MATTHEW.

MAtth. 3.2. [...] 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 was [Page 13] 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 cleave [Page 14] 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, who [Page 15] 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. The [Page 16] 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 their [Page 17] 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 [...], 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 through [Page 18] 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.

Thus 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 which [Page 20] 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. [...], 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 prepare [Page 21] 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.

MARKE.

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. [...], &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 say [Page 22] so to him] His staying at their bidding was a reall saying; and both of them a reall mocking.

Mark, 16.15, [...], 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.

Luke 1.15. HE shall be filled with the Holy Ghost, [...], 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, [...].] 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? Because [Page 23] 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, but [Page 24] 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 [...] 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. [...] 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 compleat­ly [Page 25] 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.

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. [...] he trusted not himself to them: or he beleeved not himself to them; The word [...] 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 prati­call [Page 26] 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.

John 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, because [Page 28] 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 is [Page 29] 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 thorow [Page 30] 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.

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.] [...] [Page 31] [...], 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,] [...]. 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, [...] 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.

ROMANS.

Rom. 1.17. FRom faith to faith.] Not from faith to flesh, as from Abraham to his posterity; but from Abraham to those which 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 o­peration [Page 32] 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. [...], [...] 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 ( [...]) 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 wayes [Page 33] 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 CORINTHIANS.

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, [Page 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 unto [Page 35] 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 a [Page 36] 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. [...], 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 the [Page 37] 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 Adjective [Page 38] 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 expose [Page 39] 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.

II. CORINTHIANS.

2 Cor. 12.4. [...], 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 as [Page 40] 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. [...], &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.

GALATIANS.

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, [Page 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, [...], or rule which constantly and na­turally [Page 42] 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.

EPHESIANS.

Ephes. 6.12. [...], 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.

PHILIPPIANS.

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, and [Page 44] 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.

COLOSSIANS.

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, [Page 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.

I. THESSALONIANS.

1 Thess. 4.6. [...], God is—a revenger of all such things.] What wicked practices man cannot di­scerne, doe properly belong to God to revenge.

II. THESSALONIANS.

2 Thess. 2.4. SO that he exalteth himself above all that is called God, or worshipped: That he may fit, that he hath [...], or that [Page 46] 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, [...].] That is, above all Augusteity; Se­bast [...]s was an appellation given to Augustus.

Shewing forth himself that he is God, [...].] Giving out, as we use to say.

In the Temple.] That is, in that which he pretendeth to be the Temple of God

I. TIMOTHIE.

1 Tim. 2.8. I Will, that males pray every where, [...].] The emphasis is not in the word [every where] as if the A­postle should bind or permit men to pray in all places, albeit that is true also; for then the duty should lie upon women as­well as upon men: but the meaning is, that males, and not fe­males should lead the prayer, wheresoever prayer shall be made, aswell in family, as in Church. Paul had declared before, that in the Church none but males should solemnly 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. [...], 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. [...], By the word of God and [Page 47] 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.

1 Tim. 5.23. [...], 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.

II. TIMOTHIE.

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.

HEBREVVES.

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 wanton [Page 49] 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. [...], 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, [Page 48] [...] [Page 49] [...] [Page 50] although Circumcision was not first of Moses, but of the Fa­thers, John 7.22. 5. It is said that they did that day avouch the Lord to be their God; and that God did avouch them to be his people, Deut. 26.17, 18. 6. The antithesis between the new Covenant ( ver. 11.) and Circumcision, is the most oppo­site; for Circumcision took in infants, the new 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

• [Page 51]1. We should read one place of Scripture as well as another: The whole Scripture is but one whole Systeme.
• 2. We must look for every thing in his proper place.
• 3. We must learn so to speak, and so to write, as that our hearer or reader may easily trace us, and finde us: which they cannot do, if we take in so many severall circumstances as are not pertinent to the present matter in hand.

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.

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.

I. PETER.

1 Pet. 2.8. [...], They were disobedient unto what they were even set.] That is, unto that unto which they were even set: the Antecedent understood in the Relative, as Rom. 7.6. [...], being dead wherein wee were held: That is, [...]hat being dead wherein we were held.

1 Pet. 1.13. [...], At the revelation (not, at the coming) of Jesus Christ.

I. JOHN.

1 Joh. 2.11. THere is no occasion of stumbling in him.] Neither active nor passive.

1 John 2.19. [...], &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. [...], Ab initio.] That is, from the very foun­dation of his nature Satan sinneth.

1 Joh. 4.14. [...].] Hence the condemnation of the world ariseth, so many of them as do not beleeve in Christ.

JUDE.

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.

REVELATION.

Rev. 18.4. [...].] Alluding to John 2.19. [...]. As much as to say, Whereas Anti­christs Church pretendeth, that they came successively from Christ, and from his Apostles, and therefore are the true Church; Tell her, that you have your succession from her, and came from her, as shee did come from Christ, and from the Apostles; and that therefore your succession is lineall and [Page 53] 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.

MATTHEW.

Matth. 1.11, 12._ [...], 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 [...]] 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. [...] 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 with [Page 55] 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. [...]. 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. [...], 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. [...].] they say it comes of [...] strangu­lo, [Page 56] but compared with Acts 1.18. may it not come of [...] figo & α non tollendo augmentum & interponendo γ. that is, unfasten­ed himself, as Acts 1.18. he ran headlong, burst in the midst.

Matth. 27.11. Of Christ unto Pilate, [...] 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. [...], Two lyers in wait, ex [...], not [...] two theeves. Why might they not be lyers in wait for bloud, rather then for theft?

1. Because Barrabas a murtherer, is called [...] 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.

MARK.

Marke 14.26. [...] hymning or praising. For, we finde the words [...] to be put transitively, with an accusative after it: [...] I will praise thee, not [...] I will sing praise unto thee; which same in Psal. 22.23. whence it is fetched [...] I will praise thee, not I will sing to thee, though singing in those 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. [...], 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.

Luke 21.8. [...], I am, not I am Christ, A speech which God just­ly appropriateth unto himself, because he hath his being of himself, I am hath sent me unto you, Exod. 3.14. yet proudly arrogated of poor wicked men, as Isa. 47.8. Babylon saith in her heart, I am; and again, thou hast said in thine heart, I am, and there is name else beside me. But of this, more, and more fitly in expo­sition. 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. [...], 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 put [Page 58] in to obscure the gesture sitting, which Christ and his Disciples did then and there use at the breaking of bread, aswell as before his death: a thing not espied of our ungreeked people, by reason of the words, at meat, which maketh them think it to be common meat, not the Supper of the Lord to this day; but now they are warned, as for [...] and [...], there is no necessity to under­stand it of sitting to common meat.

What is that doctrine which teacheth Learning to be accur­sed from a 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. [...], 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. [...] 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.

John 2.4. [...]? 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. [...], 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. [...], He troubled himself; The trou­bles of Christ were under the power of Christ, and by his help, of Christians. Troubles have power over others. The godly are not tempted above what they are (in some sort) willing and able to bear.

John 18.37. [...], Whether may it not be understood in­terrogatively, rather 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. [...], A lier in wait: Whether might not therefore the [...], 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.

Acts 2.1. EN [...], 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.

They assembled in the night. Fiery-tongues, the fittest colour for the night, as the Pillar of Fire by night, which became a Pillar of cloud by day;

The night of the Sabbath and of every day followeth his day. Pentecost no proper name of any Jewish Feast in this place, much 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. [...] 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 S ^ts are to assemble; And the Supper of the Lord is a most solemn and significant sum and part of the whole worship.

Acts 4.13. [...]] [...], taking, or 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 be­came [Page 61] 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. [...], 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 full [Page 62] purpose or posture of heart. [...], With a position or proposition of heart. Acts 11.23. like men which wait for the bridegroom, ready to enter with him, whensoever he come. Which, as Timothy is bidden, do lay hold on eternall life, and will not let it go, as Jacob did to the Angel, or Ruth to her mo­ther in law.

Such are fit [...], faithfully to commit themselves unto the obedience of Gods wayes, come life, come death, come persecution, come perill, &c. with Hesters resolution, If I perish I perish. These are they which are [...], 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. [...], 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 of [Page 63] 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.

Act. 14.23. [...], and [...] or­dained them Elders by extension of hands.

Acts 19.36. [...], 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.

ROMANS.

Rom. 3.3. [...], infideliter egerunt, dealt unfaithfully: No [...] What if some beleeved not? A proportionable op­position unto that ( [...]) trust ver. 2. where it is said, that the oracles were be trusted unto them. So that [...] faith is faith­full [Page 65] 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 [...] 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. [...], 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 CORINTHIANS.

1 Cor. [...].15. [...], but he shall be saved? It, that is, [...], the foundation, with which [...] doth agree in gender, aswell as with the person there spoken of. [Page 66] An 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.

[...], 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. [...]. 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 [...] 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.

II. CORINTHIANS.

2 Cor. 3.7. [...], If the ministra­tion of death in writtens, not the ministration of death written▪ the thing written might be death, or betokes death; but the writing of it was spirit and life: As Jonah's mes­sage to Niniveh was death within 40. 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.

GALATIANS.

Gal. 6.4. [...] He shall have rejoycing against himself: [...] 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.

EPHESIANS.

Eph. 6.13. EN [...], 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 wicked­nesse [Page 68] 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.

COLOSSIANS.

Col. 3.16. [...], &c. not [...], admonishing your selves; not admonishing one another.

II. THESSALONIANS.

2 Thes. 3.2. [...], Men out of place: whose head standeth where their feet should; or whose legs where their arms should, as it were: Or, Out of place;] that is, out of their calling, as the evill Angels are said to leave their dwelling place, Jude v. 6.

2 Thess. 2.3. [...], 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 all power, and signs, and wonders of a lie: not in all power, and signs, and lying wonders. For [...] 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 his [Page 69] 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.

I. TIMOTHIE.

1 Tim. 2.8. [...], Males.] I will, that males pray every where. The emphasis is in the word [males], not in the word pray. Males, and not females must lead prayer in e­very place; that is, aswell in the family, as in the Church. A pro­per Text for family-prayer, and for family-teaching, as followeth v. 11, 12. where it is said, I permit not a woman to teach, nor to usurp authority over the man; but to learn in silence with all subjection. Paul had forbidden women to teach in the Church before, viz. 1 Cor. 14. this therefore is meant in the family.

1 Tim. 6.6. [...], With 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 ( [...]) with things which are present, though but from hand to mouth. Though Paul can abound without sin, if God send abundance; yet he can be content with present sustenance, if God deny greater quantity.

1 Tim. 6.17. [...], In the non-appearance of riches. Such as Ananias and Sapphyra thought to reserve for themselves unknown to the Church; which neither fellow-brethren should partake of, nor persecuting pursuivants should surprize.

HEBREVVES.

Heb. 2.6. [...], 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. [...], I will hymne, or praise thee. The verb is put transitively with the accusative case depending on him: [Page 70] Not [...], 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. [...], unblamed; not unblamable: [...], 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. [...], 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. [...], with things present. Though you have but from hand to mouth, yet be content.

JAMES.

Jam. 1.15. [...], simply, or singly.] Then is a gift simple, or single, when the giver upbraideth not the recei­ver. Such is Gods gift; he upbraideth not the asker of wisdome with his former folly.

Jam. 2.7. [...], called on you.] Forasmuch as Christians are so called from the name of Christ; as first it Antioch, Act. 11.

Jam. 5.7. [...], the morning and the evening wet.

Jam. 5.17. [...], a through-wrought prayer. A [...] allusion to cloth, or such like, which we use to say, is throughly well wrought, or but slightly wrought. So that prayer may be through­ly well wrought, or but slightly wrought.

I. PETER.

1 Pet. 1.6. [...], Wherein 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. [...], now born babes.

1 Pet. 2.13. [...], humane ordinance. Though kings or other officers be but chosen by men, and not immediately no­minated of God, as Saul or David kings of Israel and Judah were; yet God confirmeth these kings, as if they were anointed and ap­pointed of God. Why this man is king of the Gentiles, rather 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. [...], 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. [...]] Unto that whereunto they were even set: the Antecedent is understood in the Relative, as Rom. 7.6. [...], being dead wherein we were held: Instead of, That being dead wherein 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. [...], living grace.

1 Pet. 3.8. [...], lovers of sagacity, wit, or, favourers of love.

1 Pet. 4.12. [...], ignitioni, fierinesse befallen unto you.

II. PETER.

2 Pet. 1.15. [...]: I shall endeavour that you may have, that memory be made of these things.

REVELATION.

Rev. 6.9. [...], The 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. [...], Hee maketh, o [...] causeth all, both great, &c. that he may give them a mark.