Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERS. 15. [Vers. 15] When ye therefore shall see the abomination of desolation, spoken of by Daniel the Prophet, stand in the holy place; who so readeth let him understand.

§. 1. When ye shall see the abomination of de∣solation [Sect. 1] stand in the holy place.]

When was this fulfilled and accomplished, or, [Quest.] when was the abomination of desolation set in the holy place?

This was accomplished when the Romanes cau∣sed the spread Eagle, [Answ.] and their abominations to be displayed in the Temple, contrary to the Law. A∣lex ab Alexandro.

§. 2. Who so readeth let him understand.] [Sect. 2]

Salmeron the Jesuite urgeth thus these words, [Object] to prove that the Scripture is so hard, and difficult, that though Lay-men should read them, yet they could not understand them: Our Saviour spea∣king of the abomination of desolation, mentioned by Daniel, admonisheth those who read to under∣stand what they read; where it is remarkable, and observable that Christ begins in the plurall num∣ber [Cum videritis abominationem, when ye shall see the abomination, &c.] but ends in the singular [Qui legit, intelligat, Let him that reads under∣stand] whereby he would teach us, That more shall read the Scripture then shall understand it.

First, the consequence is naught, More people [Answ. 1] read the Scripture then can understand it; there∣fore no Lay-man must read it, followes not, for ma∣ny Lay-persons, have more understanding and knowledge, and learning, then many of their Priests have.

Secondly, our Saviour speakes here of one onely [Answ. 2] place of Scripture, and that a Propheticall one, and not of the whole Scripture; now we grant that prophecies are obscure, and hard to be understood, untill they be accomplished, but we deny that therefore the whole Scripture is difficult: For this is a grosse conclusion, Propheticall places are difficult and hard to be understood; therefore also historicall: and this, More read propheticall pla∣ces,

then doe understand them; therfore also histo∣ricall; yea, therefore none must read histori∣call, or any other places or parts of Scripture.

Fourthly, our Saviour speakes not here, Per mo∣dum Prohibitionis, sed per modum admonitionis, by way of prohibition, but of admonition; he for∣bids none to reade either Daniel or any other booke of holy writ, but admonisheth all to attend and marke diligently the place, that in the reading of it they may in some measure understand it, and learne from it, how truely things long before fore∣told, come to passe, and are accomplished accor∣ding to the prediction. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to understand, is common to all the places of Scripture, and not pe∣culiar to this propheticall place; and therefore all Scripture that is read should be diligently observed and considered, that in the reading thereof we may understand it.