Read Scripture In A Year: September 19

(1Ch 2:1) These are the sonnes of Israel, Reuben, Simeon, Leui and Iudah, Isshachar, and Zebulun,

(1Ch 2:2) Dan, Ioseph, and Beniamin, Naphtali, Gad, and Asher.

(1Ch 2:3) The sonnes of Iudah, Er, and Onan, and Shelah. these three were borne to him of ye daughter of Shua the Canaanite: but Er the eldest sonne of Iudah was euil in the sight of the Lord, and he slew him.

(Notes Reference) The sons of (a) Judah; Er, and Onan, and Shelah: [which] three were born unto him of the daughter of Shua the Canaanitess. And Er, the firstborn of Judah, was evil in the sight of the LORD; and he slew him.

(a) Though Judah was not Jacob's eldest son, yet he first begins with him, because he would come to the genealogy of David, of whom came Christ.

(1Ch 2:4) And Thamar his daughter in law bare him Pharez, and Zerah: so al the sonnes of Iudah were fiue.

(1Ch 2:5) The sonnes of Pharez, Hezron and Hamul.

(1Ch 2:6) The sonnes also of Zerah were Zimri, and Ethan, and Heman, and Calcol, and Dara, which were fiue in all.

(Notes Reference) And the sons of Zerah; Zimri, and (b) Ethan, and Heman, and Calcol, and Dara: five of them in all.

(b) Of these read (1Ki 4:31).

(1Ch 2:7) And the sonne of Carmi, Achar that troubled Israel, transgressing in the thing excommunicate.

(1Ch 2:8) The sonne also of Ethan, Azariah.

(1Ch 2:9) And the sonnes of Hezron that were borne vnto him, Ierahmeel, and Ram and Chelubai.

(Notes Reference) The sons also of Hezron, that were born unto him; Jerahmeel, and (c) Ram, and Chelubai.

(1Ch 2:10) And Ram begate Aminadab, and Aminadab begate Nahshon prince of the children of Iudah,

(Notes Reference) And Ram begat Amminadab; and Amminadab begat Nahshon, (d) prince of the children of Judah;

(d) That is, chief of the family.

(1Ch 2:11) And Nahshon begate Salma, and Salma begate Boaz,

(1Ch 2:12) And Boaz begate Obed, and Obed begate Ishai,

(1Ch 2:13) And Ishai begate his eldest sonne Eliab, and Abinadab the second, and Shimma the third,

(1Ch 2:14) Nathaneel the fourth, Raddai the fift,

(1Ch 2:15) Ozem the sixt, and Dauid the seuenth.

(1Ch 2:16) Whose sisters were Zeruiah and Abigail. And the sonnes of Zeruiah, Abishai, and Ioab, and Asahel.

(1Ch 2:17) And Abigail bare Amasa: and the father of Amasa was Iether an Ishmeelite.

(1Ch 2:18) And Caleb the sonne of Hezron begate Ierioth of Azubah his wife, and her sonnes are these, Iesher, and Shobab, and Ardon.

(Notes Reference) And (e) Caleb the son of Hezron begat [children] of Azubah [his] wife, and of Jerioth: her sons [are] these; Jesher, and Shobab, and Ardon.

(e) Who was called Chelubai the son of Hezron, (1Ch 2:9).

(1Ch 2:19) And when Azubah was dead, Caleb tooke vnto him Ephrath, which bare him Hur.

(1Ch 2:20) And Hur begate Vri, and Vri begate Bezaleel.

(1Ch 2:21) And afterward came Hezron to the daughter of Machir the father of Gilead, and tooke her when hee was threescore yere olde, and shee bare him Segub.

(Notes Reference) And afterward Hezron went in to the daughter of Machir the father of (f) Gilead, whom he married when he [was] threescore years old; and she bare him Segub.

(f) Who was prince of mount Gilead, (Num 32:40).

(1Ch 2:22) And Segub begate Iair, which had three and twentie cities in the land of Gilead.

(1Ch 2:23) And Gesthur with Aram tooke the townes of Iair from them, and Kenath and the townes thereof, euen threescore cities. All these were the sonnes of Machir the father of Gilead.

(Notes Reference) And he took Geshur, and Aram, with the towns of Jair, (g) from them, with Kenath, and the towns thereof, [even] threescore cities. All these [belonged to] the sons of Machir the father of Gilead.

(g) That is, the Geshurites and Syrians took the towns from Jair's children.

(1Ch 2:24) And after that Hezron was dead at Caleb Ephratah, then Abiah Hezrons wife bare him also Ashur the father of Tekoa.

(Notes Reference) And after that Hezron was dead in (h) Calebephratah, then Abiah Hezron's wife bare him Ashur the (i) father of Tekoa.

(h) Which was a town named for the husband and wife, also called Bethlehem Ephratah.

(i) Meaning, the chief and prince.

(1Ch 2:25) And ye sonnes of Ierahmeel the eldest sone of Hezron were Ram the eldest, then Bunah, and Oren and Ozen and Ahiiah.

(1Ch 2:26) Also Ierahmeel had another wife named Atarah, which was the mother of Onam.

(1Ch 2:27) And the sonnes of Ram the eldest sonne of Ierahmeel were Maaz, and Iamin and Ekar.

(1Ch 2:28) And the sonnes of Onam were Shammai and Iada. And the sonnes of Shammai, Nadab and Abishur.

(1Ch 2:29) And the name of the wife of Abishur was called Abiahil, and shee bare him Ahban and Molid.

(1Ch 2:30) The sonnes also of Nadab were Seled and Appaim: but Seled died without children.

(1Ch 2:31) And the sonne of Appaim was Ishi, and the sonne of Ishi, Sheshan, and the sonne of Sheshan, Ahlai.

(Notes Reference) And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And the children of Sheshan; (k) Ahlai.

(k) Who died while his father was alive, and therefore it is said in (1Ch 2:34) that Sheshan had no sons.

(1Ch 2:32) And the sonnes of Iada the brother of Shammai were Iether and Ionathan: but Iether dyed without children.

(1Ch 2:33) And the sonnes of Ionathan were Peleth and Zaza. These were the sonnes of Ierahmeel.

(1Ch 2:34) And Sheshan had no sonnes, but daughters. And Sheshan had a seruant that was an Egyptian named Iarha.

(1Ch 2:35) And Sheshan gaue his daughter to Iarha his seruant to wife, and she bare him Attai.

(1Ch 2:36) And Attai begate Nathan, and Nathan begate Zabad,

(1Ch 2:37) And Zabad begate Ephlal, and Ephlal begate Obed,

(1Ch 2:38) And Obed begate Iehu, and Iehu begate Azariah,

(1Ch 2:39) And Azariah begate Helez, and Helez begate Eleasah,

(1Ch 2:40) And Eleasah begate Sisamai, and Sisamai begate Shallum,

(1Ch 2:41) And Shallum begate Iekamiah, and Iekamiah begate Elishama.

(1Ch 2:42) Also the sonnes of Caleb the brother of Ierahmeel, were Mesha his eldest sonne, which was the father of Ziph: and the sonnes of Mareshah the father of Hebron.

(Notes Reference) Now the sons of Caleb the brother of Jerahmeel [were], Mesha his firstborn, which was the (l) father of Ziph; and the sons of Mareshah the father of Hebron.

(l) That is, the chief governor or prince of the Ziphims, because the prince should have a fatherly care and affection for his people.

(1Ch 2:43) And the sonnes of Hebron were Korah and Tappuah, and Rekem and Shema.

(1Ch 2:44) And Shema begate Raham the father of Iorkoam: and Rekem begate Shammai.

(1Ch 2:45) The sonne also of Shammai was Maon: and Maon was the father of Beth-zur.

(1Ch 2:46) And Ephah a concubine of Caleb bare Haran and Moza, and Gazez: Haran also begate Gazez.

(Notes Reference) And Ephah, Caleb's (m) concubine, bare Haran, and Moza, and Gazez: and Haran begat Gazez.

(m) The difference between the wife and the concubine was that the wife was taken with a ceremony of marriage and her children inherited, while the concubine had no marriage ceremony, neither did her children inherit, but had a portion of goods or money given to them.

(1Ch 2:47) The sonnes of Iahdai were Regem, and Iotham, and Geshan, and Pelet, and Ephah, and Shaaph.

(1Ch 2:48) Calebs concubine Maachah bare Sheber and Tirhanah.

(1Ch 2:49) She bare also Shaaph, the father of Madmannah, and Sheua the father of Machbenah, and the father of Gibea. And Achsah was Calebs daughter.

(1Ch 2:50) These were the sonnes of Caleb the sone of Hur the eldest sonne of Ephrathah, Shobal the father of Kiriath-iearim.

(1Ch 2:51) Salma the father of Beth-lehem, and Hareph the father of Beth-gader.

(1Ch 2:52) And Shobal the father of Kiriath-iearim had sonnes, and he was the ouerseer of halfe Hammenoth.

(1Ch 2:53) And the families of Kiriath-iearim were the Ithrites, and the Puthites, and the Shumathites, and ye Mishraites of them came the Zarreathites, and the Eshtaulites.

(1Ch 2:54) The sonnes of Salma of Beth-lehem, and the Netophathite, the crownes of the house of Ioab, and halfe the Manahthites and the Zorites.

(Notes Reference) The sons of Salma; Bethlehem, and the Netophathites, Ataroth, the (n) house of Joab, and half of the Manahethites, the Zorites.

(n) The chief and principle of the house of Joab.

(1Ch 2:55) And the families of the Scribes dwelling at Iabez, the Tirathites, the Shimmeathites, the Shuchathites, which are the Kenites, that came of Hammath the father of the house of Rechab.

(Notes Reference) And the families of the (o) scribes which dwelt at Jabez; the Tirathites, the Shimeathites, [and] Suchathites. These [are] the (p) Kenites that came of Hemath, the father of the house of Rechab.

(o) Who were men learned and expert in the law.

(p) Read (Num 10:29; Jdg 1:16).

Passage 2: Ezekiel 15

(Eze 15:1) And thee word of the Lord came vnto me, saying,

(Eze 15:2) Sonne of man, what commeth of the vine tree aboue all other trees? and of the vine braunch, which is among the trees of ye forest?

(Notes Reference) Son of man, What is the vine tree more than any tree, [or than] a branch which is among the (a) trees of the forest?

(a) Which brings forth no fruit, no more than the other trees of the forest do: meaning that if Jerusalem, which bore the name of his Church, did not bring forth fruit it would be utterly destroyed.

(Eze 15:3) Shall wood bee taken thereof to doe any worke? or wil men take a pin of it to hang any vessel thereon?

(Eze 15:4) Behold, it is cast in the fire to be consumed: the fire consumeth both the endes of it, and the middes of it is burnt. Is it meete for any worke?

(Eze 15:5) Behold, when it was whole, it was meete for no worke: how much lesse shall it bee meete for any worke, when the fire hath consumed it, and it is burnt?

(Eze 15:6) Therefore thus sayth the Lord God, As the vine tree, that is among the trees of the forest, which I haue giuen to the fire to be consumed, so will I giue the inhabitants of Ierusalem.

(Eze 15:7) And I will set my face against them: they shall go out from one fire, and another fire shall consume them: and ye shall know, that I am the Lord, when I set my face against them,

(Notes Reference) And I will set my face against them; they shall go out from [one] (b) fire, and [another] fire shall devour them; and ye shall know that I [am] the LORD, when I set my face against them.

(b) Though they escape one danger, yet another will take them.

(Eze 15:8) And when I make the lande waste, because they haue greatly offended, saith the Lord God.

Passage 3: Luke 11

(Luk 11:1) And so it was, that as he was praying in a certaine place, when he ceased, one of his disciples said vnto him, Lord, teache vs to pray, as Iohn also taught his disciples.

(Luk 11:2) And he said vnto them, When ye pray, say, Our Father, which art in heauen, halowed be thy Name: Thy kingdome come: Let thy will be done, euen in earth, as it is in heauen:

(Notes Reference) And he said unto them, When ye pray, say, (1) Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

(1) A form of true prayer.

(Luk 11:3) Our dayly bread giue vs for the day:

(Notes Reference) Give us (a) day by day our daily bread.

(a) That is, as much as is needed for us this day, by which we are not prevented from having an honest care for the maintenance of our lives; but that complaining care, which kills a number of men, is cut off and restrained.

(Luk 11:4) And forgiue vs our sinnes: for euen we forgiue euery man that is indetted to vs: And leade vs not into temptation: but deliuer vs from euill.

(Luk 11:5) Moreouer he said vnto them, Which of you shall haue a friende, and shall goe to him at midnight, and say vnto him, Friende, lende mee three loaues?

(Notes Reference) (2) And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;

(2) We must pray with faith.

(Luk 11:6) For a friende of mine is come out of the way to me, and I haue nothing to set before him:

(Luk 11:7) And hee within shoulde answere, and say, Trouble mee not: the doore is nowe shut, and my children are with mee in bed: I can not rise and giue them to thee.

(Luk 11:8) I say vnto you, Though he would not arise and giue him, because he is his friende, yet doubtlesse because of his importunitie, hee woulde rise, and giue him as many as he needed.

(Notes Reference) I say unto you, Though he will not rise and give him, because he is his friend, yet because of his (b) importunity he will rise and give him as many as he needeth.

(b) Literally, "impudence": but that impudency which is spoken of here is not to be found fault with, but is very commendable before God, for he is well pleased by such importunity.

(Luk 11:9) And I say vnto you, Aske, and it shall be giuen you: seeke, and yee shall finde: knocke, and it shalbe opened vnto you.

(Luk 11:10) For euery one that asketh, receiueth: and he that seeketh, findeth: and to him that knocketh, it shalbe opened.

(Luk 11:11) If a sonne shall aske bread of any of you that is a father, will he giue him a stone? or if hee aske a fish, will he for a fish giue him a serpent?

(Luk 11:12) Or if hee aske an egge, will hee giue him a scorpion?

(Luk 11:13) If yee then which are euill, can giue good giftes vnto your children, howe much more shall your heauenly Father giue the holy Ghost to them, that desire him?

(Luk 11:14) Then hee cast out a deuill which was domme: and when the deuill was gone out, the domme spake, and the people wondered.

(Luk 11:15) But some of them said, He casteth out deuils through Beelzebub the chiefe of ye deuils.

(Notes Reference) (3) But some of them said, He casteth out devils through Beelzebub the chief of the devils.

(3) An example of horrible blindness, and such as cannot be healed, when the power of God is blasphemed by an evil conscience and pretended malice.

(Luk 11:16) And others tempted him, seeking of him a signe from heauen.

(Luk 11:17) But he knew their thoughts, and said vnto them, Euery kingdom deuided against it self, shall be desolate, and an house deuided against an house, falleth.

(Notes Reference) (4) But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house [divided] against a house falleth.

(4) The true way to know the true Christ from the false is this, that the true Christ has no harmony or agreement with Satan: and once we know him it is left for us to acknowledge him.

(Luk 11:18) So if Satan also bee deuided against himselfe, howe shall his kingdome stande, because yee say that I cast out deuils through Beelzebub?

(Notes Reference) If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils (c) through Beelzebub.

(Luk 11:19) If I through Beelzebub cast out deuils, by whome doe your children cast them out? Therefore shall they be your iudges.

(Luk 11:20) But if I by ye finger of God cast out deuils, doutles the kingdome of God is come vnto you.

(Notes Reference) But if I with the (d) finger of God cast out devils, no doubt the kingdom of God is come upon you.

(d) That is, by the power of God: so it says in See Exo 8:19.

(Luk 11:21) When a strong man armed keepeth his palace, the thinges that hee possesseth, are in peace.

(Notes Reference) When a strong man armed keepeth his (e) palace, his goods are in peace:

(e) The word properly signifies an open and empty room in front of a house, and so in translation is taken for noblemen's houses.

(Luk 11:22) But when a stronger then hee, commeth vpon him, and ouercommeth him: hee taketh from him all his armour wherein he trusted, and deuideth his spoiles.

(Luk 11:23) He that is not with me, is against me: and he that gathereth not with me, scattereth.

(Notes Reference) (5) He that is not with me is against me: and he that gathereth not with me scattereth.

(5) Against indifferent men, and such as love to have a compromise, who seek means to reconcile Christ and Satan together.

(Luk 11:24) When the vncleane spirite is gone out of a man, he walketh through drie places, seeking rest: and when he findeth none he saieth, I wil returne vnto mine house whence I came out.

(Notes Reference) (6) When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.

(6) He that does not continue, but is in a worse case, than he that never began.

(Luk 11:25) And when he cometh, he findeth it swept and garnished.

(Luk 11:26) Then goeth hee, and taketh to him seuen other spirites worse then himselfe: and they enter in, and dwel there: so the last state of that man is worse then the first.

(Luk 11:27) And it came to passe as he sayde these thinges, a certaine woman of the companie lifted vp her voyce, and sayde vnto him, Blessed is the wombe that bare thee, and the pappes which thou hast sucked.

(Notes Reference) (7) And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed [is] the womb that bare thee, and the paps which thou hast sucked.

(7) Christ does not seek praise for himself, but in our salvation.

(Luk 11:28) But hee saide, Yea, rather blessed are they that heare the woorde of God, and keepe it.

(Luk 11:29) And when the people were gathered thicke together, he began to say, This is a wicked generation: they seeke a signe, and there shall no signe be giuen them, but the signe of Ionas the Prophet.

(Luk 11:30) For as Ionas was a signe to the Niniuites: so shall also the Sonne of man bee to this generation.

(Luk 11:31) The Queene of the South shall rise in iudgement, with the men of this generation, and shall condemne them: for shee came from the vtmost partes of the earth to heare the wisedome of Salomon, and beholde, a greater then Salomon is here.

(Luk 11:32) The men of Niniue shall rise in iudgement with this generation, and shall condemne it: for they repented at the preaching of Ionas: and beholde, a greater then Ionas is here.

(Luk 11:33) No man when he hath lighted a candle, putteth it in a priuie place, neither vnder a bushell: but on a candlesticke, that they which come in, may see the light.

(Notes Reference) (9) No man, when he hath lighted a candle, putteth [it] in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.

(9) Our minds are therefore lightened with the knowledge of God, that we should give light unto others, and therefore our main labour ought to be to pray for that light.

(Luk 11:34) The light of the bodie is the eye: therefore when thine eye is single, then is thy whole bodie light: but if thine eye be euill, then thy bodie is darke.

(Luk 11:35) Take heede therefore, that the light which is in thee, be not darkenesse.

(Luk 11:36) If therefore thy whole body shall be light, hauing no part darke, then shall all be light, euen as when a candle doth light thee with the brightnesse.

(Luk 11:37) And as hee spake, a certaine Pharise besought him to dine with him: and hee went in, and sate downe at table.

(Notes Reference) (10) And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.

(10) The service of God consists not in outward cleanliness and planned rites or ceremonies, but in the spiritual righteousness of the heart and charity.

(Luk 11:38) And when the Pharise saw it, he marueiled that he had not first washed before dinner.

(Luk 11:39) And the Lord saide to him, In deede yee Pharises make cleane the outside of the cuppe, and of the platter: but the inwarde part is full of rauening and wickednesse.

(Luk 11:40) Ye fooles, did not he that made that which is without, make that which is within also?

(Luk 11:41) Therefore, giue almes of those thinges which you haue, and beholde, all thinges shall be cleane to you.

(Notes Reference) But rather give alms (f) of such things as ye have; and, behold, all things are clean unto you.

(f) That is, according to your ability: as one would say, instead of your extortion which hindered you so that you could not eat cleanly, use charity, and in accordance with your ability be good to the poor, and in this way will that which is within the platter be sanctified even though the platter is unwashed.

(Luk 11:42) But wo be to you, Pharises: for ye tithe the mynt and the rewe, and all maner herbs, and passe ouer iudgement and the loue of God: these ought yee to haue done, and not to haue left the other vndone.

(Notes Reference) (11) But woe unto you, Pharisees! for ye (g) tithe mint and rue and (h) all manner of herbs, and pass over (i) judgment and the love of God: these ought ye to have done, and not to leave the other undone.

(11) It is the characteristic of hypocrites to stand firmly for little trifles and to let greater matters pass.

(g) You decide by God's law that the tenth part is due to be paid.

(h) Of all types of herbs, some as Augustine expounds it in his Enchiridion to Laurence, chap. 99, where he shows in like manner how that place of Paul, (God "will have all men to be saved"), (1Ti 2:4), is to be expounded after the same manner.

(i) That is to say, that which is right and reasonable to do, for this word "judgment" contains the commandments of the second table, and the other words, "the love of God", contain the commandments of the first.

(Luk 11:43) Wo be to you, Pharises: for ye loue the vppermost seats in the Synagogues, and greetings in the markets.

(Notes Reference) (12) Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.

(12) Hypocrisy and ambition are commonly joined together.

(Luk 11:44) Wo be to you, Scribes and Pharises, hypocrites: for ye are as graues which appeare not, and the men that walke ouer them, perceiue not.

(Notes Reference) (13) Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over [them] are not aware [of them].

(13) Hypocrites deceive men with an outward show.

(Luk 11:45) Then answered one of the Lawyers, and saide vnto him, Master, thus saying thou puttest vs to rebuke also.

(Notes Reference) (14) Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.

(14) Hypocrites are very severe against other men, but think that all things are lawful for themselves.

(Luk 11:46) And he sayde, Wo be to you also, yee Lawyers: for yee lade men with burdens grieuous to be borne, and yee your selues touche not the burdens with one of your fingers.

(Luk 11:47) Wo be to you: for ye builde the sepulchres of the Prophetes, and your fathers killed them.

(Notes Reference) (15) Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.

(15) Hypocrites honour those saints when they are dead whom they persecute most cruelly when they are alive.

(Luk 11:48) Truely ye beare witnesse, and allowe the deedes of your fathers: for they killed them, and yee build their sepulchres.

(Notes Reference) Truly (k) ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.

(k) When you persecute God's servants like mad men, even as your fathers did, though you try and cover it with a pretence of godliness, yet nonetheless, by beautifying the sepulchres of the prophets, what else are you doing but glorying in your father's cruelty, and setting up monuments (as it were) in glory and triumph of it?

(Luk 11:49) Therefore said the wisedome of God, I wil sende them Prophets and Apostles, and of them they shall slaie, and persecute away,

(Notes Reference) Therefore also said the wisdom of God, I will send them prophets and apostles, and [some] of them they shall slay and (l) persecute:

(l) They will so vex them and trouble them, that at length they will banish them.

(Luk 11:50) That the blood of all the Prophets, shed from the foundation of the world, may be required of this generation,

(Notes Reference) That the blood of all the prophets, which was (m) shed from the foundation of the world, may be required of this generation;

(m) That you may be called to give an account for it, yea, and be punished for the shedding of that blood of the prophets.

(Luk 11:51) From the blood of Abel vnto the blood of Zacharias, which was slaine betweene the altar and the Temple: verely I say vnto you, it shall be required of this generation.

(Luk 11:52) Wo be to you, Lawyers: for ye haue taken away the key of knowledge: ye entred not in your selues, and them that came in, ye forbade.

(Notes Reference) (16) Woe unto you, lawyers! for ye have (n) taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.

(16) Those who ought to be the door keepers of the Church have for a long time mainly hindered the people from entering into the knowledge of God.

(n) You have hidden and taken away, so that it cannot be found anywhere.

(Luk 11:53) And as he sayde these things vnto them, the Scribes and Pharises began to vrge him sore, and to prouoke him to speake of many things,

(Notes Reference) (17) And as he said these things unto them, the scribes and the Pharisees began to urge [him] vehemently, and to (o) provoke him to speak of many things:

(17) The more the world is reprehended, the worse it is, and yet we must not betray the truth.

(o) They proposed many questions to him, to draw something out of his mouth which they might traitorously find fault with.

(Luk 11:54) Laying wait for him, and seeking to catche some thing of his mouth, whereby they might accuse him.