Gleanings and expositions of some, and but some of the more difficult places of scriptures

Certain places in the New Testament humbly propounded to the consideration of the godly learned, whether they may not, and whether some of them ought not to be thus translated as followeth.

MATTHEW.

Matth. 1.11, 12._〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not captivity, but trans∣habitation, or translation from house to house; as a Tenant remo∣ved by his Landlord for non-pay∣ment of rent. Judah must not roost in the Lords tenemens, if Judah behave himselfe so badly towards this Landlord. Take him Jaylor of Babylon, untill his manners be mended. And if this were done to the ancient Tenant, what may we the later expect for non-payment of our rent, but that he will take the Kingdome from us, and give it to a people which will render the fruits thereof in their season?

Matth. 11.11. O 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] He that is lesser in the Kingdome of Heaven, is greater then he; not he that is least in the Kingdome of Heaven.

Matth. 18.17. Tell the Church] that is, the whole Congre∣gation, at least in Covenant, when publikely assembled upon the Court-day, which is the Sabbath.

Matth. 21.3. with Marke 11.13. Luke 19.31.34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The owner of them hath need of them. Probably Christ had bought, or some ordinary lawfully way contracted with the owners, for the Asse and Colt, so that the Asse and Colt were now his owne. And probably, he had covenanted with

the sellers, that the Asse and the Colt should be delivered to who∣soever should first loose them without asking leave, and to who∣soever 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 fore∣shew his death and resurrection to be neere by riding into Jerusa∣lem. 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 be∣leeving. And lest Christ should be thought to be but a Ghost in the likenesse of that Christ which was crucified, and not the same, in all things like unto us without sinne. And his riding upon them into Jerusalem before his death, might be a reall prediction of his death, of the manner of his death, of his resurrection so shortly future, and consequently of his God-head.

Ma••th. 26.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It had been good for him i•• he had not beene borne that man, or if he had never become that man; A softer speech then to say, it had been good for that man if he had never been borne: like that of Pe∣ter 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 sin∣ners.

Matth. 26.25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saist thou it? Interrogative, not af∣firmative; else Christ had discovered Judas to become the betray∣er, which Christ modestly forbare, save that he revealed him unto John, upon request in his eare, periphrastically, by the Son, lest Christ should be thought ignorant of the betrayer.

It is an easie thing, I do not say, a good thing, for a Printer to omit an interrogative point.

Matth. 27.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] they say it comes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strangu∣lo,

but compared with Acts 1.18. may it not come of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 figo & α non tollendo augmentum & interponendo γ. that is, unfasten∣ed himself, as Acts 1.18. he ran headlong, burst in the midst.

Matth. 27.11. Of Christ unto Pilate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saist thou it? witnesse the same answer of the same Christ, to the same Pilate, upon the same question, in another Evangelist interrogatively; Saist thou this of thy self, or did others tell it thee of me? viz. that I am a King, John 18.34. It seemeth rationall to forbeare the di∣rect information of his regality before Caesars Deputy; Because that was the capitall snare which the Jewes laid for his life.

Matth. 27.38. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Two lyers in wait, ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two theeves. Why might they not be lyers in wait for bloud, rather then for theft?

1. Because Barrabas a murtherer, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 John 18.40.

2. The penitent confesseth himself righteously crucified, when by the law of Moses to the Jewes, he might have pleaded four-fold restitution, for the safety of his life.

MARK.

Marke 14.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hymning or praising. For, we finde the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be put transitively, with an accusative after it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will praise thee, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will sing praise unto thee; which same in Psal. 22.23. whence it is fetched 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will praise thee, not I will sing to thee, though singing in those dayes an ordinance more frequent then in these. There∣fore let singing make what shift it can for it self, it cannot be pro∣ved out of this text.

Mark 16.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Go preach the Gospel to the whole Creation; Creation being understood metonymically for the peo∣ple 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 Po∣pish Saint Francis is said to preach to the brute creatures, or which any other profanely might object.

LUKE.

Luke 21.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I am, not I am Christ, A speech which God just∣ly 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 expo∣sition. Its the ordinary proud word of arrogant men in Scripture to say, I am; as if they should say I am the singular one: It is I, (with emphasis) and no other then I.

Luke 24.30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As he sate with them] not, as he sate [at me••t] with them; nor at table, as in another reddition. So that it was not common meat, but the Supper of the Lord. Breaking of bread synechdochically, put for the whole Supper. The wine for brevity not mentioned, is to be presumed, because he promised to drink it new with them in his Fathers Kingdome, which Kingdome was this Church of him raised from the dead. And, if he had not used the wine at this time, as he promised and practised before his death, how came the Disciples to know him by the breaking of bread? For, thus they argued, That was our Master which brake bread and dranke wine in prediction of his death, the night before his suffering, promised to do the like after his resurrection in memoriall of his death; This man doth break bread and drink wine in that signifi∣cation, 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 Sup∣per 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

in to obscure the gesture sitting, which Christ and his Disciples did then and there use at the breaking of bread, aswell as before his death: a thing not espied of our ungreeked people, by reason of the words, at meat, which maketh them think it to be common meat, not the Supper of the Lord to this day; but now they are warned, as for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is no necessity to under∣stand it of sitting to common meat.

What is that doctrine which teacheth Learning to be accur∣sed from a spirituall use? I say what is it but a lye of unlearned ones, envying learning in those which have it, because it obscures the glory of them which want it?

Luke 24.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He became disappearing, that is, he appeared not until that day sevennight, on which day seven∣night he appeared again, Luke 24.36. John 20.26. to discoun∣tenance the seventh day, and all the other six for having any more Sabbatisme in them. A word provided of God to stop the mouths of those who would have the seventh day still to be the day of Sabbath, especially if it be conferred with that 20. of John 26. and John 21.14. of which, more in the next Scripture.

Luke 24.33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at that speciall houre, not the same houre; that speciall houre or time is a periphrasis of the first day of the week: For, to what end should men and women dwellers in Galilee, where Emmaüs was, returne to Jerusalem at that time of the night, whence they had scarce by day light, from morning, to Emmaüs, attained.

Thomas, who was not with the Disciples till the second Lords day after Christs resurrection, John 20.26. was with them at Jeru∣salem 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 Jerusa∣lem, 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 Te∣stament.

JOHN.

John 2.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? What is that to thee and me woman? A rationall answer to her impertinent proposition. Not, woman, what have I to do with thee? A more tart rejection then Christ obedient would make of his parent, for that speech, though impertinent.

John 3.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things upon the earth, things above the heaven, superterranea, supercelaestia. The Kingdome of heaven there spoken of, at and, though not earthly, yet, was on earth. The elect, who are not of the world, are praid by Christ not to be taken out of this world, Ergo, are in the world; John 17.15. The discourse of Christ with Nicodemus was about regeneration, and about the Kingdome of God which is at hand, namely in this world, not about future felicity in another world.

John 11.34. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He troubled himself; The trou∣bles of Christ were under the power of Christ, and by his help, of Christians. Troubles have power over others. The godly are not tempted above what they are (in some sort) willing and able to bear.

John 18.37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whether may it not be understood in∣terrogatively, rather then affirmatively? Saist thou it? especial∣ly, seeing the same question is answered interrogatively, vers. 34. Saist thou this of thy self, or did others tell it thee of me?

John 18. ult. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A lier in wait: Whether might not therefore the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, two which were crucified with Christ, be lyers in wait for blood, or wilfull murtherers, as this Barabbas was, seeing they confesse themselves to suffer justly, who by the Law of Moses might have pleaded restitution?

Then, justification of Christ hath whited a scarlet sinner for Paradise.

ACTS.

Acts 2.1. EN 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When the day, (that is, the day-light of the fiftieth day after Christs re∣surrection) 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about the speciall thing; viz. the Sup∣per of the Lord, synechdochically put for the whole worship of God;

The worship of God is a special thing, and that speciall thing a∣bout 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking, or perversly taking them, or pretending to take them, perhaps against their knowledge; a cleanly pretence to be rid of them; usuall amongst their successors in our time; was, or did Christs gain-sayers think that Christ was madde, and had a Devill? John 10.20. yet so they said of Christ.

It is no newes for enemies to speak against their consciences. Probably Peter and John of Israelitish parents were brought up in the daily reading and understanding of the Law and Prophets, Hebraicall according to the commandement, Deut. 6.7. of teach∣ing 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 lette∣red, 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 be∣came

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 cal∣led 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 mira∣cle, 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 ex∣traordinary, and so shall they learn to blesse, and not to blas∣pheme the holy Scriptures; which without Grammaticall con∣gruity 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 Anti∣grammatarians which account Peter and John unlearned, because the envious High Priests said so, do sit in the high Priests scorn∣full Chair successively, while they would be thought to sit in Pe∣ters 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 con∣stitution of Scripture doth make his adjective and substantive to agree, have answered: That they do not know any adjective and substantive in Scripture to be at all.

Auditum admissi risum teneatis amici?

Acts 13.48. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, As many as were set, ordered or constituted in a fit posture, like men which will be saved. Al∣lusion 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

purpose or posture of heart. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, With a position or proposition of heart. Acts 11.23. like men which wait for the bridegroom, ready to enter with him, whensoever he come. Which, as Timothy is bidden, do lay hold on eternall life, and will not let it go, as Jacob did to the Angel, or Ruth to her mo∣ther in law.

Such are fit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, faithfully to commit themselves unto the obedience of Gods wayes, come life, come death, come persecution, come perill, &c. with Hesters resolution, If I perish I perish. These are they which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, set, and orderly set, as in battell array to meet with their enemies in the gate, these are they that settle themselves to their work, as if they would be saved; And if this posture be but e∣quall; where this is wanting, there is far short.

This is the generation of them, which take the Kingdom of heaven by violence; of them which set their hearts aright, as if they meant to go through-stitch with their work.

Acts 14.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Priest of Jupiter being before the City: that is, Jupiter being before the City, not Priest being before the City. The congruity of case inforceth the participle being to be understood of Jupiter the ge∣nitive, 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, Ju∣piter, 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 con∣gruity of adjective and substantive, is not accursed from a spiri∣tuall use, but is blessed of God to a spirituall use. Congruity of adjective with his substantive in the Greek tongue, must be un∣derstood of the reader of holy Scripture, before the reader can certainly understand the Authours intention. The congruity of

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 un∣known 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 de∣struction. 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 suffici∣ency 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 Scri∣ptures 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈◊〉〈◊〉 or∣dained them Elders by extension of hands.

Acts 19.36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, These things being not spoken against: De facto, not de posse, or de jure: Their goddesse had not been blasphemed, that is, not evill spoken of, ver. 37. The argument à non licere had not been to the purpose, but against the purpose; For if the goddesse could not be spoken against, and yet Paul had spoken against her, then the tumult had been more rationall and tolerable which was made against Paul. But the Town-clerk justly and wisely blameth the tumult ••uers, and excuseth Paul: Ergo, this cannot be spoken in justification of that foolish idoll Diana.

Whence two notes:

1. That the Town-clerk was a witting and willing friend to Paul, as appeareth by all his discourse.

2. That Paul was three yeers at Ephesus and spoke not a word against Diana, conomine; onely hee taught them, That those were no gods which were made with hands. Demetrius could see that it reflected desperately upon Diana; yet could not affirme, that ever Paul had mentioned Diana invectively.

There are safe words enow in generall (without particular galling of brutish opinionists) whereby the best zeal may dis∣charge 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 provo∣king 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, infideliter egerunt, dealt unfaithfully: No•• What if some beleeved not? A proportionable op∣position unto that (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) trust ver. 2. where it is said, that the oracles were be trusted unto them. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faith is faith∣full

dealing; faith in Christ, faithfull dealing with Christ. And this is faithfull dealing with Christ, to sufferage him, as he suffered for us. So Paul expoundeth it, when he faith, This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the faithfull word, or word of faith, that if we suffer with him, wee shall reign with him: if we die with him, we shall live with him if we deny him, he will deny us, 2 Tim. 2.11. If justification, and salvation were promised to no faith but unto faithfull dealing, power of godlinesse would prevail otherwise then it doth, and Antinomian libertinisme vanish. And why should not faithfull dealing with Christ be said to make no partakers of Christ, aswell as faith to make us partakers of Christ▪ Faith may be without faithfull dealing; but faithfull dealing cannot be without faith if faith∣full dealing with Christ be dangerous against Christ, now can faith in Christ be safe unto Christ? If faith make me partaker of Christ; faithfull dealing much more will make me partaker of Christ; that is, it will evidence both to my self and others, that I have communion with Christ.

Rom. 9.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Could I wish? As much as to say, If I could wish my self accursed from Christ, yet it would do them no good; For this later clause is understood by way of Apostopesis, a Figure frequent enough in Scripture, which modestly and prudently the Apostle forbeareth to break to ••illest he should offend the Jewes, which were so apt to take offence at him.

By this Interpretacion the faith verse cometh in fitly, which o∣therwise followeth unwillingly: which is, Not at though the word of God had taken none effect.

By this Interpretation Paul did not actually wish himself ac∣cursed 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but he shall be saved? It, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the foundation, with which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth agree in gender, aswell as with the person there spoken of.

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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even so as by the fire. The word of God is tried as silver in the fire, seven times there punished, (Psal. 12.) every time brighter then other: And revolt, howsoever it seem∣eth to marre the credit and honour of the truth; yet it doth not blemish it, no more then the fornace doth the silver, which indeed doth dissolve and melt it, but sendeth it out more refined.

The holy Ghost doth not use to prescribe such large pardons to evill workers, as to burn their works, and to save their persons without more adoe. That's more fit for Rome to doe, who labour to ground their pecuniary Purgatory upon the sinfull sense which they say of this sacred Text.

1 Cor. 14.33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Let them ask their men at home; not their husbands in this place: All wo∣men have not husbands; yet all women, aswell as married wo∣men, are forbidden publickly to enquire about the doctrine in the Church. The word their as meant, men of their own Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not alwayes husband; a little heed might have prevented this mis-translation: unmarried aswell as married women are for∣bidden this publick inquisition. No members but females are for∣bidden to expostulate about the doctrine then and there deli∣vered.

II. CORINTHIANS.

2 Cor. 3.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If the ministra∣tion 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 mes∣sage 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He shall have rejoycing against himself: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this place is a scornfull upbraid∣ing, 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 de∣nyed to servants after the due proclamation of their liberty, Jer. 34.17. Do you mock at the liberty of servants which I have com∣manded, as appeareth by your retractation of your iust procla∣mation 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 re∣joyce against, and 〈◊〉〈◊〉 over your brother for his casuall failing? you have more cause, if you well examine, to upbraid, or upbraid∣ingly 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 up∣braid 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 occa∣sion of rejoycing in another: But to blame rejoycing against, or in∣sultation over another, is the main purpose of this place.

EPHESIANS.

Eph. 6.13. EN 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in supercoelestibus, in superce∣lestial things, not places. Licentiousnesse under pretence of free grace is a spirituall wickednesse in an heavenly thing. Under pretence of separation from superstition and ido∣latry, to blaspheme the congruity of the Adjective with his Sub∣stantive, as inconsistent with divine writ, is a spirituall wicked∣nesse

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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, admonishing your selves; not admonishing one another.

II. THESSALONIANS.

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

2 Thess. 2.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For wee doe not trust all men: Omnium enim non est fides; or, All men are not to be trusted: A good argument why wee should pray to be delivered out of their hand. Or, All men have not faithfulnesse: and then faith will be faithfulnesse as before.

2 Thess. 2.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In all power, and signs, and wonders of a lie: not in all power, and signs, and lying wonders. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a lye, may be referred unto power, and signs, aswell as unto wonders: as if it had been said, in all lying power, in all lying signes, and in all lying wonders. So that all the power of Antichrist, all the signes of Antichrist, and all the won∣ders wrought by the spirit of Antichrist, are but lying power, ly∣ing signes, and lying wonders. Christ and Christianity hath his signs, as Baptism, a sign of buriall with Christ, &c. the Lords Sup∣per, a sign of participation with Christ in his sufferings, and in his

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

1 Tim. 6.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, With self-sufficiency; that is with so much as will suffice a mans present condition: sutable to Hebr. 13.5. where we are bid to be content (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) with things which are present, though but from hand to mouth. Though Paul can abound without sin, if God send abundance; yet he can be content with present sustenance, if God deny greater quantity.

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

HEBREVVES.

Heb. 2.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, When again he shall bring his First-begotten into the world.] Not again, when hee shall bring, &c. This later seemeth to referre to some former argument of the Authour: The former to the se∣cond coming of Christ into the world. The order and position of the words in holy writ, is aswell inspired of God, as the words themselves: wherefore transposition is aswell to be avoided, as addition or diminution.

Heb. 2.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will hymne, or praise thee. The verb is put transitively with the accusative case depending on him:

Not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will hymn unto thee. And the rather, because the Psalme whence this phrase is fetched, is in the Hebrew and English, I will praise thee; not I will sing praise unto thee: though the sweet singer of Israel in singing times sung, and wrote to be sung these words, Psal. 22.22.

Heb. 8.7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unblamed; not unblamable: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being blamed of them; not blaming them: For the Cove∣nant 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 com∣plaint made against the old, must not now be maligned or made like to the old, upon pain of greater sin, then if the old had not been murmured at.

Heb. 12.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Let us run the wrastling. A double metaphor, significantly implying, that Christianity is like a race, and like a wrastling for endeavour, which must be used against op∣position in wrastling, which is not in running.

Heb. 13.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with things present. Though you have but from hand to mouth, yet be content.

JAMES.

Jam. 1.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, simply, or singly.] Then is a gift simple, or single, when the giver upbraideth not the recei∣ver. Such is Gods gift; he upbraideth not the asker of wisdome with his former folly.

Jam. 2.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, called on you.] Forasmuch as Christians are so called from the name of Christ; as first it Antioch, Act. 11.

Jam. 5.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the morning and the evening wet.

Jam. 5.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a through-wrought prayer. A•• allusion to cloth, or such like, which we use to say, is throughly well wrought, or but slightly wrought. So that prayer may be through∣ly well wrought, or but slightly wrought.

I. PETER.

1 Pet. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wherein yee rejoyce a little now, if need be, though you be in sorrow through manifold temptations. Christians can rejoyce a little in this life at the hope of their future glory, though they be in the midst of all sorrowes.

1 Pet. 2.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, now born babes.

1 Pet. 2.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, humane ordinance. Though kings or other officers be but chosen by men, and not immediately no∣minated of God, as Saul or David kings of Israel and Judah were; yet God confirmeth these kings, as if they were anointed and ap∣pointed 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 perso∣nally appointed thereunto: for to David and his sons was the kingdome given by a covenant of salt for ever, 2 Chro. 13.5. yet are these kings to be obeyed for the Lords sake, and are ratified by God when they are chosen and ordained by men.

1 Pet. 3.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, foeminino vasi, to the feminine ves∣sell: The bodies of men and women are vessels, and that earthen vessels, wherein is contained the soul, with all the endowments thereof, as a precious treasure in an earthen vessell: hence men aswell as women are bidden to possesse their vessels in holinesse and in honour, 1 Thess. 4.4.

1 Pet. 2.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Unto that whereunto they were even set: the Antecedent is understood in the Relative, as Rom. 7.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being dead wherein we were held: Instead of, That being dead wherein wee were held. It enhanceth the sin to disobey that whereto we were appointed of God, or once set with full purpose of our own to obey.

1 Pet. 3.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, living grace.

1 Pet. 3.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lovers of sagacity, wit, or, favourers of love.

1 Pet. 4.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ignitioni, fierinesse befallen unto you.

II. PETER.

2 Pet. 1.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: I shall endeavour that you may have, that memory be made of these things.

REVELATION.

Rev. 6.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The witnesse which they had; not, which they held. Perhaps the meaning maybe, that though they did not suffer for the whole truth, yet they suf∣fered for so much of the truth as they knew, and whereof th•••• were fully perswaded, and so were accepted of God: to teach us, that he who is faithfull in what he knoweth, shall be accepted, notwithstanding his non-suffering for, or non-doing of that which he knoweth not.

Revel. 13.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hee maketh, o•• causeth all, both great, &c. that he may give them a mark.

Notes

• S. H.