as to the cause. For, so we might condemn where God hath not condemned, ne condemn, where God hath blessed. For, we find Jacob blessed, but no where taxed of God in Scripture, for a lie in these words, nor for his manner of coming by the blessing; although it seemeth to some to be a sinfully deceitful way. And us for his afflictions, commiseration and pity should be showed to such as he was, in case of affliction, not censure. Otherwise we might condemn the generation of the just, and would not be so dealt withal ourselves in our affliction. It may seem lawful to take to ones self in some cases ambiguous or equivocal words, 1. Provided, that the party to whom they be uttered, be not wronged, he nor any other present nor absent. Wronged, I say, but I do not say grieved; for a person may be grieved, where he is not wronged. 2. Provided that there be a truth in the words though there be not that truth or truth in that sense which or wherein the hearer conceiveth them. The time when this ambiguous speaking, or this equivocation is lawful, is. 1. When the hearer hath gone about either wrongfully to hinder us of some due of ours, as in the present case of Jacob, where his father went about to establish the blessing upon the profane son, for his venisons sake, contrary to the oracle of God, who had foretold the blessing to be the younger sons. 2. Or when he endeavoureth to bring some undeserved evil upon us, as in the Midwives of Egypt, whom Pharaoh would have slain, if they had not put him of with ambiguity of words. Or, like unto that of Rahab, whom the King of Jericho would have presented, if he had known that she had hid the spies. Of whom more in the due place. Gen. 33.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mihi multum, I have much, not I have enough. Esau hankered after the gift, though complementally he seemed to refuse. Jacob is hearty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mihi omne. I have all. Or I have enough. Carnal worldlings long and linger after gain, when they seem mannerly to refuse, or never have enough; whereas spiritual godly persons are fully content with their condition. Gen. 34.13. And they said, Because he had defiled Dinah their sister; what they said, being the principal clause whereon this conjunctive clause dependeth, is not expressed but understood by a figure called Aposiopesis. For, 1. Shall they which intent slaughter to Shechem and Hamor, tell Shechem and Hamor to their face, that they intent to kill them? No, that is the way to forearm Shechem and Hamor, and to make them stand upon their guard. Praemonitus, praemunitus. Forewarned, forearmed. In vain is the not spread in the sight of any bird. And if the householder did know beforehand at what hour the thief (and specially the murderer) would come, he would have watched, and not suffered his house to be broken through, and himself to be slain; wherefore, jacob's sons which intended to surprise Shechem and Hamor to the death, must and did in policy conceal their intent. 2. As they did conceal their murderous intent against Shechens, Hamor, and against their people, so they must in policy pretend some plausible thing to Shechem and Hamor, whereby Shechem and Hamor might be the more secure, and what was more plausible than the marriage, which Shechem so much desired? Hence therefore it's more than probable, that they would be thought to intimate the marriage, when they intent slaughter. As if they should have said, Forasmuch as Shechem had defiled Dinah our sister, and the vitiation done, cannot be undone, though we be loath to express so much, because of the grief and shame which is upon us for the deflowering of our sister, yet you may presume that she shall be granted unto you for a wife. He which humbleth a Virgin, shall marry her by the law of Moses, and of reason. But, indeed our intent is to come upon you unawares and slay you, although we will not tell you so, nor would that you should so suspect; false meanings use to intimate by nods and signs that which they intent not; but he which meaneth truly, speaketh out plainly, without reservation. Glorious is the truth which so dazleth the eyes of a false meaner, that yet he dare not face it; else, why did not jacob's sons plainly express that Shechem should have their sister? It would have been but a lie; and what can make those be afraid of telling a lie, which were not afraid of murdering a City full of people, but the glory of the truth? Violence in affection in Hamor to Dinah swalloweth an insufficient answer without examination; no marvel though it be said that love is blind, else Hamor and Shechem might have seen a manifest insufficiency in this Answer. Gen. 49.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tribe (not the Sceptre) shall not departed from Judah, till Shiloh come; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for Tribe, Josh 18. 2. Psal. 58.55. and elsewhere. The Sceptre was departed from Judah to Herod, and to Augustus, before Christ came. But Judah abode an entire Tribe, till Christ came; the Jews were Judah. No other Tribe did remain entire at the coming of Christ, but the Tribe of Judah only. Exod. 1.19. The Midwives fearing God, and not taxed for a lie, but rewarded for their action and for their answer, probably, and more than probably are thus to be justified. As soon as they were bidden by the King privily to make away the male children, I politicly they advise the Hebrews not to send for them till the women were delivered, or near to be delivered by some other women, so that the woman was delivered before the Midwives came, not before the Midwives might have come. Hence it's lawful to equivocate, provided, 1. That it be in a matter of unjust peril, such as this was: for the Midwives lives were in danger by Pharaoh for their well-doing. 2. That the party to whom we equivocate, be not wronged. Wronged I say; for, an enemy may be displeased and deceived, who is not yet injured. No wrong was done to Pharaoh by these words, howsoever he was deceived by these words, and would have been displeased, if he had known himself to be deceived by the speakers intention. 3. That there be a truth in the words, though there be not that truth which the hearer presumeth; for, we are not bound to speak in his sense. Exod. 3.22. Every woman shall ask of her neighbour. And in Exod. 12.36. They gave them their ask, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the words signify, Gen. 44.19. Psal. 21.4. Neh. 13.6. 1 Sam. 1.28. And there is this reason for it. Reas. 1. It's a note of a wicked man to borrow and not to pay again, Psal. 37.21. 2. God doth not use to countermand his just law. 3. How should Israel travelling and warring in the wilderness 40 years get wherewithal to pay again? 4. Israel was forbidden to return into Egypt; where then should payment be made? 5. Israel had gathered Straw, made Brick, built Cities, Pithom and Raamses without pay, but Onions, Leeks, and rigorous usage more or less 400 years, wherefore Israel might and did demand ex condigno, some reward for their work, especially, 1. Sith the Egyptians fearful of their own death before morning by the God of Israel, did hasten Israel out at midnight, whom formerly they would not let go at God's command. 2. Sith Israel had no moneys, nor means to acquire food in their peregrination, but by money: we have served you 400 years, and would you thrust us out wagelesse? This or the like seemeth to be their plea. 6. It's probable, that in this case the Egyptians would give them any thing to be rid of them; for, all which a man hath, will he give for his life. The Egyptians were urgent upon Israel to be gone, for they said, we be all dead men, Exod. 12.33. And as for spoiling the Egyptians, it doth but imply the greatness of the booty, not the manner of acquisition. Israel obtained as much by consent and free gift, as if they had rob the Egyptians. Let nonpayment of debts make what shift it can for itself, it shall never be tolerated from this text. He that is made to work wagelesse, shall one day have wages worklesse. Exod. 32.4. These are thy gods, O Israel, which brought thee out of the land of Egypt. It may seem, that this was no less than an advised scorning of the true God; as if they should have said, The God which professeth to have brought us out of the land of Egypt, doth not show any more Godhead than this calf; he neither appeareth to our eye, nor speaketh to our ear; and as for this Moses, which was chosen by us, and appointed by him, to be our spokesman, we know not what is become of him. When God appeared to their eye in lightnings, and spoke to their ear in thunders, etc. they seemed to fear, so as that they desired they might never hear that voice of God, nor see that vision any more, for if they did, they should die; upon which occasion they desired that Moses might mediate betwixt God and them, and they would obey, as well as if God himself had appeared and spoken; God approveth of their motion, and furnisheth Moses with Commandments and Ordinances for Israel; But before Moses was come down from the Mount, they had begun thus to sleight both God and Moses, as to prefer a Calf before either of them. Else how is it said that they made the Calf to provoke him to anger? Neh. 9.18. That they changed their God into the similitude of an Ox which eateth grass? And if the history be well observed, one main drift of it is, to set out the discontent of man in every condition. Let Israel be in Egypt, they long to be out because of their bondage; Let Israel be delivered out by a mighty hand, yet upon every want of water, of bread, or flesh, they would be in Egypt again, as not counting it thankworthy, but rather an ill turn which was done to them, when they were brought out of Egypt. How often did they murmur against Moses, whom themselves had chosen to represent God's person unto them, and did set him at naught? What awe or reverence is there in come on drunkards and such as scoff at the word and ways of God and his people at this day? I say what awe do they stand of God any more than of a dead Image of their own making? Wine is a mocker; Prov. 20, 1. and if Wine, than other sorts of wickedness. What is it less than a mocking of God, yea, what it is less than to esteem God no better than a brute creature, when the wicked say either in word or in action, as in the Psalms, How doth God know, and is there knowledge in the most high? Deut. 1.46. Ye abode in Kadesh many days, according to the days wherein ye abode there] It may seem to be not sense: but it is elegant; thus, viz. an incomparable abiding, as if he should have said, I cannot compare your abode at Kadesh with any other abode, for it was like to an other, but to itself. Not like the abode at Elim, at Merih●h, or at any other place; If I should go about to compare it with some abode, it doth so far exceed all other, for length of time, as that it was not like to any, but to itself. Joshua 2.4. There came man unto me, but I witted not whence they were. About the shutting of the gate, when it was dark, the men went out, whither the men went I wot not; pursue after them quickly, ye shall evercake them, that is, ye may overtake them. This might be true of other guests, her house being an Inn, as appeareth by the Spies going thither; She was not bound to tell the Officers that she had hid them; it was sufficient that there was a truth in the words, though not that truth which she did speak, and no lie. Whereas she saith, She witted not whence they were, this might be true, both of those other, which went out in the dark, and of the Spies themselves. For, probably she knew not the Spies to be Spies, till the officers came and told her that they were Spies, when they enquired for them. Can noshi, the made, but to condemn of lying, whom God commendeth for faith, and whom God doth not any where condemn for untruth? Quest. 1. Sam. 24.5. Why did David's heart smite him, after he had cut off the skirt of saul's Garment? Answ. Not accusing him for sin; for, there was no sin in it, but his memory wrought, which did not before; Thinks he, what if Saul had seen me come near him, with my knife in my hand, than he, which now reporteth, that I seek his life, would then much more with some colour have reported, that I was about to thrust my knife into his body. Which thought I did never purpose, yet, it would have carried such a show, that it would have been hard for me to persuade the contrary to the hearer. Wherefore, if it were to do again, I should not dare to cut off the skirt of his garment. It is the providence of God to keep things out of men's minds, or to let them fall into their memories; suitable to that of the Apostle, where it is said, We are are not able to think a good thought as of ourselves, but, all our sufficiency is of him. And the spirit shall bring every thing to your remembrance. Go● to now therefore ye which say, I will think on this, and I will remember that, and I will not forget, whereas, they ought to say, if the Lord will, I shall both live and remember this and that. Qust. 2. Sam. 15.19. How is I●●●i bidden to go to Jerusalem, and to abide with the King; sigh David the King was then fleeing out of Jerusalem, and Absalon pretending to be King, was then at Jerusalem? For this may be thought, to bid Ittai abide with Absalon, and to forsake David, as if David had suspected Ittaies fidelity, or as if David had misbehaved himself to his well deserving friend? Answ. Though thou goest to Jerusalem where Absalon is, yet let thy heart be with me, and take my part. So Hushai was at Jerusalem with Absolom, but abode with David in heart, and did more good service to David, then if he had been with David personalty; Forasmuch as he defeated the Counsel of Abitophell. It's both lawful Policy in case of Wars, and possible without lie, or sin, to play the Agent and intelligencer to the Righteous party, in the bosom and presence of the Rebel. Quest. 2 Sam. 18.22. Why did Abimaaz cover to run, sigh his Narration to David was so imperfect, when he was come before him? Ans. To alleviate the sorrow of David à tanto, though he could not à toto, when Cushi should bluntly bolt out unto him the death of Absalon; And probably David would have been more moved than he was at the death of Absalon, had not the wise and cheerful behaviour of Abimaaz unto David, prevented the blunt report thereof, which came by Cushi. There is discretion in the reporting of a thing; great difference between this and that manner of relation. Quest. 2 Sam. 21.10. What is meant by that story of Rizpah the daughter of Aiah, her spreading of sackcloth under her, till water dropped upon her, out of heaven? Answ. Rizpah thought to raise a new Rebellion against David, if any considerable number of Israel would have cleaved to her, for hanging up lever of saul's sons, whereof two were hers by Saul. But when none would regard her discontent to strengthen her in it, winter-wet and weather drove her in at doors: So there was an end of her Rebellion. The Ordination of God, doth not exempt the ordained from suffering, as an usurper at the hands of Malignant spirits. David was appointed King by the Oracle of God, when he never dreamt of the Kingdom; yet Rizpah intimateth by this action of hers, as if David were an unrighteous successor of Saul. Quest. 2 Sam. 24.1. etc. How came the people to perish by that plague, when it was David which numbered the people? Answ. The people had Rebelled against David Gods chosen, both with Absalon and with Shebah; therefore God punished them. But lest David should grow proud hereupon, God seemeth to impute the fault unto David's numbering the people; whereas it was but David's too much fondness over the people so to number the people, rather than any great fault perhaps otherwise of David. Consider the three next foregoing Chapters, viz. 21.22.23. as a Parenthesis to the main History, as to any intelligent Reader indeed they are; and then this Exposition by the connexion of things, will receive great probability; for, than this Chapter followeth next after the twentieth Chapter, where the Rebellion of Shebah the son of Bichri is handled, which Shebah arose Rebelling, before the commotion about Absalon made, was throughly settled. So justly they follow one upon another, as if this plague were a reckoning with Israel for their levity and unfaithfulness to David, in running after Absalon and after Shebah, a couple of Rebels, one after another as soon as the Rebellion was passed. Rebels which die not in their Rebellion against their good God and Saviour Christ, will be mischeived one way or other shortly after; the nature of their sin calleth for it. Abijahs plea, 2. Chron. 13.4. recorded, uncontrolled, and by success their and there justified, seemeth to inform us, that Ahijahs speech to Jeroboam, 1. King. 11.29. did not authorise Jeroboam to rend from Rehoboam, but did merely foretell, that he should rend away and reign; for by Abijahs speech, Jeroboams rend and reign is made altogether a sin; And Jeroboam himself doth not report any more of Ahijahs words, but that they were ameer prediction. Go (saith jeroboam to his wife) unto Ahijah, which told me, that I should be King over this people. Christ did foretell that Judas should betray him, he did ordain or appoint, as allowing Judas to betray him. In like manner, the visitation of the blood of Jezrecl upon the house of Jehu, Hosea, 1.4. seemeth to teach that Jehu was not authorized of God, to out off the house of Ahab; but only foretold of God, that he should cut off the house of Ahab. It will not follow, that because Jehu said, he saith that God laid that burden upon him; therefore it was a burden, or a command laid upon him by God. Judas Iscariot, considering that the Scriptures had foretold the death of the Messiah, conceiveth himself a worth, worker with God, when he helpeth to bring that death to pass, by delivering his Master Christ, into the hand of his Crucifiers; or at lest a lesser sinner. Else, why doth the Holy Ghost labour to confute that conceit, where he saith, The Son of man indeed goeth away, as it is written of him; but woe unto that man, by whom the Son of man is betrayed. And as judas, so jehu might, and probably did: we see people justify their works at this day, from the decree of God, without a warrantable call of themselves to that work. jonah, 3.4. Yet forty days, and Nineveh shall be destroyed. If God had purposed to destroy Nineveh, without condition of repentance or non-repentance, God could have destroyed them, without telling them so. Nay, to what end should God let them know that he will destroy them within forty days, if he had not purposed to spare them in case of repentance? and if he had not desired to spare them also, why should he send them word, that he will destroy them? We do not use to forewarn men and to tell them, look well to yourself; for, on such a day I will come and rob or destroy you; if we have a resolute purpose to do either of these unto them; but we rather choose to come upon them in an hour when they think not. So that howsoever the message itself had no condition expressed, yet the sending of it had a condition more than implicit; even as full an express, as the sending was. Whence learn we that, In Divine writ, there is a difference betwixt the words written and the writing of them; such perhaps as it between the letter and the spirit; for the letter of this message killed Nineveh, but the sending of it, which may be called the spirituality of the message might and did give Nineveh, both hope and life. And if this be true, why may not the difference betwixt letter and spirit, be expounded to be such as the difference between this message and the mission of the message; between the Word and the writing of it? Zeph. 1.5. Which swear by the Lord, and swear by Malcham] Malcham may be understood their Angel, or their King The obedience of Shadrach, Meshach and Abednego unto God, was good allegiance to Nabuchadnezzar; at last he confessed it, when be blessed their religion or their God, which taught them or put it into their hearts to change the King's word, Dan. 3.28. God cannot err in his commands. None is to be sworn by, but he which cannot err. How be it in the Lord, Kings are to be obeyed as the Lord, viz. in all lawful things. Expositions on the New Testament. THe Star] An Angel in the likeness of a Star; as once in the likeness of a Pillar of fire by night. The Star went before the men, not above them. And when it stood over the place where the Babe was, it stood close over, not at a great distance, else the direction had been uncertain. MATTHEW. MAtth. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Change your minds or repent] Whereof must they Repent, or wherein must they change their minds? Whereas formerly all which had Abraham to their Father, were Members of the visible Church of Israel; now every person must bring forth good fruit of his and her own, or else he and she must not be Members of this new Church, which Christ and John the Baptist were about to found in the New Testament; which Church is meant, when the Kingdom of Heaven is said to be hand. Matth. 4.6. Cast thyself down] No marvel though Christians be tempted to a presumptuous neglect of means, when Christ himself was so tempted. It is one of Satan's Engines to tempt Christians to a presumptuous neglect of means, under pretence of greater confidence. Look to it Professors of Christianity. Matth. 4.7. Thou shalt not tempt the Lord thy God] This thou, is not Satan; as if Christ or Moses had forbidden Satan to tempt. The Law was not given to Satan, or his fellow-evill Angels, but unto men, and men of Israel. The devils had never so much honour or hope, as to have a law prescribed unto them since their fall. As we say of life, so may we say of the Law, so long as God will prescribe us Laws, there is hope. The poor are not hopeless, so long as the rich will set them at work. Of something doing, something cometh; Only put a man out of service, and then he becometh a vagabond. As it is said, be of good comfort, he calleth thee; So it may be said, be of good comfort, he commandeth thee. Thus the Law is mingled with Gospel: Wherefore they which cast off the Law, cast off their comfort. But this Thou, is first meant every man of Israel: Secondly, and in this place, Christ translateth it to himself; for the meaning is, as if Christ had said, I must not tempt the Lord my God, whom I should indeed sinfully tempt, if I should cast myself down, when by ordinary steps or stairs I may safely descend. Where note, that what once of old God delivered to Israel in commandment, that Christ taketh as commanded to himself; Thus Christ himself was not exempted from the Law, but was under the Law. What kind of men than do they make themselves in our days, who tell us that they are not under the Law by virtue of Christianity? taking the word Law for the moral Law in Paul's Epistle to the Romans, not through too much learning; where it is meant of natural descent from Abraham, as in Gal. 4.21. Tell me ye that will be under the Law; had not Abraham two sons? And this salvation by virtue of Abraham's descent was the great expectation of the carnal Jews, which Paul every where laboureth to disprove; not the least intending in that place the moral Law: for, of the moral Law he saith elsewhere, that he himself is under the Law to Christ, 1 Cor. 9.21. Matth. 9.5. Whether is it easier to say, thy sins be forgiven thee, or to say, arise and walk?] By the word, say, is meant effectual saying, which is doing; For, to say thy sins are forgiven, or to say, take up thy bed, are both easy, if we mean a mere saying. But the meaning is, Whether is it easier to forgive sins, or to cause a lame man to take up his bed and walk? as if he should say, the forgiveness of sins is as easy to declare, as to make a palsied man to take up his bed and walk. But this latter I have done, which cannot be done without a divine power; Ergo, I may do the lesser, or easier, if either be lesser or easier than the other. Matth. 10.11. There abide till ye go thence] Abide in that house till ye go out of that City; go not from house to house, as elsewhere it is as it were expounded, Luke 10.7. Matth. 10.14. Shake off the dust off your feet] not in indignation, but to testify your freedom from covetousness, or lucre; it was a kind of real and significant Proclamation in the streets of the City, whereby the Apostles did put themselves upon the trial of the whole City; as if they should have said, thus long have we been among you, upon this and that errand we came, tell us now, before we go, whether we have behaved ourselves unseemly or covetously, as Joshua and Samuel said, Whose Ox have I taken? whose Ass have I taken? whom have I defrauded? where have I borrowed and not paid again? to whom have I been chargeable? tell us here before all the City, if any man can say, that we came for base ends? Now if any could have said, I, you shake off the dust of your feet, as if nothing of ours did cleave unto you; but I am sure you go away with my money, or money worth; and it's idleness which setteth you upon this work: he had had a fit opportunity so to upbraid them. But if no man could say this or the like, than the Apostles had thoroughly cleared themselves. Whence it seemeth to follow seasonably, that he which is not guilty of covetousness in dispensation of the Gospel, is not usually overtaken with other gross evils. But thus more clearly; that, Professors of religion ought to carry themselves so blamelessly, that they may put themselves upon trial before all the world, as concerning any just reproach: for this shaking off the dust was to be done in the streets of the City; so saith the Text, Get ye out into the streets of the City, etc. Shake off the dust, etc. Luk. 10.10. Matth. 12.27. By whom do your children cast them out?] As much as to say, Your disciples do not cast out devils at all. Those will be apt to vilify the good works of others, who cannot themselves do the like. Matth. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned.] That is, by thy words amongst other things, but not by thy words alone; so that words aswell as works shall come into judgement. Matth. 12.38, 39 Three days and three nights.] That is, but three days and three nights at the most, restrictiuè; not that he shall be there three days and three nights extensiuè. We sold the land for so much; that is, but for so much, Acts 5.8. The third day is prefixed as the last day wherein he shall be held of death in all places where it is foretold of his resurrection; The third day I shall rise again, and go before you into Galilee: and expressly he diminisheth the time, saying, Yet a little while, and ye shall see me, and a little while and ye shall not see me: So that it was but a little while wherein they should not see him. And in three days he would raise again the temple of his body, implying the diminution of the time, not the extension of the time, as if he must needs be three days in raising of it. No, he which saith, I will finish such or such a work in three days, doth perform his promise, if he perform it within the second day, though he never come to the third day. So that the Jews, who object our New Testament to be contradictorious to itself, from this very text, are by this exposition answered. See the places, Matth. 16.21. & 17.23. & 20.19. & 26.61. & 27.40, 63. The high Priests thought it was sufficient to make sure the sepulchre till the third day, Matth. 27.64. and that if within that time he did not rise, his word was falsified; although in Mark 8.31. he had said, that he must rise again after three days; that is, at least after three days. And if this sense may not be admitted, for my own part, I do not see what sufficient answer the Jews objecting be likely to be convinced withal. That synecdochical taking of three days and three nights for part of three days and three nights, is good and satisfactory to me also, forasmuch as Christ reviving probably with the first moment of the third day, yet may be said to be in the sepulchre some part of the third day. Matth. 14.9. Herod was exceeding sorry.] Herod seemed to be sorry, but was not sorry; the holy Ghost ironically humoureth him, as he did Satan, when he laid the fault upon the Serpent, because Satan would not be seen in the business, Gen. 3.1. That Herod was not sorry indeed, appeareth, in as much as he had sought long before to slay John, but feared the people. But that he should feign a sorrow, stood very probably with his fear of the people: And that he should plot the death of John with the damosel and her mother, and should make this feast to bring it about, stood proportionably with his hatred. Let this warn us, in the reading of this and other Scriptures, that we do not always take that for serious, which seemeth to be serious; especially in these other passages about Herod, where he is said to hear the word gladly, and to do many things after him: for if these had been serious, how did he seek to slay him? and how came it to pass that in a choice opportunity he did indeed slay him? Ironical is the judgement, or rather, lamentable is the ignorance of those, who deny any Ironies to be in the Scriptures. Matth. 16.18. Thou art Peter, etc.] His name was Simon till now: His solid confession occasioned this surname. So that every man which confesseth Christ with like uprightness as Simon did, may truly be called Peter, as well as Simon was. The same person, or rather another principle in the same person, Christ within a few verses calleth Satan, ver. 23. So that it is their Peter-ponce at Rome whereon they build their Church, and not on Simon Peter. And if they did build it on Simon Peter's person, the building and the foundation would be a miserable foundation. But, if they build it upon Peter or Peter, they must build it of persons confessing and professing Christ to be Son of the living God, and not of any coacted or unknowing matter. Principles in persons obtain in Scripture the appellation of persons: Simons principle whereby he confessed Christ to be the Son of God, is by Christ called Peter; the principle whereby he willed Christ to favour himself, is by Christ called Satan: Hence cometh that note, that there be two men in a man; a good man, which out of the good treasure of his heart speaketh good things, and an evil man which &c. that is, flesh and spirit, the new man and the old. Matth. 22.32. I am the God of Abraham, of Isaac, and of Jacob, etc.] How doth this prove the Resurrection? Thus: God is not the God of the dead, but of the living: therefore Abraham, Isaac and Jacob are still alive in their better part, though they be dead in their bodies; and their bodies too in a sense, though dead as we say, quoad nos, yet live in him, and unto him, inasmuch as he is the resurrection and the life, Joh. 14.19. for if he live, they shall live also; it's Christ's doctrine to his Disciples. A thing may be said to live and have a being in its cause, when in itself it hath not yet a being: So Levi is said to be, and to pay tithes in the loins of Abraham before he had a being. God calleth things which are not, as if they were: He that believeth in Christ, though he were dead, yet shall he live, John 11.25. Now, if Abraham, Isaac, and Jacob be yet alive when they are dead; then Abraham, Isaac, and Jacob may well be raised from the dead: But they are alive when they are dead: Ergo, they shall be raised from the dead. You Sadduces believe neither Angel, nor spirit to be; no marvel though you believe no resurrection: If you did believe angels and spirits to be, you would not doubt the resurrection of the body. For this cause may it be, that Christ doth prove Abraham, Isaac, and Jacob to live in their souls or spirits, when their bodies are dead. It is his wont and laudable manner to kill two errors at one blow. Thus Christ doth often reach over and beyond the question propounded, to some further thing more profitable, whence his answer is more unexpected; but being well observed, doth resolve both. The thing which Christ in this Text doth expressly teach, is, that Abraham and the rest were now alive, though dead in body. That Abraham and the other two should be raised, he doth but secretly or tacitly imply, by way of consequence, from this more express assertion of his. Moses himself did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, did but intimate; so Christ doth most excellently bring in Moses, as it were, foretelling the Sadduceall and Epicureall denying of spirits to be negation of the resurrection, and Moses condemning of both. Matth. 26.26. This is my body, etc.] That is, my body shall be a mere body, soulless, bloodless; and my blood shall be severed from my body before I eat with you again; as surely as this bread is bread, and as this wine is wine. I call things that are not, as if they were: when I say, the bread is my body, it is for this reason, viz. to awake your dull senses, who do not take notice of my future crucifixion, though I have foretold you often; for, wonders of words use to awake the auditor, aswell as wonders of deeds do provoke the spectator. It is meet you should take notice, for these reasons: 1. That when that crucifixion is come to pass, you may believe that I am he: 1. Within yourselves: 2. Declare it unto others. You will doubt when you see me crucified by the Magistrate between two thiefs, and a murderer's life desired rather than mine; I say, you will doubt that I am not the man I went for, the Messiah, the Son of God, which I professed to be: And so the Disciples did doubt, saying, We had thought it had been this man which should have redeemed Israel; implying, that now they doubted whether it was he or no. This antidote I give you beforehand, to preserve your faith from failing, though not from some fainting; for if I can foretell my death, with all the circumstances thereof, than I am a God, though I die like a man. 2. You must be witnesses of me in Jerusalem, and through the world, that I am the Messiah, the Son of God, and Saviour of the world. Fit witnesses you cannot be, except you take notice, that I foretell my death, with all the circumstances thereof: but if you do take notice, that I foretell my death with all the circumstances thereof, then are ye the fit witnesses of me: For howsoever every man may and must die like a man, and I like an evil man; yet no man can foretell his death, with all the circumstances thereof but a God. And by my breaking bread with you in like sort after my resurrection you shall know that I am risen, and that it is no ghost in my likeness. Quest. But why dost thou use bread and wine in the prediction of thy death? Answ. 1. Because bread and wine are visible, tangible, mandible: you have forgot what you heard, you will surely remember what you see, touch, taste, eat and drink. 2. And secondly, because every god, true or false, hath his tables where his disciples eat and drink to his honour, and for his memorial; therefore do ye thus eat and drink in remembrance of me, after I am risen again and ascended, until I shall return again to judgement and salvation. Quest. But on what fashion wouldst thou that we should remember thy death until thou come, in thus doing? Or, how doth this bread and wine show forth thy death? Answ. Thus: He which by bread and wine foretold his death, with all the circumstances thereof, howsoever he was put to death like a man, and like an evil man; yet he was God: But Jesus did by bread and wine foretell his death, with all the circumstances thereof, when no enemy touched him, nor appeared against him: Ergo Jesus is God. And if Christ, who was God, suffered death; 1. Then do not you wonder though you suffer at the hands of Magistrates: evil ones would crucify God himself if they had him in the likeness of a man. 2. If Christ God-man thus suffered, be you patiented in suffering, and look for suffering. 3. If Christ thus suffered, who was able to foretell his death, and who risen again, then shall ye also be raised again after your death. Thus the bread and wine is neither his body nor blood, as the Papists say: neither yet any otherwise a sign of his body and blood, than his commentary upon them made them to be signs, and that is not of their own nature: for the bread doth not hold so near a resemblance or similitude with his body, as one body doth with another, or as one bread with some other bread, or as Caesar's image with Cesar himself, or as a lively picture of that thing or person whereof it is a picture; or as that was the House of the Lord, and the Altar of burnt-offering for Israel, which David said was so, 1 Chron. 22.1. The rainbow in its own nature is not a sign of non-drowning the world; for we might long see the rainbow, before we could read that in the face of it, that God will not drown the world: for there were rainbows before the flood as well as after. How then came the rainbow to be a sign after the flood of non-drowning the world, more than before? Even because God called and made the rainbow a sign of non-drowning after, and not before: for otherwise the rainbow had as much inherent signification of non-drowning before the flood as after. So bread and wine did as much resemble Christ's body and blood before that Supper of his, and Institution, as after; and perhaps neither before nor after so nearly, as that any man would have said, This is so like to the body and blood of Christ, as that the one is like the other at all. Then it is the word and institution of Christ only which maketh the bread and wine to be signs of his body or blood. And how signs of his body and blood? They are rather tokens of commemoration, than signs. What is to be commemorated? That he was God as well as man whose body and blood this is said to be. Why? how will that follow from this bread and wine thus used in commemoration, and by virtue of this institution, that he was God, whose body and blood is commemorated hereby? Thus: He which could foretell his death, with all the circumstances thereof, when yet he sat eating, drinking, and instructing his disciples, where no hand appeared against him, he must needs be God, howsoever he suffer and die as man, even as an evil man: But such was Christ, this did he foretell, institute to be commemorated to his memorial until he shall return: Ergo, The commemoration which is done by bread and wine, to that end instituted of Christ, doth rightly commemorate his godhead. 1. It implieth, that the commemorators are in the same danger that he was in. That 2. Though they be, yet they have no cause to be afraid, nor ashamed: for their enemies did, and would again crucify God, if they could reach him in the likeness of man, as they did Christ, who was God. No marvel therefore if they crucify us. Note here also, That as his prophecy of his death did declare him to be God, so also his eating and drinking did imply the truth of his humanity; and that he was not a Ghost in likeness of a man. To that end the Apostle argueth, we eaten and drank with him after he risen from the dead. That he did eat and drink with them that bread and wine, the word [this] implieth. Besides, that he would drink it no more till he drank it new with them in his Father's kingdom. Till I drink it new with you in my Father's Kingdom.] That is, till I be risen from the dead. For then the Church of the New Testament took its full state, which is said to be that kingdom which was at hand. And at Emmaus in Galilee he broke bread with them the first night: Breaking of bread is Synecdochically put for the whole Supper; mention of wine needed not to be repeated; it's presumed he would and did drink it with them, sigh he promised to drink it with them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he sat with them, the words [at meat] are corruptly added. Beza renders it, in discumbendo cum illis, Luke 24. v. 30. And by this drinking it new with them, or by breaking bread, which Synecdochically is all one, they did know him to be the same risen which was crucified, and not a ghost in his likeness. Matth. 27.5. compared with Act. 1.18. Judas seems rather to throw himself down some rock, then to hang himself. Matth. 27.62. Now the day which followed the preparation.] Ironically put for the Sabbath: Or rather by way of a facetious jesting Asteismos, against the hypocritical Sabbatism of the high priests, who would so workiday-like beg the body, seal the sepulchre, and set a watch on the Sabbath, for which Sabbath they seemed to prepare so devoutly before it came. For, to prepare sabbathly for the Sabbath before it come, and to keep it unsabbathly when it is come, is worthy of scorn. Let not me be here thought to scorn at preparation for the Sabbath, It is fare from my thought, yea I am an enemy to them which do scorn thereat. MARK. MArk, 6.12. They went preaching that men should Repent] And that else they should not be Members of the Church; Hence 'tis called the Baptism of Repentance. For of the Baptism of Repentance we do read, and not of any other. Mark, 7.10.11. Corban] When the Father and Mother did require any help from their able Son or Daughter, the Son or Daughter answered Corban, Corban, as much as to say, I have given all that I am able to spare to the holy Church to pious uses. So the Father and Mother must want. Thus piety is made a cloak, not only of covetousness, but of unnatural crying cruelty. Mark, 10.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. It is easier for a Camel to go through a needle's eye] Bianca shreds possibly a Camel may be forced through a needle's eye; but a Rich man must enter willingly into the Kingdom, where he must forsake all his riches, and life also. This Kingdom is hard to be willingly entered. Mark, 3.33. Who is my Mother or my Brethren?] Perhaps to save his Father and Mother from being noted by the Pharises, then present; Christ may put off the propounder with this kind of answer; especially if the propounder was Malignant, as by his unseasonableness he may seem to be. Mark, 10.31. Last first, first last] Bold demand, doth not so soon speed, as modest silence. Mark, 14.51. A young man with linen about his bare body] The sheet of his bed perhaps, whence he started out of bed, to see what noise and stir that was which he heard in the night. Men will leave all and run away naked, rather than suffer with Christ; whereas they should leave all to suffer with him naked: Christ is left to suffer alone. Mark, 15.36. He who brought the Vinegar, is said to say, Let alone, let us see etc. And in Mat. 27.49. others are said to say so to him] His staying at their bidding was a real saying; and both of them a real mocking. Mark, 16.15, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the whole creation] Creation, put for the people in the whole creation; An ordinary Metonymy, of the containing for the contained. More rational, than the preaching of the Gospel to every creature, as it is fabled that a Popish Saint Francis from this Text took occasion to do. LUKE. Luke 1.15. HE shall be filled with the Holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now from his Mother's womb] The spirit of God, which moved upon the face of the waters to cherish and preserve them, Gen. 1. shall be present with him to cherish and preserve him; and as his capacity shall more and more grow, so shall the same spirit be more and more exhibited unto him. Quicquid recipitur, recipitur ad modum recipientis. When he was a Child, he could but receive as a Child. As it was with John the Baptist; so it may be with other Children. And it was not (for any thing I know) otherwise with him, than it may be with another child. Luke, 1.17. He shall turn the hearts of the Parents upon the Children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Shall turn, that is shall put the hearts, that is, the understanding; of Fathers, that is, of the ripest in age; upon the Children, that is upon the meanest Member of the Church. As much as to say, the Kingdom of heaven or the Church, which he shall preach and constitute, shall consist of knowers; which was not in the old Testament; insomuch, that the meanest Member there shall know as much as the sagest Father, or Patriarch did there. Suitable to the new Covenant, Heb. 8.11. They shall all know me from the least of them to the greatest of them. Luke, 1.24. Elizabeth hid herself] Concealed that she was with child, till she was sure that she was with child; and till appearance proved to others, that she was with child. People would not have believed it, but would have scoffed her. But now it is the more admirable, and to her the more honourable. Let God go before us in the discovery of things. Luke 1.33. Of his Kingdom there shall be no end] Why? Because his Kingdom consisteth in sufferings: For so long as persecutors last, there will be sufferings; There shall be no end of the comfort and glory, which cometh by suffering. For the sufferings of this present life, do breed a far more exceeding and eternal weight of glory. So that sufferings shall last till the world's end; and then shall come comfort and glory which shall have no end. Luke, 1.52. He hath put down the mighty from their seat] In comparison of me, and the honour which I have by bearing this Saviour, Kings and their honour are as it were no honour, as a Candle-light is no light, where the Sun shineth. The honour which cometh by suffering for Christ, is greater honour than that which cometh by ruling a Kingdom. The honour of Paul, and of other Martyrs of Christ, is greater honour than that of Alexander, which conquered the world. Who would not be in that Apostles condition, rather than in the condition of Alexander the great? Luke, 6.35. Lend looking for nothing again] Such may the case be, as that we may and must lend, without expectation of the principal. Not that we are always bound to lend, much less to forgo the principal. Indefinite propositions, do not bind semper & ad semper, but with their limitations. Luke, 10.30. Wounded betwixt Jerusalem and jericho] The party to whom Christ used this Parable, would have been content to have received this kindness from a Samaritan, though himself was a Jew; if he had been wounded and half dead, as that Jew which is supposed in this Parable, yet did he not think himself bound to show the like kindness to a Samaritane; wherefore Christ correcteth him, teaching him to do to a Samaritane, as he would receive from a Samaritane. Professors of Religion will be content to receive kindness, where they will not bestow kindness; but it is unconscionable Religion so to do. Let such as shall sequester themselves into scanty societies, examine whether they do not thereby exempt themselves from Offices of Love and Charity, to the bodies and souls of such as are not of their fellowship; as if they were not bound to feed, cloth, nor yet to minister a wholesome word of reproof, or exhortation to reduce the soul of any out of sin, but such as are of themselves. The poor may fear, that such communities will not receive, but as Nebchadnezzar saved whom he listed, and that whom they list, they will keep out: Which if they do, their Religion is in vain unto them. This Lawyer (for so he is said to be vers. 25.) would have been content that the Jew should be accounted his Neighbour, but he would not that the Samaritans should be expounded to be his Neighbours, lest he should be bound to do unto them as he would that others should do to him. Luke, 10.42. One thing is needful] That is, one sort of meat is as much as needeth; Martha's cumber rose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about variety of services. Variety of objects doth distract in huswives as well as in others; as Baking, and Boiling, Roasting, etc. in several places at one time. Mary hath chosen the better part, which shall not be taken from her.] As if Christ facetiously should have said, we shall by and by take and eat that from thee about which thou labourest. But Mary is on the getting hand, and that getting is of spiritual things. Martha was no covetous carker, but a kind lover of Christ. Corporal repast is needful in the season, as well as the Word; therefore not the Word only needful, though chiefly worthy. Howsoever variety of services, may not be unlawful in feasting; yet one single course may suffice; That is it which Christ here meaneth. Greediness of spiritual discourse, may sometimes suspend corporal kindness. The hearing of the Word, though chief needful and useful, as indeed it is, yet not only needful; for labour in men's callings is needful, as well as the hearing of the Word; and in the season thereof must not be excused or shifted with hearing of the Word. The Word only, and the Word chiefly, do differ; although by many they be taken promiscuously, that is their unskilfulness. Luke, 22.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A strife who should be greatest] This might be meant of Judas. Luke, 24.44. It behooveth that all things be fulfilled in Moses, and in the Prophets concerning me] These words, concerning me, I take not to depend upon all things, but upon the Verb fulfilled; So that the sense is not restrictive, as if all things which concern Christ should be fulfilled; but the sense is extensive, viz. that all things in Moses and in the Prophets do concern Christ, and that nothing in Moses and in the Prophets is fully and completely expounded, but that which is made to concern Christ provided we expound Christ to be powerful conversation whereby Christ is 〈◊〉 honoured and declared to be trusted i● in in which sense I take it Christ is to be understood. JOHN. John 2.19. DEstroy this Temple] and in three days I will raise it up] Christ did not only m●●●, but it's said he spoke of the temple of his body vers. 21. And the word this implieth the distinction between his body and the other Temple wherein then he was; So that the Jews did wittingly and wilfully wr●st these words of his, as a testimony against him at his death, as they did man [things more; am Christ gave them no just occasion by these words to mistake the one temple for the other: Only Christ will not forbed to give the appellation of Temple unto his body though hell was then in the Temple of stone, Why? To teach us that we need not forbear the words and ways which are just and good, though enemies be apt to take advantage thereby and to bring evil upon us therefore. John 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he trusted not himself to them: or he believed not himself to them; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to believe is put transitively. And if it be so put in this place. Was may not an accusative case, be understood other where, us 〈◊〉 it is said that we believe in God, or in Christ, or rather on God, or on Christ, so as that the sense be this, that we are to believe ourselves upon God, or upon Christ, that is trust ourselves upon God, or upon Christ, a metaphor taken from ye, whereon A man dare trust not only his foot, but his whole weight. Hence God is said, and Christ is said to be a rock, whereon a man may safely trust himself; and not like the y●●, which may break and deceitfully drown him which trusted there do, much less like a quagmire which will 〈◊〉 sink him which relieth thereon; which if it be true, them ●e is not a believer. which adventureth his essent only upon God or upon Christ, but which adventureth his whole life and eternal safety upon the ways of God and of Christ, and if he perish he perisheth; God and Christ are faithful, and will keep that which me● come●● to them, against that day of account, faithfully. Thus faith is praticall yea faith is a practice or a work, a doing of so the action and not a fancy or affiance only, not a persuasion resting in thought or heart only. So that it may be said to those who profess themselves believers, what singular thing do ye? not, what singular thing know ye, or are ye persuaded of? How come works then to be evil spoken of, as if they were legal and not evangelical, when faith itself is a work? such faith is not faithful, and if faith be unfaithful, how great is that unfaithfulness? Faithful in matters of civil duty betwixt man and man; faithful in matters of God and his word, and that unto the death. This is the generation of doers and sufferers, which are faithful indeed, believers indeed. John 4.35. The regions are white already to the harvest;] comer's out of Samaria over the fields, men & women in their white apparel, likened to corn in a field, as elsewhere Christ resembleth multitudes of people to an harvest. The harvest is grout, but the labourers are few, Matth. 9.37. John 6.44. No man can come to me, except the Father which sent me draw him;] Whosoever will not be drawn with this consideration, that God the Father sent Christ his Son to taste death for every man, as Heb. 2.9. he will not be drawn with any thing: And that God draweth by that engine, see ver. 45. where it is said, that he which hath heard and learned of the Father cometh unto Christ: So that God the Father draweth by hearing, and what is to be heard but the Gospel? And what is the sum of the Gospel, but, that God was in Christ reconciling the world to himself, not imputing their sins unto them, sendeth abroad this word of reconciliation, and beseecheth men every where to be reconciled unto him; for, he is reconciled to them. This is the ministry of reconciliation so called, 2 Cor. 5.18, 19 This I take to be the meaning of this text, John 6.44. So that it doth not give way to those which say, what can I do, if God do not draw me? but it condemneth them, saying unto them, What drawing dost thou expect more than this? He which will not be drawn with this love, will not be drawn at all. For, greater love than this cannot be exhibited, much less expected? Only true it is, that God by his Spirit must and is always present with this word, but I do not say that he is always entertained, the more sin is there to resisters. John 6.53. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you;] By flesh and blood may be signified Ordinances; by eating and drinking, practice of those Ordinances. For as eating and drinking uniteth the food with the feeder, so doth practice unite the practised and the practiser, Hence we hear of eating the Roll, and eating the Book; the goodness of meat is known and participated by eating; So if any man will do my Father's will, be shall know whether my Doctrine be of God, or no. Then are ye partakers of Christ if ye keep fast the hope of confidence unto the end, Heb. 3.14. So that doing and suffering doth as it were digest Christ, and turn him into nutriment unto us. Every man will confess that we feed on Christ by faith; And if faith be faithful dealing, why may we not be said to feed, to eat, drink, digest, partake of Christ, by dealing faithfully in his Ordinances and with his truth? While we think, or hear, or speak of Christ, we do but receive Christ into the mouth, but do not let him down. It's not enough to take physic into our mouth, but there must be a swallowing of it down, and a faithful retention of it, though it make the receiver sick again, or else it will not avail. And this reception of Christ down into the stomach as it were, is done by practice of Christianity, that is, by doing and suffering whatsoever he hath commanded us. To this is like that of the Apostle james, 1.25. He that is an bearer only, and not a doer of the word, is like one that looketh his natural face in a glass, and forgetteth strait way what fashion be was of. john 11.9. Are there not twelve hours in the day? if a man walk in them he stumbleth not;] In the dark night a man may stumble in his own yard, especially if there be many blocks & stocks, as in a Carpenter's yard, or such like, where there lie scattered blocks here and there. But, in the day time though he walk amongst all those, or many other blocks, he stumbleth not, because be seethe those blocks before him, and therefore can take heed and avoid them. But what is this to Christ's going into judea again, where they sought lately to stone him, the question there to be answerred. Yes, thus. As a man may go in the same yard amongst the same blocks at several times and yet not stumble, in like manner so may a persecuted Christ or Christian go into the same place, amongst the same people, and yet not with like danger, because there is a difference in the time; difference of time, brings difference of influence and difference of providence from God; whereby it is true, that, Those enemies, which one day rage against Christ and Christians, may another day, be as still as a stone, while Christ or Christians pass or converse amongst them without interruption; else, how could Christians, which have their dwellings among their enemies, subsist? john 11.50. It is expedient for one man to die, etc.] This spoke he &c. The High Priest spoke this, and in so speaking is said to prophecy; but, he did not prophesy purposely or wittingly, that Christ should die for the people; that is, for the eternal salvation of the people: for, than he should teach and believe Christ to be the appointed Messiah for the salvation of mankind. But the meaning is, that, his words abstracted from his intent, were in their own nature a prophecy, in which words God indeed might have an hand to verify them, as if they had by him been purposely prophesied. And to speak as the thing is, I take it, that the word prophecy is imputed to him ironically. It is not too much learning which maketh some men deny any ironies to be in Scripture; Some ironies are of that gravity, that it is not unsuitable to the holiness of God himself to use them. John 14.12. He that believeth in me, the same works which I do he shall do also, and greater than these shall he do also] Of the sense of this place I am not so clearly settled; I propound it question wife to be considered of (under correction of better judgement.) 1. Whether Paul and some others did not show, I say show less agony in their sufferings then Christ in his? 2. And if so, then whether that may not be the meaning of this place? Caution. And if any Saint or sufferer for Christ should undergo death for Christ with less agony, or with more alacrity than appeared in Christ; it doth but argue that they are more assisted now when Christ is ascended, which is the reason there rendered of those greater works; For I go to the Father, to teach that Christ can ordinarily bestead his servants more & better after his resurrection and ascension then before. This is no praise nor pride to the assisted; for what doth he perform or suffer, but whereunto he is assisted? and if he be assisted, why should he boast, As if he were not assisted? And that Christ could and did convey the spirit upon them in a greater measure after his ascension, than before, is plain, where it is said, that the spirit was not yet given unto any of them, because Jesus was not yet glorified. Perhaps the reason may be, because the spirits of men were more capable and receptions after the ascension of Christ then before. The very doctrine of the death, resurrection, and ascension of Christ hath that faculty in it to dilate and unlarge the minds of men. The use of the point of this place is, I take it, to check such as will say, Am I like to do and suffer as Christ did? and are you like to do at as Christ did and suffered? Yea, why not, within the compass of that God calleth me to? seeing I do it not by my own power, but by Christ, and by the spirit of God, and by God himself, who assisteth me? Of myself I can do nothing, not live, move, or have a being, nor think a good thought: But I am able to do all things, through Christ which assisteth me. John 20.19. Christ came the doors being shut] that is (say I) before the doors were opened, A periphrasis of his priority in coming: He were before them into Galilee, therefore before them into the house; and if the doors were 〈◊〉, when the foremost came, the doors probably, were not that after the first was entered. And the reason why the holy Ghost doth not say Christ came first, but came when the doors were shut, is, to teach us, that the doors ought not to be shut, where women with men are met about religious exercises! And to teach us that religious exercises should be within doors, not without doors; for, so it is said again, vers. 26. After eight days again his Disciples were within. Now, if the shutting of the doors be only a Periphrasis of his firstness in coming, it will not follow, that the doors were not opened unto him by a key or like way, but rather that they were so opened, viz. by a key or the like ordinary means; and to occasion is both taken and truly taken away from the Papist of his real presence, which he dreameth from this place. And indeed if Christ had miraculously conveyed himself through the doors, Thomas might the rather have doubted Christ to be a Ghost in the likeness of of Christ, than the same true Christ which died; as the Papists say Christ to be in a wafer-cake, as well as to come thorough the doors: but Christ gave no cause of any of these three tenants. John 20.26. After eight days.] That is, after the daylight of the eighth day was past, accounting the day of resurrection for one. All the meetings in the New Testament after, Christ's resurrection on the Lord's day (for as much as I have observed) were in the night. John 21.15. Peter, lovest thou me more than these?] That is, than these fellow-disciples of thine? Thou saidst, that though all should deny me, yet thou wouldst not. Peter had reason to love Christ more, because a greater denial was forgiven him. John 21.22. What if I will, that he tarry till I come, etc. That is, that he tarry where we are the broiled fish, till I come from speaking apart with Peter some little distance, (probably) about Peter's denial, which before others Peter, did not under stand. So far may saints mistake the meaning of Christ: for they understood it of his coming to judgement. ACTS. Acts 1.18. THis man purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out.] Judas probably did not purchase the field, forasmuch as he threw and left the pieces of silver wherewith he should have paid for it, before the high priests; and because it is said that the high priests purchased the field with the same pieces, Matth. 27.5, 6, 7, 8. But it is he purchased with the reward of iniquity, because by the reward of his iniquity a field was purchased: for the emphasis lieth not in the word, hoc. so much as in the purchase and price. Like to a phrase of Hezekias▪ where Hezekiah hath these words, I have cut off like a weaver my life: when the meaning is, that it is cut off; for it is God which cut it off, or went about to cut it off, sore against the will of Hezekiah; unless it be said, that Hezekiah by his sin provoked the Lord to cut it off, Isa, 38.12. And so Judas might give occasion to the high priests to purchase that field with that money: Judas was the true occasion why it was called, a field of blood; because it was purchased with that money which was the price of Christ's blood, by him sold to the high priests for that money. And falling headlong, he burst in the midst, etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precept factus. It seemeth by these words, and by his bursting in the midst, and by his bowels gushing out, that he did not stay so long as to make his p●●● end by an 〈◊〉▪ but driven with more rage than could endure such delays, he seemeth to run down some steep rock, mountain, or promontory, whereof there were anew about Jerusalem, (for, as the mountains are about Jerusalem, so is the Lord about them that fear him, Psal. 125.2.) So steep the promontory or rock seemeth to be, that with the fall he broke himself, so that his bowels gushed out: so that it was called the field of blood, as well from that besmearing, as from the money wherewith it was purchased, ver. 19 whence it seemeth to be the same field which was bought with that money: whether, before the death of Judas, and by the act or consent of Judas, is worthy of consideration. Act. 23.5. I know not, Brethren, that he was the high priest,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word not, which stands between knew and brethren may seem to be intended by way of a Mecathesis, as if it should be transposed and placed between was and the; and then the words will be thus, I knew, brethren, that he was not the high priest, or that there is no high priest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. except Christ, who is not now on earth. Such transposition seems to be 1. John 5.16. I say not, that thou shouldest pray for it: that is, I say, that thou shouldest not pray for it. And thus is Paul excused from untruth; yea, and made to speak courageously; who otherwise seemeth to be left guilty of senseless dissimulation. ROMANS. Rom. 1.17. FRom faith to faith.] Not from faith to flesh, as from Abraham to his posterity; but from Abraham to those which do the works of Abraham, or which walk in the steps of Abraham. Successors in the faith are the children of the faithful, as the Scripture accounteth children: that which is born of their flesh is but flesh. Rom. 4.1, 2. What hath Abraham found as concerning the flesh? For, if Abraham were justified by works, etc.] Works and flesh are Synonymaes, or equivalent terms. Works then must be that operation which the carnal Jews did imagine that promise to have, viz. I will be the God of thee, and of thy seed. And that operation which they imagined that promise to have, was this, namely, that the promise did naturally and necessarily sanctify all the seed of Abraham's posterity. Inasmuch as it was sufficient to be one of Abraham's lineage, no more needed to make God to be his God. The which sense, if it be true, then works in this and many) other places of this Epistle are to be understood passively, nor actively, that is, not the works of any man, but the work or operation of God's promise upon a man. The great controversy between Paul and the Jews, both in the Epistle through many chapters, and in the Galatians, was this, Whether the Jews had not such privilege by being Abraham's seed, through that promise made to Abraham will his seed, Gen. 17.7. as that they needed not in grafting into som●● 〈◊〉 Church by baptism; For if they laid, yet they must be also the grafted into Abraham's house by circumcision, or they could not be saved, as Act. 1.15. And this lost works may be one of those difficulties in Paul's Epistles so hard to be understood. Rom. 8.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈…〉 to purpose.] Called, that is, effectually called. Effectually called are they which come when they are called: Or, effectual call 〈…〉 coming when men are called. According to purpose.] Whose purpose? God's purpose 〈◊〉 the calleds purpose▪ Both may be admitteth. For that 〈◊〉 should come when they are called, is God's purpose; and God never purposed that all things should work together for; good unto any, but unto those which come when they are called which effectually obey the Gospel whereto they be invited: For, to whom God exhibiteth good, mercy, and salvation, to them God purposed good, mercy, and salvation, and to no other; but to believers and obeyers God exhibiteth good, mercy, and salvation, and to them alone; Ergo, God did purpose good, mercy, and salvation to faithful believers and obeyers only, so far as the Scripture revealeth. But, according to purpose may be meant that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) purpose of heart wherewith Christians are laid to cleave unto God. So as the sense will be, That all things work together for good unto those who not only obey for the present, but are fully purposed for futurity of time to cleave unto God, and to his ways through all difficulties; for such a settled purpose of heart it becometh those to have, to whom the promises belong. Rom. 16.17. Mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them.] No divisions but those which are contrary to the doctrine which the Apostles have taught, are to be avoided; and those divisions are to be avoided. 1 CORINTHIANS. 1 Cor. 7.14. ELse were your children unclean.] Else; that is, if the unbelieving wife be not sanctified to the believing husband. From the word [else] it followeth, That the children of believing Corinthians were not baptised though the Father was a believer: for if they had been baptised, Paul would not have paralleled them with the unclean wife; for baptised persons are visible Christians: but visible Christians are not visibly unclean: Ergo, visibly unclean are not visible Christians, visibly Christened, or visibly baptised. And if the children of the Corinthians were baptised, why doth the Apostle impute unto them the same uncleanness as to the unbelieving wife? And whereas he pronounceth them holy, it is for this end, to prove that the unbelieving wife is holy to her believing husband; an argument taken à paribus: But if the children be some other way holy or baptised then the unbelieving wife, (that is, of the parent to be retained) the proportion of the Apostles argument between the unbelieving wife, and the children of the believing father is improportionable, and consequently unvaluable to the purpose whereto he produceth it. As for example, he which shall say, The Christian religion is wholesome for the Commonwealth, Else no religion is wholesome for the Commonwealth; doth not he confess the Christian religion to be full as much wholesome for the Commonwealth as any other religion, if not more wholesome? So, the Apostle, which saith, if the wife be unclean, than the children are unclean; doth lie not as much as profess, the like uncleanness to be in the children, which is in the wife, if not more? Now in that wife there was no uncleanness, but of unchristianity: Ergo, in the children, he doth not mean illegitimation, but unchristianity; and that uncleanness was both in wife and children: Ergo. those children were not christened or baptised, though the father was a believer, 1 Cor. 8.4. We know that an idol is nothing in the world, etc. to the end of the eighth verse.] These words are ordinarily taken to be Paul's, as if Paul had said, that an idol is nothing in the world, etc. which nothingness of the idol, for the truth of the speech, he might have said: Yet it is a great error from the scope, sense and worth of the place, to attribute any part of these said four verses unto Paul, otherwise then to a recorder of other men's words. True it is, that Paul wrote these four verses, and that by the dictate of the Spirit of God. But it is not true, that he wrote them as his own judgement, approving them, or as the Spirits doctrine. How then did he write them? He did record them to make way for confutation of their drift, as the words or plea which the Corinthians had said or written unto him, wherein they do sinfully endeavour to prove it lawful for them to go into the idols temple, and there to eat meat sacrificed to the idol. That these words and verses were theirs, and to this unwholesome end of theirs, I thus collect: 1. The Corinthians did write unto Paul of some things wherein they seemed to desire his answer: so it appeareth by Paul's answer to them, where he saith, Now concerning the things whereof ye wrote unto me, 1 Cor. 7.1. whereof marriage was one, Chap. 7. and this about eating idolothytes in the idols temple, was another, Chap. 8. see ver. 1. 2. Paul answereth these words contained in these four whole verses, reproving and confuting the insufficiency of the argument in these verses employed, along from the beginning of the ninth verse unto the end of the tenth Chapter: the which being observed, helpeth more than a little to the righter understanding of the ninth Chapter by the way. Now, if Paul reprove these words, or the scope whereto they tend; than it is clear, that he is not the author of them, howsoever he be the recorder thereof. That he doth reprove and disprove these words through these four whole verses, all and some of them as invalid unto the purpose whereto they be by the Corinthians alleged, is plain, not only by more arguments following these said four verses; but also by a plain harping or descanting upon the selfsame words, which the Apostle doth, as it is the manner of learned Answerers to do; and that partly before these verses, aswell as after. For instance: the word [know,] We know that an idol is nothing in the world: Howbeit, there is not in all men this knowledge. This word [know] the Apostle striketh at, when he saith in the first verse, We know that we all have knowledge as if he should say, You not only know, (such knowledge as it is) but you are proud of your knowledge; and yet you know nothing as you ought to know: for if your knowledge were such as it ought to be, you would not destroy your unknowing heathen neighbour by your example, as you do when you sit at the sacrifice in the idols temple. You know that an idol is nothing in the world, and that there is no other God but one, and one Lord Jesus Christ; and you say, that there is not in all men this knowledge: for some, you say, make conscience of the idol, and do eat to the honour of the idol, supposing the idol to be some deity, and able to help them; and so they being weak, that is, being ignorant, are defiled in their very mind and conscience; yea, and likely to be destroyed too, because they put their trust in an idol which cannot save them. And you say, It is sin to them thus to eat before the idol; but you say. that you are free from sin though you do the same thing: Why? Because you do not eat as to the honour of an idol: but you eat as the meat is God's creature; and sit in that temple, not as it is dedicated to the honour of an idol, but as it stands upon God's ground, alleging for that purpose a place in the Psalm, where it is said, The earth is the Lords, and the fullness thereof, Psal. 24.1. But if the earth be the Lords, Have you not places enough upon God's ground to go upon, unless you go into the idols temple? And if all the fullness of the earth be the Lords, Will no meat and drink in the whole world suffice you to eat and drink, except that meat which is dedicated to an idol? Thus doth the Apostle answer in the tenth Chapter, repeating twice that place in Psal. 24.1. by which repetition a considerate Reader may discern, that it is an answer to some objection of theirs, and that they had alleged that Psal. 24.1. to justify their idolothite eating. 1 Cor. 9.21. To the Jews I became a Jew.] That is, I suffered so patiently under the Jews, as if I had been a Jew; and so under the lawless, as if I had been lawless: but I was neither lawless nor Jew in their sense. Christians do use to suffer so patiently for their good deeds, as if they justly suffered for evil doing: Not that Paul conformed to the lawless or to the Jews in their lawlessness or in their Jewism. Patiented suffering is a means to win the persecuter, if any thing will win him. 1 Cor. 11.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Because of the Angels.] Women must honour men, as they should honour Angels; and therefore be covered in presence of men, for reverence to men, as unto Angels. The Galatians are said to reverence Paul as an Angel of God: Jacob to have seen (as it were) the face of God, when he saw the face of Esa● pleased with him. A kind of transcendency of speech, much like an Hyperbole. 1 Cor. 14.22. Tongues are a sign to unbelievers.] That is, when hearers do not understand that which is plainly spoken out of the word, it is a token that they are unbelievers: Suitable to that of the Apostle, If our Gospel be hid, it is hid to those which perish. 1 Cor. 14.30. Let the first hold his peace.] Not that the first should cease before his time; but that the second must forbear speaking until the first speaker hold his peace of his own accord. The sequel about avoiding of confusion showeth this to be the meaning; for, ye may all prophecy one by one, that all may learn, and all may be comforted. Whence it is likely that the Corinthians were apt to be preposterous in promoting every one himself before other, or before their desert into the speakers place. 1 Cor. 14.32. Spirits of the prophets are subject to the prophets.] That is, whosoever will not forbear till the first hold his peace, shall be no prophet, nor allowed to speak as a prophet by Paul's account. 1 Corinth. 14.31. Ye may all prophesy one by one, that all may learn, and all may be comforted.] That is, all the members of the Church (females excepted) may prophesy, provided they can and do so prophesy, that all may learn by them, and all may be comforted; otherwise not. Now whether learning as well as godliness be necessary or not necessary to such prophecy, as whereby all may learn, and all may be comforted, I leave to be further inquired of the godly learned. Loath I am to deny any saint of God his privilege which Christ hath purchased for him; I have sins enough, though I make not myself guilty of that But withal, as I would not quench the spirit, or despise prophecy in the meanest who prophesieth according to the proportion of faith, and of grace, or gift by him received, within the limits of learning and comfort by the Apostle here set: so do I judge that doctrine neither holy, humble, comfortable, nor true, but a quencher of the spirit, a despiser of prophesying, which either excludeth learning from prophecy, or doth prefer non-learning before learning in prophecy; which doctrine hath been published, printed, and maintained by some who knew not what learning was, in this wanton age of ours, Witness their own assertion, That a non-scholar is to be chosen Pastor in the Church of Christ, rather than a Scholar, though the Scholar be equally gifted, graced, spirited in all other things: Witness a second assertion of the same author, That learning (which he all the way expresseth to be Arts and Tongues) is accursed from a spiritual use. He delivereth, I say, That learning is accursed from a spiritual use; with many more witnesses than two or three, which are sufficient to prove the author and maintainers of those doctrines so far forth to have blasphemed against the Scriptures: forasmuch as no one sentence of Scripture was written without the art of Grammar, neither possibly could; unless the Reader should be left void of the letter, and of the sense. But of these it may be said in a sense, Father, forgive them, they know not what they do: Father, forgive them, they know not what they say. For some of them being demanded, whether the holy Ghost in the constitution of Scripture do regard the congruity of the Adjective with his Substantive; that is, whether the Adjective doth use to agree with his Substantive in the constitution of Scripture: they have answered, as some did about the holy Ghost, That they do not know any Adjective or Substantive to be in the Scripture at all. And what was the answer of these some, we are sure might be the answer of all the rest which so teach, for any learning which they are guilty of. But, in the mean time, let the remnant of them learn not to blaspheme: They have spoken evil of the things which they know not; one mark (amongst many more) of the unlearned false teachers of these later days, 2 Pet. 2.12. compared with 2 Pet. 3.16. the very verse by this undertaker wrested against learning, as aforesaid. So justly hath his arrow (being shot up against learning) returned upon his own head. If he and his Executors had had as much ambition unto learned prophesying, as they had ambition to prophesying such as it was; they had been as godly, as now they were ungodly; and they had been as true, as now they were lying: , I say; for, Can there be greater ungodliness then to put down learned prophesying by a law, or by a doctrine in the name of the Lord? and to advance ignorance of the Original Tongues and Arts, which make for the understanding of the Scriptures: as if that ignorance of Hebrew, Greek, Grammatical, and other learning were the only learning whereby the Scriptures can be understood? I am not afraid to pronounce this doctrine which is against learning aforesaid, to be a mocker, proud, envious, hypocritical, and one of the greatest lies which ever was told in the name of the Lord since the world began. What could the Devil do (if he were in the likeness of a man) more worthy of himself, then to destroy learning from godliness, literature from the holy Scriptures, and to set up non-learning, and put down learning, as the only divine learning, for his own bellies sake? No marvel though the whole Law of God at a clap fared no better at the same hands: for to cashier the Law, Learning, and Sabbath, suit very proportionably together. The holy Ghost provideth against such in these words (foreseeing their forwardness to prophesy), Ye may all prophesy (saith he) one by one; provided, that all may learn by you, and all be comforted: otherwise not. 1 Cor. 15.29. Else what shall they do which are baptised ever the dead?] Death after death, Martyr after Martyr voluntarily giving himself over unto death, rather than deny the Christian religion. What a rash and wilful part do they play, to expose themselves to death if there be no resurrection? Surely there either is to be a resurrection of the dead, or these said voluntary Martyrs, which chose death rather than deliverance, are greatly deceived. For, the reason why they give themselves to be drenched overhead and ears, not in water only, but in afflictions, and in death; is, because they expect a better resurrection. And they do it one after another; that is, though they see others of their brethren martyred before their eyes, yet they are not the less, but the more incensed to maintain that cause, for which they shall be likewise dealt with all. This voluntary death might be expounded as a sinful casting away of their own lives, if there be not a resurrection. For, who would cast away his present life, if he were not sure of a better? And that this is the meaning, the verse following seemeth to confirm, where it is said, And why are we in jeopardy every hour? For, there also he argueth for the resurrection from the absurdity which would follow upon voluntary sufferings, if there were no resurrection. 1 Cor. 15.40, 41. There are also celestial bodies, and bodies terrestrial: But the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the Sun, another of the Moon, and another glory of the Stars, for one Star differeth from another Star in glory. So also is the resurrection of the dead, etc.] These words have reference to the 35. verse, where it is said thus; But some will say, How are the dead raised? and with what body do they come?] As if the sense should be this; that, whereas it is enquired how the dead are raised, and with what body they come, I answer saith the Apostle, that the glory of the raised body is more excellent than that of the mortal body, as fare as the Sun exceedeth the Stars, or as one Star exceedeth another. II. CORINTHIANS. 2 Cor. 12.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which it is not lawful or convenient for a man to speak.] Not that Paul was forbidden to utter what he heard; For, what is spoken in the ear may be revealed upon the house top. But, he who spoke to Paul had blasphemed to say, I am Jesus whom thou persecutest, if he had not been Jesus Christ, God as well as man. But if he were God as well as man, which spoke to Paul, than Paul had this privilege to boast of, which no false Apostle had, that God himself spoke unto him from the third heaven. This I doubt not to be the meaning of this place. 2 Cor. 12.16. But, I being crafty took you by guile] A preoccupation, as if he should have said, did I send after me Titus or others, who took gain of you, as some who will not be seen to take bribes themselves, yet will be content that their wives, children, or servants for their use shall take bribes? then had I been crafty indeed; but I did not so. For, Titus walked in the same spirit, free from filthy lucre as well as I; for, so it followeth in the next verse: Not that his taking them by guile, was converting of them by guile. 2 Cor. 12.14. Parents ought to lay up for their children, the children ought not to lay up for their parents.] Not that Paul cotrarieth 1 Tim. 5.4. where he biddeth that children shall recompense their parents; but that he a parent to the Corinthians did rather lay up and exhibit to the Corinthians, then expect that they his children should lay up, or contribute to him. Some Scriptures, and this for one, are to be restrained to the present circumstances, and not extended further upon pain of untruth, as that which goeth into the man defileth not the man, must be understood of eating things with unwashen hands there spoken of, and not of all kind of eating and drinking, otherwise it is untrue. 2 Cor. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] He appeared by his crucifixion to be weak like other mortal men, yea, and as one dying for his fault; but his resurrection showed him to be that which he had professed himself to be, good and God. For, if he had not been such, God would not have raised him from the dead, lest God should have justified him in his unjust pretences. GALATIANS. Gal. 4.21 TEll me, ye that will be under the Law, Had not Abraham two sons?] Law and descent from Abraham are here made equivalent terms. Works of the Law therefore are an operation, which descent from Abraham did effect. Carnal Jews dreamt that descent from Abraham had such virtue in it, by reason of that promise made to Abraham and his seed, Gen. 17.7. that whosoever was but a child of Abraham's carnal race, was forthwith 〈◊〉 op●re operate Justified without any work of his own. And so fare he was by descent from Abraham justified as to be a member of the visible Church by that means. Howbeit, without a gracious holy use of that promise made, and a good conversation thence proceeding, he was not accounted a child of God. For the end of that promise, I will be the God of Abraham and if his seed, was not to secure the seed of Abraham, but to st●●re up the seed of Abraham to believe, love, be thankful to, and walk holily towards that God who had thus promised to be their God Now, these perverse Jews, and so Galatians in their steps, not willing to observe the scope, cleave to the words, and will needs have such a visible Church in the New Testament, as wherein parents and children grafted into Abraham's stock by Circumcision, might be justified as members of the right visible Church of God; And if they ●e but so justified as to be members of the outward visible Church of God, they do not think that there needeth any other justification. This hence it. Paul confuteth by the example of Ishmael, reaching that scoffers and persecutors at a holy use of the promise, such as holy Isaac did make, were even then by the same spirit, whereby the promise was made, accounted for nothing, although they were the natural sued of Abraham, at Ishmael 〈◊〉 and that the Church of the New Testament: consisteth only of such as make a holy use of the promises and threats of God too▪ If afterwards they appear otherwise, they are disfranchised or that Church: which exposition if it be true, than the word L●●● in this bad sense is meant a national churching of parents and children hand over head, without respect unto any knowledge, love, or fear of God in them and in their ways; A mighty mistake of them the whilst who interpret the Apostle to speak against the moral Law of God; when as it is meant only a carnal interpretation which some Jews (fare enough from comfortable to the moral Law, fare enough from expecting Justification by their holy works, or from conscience of holy works themselves) I say which some such carnal Jews did make of the promise, I will be the God of thee and of thy seed, Gen. 17.7. Flatter they did that promise, calling it a Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rule which constantly and naturally without any endeavour of theirs would bring forth salvation to the seed of Abraham, though they should (as we say) lie in their beds all day. The work of the Law was the work, efficacy, operation, or virtue which that Law or promise had to bring forth salvation unto them; not their works done according to the law and commands of God, they were not guilty of so much workfulnesse. Hence the Antinomian heresy is taken off from his foundation, and for want of this sense, I do not see how the Antinomians can be sufficiently answered. Gal. 3.10. For, as many as are under the works of the Law, are under the curse:] As many as look to be justified by the operation which that promise hath upon Abraham's seed, where it is said, I will be the God of Abraham and of his seed, the carnal did expect that that promise should sanctify so many of them, as were of Abraham's seed, so that they needed not any other sanctification. And this sanctification was faith, or by faith: For, they did believe that those should be saved, which did believe God to be the God of Abraham and his seed, and none other; where was their fault then? In that they did not walk holily; or in that they did not believe Christ to be meant by that seed of Abraham? What will it avail Christ to be meant by that seed of Abraham, and that God is his God, except we also live holily as Christ lived, so that his spirit may be said to have life and vivacity in us? Gal. 3.12. The Law is not of faith; for he that doth them shall live in them] Israel must do the command, or else not live in it? Ergo, Israel had not life by being this or that, but by doing; and this doing is faith, or faithfulness. EPHESIANS. Ephes. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In supercelestial things.] There is wickedness in supercelestial things, when there is sophistication of Doctrine, wrongnesse of prayer, feighned Ordinances in and about the worship of God; then there is spiritual wickedness in heavenly things. PHILIPPIANS. Philip. 1.18. HOwsoever Christ is preached, whether of envy or good will, I rejoice and will rejoice.] Every divulging is preaching, as Mark 1.45. Railers against Paul's Christ, and Paul's Christianity, are here meant to preach Christ of envy. Paul rejoiceth in that envious preaching or railing, because howsoever it was envious, yet, it was a publisher per accidens of Christ and of Christianity, and consequently a matter of rejoicing to Paul. Not, that Paul would conform unto Antichristian conditions, rather than forego the preaching of the Gospel, as some Surplice conformitans have abused this text; For, Paul speaketh of others envious preaching of Christ, not of his own envious preaching of Christ; neither doth he say, that those who preach Christ of envy, can rejoice in such their preaching of Christ, but that he doth not rejoice at the envy, but at the publication which accidentally followeth upon the envious railing. This railing was haply not in a Pulpit or solemn Oratory, but in the streets or highways, or wheresoever in public assembly or of neighbour to neighbour. Phil. 3.9. All my righteousness which is of the Law.] That is, all qualifications, which made Paul honourable, amongst which, his education at the feet of Gamaliel in tongues and other literature was the choicest and most capable of promotion; This learning he esteemed but dross and dung, in comparison of the knowledge of Christ; which knowledge was not like the former knowledge or learning merely notional, but experimental, namely to know him and the fellowship of his sufferings, and to be made conformable to him in his death. Thus to learn Christ, Paul found the most hard piece of learning of all other, but withal the most excellent piece of learning; and so necessary that he accounted all other learning of tongues and Arts, of Scriptures and notion of Christ himself to be as nothing in comparison of this imitation and conformity to Christ in his do, and especially in his sufferings; Lo here, what learning is the hardest to come by, and the most excellent being obtained, and so necessary, that whosoever knoweth Christ himself according to notion, and can preach Christ according to all the mystery of Christianity, yet is but as a sounding brass and tinkling Cymbal, without this unfeigned, faithful, real doing and suffering as Christ did and suffered. He who hath learned to suffer as Christ suffered, even to the loss of life and all, is the highest scholar in the world, and he who is lowest in the School or Kingdom of Christ, must be no less learned; For, so saith Christ, He that forsaketh not all, even to his own life, cannot be my Disciple. Men may conceive amiss, and teach amiss the Doctrine of Christ, for base ends, as for vain glory, for gain; but in imitating of Christ, in doing and suffering, hath no snare in it to catch my brother by deceit or sinister respect; No man lightly can be powerful in his whole conversation, a doer and sufferer in jest. This did Paul, who spoke more tongues, and had more learning than all other Apostles; remember therefore, that once a Scholar brought up, was as great a sufferer as any of the unscholared tribe. Let me see any of the unlearned tribe, (which say, that there was never any good yet which were learned) I say let me see any of them or theirs which have suffered with like patience as his learned Apostle did? Ne, did not Paul suffer many abuses from the unlearned Corinthians, though Christians of his own conversation, with little thanks from them for his labour; witness, that though he both spent, and was ready to be spent for them; yet the more he loved them, the less be was beloved of them. It was not too much learning made them so chubbed and boggish to their most generous and noble Apostle. They made him work with his hands day and night to the maintenance of himself and those which were with him; yea, and to spend upon them, and be spent for them, as before is said, with so much less love, by how much more love he showed unto them. This piece of obedience the unlearned Antiliterarians of our days can practise without going to School to learn it. COLOSSIANS. Coloss. 2.8. BEware lest any man spoil you thorough Philosophy.] Not that Philosophy truly so called is vain deceit, whether natural or moral; nor yet any other part of learning, but useful and profitable about Theology. But if the mere notion of the Gospel itself, together with love, belief, and admiration of the mystery, and all good utterance of the same being known, be severed from action, and patience under the cross of Christ for the Gospel sake, it availeth not: For the kingdom of God consisteth not in notion and locution only, but in power. Herod hoped to see some mighty work done by Jesus: and one of the Kings of Israel (none of the best) delighted to hear the miracles done by Elisha reported unto him: They counted Ezekiel as a very pleasant song, or as one that could play well upon an instrument, who would hear his words, but would not do them: And Herod would hear John gladly, but cut off his head: Not, but that Paul speaketh wisdom amongst those which are perfect, and that not the wisdom of this world, nor of the Princes of this world, but the wisdom of God even in a mystery; but the chief wisdom consisteth in doing and suffering the will of God, not in near knowing or speaking of it, though with never so much excellency. Col. 2.10, 11, 12. Ye are complete in him, etc.] As if he should have said, If there be any privilege in being a Jew, or in being circumcised, you have that by baptism, putting on Christ, who was a Jew, and circumcised: But great is the privilege of the Jew, and much is the benefit of circumcision: All which privilege and benefit you have by putting on Christ. Col. 2.16. Or of the Sabbath: which also may be understood weeks. Ver. 17. Which are a shadow, etc.] so that it is understood of such Sabbaths as were a shadow of things to conse; not of that Sabbath which was moral. I THESSALONIANS. 1 Thess. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God is— a revenger of all such things.] What wicked practices man cannot discern, do properly belong to God to revenge. II. THESSALONIANS. 2 Thess. 2.4. SO that he exalteth himself above all that is called God, or worshipped: That he may fit, that he hath 〈◊〉, or that he doth fit upon, or in the Temple of God, showing forth himself as God. Above all that is called God.] That is, above all Magistracy: for Magistrates are said to be gods, after a sort. Or worshipped, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] That is, above all Augusteity; Sebast●●s was an appellation given to Augustus. Showing forth himself that he is God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Giving out, as we use to say. In the Temple.] That is, in that which he pretendeth to be the Temple of God I. TIMOTHY. 1 Tim. 2.8. I Will, that males pray every where, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The emphasis is not in the word [every where] as if the Apostle should bind or permit men to pray in all places, albeit that is true also; for then the duty should lie upon women aswell as upon men: but the meaning is, that males, and not females should lead the prayer, wheresoever prayer shall be made, aswell in family, as in Church. Paul had declared before, that in the Church none but males should solemnly prophesy ●e pray. But now he further maketh known, that in the family women must neither pray nor teach; that is, not solemnly lead or utter the prayer or doctrine, whilst a man in presence is silent. Where note, that Apostle taketh for granted, that Christians will pray and teach in their families: An answer to them who require a warrant for family-prayer. 1 Tim. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, She shall be saved through child-bearing.] That is, the pains and peril and childbirth is so great, that she is hardly saved through that pains, though she be never so modest, Christian and godly. And seeing so great pains are laid upon her in childbearing, She ought therefore amongst other reasons to be in silence. Sorrows are signs of sin, and must respectively be grounds of humiliation in both sexes. The word [saved] implieth a narrow escape of death or danger; so that these words are a third reason of the former silence commanded. 1 Tim. 4.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, By the word of God and prayer.] The word of God commandeth former differences of meats to be nullified: So the word maketh meats which were to the Jews unlawful, now to be holy; that is, to be lawful to Jews and Gentiles. Thus the word sanctifieth meats; that is, God's ordination sanctifieth them. As for prayer, that sanctifieth on our part; viz. when that which God hath decreed lawful, we receive with an holy fear, thankfulness, and supplication, accompanied with faith, that it shall be sanctified. Prayer implieth all the worship of God, and covenant with God. Lawful meats are sanctified to none but to the holy; none are holy but those which pray; no prayer is accounted for prayer, but that which it made by such as are in covenant with God though Christ. 1 Tim. 2.9. The Lord knoweth who are his.] That is, the Lord will know who are his before they shall come to be called by his name, Christians; which is done when they enter into that visible, audible covenant with him, by attestate profession. I will go down now, and know, whether it be altogether according to the cry which I have heard; and if not, I will know, Gen. 17.21. That is, I will evidence it to Sodoms and all other men's knowledge. Genes. 22.12. God is not said to know till men know: Now I know that thou lovest me; sigh thou hast not withheld thine only son from me. God, the foreknower of all things, knew whether Abraham loved him or no, before Abraham sacrificed his son; but he doth not seem to know or take knowledge, until Abraham evidence it by obedience. And, Depart from me ye workers of iniquity, I know you not. It is not for nothing that God sends us back to our brother to be reconciled, when we bring our gift to the altar, before our gift shall be accepted of him: That what the Church bindeth on earth, is bound of him in heaven; and what the Church looseth on earth, is loosed of him in heaven: That, Whose sins they remit, they are remitted; and whose sins they retain, they are retained: To whom they forgive any thing, he forgiveth also. Hence in the old Testament, The Lord God of gods must know, and Israel also, he shall know, Josh. 22.22. It is the speech of Reuben and Gad to their brethren of the other tribes, which came to expostulate with them about an altar which Reuben and Gad had made. 1 Tim. 5.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Use a little wine.] That is, but a little wine. We sold the land for so much, that is, but for is much, Acts 5.8. He shall be three days and three nights in the heart of the earth; that is, but three days and three nights in the heart of the earth: which was verified, though he was not three full days, and no part of the third night in the grave. This seemeth to allude to Levit. 10.9. where, upon the destruction of Nadab and A●●hu, God provided that the priests should not drink wine when he is about to meddle with the holy things, lest he should not discern aright between holy and profane things and persons. Probably Nadab and Abihu had exceeded in wine, when so presumptuously and mockingly they tempted God with strange fire. For, Wine is a mocker, P●a. 27.1. Timothy and other like officers must not be drinkers of much wine, lest they choose or refuse whom they should not into Church office. One drinker will favour another, both of them unfit to be officers, or office-makers in the Church of Christ. And thus there is a fair dependence of this with the verses before and after, which otherwise seemeth to be Independent. II. TIMOTHY. 2 Tim. 3.6. THese are they that creep into houses, etc.] That is, these before spoken of ver. 1, 2, etc. As if he should have said, Whereas you do pretend that my people do creep into houses, etc. I answer, It is you and yours which creep into houses, who deny the power of godliness under pretence of a form thereof, etc. as before is said. Now those spoken of vers. 1, 2, etc. are traitors, heady, highminded, lovers of pleasures, etc. HEBREWES. Hebr. 2.9. THat he by the grace of God should taste death for every man.] True and good: But withal, if God hath purposed to save believers and unbelievers, those who make a good use of that promise, and those which make a wanton use thereof, he could have saved them, and never have told them so: Inasmuch as he telleth them that Christ tasted death for every man; it implieth, that he would have men to know it, and believe it, to love, obey, and walk thankfully for it. So that they which walk worthy of this promise, to them it shall be exhibited and made effectual; and whosoever walk not worthy, to them it shall not be made effectual. Effectual (I say) it shall not be to the salvation of such,; but effectual to the just condemnation of such: so that Christ shall be a sweet savour unto God aswell in those which perish, as in those which are saved; for they neglect so great salvation. Heb. 4.9. etc. Rest there signifieth continuance in the truth: so the context will have it. Heb. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Without father, without mother, etc.] Not that Melchisedech as a man was without father, without mother; whether he was Sem the son of Noah, as is most likely by all Jews and Christians: but as a priest he was without father, without mother, without kindred, without beginning of days, or end of life; that is, his priesthood was not tied to come of such a father, mother, kindred; for they must come of the tribe of Levi; their father must be of the tribe of Levi, their mother must be of the tribe of Levi, and that tribe was their kindred. And as for beginning of days or end of life, the man was not without beginning and without end; for, It's appointed for all men once to die, and then cometh the judgement: But his priesthood was not stinted to begin at such a time, or to expire at such a time, as the levitical priesthood was; for that priesthood was to begin at 30 years, and to end at 50 years, Num. 4.24, 30. with Num. 8.24. Heb. 8.7, 8. Covenant at coming out of Egypt, Why might it not be Circumcision; although circumcision was used and commanded before? For, John 7.22. 1. It was given and commanded to that generation at their coming out of Egypt, and not to them before. 2. Circumcision, though given and used before, yet was first written then; so that that manner of giving was never before their coming out of Egypt. 3. Their coming out of Egypt was a solemn period of time, whereby their Chronicles were kept, Jer. 16.14. 4. Moses is expressly said to give Circumcision, although Circumcision was not first of Moses, but of the Fathers, John 7.22. 5. It is said that they did that day avouch the Lord to be their God; and that God did avouch them to be his people, Deut. 26.17, 18. 6. The antithesis between the new Covenant (ver. 11.) and Circumcision, is the most opposite; for Circumcision took in infants, the new only knowers of God. Heb. 12.16. Selling the birthright for a mess of pottage: That is done, when a Christian for a meals-meat justifieth the prayer or thanksgiving of a professed unchristian before or after meat, by his presence and posture. Christianity and truth is the elder brother to all resemblances which are made of Christianity. Wherefore it is a kind of selling of a Christians birthright, to be present, or to bare the head at an Antichristians prayer or thanksgiving before or after meat at table, though in the Antichristians own house: And the Author here would not have a Christian to justify the prayer of an Antichristian, so much as once, by his bareheadedness, or the like, though perhaps he purpose never to sit bareheaded at the same, or at any like occasion again. For so charily the holy Ghost provideth, that Christians should not pass away their birthright not so much as for one mess of meat, much less for two, three, or more meals of meat; because, the more meals, the more times; and the more times, the more often selling of the birthright. Esau's birthright was irrevocably sold as well for one me●●● of pottage, as if he had sold if for a whole worh●● and by the sale thereof the blessing was likewise irrecoverably lost. Object. But the Apostle giveth us leave to go to a feast with an unbeliever, it woe be disposed, and there to eat such things as are set before us, ask no question for conscience sake: Therefore it is lawful to be present at such prayer and thanksgiving as are performed by that unbeliever before or after. Answ. It was too fare from his present purpose then and there in ●and, to caution the gesture at thanksgiving in that place of Scripture. What there by due method he cannot bring in, that here he forgetteth not to add; to teach us, That 1. We should read one place of Scripture as well as another: The whole Scripture is but one whole Systeme. 2. We must look for every thing in his proper place. 3. We must learn so to speak, and so to write, as that our hearer or reader may easily trace us, and find us: which they cannot do, if we take in so many several circumstances as are not pertinent to the present matter in hand. Hebr. 13.4. And the bed is undefiled.] The Author doth hereby affirm, that the marriagebed is indeed undefiled and lawful, not sinful and dishonourable. Some do understand this place, as if the holy Ghost had said, That Marriage is honourable amongst all, if the bed be undefiled: But it is affirmative, not conditional. JAMES. James 2.7. THe Name called upon you; or called upon by you. Jam. 2.17. Faith and works, baptism, separation from Idolatry, and the practice of positive parts of godliness. Jam. 5.14. Anointing them with oil in the Name of the lord] The Name of the Lord is as precious ointment, Cant. 1.3. Consolatory speeches uttered in the Lords Name, and from the Lords word, are as healing and medicinable as ointment. I. PETER. 1 Pet. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They were disobedient unto what they were even set.] That is, unto that unto which they were even set: the Antecedent understood in the Relative, as Rom. 7.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being dead wherein we were held: That is, ●hat being dead wherein we were held. 1 Pet. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, At the revelation (not, at the coming) of Jesus Christ. I. JOHN. 1 Joh. 2.11. THere is no occasion of stumbling in him.] Neither active nor passive. 1 John 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.] That is, they pretend, that they went out successively from us the Apostles; and so they did: For all the feigned Christianity of Rome is an imitation of the true and Apostolical Christianity: but if it were the same, why is not their doctrine and scripture like his doctrine and Scriptures? but why is it their own tradition? why is not their baptism and breaking of bread in every circumstance like his? Why is there not liberty to judge the doctrine then and there taught, as in 1 Corin. 14.29, 35. is permitted unto any member, except unto women? Why hath not the Church, but the Pope, the determinative sentence in causes Ecclesiastical? 1 John 2.21. The Scripture is written by those, and for those which know the truth; not for those, or not so much for those which know not the truth. 1 Joh. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ab initio.] That is, from the very foundation of his nature Satan sinneth. 1 Joh. 4.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Hence the condemnation of the world ariseth, so many of them as do not believe in Christ. JUDAS. Judas v. 20. THese are they which separate themselves.] The emphasis lies in the word these, and not in the word separate. As if he should say, Whereas the world blameth some for separating themselves, I say, These are they which separate themselves with a vicious separation. There is a good separation, and an evil separation: See 2 Cor. 6.17. REVELATION. Rev. 18.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Alluding to John 2.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As much as to say, Whereas Antichrists Church pretendeth, that they came successively from Christ, and from his Apostles, and therefore are the true Church; Tell her, that you have your succession from her, and came from her, as she did come from Christ, and from the Apostles; and that therefore your succession is lineal and regular from Christ and from his Apostles, aswell as theirs. And if she demand of you why you depart from her, and do not abide with her, seeing you had your succession from her; tell her, that it is as lawful for you to departed from her unto the ancient, true, first and good ways of Christ and of his Apostles, as it is for her to departed from Christ and his Apostles in doctrine and practice, and yet to pretend that she is the successor of Christ and of his Apostles: And if she be a lawful Church because they were a lawful Church, notwithstanding her difference from them; much more are you as true a Church as she, even by her own argument, though you departed and differ from her. And this is to reward her double in the cup wherein she hath drunk to you: For I take this doctrine of Succession so urged by her to be the golden cup wherewith the Harlot hath made the Nations drunk, and giddy, and indeed, not able to answer her with sense and reason. Whether this be a rational and sufficient answer or no, I refer to judgement. FINIS. Certain places in the New Testament humbly propounded to the consideration of the godly learned, whether they may not, and whether some of them ought not to be thus translated as followeth. MATTHEW. Matth. 1.11, 12. _ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not captivity, but transhabitation, or translation from house to house; as a Tenant removed by his Landlord for nonpayment of rent. Judah must not roost in the Lords tenemens, if Judah behave himself so badly towards this Landlord. Take him Jailor of Babylon, until his manners be mended. And if this were done to the ancient Tenant, what may we the later expect for nonpayment of our rent, but that he will take the Kingdom from us, and give it to a people which will render the fruits thereof in their season? Matth. 11.11. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] He that is lesser in the Kingdom of Heaven, is greater than he; not he that is least in the Kingdom of Heaven. Matth. 18.17. Tell the Church] that is, the whole Congregation, at least in Covenant, when publicly assembled upon the Court-day, which is the Sabbath. Matth. 21.3. with Mark 11.13. Luke 19.31.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The owner of them hath need of them. Probably Christ had bought, or some ordinary lawfully way contracted with the owners, for the Ass and Colt, so that the Ass and Colt were now his own. And probably, he had covenanted with the sellers, that the Ass and the Colt should be delivered to whosoever should first lose them without ask leave, and to whosoever being demanded should answer and say the owner of them hath need of them; a fit token between the buyer and the seller. For, who had more right to lose them without leave, than the owner? And what could make the expostulators so facile to let the Ass and the Colt go, but the identity of the token formerly agreed upon between the seller and the buyer? The need or use which Christ saith that he had of the Ass and of the Colt, do witness, the rather, that he was the owner of them by contract. The need or use which Christ had of them, was, First, to foreshow his death and resurrection to be near by riding into Jerusalem. Secondly, after his resurrection to ease his pierced feet; which for soreness he would not suffer Mary to touch, howsoever he permitted Thomas to feel and put his fingers into the print, lest Thomas should perish for want of faith. Be not faithless, but believing. And lest Christ should be thought to be but a Ghost in the likeness of that Christ which was crucified, and not the same, in all things like unto us without sin. And his riding upon them into Jerusalem before his death, might be a real prediction of his death, of the manner of his death, of his resurrection so shortly future, and consequently of his Godhead. Ma●th. 26.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It had been good for him i● he had not been borne that man, or if he had never become that man; A softer speech then to say, it had been good for that man if he had never been borne: like that of Peter upon the same Judas, where it is said, He is gone to his proper place, Acts 1.25. to teach us modest censure of immoderate sinners. Matth. 26.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sayest thou it? Interrogative, not affirmative; else Christ had discovered Judas to become the betrayer, which Christ modestly forbore, save that he revealed him unto John, upon request in his ear, periphrastically, by the Son, lest Christ should be thought ignorant of the betrayer. It is an easy thing, I do not say, a good thing, for a Printer to omit an interrogative point. Matth. 27.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] they say it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strangulo, but compared with Acts 1.18. may it not come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figo & α non tollendo augmentum & interponendo γ. that is, unfastened himself, as Acts 1.18. he ran headlong, burst in the midst. Matth. 27.11. Of Christ unto Pilate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayest thou it? witness the same answer of the same Christ, to the same , upon the same question, in another Evangelist interrogatively; Sayest thou this of thyself, or did others tell it thee of me? viz. that I am a King, John 18.34. It seemeth rational to forbear the direct information of his regality before Caesar's Deputy; Because that was the capital snare which the Jews laid for his life. Matth. 27.38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Two liars in wait, ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thiefs. Why might they not be liars in wait for blood, rather than for theft? 1. Because Barrabas a murderer, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 18.40. 2. The penitent confesseth himself righteously crucified, when by the law of Moses to the Jews, he might have pleaded restitution, for the safety of his life. MARK. Mark 14.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hymning or praising. For, we find the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put transitively, with an accusative after it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise thee, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing praise unto thee; which same in Psal. 22.23. whence it is fetched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise thee, not I will sing to thee, though singing in those days an ordinance more frequent than in these. Therefore let singing make what shift it can for itself, it cannot be proved out of this text. Mark 16.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Go preach the Gospel to the whole Creation; Creation being understood metonymically for the people in the whole Creation. It seemeth more rational, then that the Gospel should be preached to every creature, and taketh away all occasion of that ridiculous preaching, which hence that Popish Saint Francis is said to preach to the brute creatures, or which any other profanely might object. LUKE. Luke 21.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am, not I am Christ, A speech which God justly appropriateth unto himself, because he hath his being of himself, I am hath sent me unto you, Exod. 3.14. yet proudly arrogated of poor wicked men, as Isa. 47.8. Babylon saith in her heart, I am; and again, thou hast said in thine heart, I am, and there is name else beside me. But of this, more, and more fitly in exposition. It's the ordinary proud word of arrogant men in Scripture to say, I am; as if they should say I am the singular one: It is I, (with emphasis) and not other then I. Luke 24.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As he sat with them] not, as he sat [at me●t] with them; nor at table, as in another reddition. So that it was not common meat, but the Supper of the Lord. Breaking of bread synechdochically, put for the whole Supper. The wine for brevity not mentioned, is to be presumed, because he promised to drink it new with them in his Father's Kingdom, which Kingdom was this Church of him raised from the dead. And, if he had not used the wine at this time, as he promised and practised before his death, how came the Disciples to know him by the breaking of bread? For, thus they argued, That was our Master which broke bread and drank wine in prediction of his death, the night before his suffering, promised to do the like after his resurrection in memorial of his death; This man doth break bread and drink wine in that signification, Ergo, it is our Master and not a Ghost in his likeness. The Papists prove themselves no Church by erring against the wine in this place. And, if they know not the meaning of that Scripture, where Christ promiseth to drink the wine new with his Disciples in his Father's Kingdom, who will trust them to be a●●errable in all other Scriptures? But, the Papists argue from this text, that the cup is not necessary with the bread in the Supper of the Lord. Ergo, one child in comparison may find out that which their whole Catholic Church for the plainness doth not see; and if their Church cannot err, then are they no Church; for in this easy thing they err, how much more in other places of more difficulty? The words [at meat] in our English are put in to obscure the gesture sitting, which Christ and his Disciples did then and there use at the breaking of bread, aswell as before his death: a thing not espied of our ungreeked people, by reason of the words, at meat, which maketh them think it to be common meat, not the Supper of the Lord to this day; but now they are warned, as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is no necessity to understand it of sitting to common meat. What is that doctrine which teacheth Learning to be accursed from a spiritual use? I say what is it but a lie of unlearned ones, envying learning in those which have it, because it obscures the glory of them which want it? Luke 24.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He became disappearing, that is, he appeared not until that day seven-night, on which day seven-night he appeared again, Luke 24.36. John 20.26. to discountenance the seventh day, and all the other six for having any more Sabbatisme in them. A word provided of God to stop the mouths of those who would have the seventh day still to be the day of Sabbath, especially if it be conferred with that 20. of John 26. and John 21.14. of which, more in the next Scripture. Luke 24.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at that special hour, not the same hour; that special hour or time is a periphrasis of the first day of the week: For, to what end should men and women dwellers in Galilee, where Emmaüs was, return to Jerusalem at that time of the night, whence they had scarce by day light, from morning, to Emmaüs, attained. Thomas, who was not with the Disciples till the second Lord's day after Christ's resurrection, John 20.26. was with them at Jerusalem this later meeting; witness their instructing of him about Christ's resurrection, from their own experience, Luke 24.34. Jesus, whose appearance at the fishing, John 21.14. was but this third appearance, was present at this later meeting at Jerusalem, Ergo, this meeting at Jerusalem must needs be the second Lord's day, spoken of John 20.26. The Lord's day is a special time, beyond other times, against them which think so lightly of a sabbatical day in the New Testament. JOHN. John 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? What is that to thee and me woman? A rational answer to her impertinent proposition. Not, woman, what have I to do with thee? A more tart rejection than Christ obedient would make of his parent, for that speech, though impertinent. John 3.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things upon the earth, things above the heaven, superterranea, supercelaestia. The Kingdom of heaven there spoken of, at and, though not earthly, yet, was on earth. The elect, who are not of the world, are prayed by Christ not to be taken out of this world, Ergo, are in the world; John 17.15. The discourse of Christ with Nicodemus was about regeneration, and about the Kingdom of God which is at hand, namely in this world, not about future felicity in another world. John 11.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He troubled himself; The troubles of Christ were under the power of Christ, and by his help, of Christians. Troubles have power over others. The godly are not tempted above what they are (in some sort) willing and able to bear. John 18.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whether may it not be understood interrogatively, rather than affirmatively? Sayest thou it? especially, seeing the same question is answered interrogatively, vers. 34. Sayest thou this of thyself, or did others tell it thee of me? John 18. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A liar in wait: Whether might not therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two which were crucified with Christ, be liars in wait for blood, or wilful murderers, as this Barrabas was, seeing they confess themselves to suffer justly, who by the Law of Moses might have pleaded restitution? Then, justification of Christ hath whited a scarlet sinner for Paradise. ACTS. Acts 2.1. EN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When the day, (that is, the daylight of the fiftieth day after Christ's resurrection) was fully come; that is, was come and gone, and now the night of that fiftieth day began to succeed. They assembled in the night. Fiery-tongues, the fittest colour for the night, as the Pillar of Fire by night, which became a Pillar of cloud by day; The night of the Sabbath and of every day followeth his day. Pentecost no proper name of any Jewish Feast in this place, much less of any Christian Feast. The like Exposition may Pentecost receive, Acts 20.16. the fiftieth day from the pronunciation of those words. Likewise, 1 Cor. 16.8. Acts 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the special thing; viz. the Supper of the Lord, synechdochically put for the whole worship of God; The worship of God is a special thing, and that special thing about which the S 'tis are to assemble; And the Supper of the Lord is a most solemn and significant sum and part of the whole worship. Acts 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking, or perversely taking them, or pretending to take them, perhaps against their knowledge; a cleanly pretence to be rid of them; usual amongst their successors in our time; was, or did Christ's gainsayers think that Christ was mad, and had a Devil? John 10.20. yet so they said of Christ. It is no news for enemies to speak against their consciences. Probably Peter and John of Israelitish parents were brought up in the daily reading and understanding of the Law and Prophets, hebraical according to the commandment, Deut. 6.7. of teaching their children; we find Timothy was so taught of a child, 2 Tim. 3.15. Peter wrote two, and John three Epistles in Greek extant with us unto this day; Our antigrammatarians cannot set readers (I do not say riders) on them. If Fishermen like Tent-makers might not be throughly lettered, why do our antigrammatarians constrain Scholars to be tradesmen, like Pharaoh, which will proclaim Moses and Aaron idle, if they do not like Porters, carry burdens upon their backs? May not we more justly charge our antigrammatarians in the name of the Lord, from the example of the learned Fishermen and tent-makers, to get learning with their trades, which they should had before their trades, or else to sit silent at the feet of Gamaliel till they can skill of the original words of their pretended fathers will? There is as much probability, that, all Disciples tradesmen became Scholars, as that all Scholars became tradesmen; let him that readeth consider. There is as much need of this to a better life, as there is of a handy trade to this present life. I do not say that learning is so easily acquired as a trade; yet much might be by rule and use. If all tradesmen were Scholars, than our antigrammatarians might have their will to make all Scholars tradesmen. If it be objected, that Peter and John had the Greek tongue, and whatsoever literature they had, by miracle. I answer, that then they had it some way, and could not be called unlearned men. If they had it by miracle, let our antigrammatarians show it us in themselves by miracle, which now shortly they expect, or else their tongues abuse their conscience; but, till then, what will it avail them, that Peter, John, and others had it by miracle, which they themselves have no way, or else till miracles come, which will not be so soon as the expecters vanity, let them get by ordinary means, that which the Apostles had by extraordinary, and so shall they learn to bless, and not to blaspheme the holy Scriptures; which without Grammatical congruity were not written, no not so much as any one line of them. In the mean time, Be it known unto all men, that, our Antigrammatarians which account Peter and John unlearned, because the envious High Priests said so, do sit in the high Priests scornful Chair successively, while they would be thought to sit in Peter's Chair and john's by virtue of an unlearned profession. But what should we foul our fingers with them, when many of the chiefest of them, being demanded, whether God in the constitution of Scripture doth make his adjective and substantive to agree, have answered: That they do not know any adjective and substantive in Scripture to be at all. Auditum admissi risum teneatis amici? Acts 13.48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As many as were set, ordered or constituted in a fit posture, like men which will be saved. Allusion to that phrase, where it is said, Such as set their hearts to seek the Lord God of Israel, left Jeroboham, etc. 2 Chon. 11.16. And to that, where they are exhorted to cleave unto God, with full purpose or posture of heart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, With a position or proposition of heart. Acts 11.23. like men which wait for the bridegroom, ready to enter with him, whensoever he come. Which, as Timothy is bidden, do lay hold on eternal life, and will not let it go, as Jacob did to the Angel, or Ruth to her mother in law. Such are fit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, faithfully to commit themselves unto the obedience of God's ways, come life, come death, come persecution, come peril, etc. with hester's resolution, If I perish I perish. These are they which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set, and orderly set, as in battle array to meet with their enemies in the gate, these are they that settle themselves to their work, as if they would be saved; And if this posture be but equal; where this is wanting, there is far short. This is the generation of them, which take the Kingdom of heaven by violence; of them which set their hearts aright, as if they meant to go throughstitch with their work. Acts 14.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Priest of Jupiter being before the City: that is, Jupiter being before the City, not Priest being before the City. The congruity of case enforceth the participle being to be understood of Jupiter the genitive, and not of Priest the nominative; and teacheth us this, that the Image of Jupiter was placed before the City, that is, at the entrance of the City probably, that every comer might bow to it, before they entered into the City; so zealous were they to their imaginary gods. Whereas, if the Priest be understood to be before the City, Jupiter, or Jupiter's Image appeareth not to be before the City; so the worth of that note is lost. The sense dependeth upon the congruity of the adjective with his substantive: Ergo, congruity of adjective and substantive is no foppery. Congruity of adjective with his substantive is used of God in Scripture to distinguish the things that differ, Ergo congruity of adjective and substantive, is not accursed from a spiritual use, but is blessed of God to a spiritual use. Congruity of adjective with his substantive in the Greek tongue, must be understood of the reader of holy Scripture, before the reader can certainly understand the Authors intention. The congruity of the adjective with his substantive, in this place, and in many more places, will certify an Heathen Reader what was intended by the Author himself. The congruity of the adjective with his substantive, is one rule in the Art of Grammar, whereby we are so taught to speak, so to write in any language, as that we shall certainly be understood of so many as are learned in that language; and without the which we cannot certainly be understood. Ergo, some Arts in every rule of them are not accursed from, but blessed to a spiritual use. The congruity of adjective with his substantive was as unknown to him who preached and printed that Arts and Tongues are accursed from a spiritual use, as the holy Ghost was to them who had not so much as heard that that there was an holy Ghost, Acts 19 Ergo, he spoke and wrote evil of the things which he knew not; a note of false teachers in the later days; proud of every Scholar's word which they do know, even till they do corrupt themselves again, which pride, 2 Pet. 2.12. malignant to what they know not, whom the same Apostle employeth to be those unlearned and unstable, wresting the Scriptures to their own destruction. * S. H. This worthy Preachers and Printers text, 2 Pet. 3.16. to say no worse; His Epistle desireth his error, if error (saith he) it be, to be showed him. I have done no worse in my way, then to show him his error, if he were alive to see it; and in his absence to the re-printers of his book and of his Epistle, who are as it were his Executors. Better by the amplitude from other congruities, and regiments, rules of Grammar, Rhetoric, and other Arts, might I have gratified his request; But, this place ministereth no more: Thus far I have satisfied the require of the place; and indeed satisfied to prove that Book called The sufficiency of the, etc. Author S. H. to be an unlearned lie, in the name of the Lord, made probably to get a name, but indeed a shame; And if I mistake nor, it is pure spite of the unlearned, against the godly learned, and open blasphemy against the whole bulk and body of the Scriptures at one clap. Forasmuch, as the Scriptures are not constituted without the rules of Grammar, to say nothing of other Arts, even unto every line of them; neither if they were, could they be understood: And if the foundation be a lie, what else be all doctrines built thereupon. Act. 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 ordained them Elders by extension of hands. Acts 19.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These things being not spoken against: De facto, not the posse, or de jure: Their goddess had not been blasphemed, that is, not evil spoken of, ver. 37. The argument à non licere had not been to the purpose, but against the purpose; For if the goddess could not be spoken against, and yet Paul had spoken against her, than the tumult had been more rational and tolerable which was made against Paul. But the Town-clerk justly and wisely blameth the tumult ●uers, and excuseth Paul: Ergo, this cannot be spoken in justification of that foolish idol Diana. Whence two notes: 1. That the Town-clerk was a witting and willing friend to Paul, as appeareth by all his discourse. 2. That Paul was three years at Ephesus and spoke not a word against Diana, conomine; only he taught them, That those were no gods which were made with hands. Demetrius could see that it reflected desperately upon Diana; yet could not affirm, that ever Paul had mentioned Diana invectively. There are safe words enough in general (without particular galling of brutish opinionists) whereby the best zeal may discharge his duty, and yet keep itself out of blame. Or, take the Doctrine thus, That ☞ It may become the best zeal to forbear a particular provoking of brutish superstitious people, which have multitude, might, and law on their side. What wise man would pull an hobby-horse out of a child's hand, whereon the child is fond? so the house and town perhaps shall be troubled with the cries of the discontented. When it is but a little sullied, or a more desirable object presented, he will throw it away himself. ROMANS. Rom. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, infideliter egerunt, dealt unfaithfully: No● What if some believed not? A proportionable opposition unto that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) trust ver. 2. where it is said, that the oracles were be trusted unto them. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith is faithful dealing; faith in Christ, faithful dealing with Christ. And this is faithful dealing with Christ, to suffrage him, as he suffered for us. So Paul expoundeth it, when he faith, This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faithful word, or word of faith, that if we suffer with him, we shall reign with him: if we die with him, we shall live with him if we deny him, he will deny us, 2 Tim. 2.11. If justification, and salvation were promised to no faith but unto faithful dealing, power of godliness would prevail otherwise then it doth, and Antinomian libertinism vanish. And why should not faithful dealing with Christ be said to make no partakers of Christ, aswell as faith to make us partakers of Christ▪ Faith may be without faithful dealing; but faithful dealing cannot be without faith if faithful dealing with Christ be dangerous against Christ, now can faith in Christ be safe unto Christ? If faith make me partaker of Christ; faithful dealing much more will make me partaker of Christ; that is, it will evidence both to myself and others, that I have communion with Christ. Rom. 9.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Can I wish? As much as to say, If I could wish myself accursed from Christ, yet it would do them no good; For this later clause is understood by way of Apostopesis, a Figure frequent enough in Scripture, which modestly and prudently the Apostle forbeareth to break to killest he should offend the Jews, which were so apt to take offence at him. By this Interpretation the faith verse cometh in fitly, which otherwise followeth unwillingly: which is, Not at though the word of God had taken none effect. By this Interpretation Paul did not actually wish himself accursed from Christ; which if he had, seemeth not orthodoxal, and hath bred great Scruple. That of Moses, Race●●e out of the Book which thou hast written, is no more but this; Whereas thou lust appointed me to do the Leader of this people, I beseech thee, exempt me from 〈◊〉 office, of thou wilt nor pardon them this sin. 1 CORINTHIANS. 1 Cor. ●. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he shall be saved? It, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the foundation, with which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth agree in gender, aswell as with the person there spoken of. An answer to a prevented objection, which revolters, and light 〈◊〉 to the truth do imagine; viz. that if they perish, but cause which they did profess must perish with them, when they fall from it. But if the cause be safe, when they desert it, the terror is theirs which forsake; no shame to the cause itself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even so as by the fire. The word of God is tried as silver in the fire, seven times there punished, (Psal. 12.) every time brighter than other: And revolt, howsoever it seemeth to mar the credit and honour of the truth; yet it doth not blemish it, no more than the furnace doth the silver, which indeed doth dissolve and melt it, but sendeth it out more refined. The holy Ghost doth not use to prescribe such large pardons to evil workers, as to burn their works, and to save their persons without more ado. That's more fit for Rome to do, who labour to ground their pecuniary Purgatory upon the sinful sense which they say of this sacred Text. 1 Cor. 14.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let them ask their men at home; not their husbands in this place: All women have not husbands; yet all women, aswell as married women, are forbidden publicly to inquire about the doctrine in the Church. The word their as meant, men of their own Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always husband; a little heed might have prevented this mistranslation: unmarried aswell as married women are forbidden this public inquisition. No members but females are forbidden to expostulate about the doctrine then and there delivered. II. CORINTHIANS. 2 Cor. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If the ministration of death in writtens, not the ministration of death written▪ the thing written might be death, or betokes death; but the writing of it was spirit and life: As Jonah's message to Niniveh was death within 40. days; but the sending of it did plainly argue that God was willing to spare them. And this I take to be the difference between the letter and the spirit; viz. the same which is between the thing written, and the writing of it. GALATIANS. Gal. 6.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall have rejoicing against himself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is a scornful upbraiding, or domineering kind of rejoicing, or ●●sultation. As if her should have said, He which scornfully or upbraidingly rejoiceth or insulteth against his brother for his casual misdoing, shall, upon examination of himself, find more cause upbraidingly to rejoice or insult against himself. A phrase alluding to that upbraiding kind of rejoicing or insultation against his brother: and it is a kind of catachrestical Paronomasia, no more improper, than that liberty to the sword, in reference to the liberty treacherously denied to servants after the due proclamation of their liberty, Jer. 34.17. Do you mock at the liberty of servants which I have commanded, as appeareth by your retractation of your just proclamation of their liberty? He proclaim a liberty for you, some to the sword, some to the famine, etc. whereas otherwise a liberty to the sword seemeth improper. So here; Do you upbraidingly rejoice against, and 〈◊〉 over your brother for his casual failing? you have more cause, if you well examine, to upbraid, or upbraidingly to rejoice against, or insult over yourselves. A tart kind of retorting of their base insultation upon themselves. Do you examine your brother so nearly? examine yourself. Do you upbraid him? upbraid you self. Do you insult over him? insult over yourself. Do you laugh or mock at him? laugh or mock at yourself. In all the perioche or passage of this place, there is no occasion of rejoicing in another: But to blame rejoicing against, or insultation over another, is the main purpose of this place. EPHESIANS. Eph. 6.13. EN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in supercoelestibus, in supercelestial things, not places. Licentiousness under pretence of free grace is a spiritual wickedness in an heavenly thing. Under pretence of separation from superstition and idolatry, to blaspheme the congruity of the Adjective with his Substantive, as inconsistent with divine writ, is a spiritual wickedness or ignorance in an heavenly thing. So that there is not more deceit in shops and markers about earthly things, than there may be, and as men handle the matter, often is in heavenly things. Not that heavenly things of their own nature have any spiritual wickedness in them; for then heavenly should not be heavenly: But men do pervert heavenly things; and mingle their wicked and carnal sophistications with heavenly things: which when they do, there is spiritual wickedness in or about heavenly things; not in the heavenly thing itself, but in them that abuse that heavenly thing. COLOSSIANS. Col. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, admonishing yourselves; not admonishing one another. II. THESSALONIANS. 2 Thes. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men out of place: whose head standeth where their feet should; or whose legs where their arms should, as it were: Or, Out of place;] that is, out of their calling, as the evil Angels are said to leave their dwelling place, Judas v. 6. 2 Thess. 2.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For we do not trust all men: Omnium enim non est fides; or, All men are not to be trusted: A good argument why we should pray to be delivered out of their hand. Or, All men have not faithfulness: and then faith will be faithfulness as before. 2 Thess. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In all power, and signs, and wonders of a lie: not in all power, and signs, and lying wonders. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a lie, may be referred unto power, and signs, aswell as unto wonders: as if it had been said, in all lying power, in all lying signs, and in all lying wonders. So that all the power of Antichrist, all the signs of Antichrist, and all the wonders wrought by the spirit of Antichrist, are but lying power, lying signs, and lying wonders. Christ and Christianity hath his signs, as Baptism, a sign of burial with Christ, etc. the Lords Supper, a sign of participation with Christ in his sufferings, and in his glory. But Antichrists signs are ridiculous antics, fit for a stage-play: and indeed, mockers of Christ's death and deity, rather than setters forth of the same, if they be well examined. I. TIMOTHY. 1 Tim. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Males.] I will, that males pray every where. The emphasis is in the word [males], not in the word pray. Males, and not females must lead prayer in every place; that is, aswell in the family, as in the Church. A proper Text for family-prayer, and for family-teaching, as followeth v. 11, 12. where it is said, I permit not a woman to teach, nor to usurp authority over the man; but to learn in silence with all subjection. Paul had forbidden women to teach in the Church before, viz. 1 Cor. 14. this therefore is meant in the family. 1 Tim. 6.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, With selfsufficiency; that is with so much as will suffice a man's present condition: suitable to Hebr. 13.5. where we are bid to be content (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with things which are present, though but from hand to mouth. Though Paul can abound without sin, if God send abundance; yet he can be content with present sustenance, if God deny greater quantity. 1 Tim. 6.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In the non-appearance of riches. Such as Ananias and Sapphyra thought to reserve for themselves unknown to the Church; which neither fellow-brethrens should partake of, nor persecuting pursuivants should surprise. HEBREWES. Heb. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When again he shall bring his First-begotten into the world.] Not again, when he shall bring, etc. This later seemeth to refer to some former argument of the Author: The former to the second coming of Christ into the world. The order and position of the words in holy writ, is aswell inspired of God, as the words themselves: wherefore transposition is aswell to be avoided, as addition or diminution. Heb. 2.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will hymn, or praise thee. The verb is put transitively with the accusative case depending on him: Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will hymn unto thee. And the rather, because the Psalm whence this phrase is fetched, is in the Hebrew and English, I will praise thee; not I will sing praise unto thee: though the sweet singer of Israel in singing times sung, and wrote to be sung these words, Psal. 22.22. Heb. 8.7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unblamed; not unblamable: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being blamed of them; not blaming them: For the Covenant of Gods making could not be , but it was blamed, and God the Author (unseemly though it was on their part) was blamed of them, when they said his ways were not equal, and that the children's teeth were set on edge for the grapes which their fathers have eaten. The occasion whereon he substituteth the new Covenant, is their upbraiding of this tooth-edge, Jer. 31.30, 31. with Ezek. 18. The new Covenant substituted by virtue of complaint made against the old, must not now be maligned or made like to the old, upon pain of greater sin, then if the old had not been murmured at. Heb. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us run the wrestling. A double metaphor, significantly implying, that Christianity is like a race, and like a wrestling for endeavour, which must be used against opposition in wrestling, which is not in running. Heb. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with things present. Though you have but from hand to mouth, yet be content. JAMES. Jam. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply, or singly.] Then is a gift simple, or single, when the giver upbraideth not the receiver. Such is God's gift; he upbraideth not the asker of wisdom with his former folly. Jam. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called on you.] Forasmuch as Christians are so called from the name of Christ; as first it Antioch, Act. 11. Jam. 5.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the morning and the evening wet. Jam. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a through-wrought prayer. A● allusion to cloth, or such like, which we use to say, is throughly well wrought, or but slightly wrought. So that prayer may be throughly well wrought, or but slightly wrought. I. PETER. 1 Pet. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherein ye rejoice a little now, if need be, though you be in sorrow through manifold temptations. Christian's can rejoice a little in this life at the hope of their future glory, though they be in the midst of all sorrows. 1 Pet. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now born babes. 1 Pet. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, humane ordinance. Though kings or other officers be but chosen by men, and not immediately nominated of God, as Saul or David kings of Israel and Judah were; yet God confirmeth these kings, as if they were anointed and appointed of God. Why this man is king of the Gentiles, rather than that, it cometh of men who elect and ordain him thereunto, and not so immediately of God as when David and his posterity the kings of Judah, were nominated, and by divine oracle personally appointed thereunto: for to David and his sons was the kingdom given by a covenant of salt for ever, 2 Chro. 13.5. yet are these kings to be obeyed for the Lords sake, and are ratified by God when they are chosen and ordained by men. 1 Pet. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, foeminino vasi, to the feminine vessel: The bodies of men and women are vessels, and that earthen vessels, wherein is contained the soul, with all the endowments thereof, as a precious treasure in an earthen vessel: hence men aswell as women are bidden to possess their vessels in holiness and in honour, 1 Thess. 4.4. 1 Pet. 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Unto that whereunto they were even set: the Antecedent is understood in the Relative, as Rom. 7.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being dead wherein we were held: Instead of, That being dead wherein we were held. It enhanceth the sin to disobey that whereto we were appointed of God, or once set with full purpose of our own to obey. 1 Pet. 3.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living grace. 1 Pet. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lovers of sagacity, wit, or, favourers of love. 1 Pet. 4.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignitioni, fieriness befallen unto you. II. PETER. 2 Pet. 1.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I shall endeavour that you may have, that memory be made of these things. REVELATION. Rev. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The witness which they had; not, which they held. Perhaps the meaning maybe, that though they did not suffer for the whole truth, yet they suffered for so much of the truth as they knew, and whereof th●● were fully persuaded, and so were accepted of God: to teach us, that he who is faithful in what he knoweth, shall be accepted, notwithstanding his non-suffering for, or non-doing of that which he knoweth not. Revel. 13.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He maketh, o● causeth all, both great, etc. that he may give them a mark. FINIS.