GLEANINGS AND EXPOSITIONS OF Some, and but ſome of the more difficult places of SCRIPTURES:
Perhaps, but The FIRST-FRUITS unto a more plentifull HARVEST:
By JOHN LAVVSON.
LONDON, Printed by T.R. and E. M. for Nath. Webb and Will. Grantham, at the Greyhound in Paul's Church-yard. 1646.
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 above-ſaid. 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 meer permiſſion of me to dwell and to go in and out to gather food for my ſelf and mine, (I mean work for food) I ſay, this meere permiſſion in the ten laſt yeers of the late Hierarchy, moveth me to this in way of gratitude. Let it not be a fault in the thankfull; He that is thankfull to thee, hath, and will pray for thee, and for the peace of thy children: He doth beleeve〈2 pages missing〉
Imprimatur,
Gen. 2.6. B Ʋt a miſt] Some render it, Or a miſt: It may be rendred, 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 arrogancie proceed out of your mouth. So that the miſt is denied to concurre in the making of Herbs and Plants, as well as man, earth, or rain are denied to concurre; The Sun could not concurre, for as much as the Sun was not made untill 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 and2 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 it ſelf 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 parcell 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 ſeverall kind of Herbs and Flowers in one ſmall cloſure of ground. That ground cannot be preſumed to have ſo many ſeverall 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 ſence acquitteth Jacob from untruth. For as much, as though he were not the firſt born of Iſaack by priority of birth; yet he was now made firſt born by a lawfull contract; for, he bought the birth-right of Eſau, whoſe it was. And that birth-rights may be made his, whoſe deſcenſively they were not, witneſſe is Joſeph, who obtained the birth-right from Reuben his elder brother. 1 Cor. 5.1. And, as for the afflictions wherewith Jacobs 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 condemne, where God hath bleſſed. For, we finde Jacob bleſſed, but no where taxed of God in Scripture, for a lye in theſe words, nor for his manner of coming by the bleſſing; although it ſeemeth to ſome to be a ſinfully deceitfull 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 withall our ſelves in our affliction.
It may ſeem lawfull to take to ones ſelf in ſome caſes ambiguous or equivocall words,
1. Provided, that the party to whom they be uttered, be not3 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 ſence which or wherein the hearer conceiveth them.
The time when this ambiguous ſpeaking, or this equivocation is lawfull, 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 ſonne, 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 evill 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. 〈…〉〈 in non-Latin alphabet 〉eſt mihi multum, I have much, not I have enough. Eſau hankered after the gift, though complementally he ſeemed to refuſe. Jacob is hearty〈…〉〈 in non-Latin alphabet 〉eſt mihi omne. I have all. Or I have enough. Carnall worldlings long and linger after gain, when they ſeem mannerly to refuſe, or never have enough; whereas ſpirituall 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 principall clauſe whereon this conjunctive clauſe dependeth, is not expreſſed but underſtood by a figure called Apoſiopeſis.
For, 1. Shall they which intend ſlaughter to Shechem and Hamor, tell Shechem and Hamor to their face, that they intend to kill them? No, that is the way to forearme Shechem and Hamor, and to make them ſtand upon their guard. Praemonitus, praemunitus. Forewarned, forearmed. In vaine is the not ſpred in the ſight of any bird. And if the houſholder did know beforehand at what houre the theif (and ſpecially the murtherer) would come, he would have watched, and not ſuffered his houſe to be broken through, and4 himſelf to be ſlain; wherefore, Jacobs ſons which intended to ſurprize Shechem and Hamor to the death, muſt and did in policie conceal their intent.
2. As they did conceal their murtherous intent againſt Shechens, Hamor, and againſt their people, ſo they muſt in policie pretend ſome plauſible thing to Shechem and Hamor, whereby Shechem and Hamor might be the more ſecure, and what was more plauſible then the marriage, which Shechem ſo much deſired? Hence therefore its more then probable, that they would be thought to intimate the marriage, when they intend 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 loth to expreſſe ſo much, becauſe of the greif and ſhame which is upon us for the deflouring 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 ſignes that which they intend 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 Jacobs ſons plainly expreſſe that Shechem ſhould have their ſiſter? It would have been but a lye; and what can make thoſe be afraid of telling a lye, which were not afraid of murthering 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 marvell though it be ſaid that love is blind, elſe Hamor and Shechem might have ſeen a manifeſt inſufficiencie in this Anſwer.
Gen. 49.10. 〈…〉〈 in non-Latin alphabet 〉the Tribe (not the Scepter) ſhall not depart from Judah, till Shiloh come;〈…〉〈 in non-Latin alphabet 〉is put for Tribe, Joſh 18. 2. Pſal. 58.55. and elſewhere. The Scepter was departed from Judah to Herod, and to Auguſtus, before Chriſt came. But Judah abode an entire Tribe, till Chriſt came; the Jewes 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 a5 lye, but rewarded for their action and for their anſwer, probably, and more then probably are thus to be juſtified.
As ſoon as they were bidden by the King privily to make away the male children, I politickly they adviſe the Hebrewes 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 lawfull to equivocate, provided,
1. That it be in a matter of unjuſt perill, 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 ſence.
Exod. 3.22. Every woman ſhall ask of her neighbour. And in Exod. 12.36. They gave them their asking,〈…〉〈 in non-Latin alphabet 〉So the words ſignifie, Gen. 44.19. Pſal. 21.4. Neh. 13.6. 1 Sam. 1.28.
And there is this reaſon for it.
Reaſ. 1. Its 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 wilderneſſe 40 yeers get wherewithall 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 Onyons, Leekes, and rigorous uſage more or leſſe 400 yeers, wherefore Iſrael might and did demand ex condigno, ſome reward for their work, eſpecially,
1. Sith the Egyptians fearfull of their own death before morning by the God of Iſrael, did haſten Iſrael out at midnight,6 whom formerly they would not let go at Gods command.
2. Sith Iſrael had no monies, nor means to acquire food in their peregrination, but by money: we have ſerved you 400 yeers, and would you thruſt us out wageleſſe? This or the like ſeemeth to be their plea.
6. Its 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 ſpoyling the Egyptians, it doth but imply the greatneſſe of the booty, not the manner of acquiſition. Iſrael obtained as much by conſent and free gift, as if they had robbed the Egyptians.
Let non-payment of debts make what ſhift it can for it ſelf, 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 leſſe then 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 ſhew any more God-head then 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 ſpake to their ear in thunders, &c. 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 dye; 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 Commandements 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 Oxe which eateth7 graſſe? 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 thank-worthy, but rather an ill turn which was done to them, when they were brought out of Egypt. How often did they murmure againſt Moſes, whom themſelves had choſen to repreſent Gods perſon unto them, and did ſet him at naught? What awe or reverence is there in come on drunkards and ſuch as ſcoffe at the word and wayes of God and his people at this day? I ſay what awe do they ſtand of God any more then of a dead Image of their own making? Wine is a mocker; Prov. 20, 1. and if Wine, then other ſorts of wickedneſſe. What is it leſſe then a mocking of God, yea, what it is leſſe then to eſteem God no better then a brute creature, when the wicked ſay eitheir in word or in action, as in the Pſalms, How doth God know, and is there knowledge in the moſt high?
Deut. 1.46. Yee abode in Kadeſh many dayes, according to the dayes wherein ye abode there] It may ſeem to be not ſence: 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 it ſelf. 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 it ſelf.
Joſhua 2.4. There came man unto me, but I wiſt not whence they were. About the ſhutting of the gate, when it was dark, the men went out, whither the men went I wote not; perſue after them quickly, yee ſhall evercake them, that is, ye may overtake them.
This might be true of other gueſts, her houſe being an Inne, 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 lye. Whereas ſhe ſaith, She wiſt 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 knew8 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 Davids heart ſmite him, after he had cut off the skirt of Sauls Garment?
Anſw. Not accuſing him for ſinne; for, there was no ſinne in it, but his memory wrought, which did not before; Thinks hee, what if Saul had ſeen me come neer him, with my knife in my hand, then hee, 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 ſhew, that it would have been hard for me to perſwade 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 mens mindes, or to let them fall into their memories; ſutable to that of the Apoſtle, where it is ſaid, Wee are are not able to thinke a good thought as of our ſelves, but, all our ſufficiency is of him. And the ſpirit ſhall bring every thing to your remembrance. Go•to now therefore yee 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; ſith David the King was then fleeing out of Jeruſalem, and Abſalom pretending to be King, was then at Jeruſalem? For this may be thought, to bid Ittai abide with Abſalom, 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 Abſalom is, yet let thy heart be with me, and take my part. So Huſhai was at Jeruſalem with Abſolom, but aboad with David in heart, and did more good ſervice to David, then if he had been with David perſonalty; Foraſmuch as he defeated the Counſell of Abitophell.
It's both lawfull Policy in caſe of Wars, and poſſible without lye, or ſinne, to play the Agent and intelligencer to the Righteous party, in the boſome and preſence of the Rebell.
9Queſt. 2 Sam. 18.22. Why did Abimaaz cover to runne, ſith 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 Abſalom; And probably David would have been more moved then he was at the death of Abſalom, had not the wiſe and cheerfull 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 ſackloth 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 Sauls 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 doores: So there was an end of her Rebellion. The Ordination of God, doth not exempt the ordained from ſuffring, as an uſurper at the hands of Malignant ſpirits. David was appointed King by the Oracle of God, when he never dreamed of the Kingdome; yet Rizpah intimateth by this action of hers, as if David were an unrighteous ſucceſſor of Saul.
Queſt. 2 Sam. 24.1. &c. How came the people to periſh by that plague, when it was David which numbred the people?
Anſw. The people had Rebelled againſt David Gods choſen, both with Abſalom and with Shebah; therfore God puniſhed them. But leſt David ſhould grow proud hereupon, God ſeemeth to impute the fault unto Davids numbring the people; wheras it was but Davids too much fondneſſe over the people ſo to number the people, rather then any great fault perhaps otherwiſe of David.
Conſider the three next foregoing Chapters, viz. 21.22.23. as a Parentheſis to the maine Hiſtory, as to any intelligent Reader indeed they are; and then this Expoſition by the connexion of things, will receive great probability; for, then this Chapter followeth10 next after the twentieth Chapter, where the Rebellion of Shebah the ſonne of Bichri is handled, which Shebah aroſe Rebelling, before the commotion about Abſalom made, was throughly ſetled. So juſtly they follow one upon another, as if this plague were a reckoning with Iſrael for their levity and unfaithfullneſſe to David, in running after Abſalom and after Shebah, a couple of Rebells, one after another as ſoon as the Rebellion was paſt. Rebells which dye not in their Rebellion againſt their good God and Saviour Chriſt, will be miſcheived one way or other ſhortly after; the nature of their ſinne calleth for it.
Abijahs plea, 2. Chron. 13.4. recorded, uncontrolled, and by ſucceſſe their and there juſtified, ſeemeth to informe us, that Ahijahs ſpeech to Jeroboam, 1. King. 11.29. did not authorize Jeroboam to rend from Rehoboam, but did meerly foretell, that he ſhould rend away and reigne; for by Abijahs ſpeech, Jeroboams rent and reigne is made altogether a ſinne; And Jeroboam himſelf doth not report any more of Ahijahs words, but that they were ameer prediction. Goe (ſaith Ieroboam 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 bloud 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 paſſe, 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 Iudas, ſo Iehu might, and probably did: wee ſee people juſtifie their works at this day, from the decree of God, without a warrantable call of themſelves to that worke.
11Ionah, 3.4. Yet forty dayes, 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 dayes, 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 forewarne men and to tell them, look well to your ſelf; 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 it ſelf had no condition expreſſed, yet the ſending of it had a condition more then implicite; even as full an expreſſe, as the ſending was.
Whence learne 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 Nebuchadnezzar; at laſt he confeſſed it, when bee bleſſed their religion or their God, which taught them or put it into their hearts to change the Kings word, Dan. 3.28. God cannot erre in his commands. None is to be ſworne by, but hee which cannot erre. How be it in the Lord, Kings are to be obeyed as the Lord, viz. in all lawfull things.
THe Starre] An Angel in the likeneſſe of a Starre; as once in the likeneſſe of a Pillar of fire by night. The Star went12 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.
MAtth. 3.2. 〈…〉〈 in non-Latin alphabet 〉Change your minds or repent] Whereof muſt they Repent, or wherin 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 ſhee 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 thy ſelf down] No marvell though Chriſtians be tempted to a preſumptuous neglect of means, when Chriſt him ſelf was ſo tempted. It is one of Satans Engins 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 honor or hope, as to have a law preſcribed unto them ſince their fal. As we ſay of life, ſo may we ſay of the Law, ſo long as God will preſcribe us Lawes, there is hope. The poore are not hopeleſſe, ſo long as the rich will ſet them at work. Of ſomething doing, ſomething commeth; 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 my ſelf down, when by ordinary ſteps or ſtaires I may ſafely deſcend.
Where note, that what once of old God delivered to Iſrael in commandement, that Chriſt taketh as commanded to himſelf; Thus Chriſt himſelf was not exempted from the Law, but was13 under the Law. What kind of men then do they make themſelves in our dayes, who tell us that they are not under the Law by vertue of Chriſtianity? taking the word Law for the morall Law in Pauls Epiſtle to the Romans, not through too much learning; where it is meant of naturall 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 vertue of Abrahams deſcent was the great expectation of the carnall Jewes, which Paul every where laboureth to diſprove; not the leaſt intending in that place the morall Law: for, of the morall 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 ſinnes be forgiven thee, or to ſay, ariſe and walk?] By the word, ſay, is meant effectuall ſaying, which is doing; For, to ſay thy ſinnes are forgiven, or to ſay, take up thy bed, are both eaſie, if we mean a meer 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 forgiveneſſe of ſinnes is as eaſie 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 then the other.
Matth. 10.11. There abide till ye go thence] Abide in that houſe till ye go out of that Citie; 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 teſtifie your freedome from covetouſneſſe, or lucre; it was a kind of reall and ſignificant Proclamation in the ſtreets of the City, whereby the Apoſtles did put themſelves upon the triall 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 our ſelves unſeemly or covetouſly, as Joſhua and Samuel ſaid, Whoſe Oxe have I taken? whoſe Aſſe have I taken? whom have I defrauded? where have I borrowed and not payed 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 cleave14 unto you; but I am ſure you goe away with my mony, or mony worth; and it's idleneſſe 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, then the Apoſtles had thorowly cleered themſelves. Whence it ſeemeth to follow ſeaſonably, that hee which is not guilty of covetouſneſſe in diſpenſation of the Goſpel, is not uſually overtaken with other groſſe evils. But thus more cleerly; that,
Profeſſors of religion ought to carry themſelves ſo blameleſly, that they may put themſelves upon triall 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 yee out into the ſtreets of the City, &c. Shake off the duſt, &c. Luk. 10.10.
Matth. 12.27. By whom doe your children caſt them out?] As much as to ſay, Your diſciples do not caſt out divels at all. Thoſe will be apt to vilifie the good works of others, who cannot themſelves doe 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 dayes and three nights.] That is, but three dayes and three nights at the moſt, reſtrictivè; not that he ſhall be there three dayes and three nights extenſivè. 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 goe before you into Galilee: and expreſly he diminiſheth the time, ſaying, Yet a little while, and yee ſhall ſee mee, and a little while and yee ſhall not ſee mee: So that it was but a little while wherein they ſhould not ſee him. And in three dayes he would raiſe again the temple of his body, implying the diminution of the time, not the extenſion of the time, as if hee muſt needs be three dayes in raiſing of it. No, he which ſaith, I will finiſh ſuch or ſuch a work in three dayes, doth performe his promiſe, if he performe it within the ſecond day, though he never come to the third day. So that the Jewes, who15 object our New Teſtament to be contradictorious to it ſelfe, 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 hee did not riſe, his word was falſified; although in Mark 8.31. hee had ſaid, that he muſt riſe again after three dayes; that is, at leaſt after three dayes. And if this ſenſe may not be admitted, for my owne part, I do not ſee what ſufficient anſwer the Jewes objecting are likely to be convinced withall. That Synecdochicall taking of three dayes and three nights for part of three dayes 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 Sathan, when he laid the fault upon the Serpent, becauſe Sathan would not be ſeen in the buſineſſe, Gen. 3.1. That Herod was not ſorry indeed, appeareth, in as much as hee had ſought long before to ſlay John, but feared the people. But that hee ſhould feign a ſorrow, ſtood very probably with his fear of the people: And that he ſhould plot the death of John with the damoſell 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 doe not alwayes 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 paſſe that in a choice opportunity hee did indeed ſlay him? Ironicall 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, &c.] His name was Simon till now: His ſolid confeſſion occaſioned this ſurname. So that every man which confeſſeth Chriſt with like uprightneſſe as Simon did, may truely be called Peter, as well as Simon was. The16 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 Peters perſon, the building and the foundation would be a miſerable foundation. But, if they build it upon Peter or Peters, 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 hee confeſſed Chriſt to be the Son of God, is by Chriſt called Peter; the principle whereby he willed Chriſt to favour himſelfe, 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 evill 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, &c.] 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 hee is the reſurrection and the life, Joh. 14.19. for if he live, they ſhall live alſo; its Chriſts doctrine to his Diſciples. A thing may be ſaid to live and have a being in its cauſe, when in it ſelfe it hath not yet a being: So Levi is ſaid to be, and to pay tythes in the loynes of Abraham before hee had a being. God calleth things which are not, as if they were: Hee that beleeveth in Chriſt, though hee were dead, yet ſhall hee 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 beleeve neither Angel, nor ſpirit to be; no marvell though you beleeve no reſurrection: If you did beleeve 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 their17 ſoules or ſpirits, when their bodies are dead. It is his wonted and laudable manner to kill two errours 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 expreſly teach, is, that Abraham and the reſt were now alive, though dead in body. That Abraham and the other two ſhould be raiſed, hee doth but ſecretly or tacitely imply, by way of conſequence, from this more expreſſe aſſertion of his. Moſes himſelf did but〈…〉〈 in non-Latin alphabet 〉, 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, &c.] That is, my body ſhall be a meer body, ſouleleſſe, bloudleſſe; and my bloud 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 doe 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 paſſe, you may beleeve that I am hee: 1. Within your ſelves: 2. Declare it unto others. You will doubt when you ſee mee crucified by the Magiſtrate between two theeves, and a murtherers life deſired rather then 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, Wee had thought it had been this man which ſhould have redeemed Iſrael; implying, that now they doubted whether it was hee or no. This antidote I give you before-hand, to preſerve your faith from failing, though not from ſome fainting; for if I can foretell my death, with all the circumſtances thereof, then I am a God, though I die like a man.
2. You muſt be witneſſes of mee in Jeruſalem, and through18 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 doe take notice, that I foretell my death with all the circumſtances thereof, then are yee the fitter witneſſes of mee: For howſoever every man may and muſt dye like a man, and I like an evill 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 likeneſſe.
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 memoriall; therefore doe yee thus eat and drink in remembrance of mee, after I am riſen again and aſcended, untill I ſhall return again to judgement and ſalvation.
Queſt. But on what faſhion wouldſt thou that we ſhould remember thy death untill thou come, in thus doing? Or, how doth this bread and wine ſhew forth thy death?
Anſw. Thus: Hee which by bread and wine foretold his death, with all the circumſtances thereof, howſoever hee was put to death like a man, and like an evill 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 doe not you wonder though you ſuffer at the hands of Magiſtrates: evill ones would crucifie God himſelf if they had him in the likeneſſe of a man.
2. If Chriſt God-man thus ſuffered, be you patient in ſuffering, and look for ſuffering.
3. If Chriſt thus ſuffered, who was able to foretell his death, and who roſe again, then ſhall ye alſo be raiſed again after your death.
19Thus the bread and wine is neither his body nor bloud, as the Papiſts ſay: neither yet any otherwiſe a ſigne of his body and bloud, then his commentary upon them made them to be ſignes, and that is not of their own nature: for the bread doth not hold ſo neer a reſemblance or ſimilitude with his body, as one body doth with another, or as one bread with ſome other bread, or as Ceſars image with Ceſar himſelfe, 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 rain-bow in its owne nature is not a ſigne of non-drowning the world; for wee 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 rainbowes before the floud as well as after. How then came the rainbow to be a ſign after the floud of non-drowning the world, more then before? Even becauſe God called and made the rainbow a ſigne of non-drowning after, and not before: for otherwiſe the rainbow had as much inherent ſignification of non-drowning before the floud as after. So bread and wine did as much reſemble Chriſts body and bloud before that Supper of his, and Inſtitution, as after; and perhaps neither before nor after ſo neerly, as that any man would have ſaid, This is ſo like to the body and bloud of Chriſt, as that the one is like the other at all. Then it is the word and inſtitution of Chriſt onely which maketh the bread and wine to be ſignes of his body or bloud. And how ſignes of his body and bloud? They are rather tokens of commemoration, then ſignes. What is to be commemorated? That he was God as well as man whoſe body and bloud this is ſaid to be. Why? how will that follow from this bread and wine thus uſed in commemoration, and by vertue of this inſtitution, that he was God, whoſe body and bloud is commemorated hereby? Thus: He which could foretell his death, with all the circumſtances thereof, when yet hee ſate eating, drinking, and inſtructing his diſciples, where no hand appeared againſt him, hee muſt needs be God, howſoever he ſuffer and die as man, even as an evill man: But ſuch was Chriſt, this did he foretell, inſtitute to be commemorated to his memoriall untill he ſhall return: Ergo, The commemoration which20 is done by bread and wine, to that end inſtituted of Chriſt, doth rightly commemorate his godhead.
1. It implyeth, 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 crucifie God, if they could reach him in the likeneſſe of man, as they did Chriſt, who was God. No marvell therefore if they crucifie us.
Note here alſo, That as his prophecie 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 likeneſſe of a man. To that end the Apoſtle argueth, wee ate and drank with him after he roſe from the dead. That hee did eat and drink with them that bread and wine, the word [this] implyeth. Beſides, that he would drink it no more till he drank it new with them in his Fathers kingdome.
Till I drink it new with you in my Fathers Kingdome.] 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 kingdome which was at hand. And at Emmaus in Galilee hee brake bread with them the firſt night: Breaking of bread is Synecdochically put for the whole Supper; mention of wine needed not to be repeated; its preſumed he would and did drink it with them, ſith he promiſed to drink it with them. 〈…〉〈 in non-Latin alphabet 〉, as hee ſate 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 likeneſſe.
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 hypocriticall 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 prepare21 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 farre from my thought, yea I am an enemy to them which do ſcorn thereat.
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 Baptiſme of Repentance. For of the Baptiſme 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 Sonne 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 covetouſneſſe, but of unnaturall crying cruelty.
Mark, 10.20. 〈…〉〈 in non-Latin alphabet 〉, &c. It is eaſier for a Camel to go through a needles eie] By ſhreds poſſibly a Camel may be forced through a needles eie; but a Rich man muſt enter willingly into the Kingdome, where he muſt forſake all his riches, and life alſo. This Kingdome is hard to be willingly entred.
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 unſeaſonableneſſe 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 linnen about his bare body] The ſheet of his bed perhaps, whence he ſtarted out of bed, to ſee what noiſe and ſtirre that was which he heard in the night. Men will leave all and runne away naked, rather then 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 &c. And in Mat. 27.49. others are ſaid to ſay22 ſo to him] His ſtaying at their bidding was a reall ſaying; and both of them a reall mocking.
Mark, 16.15,〈…〉〈 in non-Latin alphabet 〉, To the whole creation] Creation, put for the people in the whole creation; An ordinary Metonymie, of the conteining for the conteined. More rationall, then 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 1.15. HE ſhall be filled with the Holy Ghoſt,〈…〉〈 in non-Latin alphabet 〉, now from his Mothers wombe] 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, hee 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, then it may be with another child.
Luke, 1.17. Hee ſhall turne the hearts of the Parents upon the Children,〈…〉〈 in non-Latin alphabet 〉.] Shall turne, 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 Kingdome 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. Sutable 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 her ſelf] 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 beleeved 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? Becauſe23 his Kingdome conſiſteth in ſufferings: For ſo long as perſecutors laſt, there will be ſufferings; There ſhall be no end of the comfort and glory, which commeth by ſuffering. For the ſufferings of this preſent life, do breed a far more exceeding and eternall weight of glory. So that ſufferings ſhall laſt till the worlds 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 Sunne ſhineth. The honour which commeth by ſuffering for Chriſt, is greater honour then that which commeth by ruling a Kingdome. The honour of Paul, and of other Martyrs of Chriſt, is greater honour then that of Alexander, which conquered the world. Who would not be in that Apoſtles condition, rather then in the condition of Alexander the great?
Luke, 6.35. Lend looking for nothing again] Such may the caſe bee, as that we may and muſt lend, without expectation of the principall. Not that we are alwayes bound to lend, much leſſe to forgoe the principall. Indefinite propoſitions, do not binde ſemper & ad ſemper, but with their limitations.
Luke, 10.30. Wounded betwixt Jeruſalem and Iericho] The party to whom Chriſt uſed this Parable, would have been content to have received this kindneſſe 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 ſhew the like kindneſſe to a Samaritane; wherefore Chriſt correcteth him, teaching him to do to a Samaritane, as hee would receive from a Samaritane. Profeſſors of Religion will be content to receive kindneſſe, where they will not beſtow kindneſſe; 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 ſoules of ſuch as are not of their fellowſhip; as if they were not bound to feed, cloath, nor yet to miniſter a wholſome word of reproof, or exhortation to reduce the ſoule of any out of ſinne, but ſuch as are of themſelves. The poor may feare, that ſuch communities will not receive, but24 as Nebchadnezzar ſaved whom he liſted, and that whom they liſt, they will keep out: Which if they do, their Religion is in vaine 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 Samaritanes 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 needfull] That is, one ſort of meat is as much as needeth; Martha's cumber roſe〈…〉〈 in non-Latin alphabet 〉about variety of ſervices. Variety of objects doth diſtract in huſwives as well as in others; as Baking, and Boyling, Roaſting, &c. in ſeverall 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 eate that from thee about which thou laboureſt. But Mary is on the getting hand, and that getting is of ſpirituall things. Martha was no covetous carker, but a kinde lover of Chriſt. Corporall repaſt is needfull in the ſeaſon, as well as the Word; therefore not the Word only needfull, though cheifly worthy. Howſoever variety of ſervices, may not be unlawfull in feaſting; yet one ſingle courſe may ſuffice; That is it which Chriſt here meaneth. Greedineſſe of ſpirituall diſcourſe, may ſometimes ſuſpend corporall kindneſſe.
The hearing of the Word, though chiefly needfull and uſefull, as indeed it is, yet not only needfull; for labour in mens callings is needfull, as well as the hearing of the Word; and in the ſeaſon thereof muſt not be excuſed or ſhifted with heareing of the Word. The Word only, and the Word cheifly, do differ; although by many they be taken promiſcuouſly, that is their unskilfullneſſe.
Luke, 22.24. 〈…〉〈 in non-Latin alphabet 〉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 ſence is not reſtrictive, as if all things which concern Chriſt ſhould be fulfilled; but the ſence 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 compleatly25 expounded, but that which is made to concern Chriſt prouided we expound Chriſt to be powerfull converſation whereby Chriſt is〈◊〉honoured and declared to be truſted i•in in which ſence I take it Chriſt is to be underſtood.
John 2.19. DEſtroy this Temple] and in three dayes I will raiſe it up] Chriſt did not only m•••, but its ſaid he ſpake of the temple of his body verſ. 21. And the word this implyeth the diſtinction between his body and the other Temple wherein then he was; So that the Jewes 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 hel was then in the Temple of ſtone, Why? To teach us that we need not forbear the words and wayes which are juſt and good, though enemies be apt to take advantage thereby and to bring evill upon us therefore.
John 2.24. 〈…〉〈 in non-Latin alphabet 〉he truſted not himſelf to them: or he beleeved not himſelf to them; The word〈…〉〈 in non-Latin alphabet 〉to beleeve 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 beleeve in God, or in Chriſt, or rather on God, or on Chriſt, ſo as that the ſence be this, that we are to beleeve our ſelves upon God, or upon Chriſt, that is truſt our ſelves upon God, or upon Chriſt, a metaphor taken from yee, 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 leſſe like a quagmire which will〈◊〉ſinke him which relyeth thereon; which if it be true, them•e is not a beleever. which adventureth his eſſent only upon God or upon Chriſt, but which adventureth his whole life and eternall ſafety upon the wayes of God and of Chriſt, and if he periſh he periſheth; God and Chriſt are faithfull, and will keep that which me•come••to them, againſt that day of account, faithfully. Thus faith is praticall26 yea faith is a practice or a work, a doing of ſo the action and not a fancy or affiance only, not a perſwaſion reſting in thought or heart only. So that it may be ſaid to thoſe who profeſſe themſelves beleevers, what ſingular thing do ye? not, what ſingular thing know ye, or are ye perſwaded of? How come works then to be evill ſpoken of, as if they were legall and not evangelicall, when faith it ſelf is a work? ſuch faith is not faithfull, and if faith be unfaithfull, how great is that unfaithfulneſſe? Faithfull in matters of civill duty betwixt man and man; faithfull in matters of God and his word, and that unto the death. This is the generation of doers and ſufferers, which are faithfull indeed, beleevers indeed.
John 4.35. The regions are white already to the harveſt;] commers out of Samaria over the fields, men & women in their white apparell, likened to corne 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 commeth unto Chriſt: So that God the Father draweth by hearing, and what is to be heard but the Goſpel? And what is the ſumme of the Goſpel, but, that God was in Chriſt reconciling the world to himſelf, not imputing their ſinnes 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 miniſtery 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 doeſt thou expect more then this? He which will not be drawn with this love, will not be drawn at all. For, greater love then this cannot be exhibited, much leſſe expected? Only true it is, that God by his Spirit muſt and is alwayes preſent with this word, but I do not ſay that he is alwayes entertained, the more ſinne is there to reſiſters.
27John 6.53. Except ye eat the fleſh of the Sonne of man, and drink his bloud, ye have no life in you;] By fleſh and bloud 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 goodneſſe of meat is known and participated by eating; So if any man will do my Fathers will, be ſhall know whether my Doctrine be of God, or no. Then are yee partakers of Chriſt if yee 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 confeſſe that we feed on Chriſt by faith; And if faith be faithfull dealing, why may we not be ſaid to feed, to eate, 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. Its not enough to take phyſick into our mouth, but there muſt be a ſwallowing of it down, and a faithfull retention of it, though it make the receiver ſick again, or elſe it will not availe. And this reception of Chriſt down into the ſtomack 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 Iames, 1.25. He that is an bearer only, and not a doer of the word, is like one that looketh his naturall face in a glaſſe, and forgetteth ſtraight way what faſhion be was of.
Iohn 11.9. Are there not twelve houres 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 Carpenters yard, or ſuch like, where there lie ſcattered blocks here and there. But, in the day time though he walk amonſt all thoſe, or many other blocks, he ſtumbleth not, becauſe be ſeeth thoſe blocks before him, and therefore can take heed and avoid them. But what is this to Chriſts going into Iudea 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 ſeverall 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, becauſe28 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 paſſe or converſe amongſt them without interruption; elſe, how could Chriſtians, which have their dwellings among their enemies, ſubſiſt?
Iohn 11.50. It is expedient for one man to dye, &c.] This ſpake he &c. The High Prieſt ſpake this, and in ſo ſpeaking is ſaid to prophecy; but, he did not prophecy purpoſely or wittingly, that Chriſt ſhould die for the people; that is, for the eternall ſalvation of the people: for, then he ſhould teach and beleeve 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 verifie them, as if they had by him been purpoſely prophecied. And to ſpeak as the thing is, I take it, that the word prophecie 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 unſutable to the holineſſe of God himſelf to uſe them.
John 14.12. He that beleeveth in me, the ſame works which I do he ſhall do alſo, and greater then theſe ſhall he do alſo] Of the ſence of this place I am not ſo cleerly ſetled; 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 leſſe 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 leſſe agony, or with more alacrity then appeared in Chriſt; it doth but argue that they are more aſſiſted now when Chriſt is aſcended, which is the reaſon there rendred 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 performe or ſuffer, but whereunto he is29 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, then before, is plaine, 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 compaſſe 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 my ſelf 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 doores being ſhut] that is (ſay I) before the doores were opened, A periphraſis of his priority in coming: He were before them into Galilee, therfore before them into the houſe; and if the doors were〈◊〉, when the foremoſt came, the doors probably, were not that after the firſt was entred. 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 doores, not without doores; for, ſo it is ſaid again, verſ. 26. After eight dayes again his Diſciples were within. Now, if the ſhutting of the doores be only a Periphraſis of his firſtneſſe in coming, it will not follow, that the doores 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 reall preſence, which he dreameth from this place. And indeed if Chriſt had miraculouſly conveyed himſelf through the doores, Thomas might the rather have doubted Chriſt to be a Ghoſt in the likeneſſe of of Chriſt, then the ſame true Chriſt which died; as the Papiſts ſay Chriſt to be in a wafer-cake, as well as to come thorow30 the doors: but Chriſt gave no cauſe of any of theſe three tenents.
John 20.26. After eight dayes.] 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, Chriſts reſurrection on the Lords day (for as much as I have obſerved) were in the night.
John 21.15. Peter, loveſt thou mee more then theſe?] That is, then 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 denyall was forgiven him.
John 21.22. What if I will, that hee tarry till I come, &c. That is, that he tarry where we are the broyled fiſh, till I come from ſpeaking apart with Peter ſome little diſtance, (probably) about Peters denyall, 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 1.18. THis man purchaſed a field with the reward of iniquity, and falling headlong, hee burst aſunder in the midſt, and all his bowels guſhed out.] Judas probably did not purchaſe the field, foraſmuch as hee 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 lyeth not in the word, hoc. ſo much as in the purchace 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; unleſſe 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 bloud; becauſe it was purchaſed with that money which was the price of Chriſts bloud, by him ſold to the high prieſts for that money.
And falling headlong, hee burſt in the midſt, &c.] 〈…〉〈 in non-Latin alphabet 〉31〈…〉〈 in non-Latin alphabet 〉, praecept 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 then could endure ſuch delayes, 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 bloud, 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 mony: 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 hee was the high prieſt,] 〈…〉〈 in non-Latin alphabet 〉. 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 hee was not the high prieſt, or that there is no high prieſt,〈…〉〈 in non-Latin alphabet 〉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 couragiouſly; who otherwiſe ſeemeth to be left guilty of ſenſeleſſe diſſimulation.
Rom. 1.17. FRom faith to faith.] Not from faith to fleſh, as from Abraham to his poſterity; but from Abraham to thoſe which doe the works of Abraham, or which walk in the ſteps of Abraham. Succeſſours in the faith are the children of the faithfull, 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, &c.] Works and fleſh are Synonymaes, or equivalent terms. Works then muſt be that operation which the carnall Jewes did imagine that promiſe to have, viz. I will be the God of thee, and of thy ſeed. And that operation32 which they imagined that promiſe to have, was this, namely, that the promiſe did naturally and neceſſarily ſanctifie all the ſeed of Abraham's poſterity. Inaſmuch as it was ſufficient to be one of Abraham's linage, 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 Gods promiſe upon a man. The great controverſie between Paul and the Jewes, both in the Epiſtle through many chapters, and in the Galatians, was this, Whether the Jewes had not ſuch priviledge 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 Abrahams houſe by circumciſion, or they could not be ſaved, as Act. 1.15. And this loſt works may be one of thoſe difficulties in Pauls Epiſtles ſo hard to be underſtood.
Rom. 8.28. 〈…〉〈 in non-Latin alphabet 〉,〈…〉to purpoſe.] Called, that is, effectually called. Effectually called are they which come when they are called: Or, effectuall call〈…〉coming when men are called.
According to purpoſe.] Whoſe purpoſe? Gods purpoſe〈◊〉the calleds purpoſe ▪ Both may be admitteth. For that〈◊〉ſhould come when they are called, is Gods 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 Goſpell 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 beleevers and obeyers God exhibiteth good, mercy, and ſalvation, and to them alone; Ergo, God did purpoſe good, mercy, and ſalvation to faithfull beleevers and obeyers onely, ſo far as the Scripture revealeth. But, according to purpoſe may be meant that (〈…〉〈 in non-Latin alphabet 〉) 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 onely obey for the preſent, but are fully purpoſed for futurity of time to cleave unto God, and to his wayes33 through all difficulties; for ſuch a ſetled 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 Cor. 7.14. ELſe were your children unclean.] Elſe; that is, if the unbeleeving wife bee not ſanctified to the beleeving husband. From the word [elſe] it followeth, That the children of beleeving Corinthians were not baptized though the Father was a beleever: for if they had been baptized, Paul would not have paralleld them with the unclean wife; for baptized perſons are viſible Chriſtians: but viſible Chriſtians are not viſibly unclean: Ergo, viſibly unclean are not viſible Chriſtians, viſibly Chriſtened, or viſibly baptized. And if the children of the Corinthians were baptized, why doth the Apoſtle impute unto them the ſame uncleanneſſe as to the unbeleeving wife? And whereas he pronounceth them holy, it is for this end, to prove that the unbeleeving wife is holy to her beleeving husband; an argument taken à paribus: But if the children be ſome other way holy or baptized then the unbeleeving wife, (that is, of the parent to be retained) the proportion of the Apoſtles argument between the unbeleeving wife, and the children of the beleeving 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 Common-wealth, Elſe no religion is wholeſome for the Common-wealth; doth not he confeſſe the Chriſtian religion to be full as much wholeſome for the Common-wealth as any other religion, if not more wholeſome? So, the Apoſtle, which ſaith, if the wife be unclean, then the children are unclean; doth lie not as much as profeſſe, the like uncleanneſſe to be in the children, which is in the wife, if not more? Now in that wife there was no uncleanneſſe, but of unchriſtianity: Ergo, in the children,34 he doth not mean illegitimation, but unchriſtianity; and that uncleanneſſe was both in wife and children: Ergo. thoſe children were not chriſtened or baptized, though the father was a beleever,
1 Cor. 8.4. Wee know that an idol is nothing in the world, &c. to the end of the eighth verſe.] Theſe words are ordinarily taken to be Pauls, as if Paul had ſaid, that an idol is nothing in the world, &c. which nothingneſſe of the idoll, for the truth of the ſpeech, he might have ſaid: Yet it is a great errour from the ſcope, ſenſe and worth of the place, to attribute any part of theſe ſaid foure verſes unto Paul, otherwiſe then to a recorder of other mens 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 hee 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 lawfull for them to go into the idols temple, and there to eat meat ſacrificed to the idoll. That theſe words and verſes were theirs, and to this unwholſome 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 yee wrote unto mee, 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 implyed, along from the beginning of the ninth verſe unto the end of the tenth Chapter: the which being obſerved, helpeth more then 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; then it is clear, that he is not the authour 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 unto35 the purpoſe whereto they be by the Corinthians alledged, is plain, not only by more tacite arguments following theſe ſaid four verſes; but alſo by a plain harping or deſcanting upon the ſelf-ſame 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 idoll 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, Wee know that wee all have knowledge as if he ſhould ſay, You not onely 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 idoll 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 idoll, and do eat to the honour of the idoll, ſuppoſing the idoll 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 idoll which cannot ſave them. And you ſay, It is ſin to them thus to eat before the idoll; 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 idoll: but you eat as the meat is Gods creature; and ſit in that temple, not as it is dedicated to the honour of an idoll, but as it ſtands upon Gods ground, alledging for that purpoſe a place in the Pſalm, where it is ſaid, The earth is the Lords, and the fulneſſe thereof, Pſal. 24.1. But if the earth be the Lords, Have you not places enow upon Gods ground to go upon, unleſſe you go into the idols temple? And if all the fulneſſe 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 idoll? Thus doth the Apoſtle anſwer in the tenth Chapter, repeating twice that place in Pſal. 24.1. by which repetition a36 conſiderate Reader may diſcerne, that it is an anſwer to ſome objection of theirs, and that they had alledged that Pſal. 24.1. to juſtifie their idolothyte eating.
1 Cor. 9.21. To the Jewes I became a Jew.] That is, I ſuffered ſo patiently under the Jewes, as if I had been a Jew; and ſo under the lawleſſe, as if I had been lawleſſe: but I was neither lawleſſe nor Jew in their ſenſe. Chriſtians do uſe to ſuffer ſo patiently for their good deeds, as if they juſtly ſuffered for evill doing: Not that Paul conformed to the lawleſſe or to the Jewes in their lawleſneſſe or in their Jewiſm. Patient ſuffering is a means to win the perſecuter, if any thing will win him.
1 Cor. 11.10. 〈…〉〈 in non-Latin alphabet 〉, 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 ſigne to unbeleevers.] That is, when hearers do not underſtand that which is plainly ſpoken out of the word, it is a token that they are unbeleevers: Sutable 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 untill the firſt ſpeaker hold his peace of his owne accord. The ſequell about avoiding of confuſion ſheweth 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 himſelfe 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. Yee may all prophecie one by one, that all may learn, and all may be comforted.] That is, all the members of the37 Church (females excepted) may prophecie, provided they can and doe ſo prophecie, that all may learn by them, and all may be comforted; otherwiſe not. Now whether learning as well as godlineſſe 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. Loth I am to deny any ſaint of God his priviledge which Chriſt hath purchaſed for him; I have ſins enow, though I make not my ſelfe guilty of that But withall, as I would not quench the ſpirit, or deſpiſe prophecie 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 prophecie, or doth preferre non-learning before learning in prophecie; which doctrine hath been publiſhed, printed, and maintained by ſome who knew not what learning was, in this wanton age of ours, Witneſſe their owne aſſertion, That a non-ſcholar is to be choſen Paſtour in the Church of Chriſt, rather then a Scholar, though the Scholar be equally gifted, graced, ſpirited in all other things: Witneſſe a ſecond aſſertion of the ſame authour, That learning (which he all the way expreſſeth to be Arts and Tongues) is accurſed from a ſpirituall uſe. He delivereth, I ſay, That learning is accurſed from a ſpirituall uſe; with many more witneſſes then 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; unleſſe 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 doe: 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 Adjective38 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 evill of the things which they know not; one mark (amongſt many more) of the unlearned falſe teachers of theſe later dayes, 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: Ʋngodly, I ſay; for, Can there be greater ungodlineſſe 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 Originall Tongues and Arts, which make for the underſtanding of the Scriptures: as if that ignorance of Hebrew, Greek, Grammaticall, 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, hypocriticall, and one of the greateſt lies which ever was told in the name of the Lord ſince the world began. What could the Divell do (if he were in the likeneſſe of a man) more worthy of himſelfe, then to deſtroy learning from godlineſſe, literature from the holy Scriptures, and to ſet up non-learning, and put down learning, as the onely divine learning, for his own bellies ſake? No marvell though the whole Law of God at a clap fared no better at the ſame hands: for to caſhiere the Law, Learning, and Sabbath, ſute very proportionably together. The holy Ghoſt provideth againſt ſuch in theſe words (foreſeeing their forwardneſſe to propheſie), Ye may all propheſie (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 doe which are baptized ever the dead?] Death after death, Martyr after Martyr voluntarily giving himſelfe over unto death, rather then deny the Chriſtian religion. What a raſh and wilfull part do they play, to expoſe39 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 then 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 leſſe, 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 ſinfull 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 houre? 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 celeſtiall bodies, and bodies terreſtriall: But the glory of the celeſtiall is one, and the glory of the terreſtriall is another. There is one glory of the Sunne, another of the Moon, and another glory of the Starres, for one Starre differeth from another Starre in glory. So alſo is the reſurrection of the dead, &c.] 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 ſence 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 then that of the mortall body, as farre as the Sunne exceedeth the Starres, or as one Starre exceedeth another.
2 Cor. 12.4. 〈…〉〈 in non-Latin alphabet 〉, Which it is not lawfull or convenient for a man to ſpeak.] Not that Paul was forbidden to utter what he heard; For, what is ſpoken in the eare may be revealed upon the houſe top. But, he who ſpake 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 as40 man, which ſpake to Paul, then Paul had this priviledge to boaſt of, which no falſe Apoſtle had, that God himſelf ſpake 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 filthie 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 contrarieth 1 Tim. 5.4. where he biddeth that children ſhall recompence their parents; but that hee a parent to the Corinthians did rather lay up and exhibite 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 paine 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. 〈…〉〈 in non-Latin alphabet 〉, &c.] He appeared by his crucifixion to be weak like other mortall 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.
Gal. 4.21 TEll me, yee that will be under the Law, Had not Abraham two ſonnes?] Law and deſcent from Abraham are here made equivalent termes. Works of the Law therefore are an operation, which deſcent from Abraham did effect. Carnall Jewes dreamed that deſcent from Abraham had ſuch vertue in it,41 by reaſon of that promiſe made to Abraham and his ſeed, Gen. 17.7. that whoſoever was but a child of Abrahams carnall race, was forthwith〈◊〉op•re operate Juſtified without any work of his own. And ſo farre 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 beleeve, love, be thankfull to, and walk holily towards that God who had thus promiſed to be their God Now, theſe perverſe Jewes, 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 Abrahams 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 naturall 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, then the word L•••in this bad ſence is meant a nationall churching of parents and children hand over head, without reſpect unto any knowledge, love, or fear of God in them and in their wayes; A mighty miſtake of them the whilſt who interpret the Apoſtle to ſpeak againſt the morall Law of God; when as it is meant only a carnall interpretation which ſome Jewes (farre enough from conforta•••to the morall Law, farre enough from expecting Juſtification by their holy works, or from conſcience of holy works themſelves) I ſay which ſome ſuch carnall Jewes 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,〈…〉〈 in non-Latin alphabet 〉, or rule which conſtantly and naturally42 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 vertue 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 hereſie is taken off from his foundation, and for want of this ſence, 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 Abrahams ſeed, where it is ſaid, I will be the God of Abraham and of his ſeed, the carnall did expect that that promiſe ſhould ſanctifie ſo many of them, as were of Abrahams ſeed, ſo that they needed not any other ſanctification. And this ſanctification was faith, or by faith: For, they did beleeve that thoſe ſhould be ſaved, which did beleeve 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 beleeve 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 faithfulneſſe.
Epheſ. 6.12. 〈…〉〈 in non-Latin alphabet 〉, In ſuperceleſtiall things.] There is wickedneſſe in ſuperceleſtiall things, when there is ſophiſtication of Doctrine, wrongneſſe of prayer, feighned Ordinances in and about the worſhip of God; then there is ſpirituall wickedneſſe in heavenly things.
Philip. 1.18. HOwſoever Chriſt is preached, whether of envy or good will, I rejoyce and will rejoyce.] Every divulging is preaching, as Mark 1.45. Railers againſt Pauls Chriſt, and Pauls Chriſtianity, are here meant to preach Chriſt of envie. Paul rejoyceth 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 rejoycing to Paul. Not, that Paul would conform unto Antichriſtian conditions, rather then 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 envie, can rejoyce in ſuch their preaching of Chriſt, but that he doth not rejoyce at the envie, but at the publication which accidentally followeth upon the envious railing. This railing was haply not in a Pulpit or ſolemne Oratory, but in the ſtreets or high-wayes, or whereſoever in publike aſſembly or of neighbour to neighbour.
Phil. 3.9. All my righteouſneſſe 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 choyceſt and moſt capable of promotion; This learning he eſteemed but droſſe and dung, in compariſon of the knowledge of Chriſt; which knowledge was not like the former knowledge or learning meerly notionall, but experimentall, 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 peece of learning of all other, but withall the moſt excellent peece 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 doings, 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, and44 can preach Chriſt according to all the myſtery of Chriſtianity, yet is but as a ſounding braſſe and tinkling Cymball, without this unfeined, faithfull, reall doing and ſuffering as Chriſt did and ſuffered. He who hath learned to ſuffer as Chriſt ſuffered, even to the loſſe of life and all, is the higheſt ſcholar in the world, and he who is loweſt in the Schoole or Kingdome of Chriſt, muſt be no leſſe learned; For, ſo ſaith Chriſt, He that forſaketh not all, even to his owne life, cannot be my Diſciple. Men may conceive amiſſe, and teach amiſſe the Doctrine of Chriſt, for baſe ends, as for vaine glory, for gaine; 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 powerfull in his whole converſation, a doer and ſufferer in jeſt. This did Paul, who ſpake more tongues, and had more learning then 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 owne converſation, with little thanks from them for his labour; witneſſe, that though he both ſpent, and was ready to be ſpent for them; yet the more he loved them, the leſſe 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 himſelfe and thoſe which were with him; yea, and to ſpend upon them, and be ſpent for them, as before is ſaid, with ſo much leſſe love, by how much more love he ſhowed unto them. This peece of obedience the unlearned Antiliterarians of our dayes can practice without going to Schoole to learn it.
Coloſſ. 2.8. BEware leſt any man ſpoil you thorow Philoſophy.] Not that Philoſophy truely ſo called is vain deceit, whether naturall or morall; nor yet any other part of learning,45 but uſefull and profitable about Theology. But if the meer notion of the Goſpel it ſelf, together with love, beleefe, and admiration of the myſtery, and all good utterance of the ſame being known, be ſevered from action, and patience under the croſſe of Chriſt for the Goſpel ſake, it availeth not: For the kingdome 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 Iſraell (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 doe them: And Herod would hear John gladly, but cut off his head: Not, but that Paul ſpeaketh wiſdome amongſt thoſe which are perfect, and that not the wiſdome of this world, nor of the Princes of this world, but the wiſdome of God even in a myſtery; but the chief wiſdom conſiſteth in doing and ſuffering the will of God, not in neer knowing or ſpeaking of it, though with never ſo much excellency.
Col. 2.10, 11, 12. Yee are complete in him, &c.] As if he ſhould have ſaid, If there be any priviledge in being a Jew, or in being circumciſed, you have that by baptiſme, putting on Chriſt, who was a Jew, and circumciſed: But great is the priviledge of the Jew, and much is the benefit of circumciſion: All which priviledge 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, &c.] ſo that it is underſtood of ſuch Sabbaths as were a ſhadow of things to conſe; not of that Sabbath which was morall.
1 Theſſ. 4.6. 〈…〉〈 in non-Latin alphabet 〉, God is — a revenger of all ſuch things.] What wicked practices man cannot diſcerne, doe properly belong to God to revenge.
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 that46 he doth fit upon, or in the Temple of God, ſhewing forth himſelfe 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,〈…〉〈 in non-Latin alphabet 〉.] That is, above all Auguſteity; Sebaſt••s was an appellation given to Auguſtus.
Shewing forth himſelf that he is God,〈…〉〈 in non-Latin alphabet 〉.] Giving out, as we uſe to ſay.
In the Temple.] That is, in that which he pretendeth to be the Temple of God
1 Tim. 2.8. I Will, that males pray every where,〈…〉〈 in non-Latin alphabet 〉.] 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 propheſie•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, whileſt 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. 〈…〉〈 in non-Latin alphabet 〉, Shee ſhall be ſaved through childe-bearing.] That is, the pains and perill and child-birth is ſo great, that ſhe is hardly ſaved through that pains, though ſhee be never ſo modeſt, Chriſtian and godly. And ſeeing ſo great pains are laid upon her in childbearing, Shee ought therefore amongſt other reaſons to be in ſilence. S•rrowes are ſignes of ſinne, and muſt reſpectively be grounds of humiliation in both ſexes. The word [ſaved] implyeth a narrow eſcape of death or danger; ſo that theſe words are a third reaſon of the former ſilence commanded.
1 Tim. 4.5. 〈…〉〈 in non-Latin alphabet 〉, By the word of God and47 prayer.] The word of God commandeth former differences of meats to be nullified: So the word maketh meats which were to the Jewes unlawfull, now to be holy; that is, to be lawfull to Jewes and Gentiles. Thus the word ſanctifieth meats; that is, Gods ordination ſanctifieth them. As for prayer, that ſanctifieth on our part; viz. when that which God hath decreed lawfull, we receive with an holy fear, thankfulneſſe, and ſupplication, accompanied with faith, that it ſhall be ſanctified. Prayer implyeth all the worſhip of God, and covenant with God. Lawfull 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 goe downe 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 Sodom's and all other mens knowledge. Geneſ. 22.12. God is not ſaid to know till men know: Now I know that thou loveſt mee; ſith thou haſt not with-held thine onely ſon from mee. God, the foreknower of all things, knew whether Abraham loved him or no, before Abraham ſacrificed his ſon; but hee doth not ſeem to know or take knowledge, untill Abraham evidence it by obedience. And, Depart from mee 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, hee 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.
481 Tim. 5.23. 〈…〉〈 in non-Latin alphabet 〉, Ʋſe a little wine.] That is, but a little wine. Wee ſold the land for ſo much, that is, but for is much, Acts 5.8. Hee ſhall be three dayes and three nights in the heart of the earth; that is, but three dayes and three nights in the heart of the earth: which was verified, though hee was not three full dayes, 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. Timothie and other like officers muſt not be drinkers of much wine, leſt they chuſe 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 faire dependance of this with the verſes before and after, which otherwiſe ſeemeth to be Independent.
2 Tim. 3.6. THeſe are they that creep into houſes, &c.] That is, theſe before ſpoken of ver. 1, 2, &c. As if he ſhould have ſaid, Whereas you do pretend that my people doe creep into houſes, &c. I anſwer, It is you and yours which creep into houſes, who deny the power of godlineſſe under pretence of a form thereof, &c. as before is ſaid. Now thoſe ſpoken of verſ. 1, 2, &c. are traitors, heady, high-minded, lovers of pleaſures, &c.
Hebr. 2.9. THat he by the grace of God ſhould taſte death for every man.] True and good: But withall, if God hath purpoſed to ſave beleevers and unbeleevers, thoſe who make a good uſe of that promiſe, and thoſe which make a wanton49 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 implyeth, that he would have men to know it, and beleeve 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 effectuall; and whoſoever walk not worthy, to them it ſhall not be made effectuall. Effectuall (I ſay) it ſhall not be to the ſalvation of ſuch,; but effectuall 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. &c. Reſt there ſignifieth continuance in the truth: ſo the context will have it.
Heb. 7.3. 〈…〉〈 in non-Latin alphabet 〉, Without father, without mother, &c.] 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 Jewes and Chriſtians: but as a prieſt he was without father, without mother, without kindred, without beginning of dayes, 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 dayes 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 commeth the judgement: But his prieſthood was not ſtinted to begin at ſuch a time, or to expire at ſuch a time, as the Leviticall prieſthood was; for that prieſthood was to begin at 30 yeers, and to end at 50 yeers, 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 expreſſely ſaid to give Circumciſion,48〈1 page duplicate〉49〈1 page duplicate〉50although 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 onely knowers of God.
Heb. 12.16. Selling the birth-right for a meſſe 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 kinde of ſelling of a Chriſtians birth-right, 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 Authour here would not have a Chriſtian to juſtifie the prayer of an Antichriſtian, ſo much as once, by his bare-headedneſſe, or the like, though perhaps he purpoſe never to ſit bare-headed at the ſame, or at any like occaſion again. For ſo charily the holy Ghoſt provideth, that Chriſtians ſhould not paſſe away their birth-right not ſo much as for one meſſe of meat, much leſſe 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 birth-right. Eſau's birth-right was irrevocably ſold as well for one me•••of pottage, as if hee 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 goe to a feaſt with an unbeleever, it woe be diſpoſed, and there to eat ſuch things as are ſet before us, asking no queſtion for conſcience ſake: Therefore it is lawfull to be preſent at ſuch prayer and thankſgiving as are performed by that unbeleever before or after.
Anſw. It was too farre 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
Hebr. 13.4. And the bed is undefiled.] The Authour doth hereby affirme, that the marriage-bed is indeed undefiled and lawfull, not ſinfull and diſhonourable. Some doe 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 conditionall.
James 2.7. THe Name called upon you; or called upon by you.
Jam. 2.17. Faith and works, baptiſme, ſeparation from Idolatry, and the practice of poſitive parts of godlineſſe.
Jam. 5.14. Annoynting them with oyle 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 oyntment.
1 Pet. 2.8. 〈…〉〈 in non-Latin alphabet 〉, 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. 〈…〉〈 in non-Latin alphabet 〉, being dead wherein wee were held: That is,•hat being dead wherein we were held.
1 Pet. 1.13. 〈…〉〈 in non-Latin alphabet 〉, At the revelation (not, at the coming) of Jeſus Chriſt.
1 Joh. 2.11. THere is no occaſion of ſtumbling in him.] Neither active nor paſſive.
521 John 2.19. 〈…〉〈 in non-Latin alphabet 〉, &c.] 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 Apoſtolicall 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 Eccleſiaſticall?
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. 〈…〉〈 in non-Latin alphabet 〉, Ab initio.] That is, from the very foundation of his nature Satan ſinneth.
1 Joh. 4.14. 〈…〉〈 in non-Latin alphabet 〉.] Hence the condemnation of the world ariſeth, ſo many of them as do not beleeve in Chriſt.
Jude 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 vitious ſeparation. There is a good ſeparation, and an evill ſeparation: See 2 Cor. 6.17.
Rev. 18.4. 〈…〉〈 in non-Latin alphabet 〉.] Alluding to John 2.19. 〈…〉〈 in non-Latin alphabet 〉. 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 ſhee did come from Chriſt, and from the Apoſtles; and that therefore your ſucceſſion is lineall and53 regular from Chriſt and from his Apoſtles, aſwell as theirs. And if ſhee demand of you why you depart from her, and doe not abide with her, ſeeing you had your ſucceſſion from her; tell her, that it is as lawfull for you to depart from her unto the antient, true, firſt and good wayes of Chriſt and of his Apoſtles, as it is for her to depart from Chriſt and his Apoſtles in doctrine and practice, and yet to pretend that ſhee is the ſucceſſour of Chriſt and of his Apoſtles: And if ſhee be a lawfull Church becauſe they were a lawfull Church, notwithſtanding her difference from them; much more are you as true a Church as ſhee, even by her own argument, though you depart and differ from her. And this is to reward her double in the cup wherein ſhee 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 rationall and ſufficient anſwer or no, I referre to judgement.
Matth. 1.11, 12. _〈…〉〈 in non-Latin alphabet 〉, not captivity, but tranſhabitation, or tranſlation from houſe to houſe; as a Tenant removed by his Landlord for non-payment of rent. Judah muſt not rooſt in the Lords tenemens, if Judah behave himſelfe ſo badly towards this Landlord. Take him Jaylor of Babylon, untill his manners be mended. And if this were done to the ancient Tenant, what may we the later expect for non-payment of our rent, but that he will take the Kingdome from us, and give it to a people which will render the fruits thereof in their ſeaſon?
Matth. 11.11. O〈…〉〈 in non-Latin alphabet 〉] He that is leſſer in the Kingdome of Heaven, is greater then he; not he that is leaſt in the Kingdome of Heaven.
Matth. 18.17. Tell the Church] that is, the whole Congregation, at leaſt in Covenant, when publikely aſſembled upon the Court-day, which is the Sabbath.
Matth. 21.3. with Marke 11.13. Luke 19.31.34. 〈…〉〈 in non-Latin alphabet 〉The owner of them hath need of them. Probably Chriſt had bought, or ſome ordinary lawfully way contracted with the owners, for the Aſſe and Colt, ſo that the Aſſe and Colt were now his owne. And probably, he had covenanted with55 the ſellers, that the Aſſe and the Colt ſhould be delivered to whoſoever ſhould firſt looſe them without asking 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 looſe them without leave, then the owner? And what could make the expoſtulators ſo facile to let the Aſſe 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 Aſſe and of the Colt, do witneſſe, the rather, that he was the owner of them by contract.
The need or uſe which Chriſt had of them, was, Firſt, to foreſhew his death and reſurrection to be neere by riding into Jeruſalem. Secondly, after his reſurrection to eaſe his pierced feet; which for ſoreneſſe he would not ſuffer Mary to touch, howſoever he permitted Thomas to feele and put his fingers into the print, leſt Thomas ſhould periſh for want of faith. Be not faithleſſe, but beleeving. And leſt Chriſt ſhould be thought to be but a Ghoſt in the likeneſſe of that Chriſt which was crucified, and not the ſame, in all things like unto us without ſinne. And his riding upon them into Jeruſalem before his death, might be a reall prediction of his death, of the manner of his death, of his reſurrection ſo ſhortly future, and conſequently of his God-head.
Ma•th. 26.24. 〈…〉〈 in non-Latin alphabet 〉. It had been good for him i•he had not beene 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. 〈…〉〈 in non-Latin alphabet 〉, Saiſt thou it? Interrogative, not affirmative; elſe Chriſt had diſcovered Judas to become the betrayer, which Chriſt modeſtly forbare, ſave that he revealed him unto John, upon requeſt in his eare, periphraſtically, by the Son, leſt Chriſt ſhould be thought ignorant of the betrayer.
It is an eaſie thing, I do not ſay, a good thing, for a Printer to omit an interrogative point.
Matth. 27.5. 〈…〉〈 in non-Latin alphabet 〉. ] they ſay it comes of〈…〉〈 in non-Latin alphabet 〉ſtrangulo,56 but compared with Acts 1.18. may it not come of〈…〉〈 in non-Latin alphabet 〉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,〈…〉〈 in non-Latin alphabet 〉ſaiſt thou it? witneſſe the ſame anſwer of the ſame Chriſt, to the ſame Pilate, upon the ſame queſtion, in another Evangeliſt interrogatively; Saiſt thou this of thy ſelf, or did others tell it thee of me? viz. that I am a King, John 18.34. It ſeemeth rationall to forbeare the direct information of his regality before Caeſars Deputy; Becauſe that was the capitall ſnare which the Jewes laid for his life.
Matth. 27.38. 〈…〉〈 in non-Latin alphabet 〉, Two lyers in wait, ex〈…〉〈 in non-Latin alphabet 〉, not〈…〉〈 in non-Latin alphabet 〉two theeves. Why might they not be lyers in wait for bloud, rather then for theft?
1. Becauſe Barrabas a murtherer, is called〈…〉〈 in non-Latin alphabet 〉John 18.40.
2. The penitent confeſſeth himſelf righteouſly crucified, when by the law of Moſes to the Jewes, he might have pleaded four-fold reſtitution, for the ſafety of his life.
Marke 14.26. 〈…〉〈 in non-Latin alphabet 〉hymning or praiſing. For, we finde the words〈…〉〈 in non-Latin alphabet 〉to be put tranſitively, with an accuſative after it:〈…〉〈 in non-Latin alphabet 〉I will praiſe thee, not〈…〉〈 in non-Latin alphabet 〉I will ſing praiſe unto thee; which ſame in Pſal. 22.23. whence it is fetched〈…〉〈 in non-Latin alphabet 〉I will praiſe thee, not I will ſing to thee, though ſinging in thoſe dayes an ordinance more frequent then in theſe. Therefore let ſinging make what ſhift it can for it ſelf, it cannot be proved out of this text.
Mark 16.15. 〈…〉〈 in non-Latin alphabet 〉, Go preach the Goſpel to the whole Creation; Creation being underſtood metonymically for the people in the whole Creation. It ſeemeth more rationall, 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 21.8. 〈…〉〈 in non-Latin alphabet 〉, 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. Its 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 no other then I.
Luke 24.30. 〈…〉〈 in non-Latin alphabet 〉, As he ſate with them] not, as he ſate [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 Fathers Kingdome, which Kingdome 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 brake bread and dranke wine in prediction of his death, the night before his ſuffering, promiſed to do the like after his reſurrection in memoriall 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 likeneſſe.
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 Fathers Kingdome, 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 finde out that which their whole Catholike Church for the plainneſſe doth not ſee; and if their Church cannot erre, then are they no Church; for in this eaſie thing they erre, how much more in other places of more difficulty? The words [at meat] in our Engliſh are put58 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〈…〉〈 in non-Latin alphabet 〉and〈…〉〈 in non-Latin alphabet 〉, there is no neceſſity to underſtand it of ſitting to common meat.
What is that doctrine which teacheth Learning to be accurſed from a ſpirituall uſe? I ſay what is it but a lye of unlearned ones, envying learning in thoſe which have it, becauſe it obſcures the glory of them which want it?
Luke 24.31. 〈…〉〈 in non-Latin alphabet 〉, He became diſappearing, that is, he appeared not until that day ſevennight, on which day ſevennight 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. 〈…〉〈 in non-Latin alphabet 〉at that ſpeciall houre, not the ſame houre; that ſpeciall houre 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, returne 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 Lords day after Chriſts reſurrection, John 20.26. was with them at Jeruſalem this later meeting; witneſſe their inſtructing of him about Chriſts 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 Lords day, ſpoken of John 20.26.
The Lords day is a ſpeciall time, beyond other times, againſt them which think ſo lightly of a Sabbaticall day in the New Teſtament.
John 2.4. 〈…〉〈 in non-Latin alphabet 〉? What is that to thee and me woman? A rationall anſwer to her impertinent propoſition. Not, woman, what have I to do with thee? A more tart rejection then Chriſt obedient would make of his parent, for that ſpeech, though impertinent.
John 3.12. 〈…〉〈 in non-Latin alphabet 〉, things upon the earth, things above the heaven, ſuperterranea, ſupercelaeſtia. The Kingdome of heaven there ſpoken of, at and, though not earthly, yet, was on earth. The elect, who are not of the world, are praid 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 Kingdome of God which is at hand, namely in this world, not about future felicity in another world.
John 11.34. 〈…〉〈 in non-Latin alphabet 〉, 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. 〈…〉〈 in non-Latin alphabet 〉, Whether may it not be underſtood interrogatively, rather then affirmatively? Saiſt thou it? eſpecially, ſeeing the ſame queſtion is anſwered interrogatively, verſ. 34. Saiſt thou this of thy ſelf, or did others tell it thee of me?
John 18. ult. 〈…〉〈 in non-Latin alphabet 〉, A lier in wait: Whether might not therefore the〈…〉〈 in non-Latin alphabet 〉, two which were crucified with Chriſt, be lyers in wait for blood, or wilfull murtherers, as this Barabbas was, ſeeing they confeſſe 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 2.1. EN〈…〉〈 in non-Latin alphabet 〉, When the day, (that is, the day-light of the fiftieth day after Chriſts reſurrection) was fully come; that is, was come and gone, and now the night of that fiftieth day began to ſucceed.
60They 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 leſſe 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. 〈…〉〈 in non-Latin alphabet 〉about the ſpeciall 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 ſpeciall thing about which the Sts 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. 〈…〉〈 in non-Latin alphabet 〉] 〈…〉〈 in non-Latin alphabet 〉, taking, or perverſly taking them, or pretending to take them, perhaps againſt their knowledge; a cleanly pretence to be rid of them; uſuall amongſt their ſucceſſors in our time; was, or did Chriſts gain-ſayers think that Chriſt was madde, and had a Devill? John 10.20. yet ſo they ſaid of Chriſt.
It is no newes 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, Hebraicall according to the commandement, Deut. 6.7. of teaching their children; we finde 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 proclaime 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 skil of the original words of their pretended fathers wil?
There is as much probability, that, all Diſciples tradeſmen became61 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, then 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 availe 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 ſoone as the expecters vanity, let them get by ordinary means, that which the Apoſtles had by extraordinary, and ſo ſhall they learn to bleſſe, and not to blaſpheme the holy Scriptures; which without Grammaticall 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 ſcornfull Chair ſucceſſively, while they would be thought to ſit in Peters Chair and Johns by vertue of an unlearned profeſſion.
But what ſhould we foul our fingers with them, when many of the cheifeſt 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.
Acts 13.48. 〈…〉〈 in non-Latin alphabet 〉, 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, &c. 2 Chon. 11.16. And to that, where they are exhorted to cleave unto God, with full62 purpoſe or poſture of heart. 〈…〉〈 in non-Latin alphabet 〉, 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 eternall life, and will not let it go, as Jacob did to the Angel, or Ruth to her mother in law.
Such are fit〈…〉〈 in non-Latin alphabet 〉, faithfully to commit themſelves unto the obedience of Gods wayes, come life, come death, come perſecution, come perill, &c. with Heſters reſolution, If I periſh I periſh. Theſe are they which are〈…〉〈 in non-Latin alphabet 〉, ſet, and orderly ſet, as in battell 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 equall; 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 through-ſtitch with their work.
Acts 14.13. 〈…〉〈 in non-Latin alphabet 〉, 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 inforceth 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 commer might bow to it, before they entred into the City; ſo zealous were they to their imaginary gods.
Whereas, if the Prieſt be underſtood to be before the City, Jupiter, or Jupiters 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 ſpirituall uſe, but is bleſſed of God to a ſpirituall 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 Authours intention. The congruity of63 the adjective with his ſubſtantive, in this place, and in many more places, will certifie 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 ſpirituall 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 ſpirituall 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 ſpake and wrote evill of the things which he knew not; a note of falſe teachers in the later daies; proud of every Scholars 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 imployeth 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 errour, if errour (ſaith he) it be, to be ſhowed him. I have done no worſe in my way, then to ſhow him his errour, 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, Rhetorick, and other Arts, might I have gratified his requeſt; But, this place miniſtreth no more: Thus far I have ſatisfied the require of the place; and indeed ſatisfied to prove that Book called The ſufficiency of the, &c. 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 ſpight 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.
64Act. 14.23. 〈…〉〈 in non-Latin alphabet 〉, and〈◊〉ordained them Elders by extenſion of hands.
Acts 19.36. 〈…〉〈 in non-Latin alphabet 〉, Theſe things being not ſpoken againſt: De facto, not de poſſe, or de jure: Their goddeſſe had not been blaſphemed, that is, not evill ſpoken of, ver. 37. The argument à non licere had not been to the purpoſe, but againſt the purpoſe; For if the goddeſſe could not be ſpoken againſt, and yet Paul had ſpoken againſt her, then the tumult had been more rationall 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 idoll 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 yeers at Epheſus and ſpoke not a word againſt Diana, conomine; onely hee taught them, That thoſe were no gods which were made with hands. Demetrius could ſee that it reflected deſperately upon Diana; yet could not affirme, that ever Paul had mentioned Diana invectively.
There are ſafe words enow in generall (without particular galling of brutiſh opinioniſts) whereby the beſt zeal may diſcharge his duty, and yet keep it ſelfe 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 childes hand, whereon the childe is fond? ſo the houſe and town perhaps ſhall be troubled with the cryes of the diſcontented. When it is but a little ſullied, or a more deſirable object preſented, he will throw it away himſelfe.
Rom. 3.3. 〈…〉〈 in non-Latin alphabet 〉, infideliter egerunt, dealt unfaithfully: No•What if ſome beleeved not? A proportionable oppoſition unto that (〈…〉〈 in non-Latin alphabet 〉) truſt ver. 2. where it is ſaid, that the oracles were be truſted unto them. So that〈…〉〈 in non-Latin alphabet 〉faith is faithfull65 dealing; faith in Chriſt, faithfull dealing with Chriſt. And this is faithfull dealing with Chriſt, to ſufferage him, as he ſuffered for us. So Paul expoundeth it, when he faith, This is〈…〉〈 in non-Latin alphabet 〉the faithfull word, or word of faith, that if we ſuffer with him, wee 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 faithfull dealing, power of godlineſſe would prevail otherwiſe then it doth, and Antinomian libertiniſme vaniſh. And why ſhould not faithfull dealing with Chriſt be ſaid to make no partakers of Chriſt, aſwell as faith to make us partakers of Chriſt ▪ Faith may be without faithfull dealing; but faithfull dealing cannot be without faith if faithfull dealing with Chriſt be dangerous againſt Chriſt, now can faith in Chriſt be ſafe unto Chriſt? If faith make me partaker of Chriſt; faithfull dealing much more will make me partaker of Chriſt; that is, it will evidence both to my ſelf and others, that I have communion with Chriſt.
Rom. 9.3. 〈…〉〈 in non-Latin alphabet 〉, Could I wiſh? As much as to ſay, If I could wiſh my ſelf 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•illeſt he ſhould offend the Jewes, which were ſo apt to take offence at him.
By this Interpretacion 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 orthodoxall, 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 Cor. •.15. 〈…〉〈 in non-Latin alphabet 〉, but he ſhall be ſaved? It, that is,〈…〉〈 in non-Latin alphabet 〉, the foundation, with which〈…〉〈 in non-Latin alphabet 〉doth agree in gender, aſwell as with the perſon there ſpoken of. 66An anſwer to a prevented objection, which revolters, and ligh•〈◊〉to the truth do imagine; viz. that if they periſh, but cauſe which they did profeſſe muſt periſh with them, when they fall from it. But if the cauſe be ſafe, when they deſert it, the terrour is theirs which forſake; no ſhame to the cauſe it ſelfe.
〈…〉〈 in non-Latin alphabet 〉, 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 then other: And revolt, howſoever it ſeemeth to marre the credit and honour of the truth; yet it doth not blemiſh it, no more then the fornace 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 evill workers, as to burn their works, and to ſave their perſons without more adoe. That's more fit for Rome to doe, who labour to ground their pecuniary Purgatory upon the ſinfull ſenſe which they ſay of this ſacred Text.
1 Cor. 14.33. 〈…〉〈 in non-Latin alphabet 〉. 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 publickly to enquire about the doctrine in the Church. The word their as meant, men of their own Church〈…〉〈 in non-Latin alphabet 〉is not alwayes huſband; a little heed might have prevented this miſ-tranſlation: unmarried aſwell as married women are forbidden this publick inquiſition. No members but females are forbidden to expoſtulate about the doctrine then and there delivered.
2 Cor. 3.7. 〈…〉〈 in non-Latin alphabet 〉, 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. dayes; 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.
Gal. 6.4. 〈…〉〈 in non-Latin alphabet 〉He ſhall have rejoycing againſt himſelf:〈…〉〈 in non-Latin alphabet 〉in this place is a ſcornfull upbraiding, or domineering kind of rejoycing, or••ſultation. As if her ſhould have ſaid, He which ſcornfully or upbraidingly rejoyceth or inſulteth againſt his brother for his caſuall miſdoing, ſhall, upon examination of himſelf, find more cauſe upbraidingly to rejoyce or inſult againſt himſelfe. A phraſe alluding to that upbraiding kind of rejoycing or inſultation againſt his brother: and it is a kind of catachreſticall Paronomaſia, no more improper, then that liberty to the ſword, in reference to the liberty treacherouſly denyed 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 iuſt proclamation of their liberty? He proclaim a liberty for you, ſome to the ſword, ſome to the famine, &c. whereas otherwiſe a liberty to the ſword ſeemeth improper. So here; Do you upbraidingly rejoyce againſt, and〈◊〉over your brother for his caſuall failing? you have more cauſe, if you well examine, to upbraid, or upbraidingly to rejoyce againſt, or inſult over your ſelves. A tart kind of retorting of their baſe inſultation upon themſelves. Do you examine your brother ſo neerly? examine your ſelf. Do you upbraid him? upbraid you ſelf. Do you inſult over him? inſult over your ſelf. Do you laugh or mock at him? laugh or mock at your ſelf. In all the perioche or paſſage of this place, there is no occaſion of rejoycing in another: But to blame rejoycing againſt, or inſultation over another, is the main purpoſe of this place.
Eph. 6.13. EN〈…〉〈 in non-Latin alphabet 〉, in ſupercoeleſtibus, in ſuperceleſtial things, not places. Licentiouſneſſe under pretence of free grace is a ſpirituall wickedneſſe 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 ſpirituall wickedneſſe68 or ignorance in an heavenly thing. So that there is not more deceit in ſhops and markers about earthly things, then there may be, and as men handle the matter, often is in heavenly things. Not that heavenly things of their own nature have any ſpirituall wickedneſſe in them; for then heavenly ſhould not be heavenly: But men do pervert heavenly things; and mingle their wicked and carnall ſophiſtications with heavenly things: which when they doe, there is ſpirituall wickedneſſe in or about heavenly things; not in the heavenly thing it ſelfe, but in them that abuſe that heavenly thing.
Col. 3.16. 〈…〉〈 in non-Latin alphabet 〉, &c. not〈…〉〈 in non-Latin alphabet 〉, admoniſhing your ſelves; not admoniſhing one another.
2 Theſ. 3.2. 〈…〉〈 in non-Latin alphabet 〉, 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 evill Angels are ſaid to leave their dwelling place, Jude v. 6.
2 Theſſ. 2.3. 〈…〉〈 in non-Latin alphabet 〉, For wee doe not truſt all men: Omnium enim non eſt fides; or, All men are not to be truſted: A good argument why wee ſhould pray to be delivered out of their hand. Or, All men have not faithfulneſſe: and then faith will be faithfulneſſe as before.
2 Theſſ. 2.8. 〈…〉〈 in non-Latin alphabet 〉, In all power, and ſigns, and wonders of a lie: not in all power, and ſigns, and lying wonders. For〈…〉〈 in non-Latin alphabet 〉of a lye, may be referred unto power, and ſigns, aſwell as unto wonders: as if it had been ſaid, in all lying power, in all lying ſignes, and in all lying wonders. So that all the power of Antichriſt, all the ſignes of Antichriſt, and all the wonders wrought by the ſpirit of Antichriſt, are but lying power, lying ſignes, and lying wonders. Chriſt and Chriſtianity hath his ſigns, as Baptiſm, a ſign of buriall with Chriſt, &c. the Lords Supper, a ſign of participation with Chriſt in his ſufferings, and in his69 glory. But Antichriſts ſigns are ridiculous anticks, fit for a ſtage-play: and indeed, mockers of Chriſts death and deity, rather then ſetters forth of the ſame, if they be well examined.
1 Tim. 2.8. 〈…〉〈 in non-Latin alphabet 〉, 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. 〈…〉〈 in non-Latin alphabet 〉, With ſelf-ſufficiency; that is with ſo much as will ſuffice a mans preſent condition: ſutable to Hebr. 13.5. where we are bid to be content (〈…〉〈 in non-Latin alphabet 〉) 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 non-Latin alphabet 〉, In the non-appearance of riches. Such as Ananias and Sapphyra thought to reſerve for themſelves unknown to the Church; which neither fellow-brethren ſhould partake of, nor perſecuting purſuivants ſhould ſurprize.
Heb. 2.6. 〈…〉〈 in non-Latin alphabet 〉, When again he ſhall bring his Firſt-begotten into the world.] Not again, when hee ſhall bring, &c. This later ſeemeth to referre to ſome former argument of the Authour: 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. 〈…〉〈 in non-Latin alphabet 〉, I will hymne, or praiſe thee. The verb is put tranſitively with the accuſative caſe depending on him:70 Not〈…〉〈 in non-Latin alphabet 〉, I will hymn unto thee. And the rather, becauſe the Pſalme 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. 〈…〉〈 in non-Latin alphabet 〉, unblamed; not unblamable:〈…〉〈 in non-Latin alphabet 〉, being blamed of them; not blaming them: For the Covenant of Gods making could not be blameable, but it was blamed, and God the Author (unſeemly though it was on their part) was blamed of them, when they ſaid his wayes were not equall, and that the childrens 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 vertue 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. 〈…〉〈 in non-Latin alphabet 〉, Let us run the wraſtling. A double metaphor, ſignificantly implying, that Chriſtianity is like a race, and like a wraſtling for endeavour, which muſt be uſed againſt oppoſition in wraſtling, which is not in running.
Heb. 13.5. 〈…〉〈 in non-Latin alphabet 〉, with things preſent. Though you have but from hand to mouth, yet be content.
Jam. 1.15. 〈…〉〈 in non-Latin alphabet 〉, ſimply, or ſingly.] Then is a gift ſimple, or ſingle, when the giver upbraideth not the receiver. Such is Gods gift; he upbraideth not the asker of wiſdome with his former folly.
Jam. 2.7. 〈…〉〈 in non-Latin alphabet 〉, called on you.] Foraſmuch as Chriſtians are ſo called from the name of Chriſt; as firſt it Antioch, Act. 11.
Jam. 5.7. 〈…〉〈 in non-Latin alphabet 〉, the morning and the evening wet.
Jam. 5.17. 〈…〉〈 in non-Latin alphabet 〉, 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.
1 Pet. 1.6. 〈…〉〈 in non-Latin alphabet 〉, Wherein yee rejoyce a little now, if need be, though you be in ſorrow through manifold temptations. Chriſtians can rejoyce a little in this life at the hope of their future glory, though they be in the midſt of all ſorrowes.
1 Pet. 2.2. 〈…〉〈 in non-Latin alphabet 〉, now born babes.
1 Pet. 2.13. 〈…〉〈 in non-Latin alphabet 〉, 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 then 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 kingdome 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. 〈…〉〈 in non-Latin alphabet 〉, foeminino vaſi, to the feminine veſſell: 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 veſſell: hence men aſwell as women are bidden to poſſeſſe their veſſels in holineſſe and in honour, 1 Theſſ. 4.4.
1 Pet. 2.8. 〈…〉〈 in non-Latin alphabet 〉] Unto that whereunto they were even ſet: the Antecedent is underſtood in the Relative, as Rom. 7.6. 〈…〉〈 in non-Latin alphabet 〉, being dead wherein we were held: Inſtead of, That being dead wherein wee 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. 〈…〉〈 in non-Latin alphabet 〉, living grace.
1 Pet. 3.8. 〈…〉〈 in non-Latin alphabet 〉, lovers of ſagacity, wit, or, favourers of love.
1 Pet. 4.12. 〈…〉〈 in non-Latin alphabet 〉, ignitioni, fierineſſe befallen unto you.
2 Pet. 1.15. 〈…〉〈 in non-Latin alphabet 〉: I ſhall endeavour that you may have, that memory be made of theſe things.
Rev. 6.9. 〈…〉〈 in non-Latin alphabet 〉, The witneſſe 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 perſwaded, and ſo were accepted of God: to teach us, that he who is faithfull in what he knoweth, ſhall be accepted, notwithſtanding his non-ſuffering for, or non-doing of that which he knoweth not.
Revel. 13.16. 〈…〉〈 in non-Latin alphabet 〉, Hee maketh, o•cauſeth all, both great, &c. that he may give them a mark.
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