certainty of the things foretold in respect of God though not in our opinion he shuts out long delaies for the whole time of this Prophesie unto the last day is in the sight of God but as one day or one hour Psal 94. 2 Pet. 3.8 which is a comfort to the godly that they may not despair and it exhorts the wicked to repentance by reason of the sudden destruction shall fall upon them * 1478. Rev. 1.7 And every eye shall see him and they also which pierced him Job 19.27 Whom I shall see for my self and not another or a not stranger Every eye godly and wicked shall behold Christ either to their comfort or sorrow Job saith he shall see him and not another shall see him for Job or in the place of Job but Job shall see him for himself Which denies not but Job and another yea all shall see Christ and yet every man for himself 1479. Rev. 1.13 I saw one like to the Son of man Mat. 9.6 Christ is the Son of man really The first place is an Hebraism by which is intimated the certainty of Christs humanity also he may be said to be like man because he appeared in a singular form 1480. Rev. 2.11 He that overcometh shall not be hurt of the second death Heb. 9.27 It is appointed unto men once to die The bodily death is one because the soul is but once separated from the body The second death is taken Metaphorically for the misery and torment of the soul after the death of the body 1481. Rev. 3.7 Christ openeth and no man shutteth shutteth and no man openeth Ver. 20. If any man hear my voice and open the door I will come in to him The Son of God is he that opens the internal door of the heart Joh. 14. we open only the external for no man comes to the Father but by him 1482. Rev. 3.10 I will keep thee from the hour of temptation which shall come upon all the world Ver. 19. As many as I love I rebuke and chasten God kept the Angel of Philadelphia from evil temptation because he was a pious assertor of the truth but the Angel of Laodicea who was luke-warm he would mend by his reprehension 1483. Rev. 4.8 They rest not night nor day Chap. 14.13 They that dye in the Lord rest from their labours The souls in the heavenly rest of the blessed are not idle they have their labours that weary them not but most sweetly refresh them in the latter place is understood the end of the troubles of this world 1484. Rev. 5.1 I saw a book written Ver. 4. No man was worthy to look thereon John saw the book in a bare Vision but no man could see the mysteries contained in it * 1485. Rev. 5.5 Christ is called the Lion of the Tribe of Juda. Rev. 5.6 Christ is called the Lamb. He is called a Lion to shew his great strength Majesty and Dignity and of the Tribe of Judah because he arose from thence which Tribe boar the Arms a Lion * 1486. Rev. 5.12 Worthy is the Lamb to receive honour glory and blessing If Christ be God how can he receive honour for we cannot add to Divinity Ans Christ as God cannot receive an addition of honour in himself but we may give him a relative honour or Quo ad nos He may seem to be more honourable to us that is when we take all the honour that the Creature hath or Idols hath and place it upon the head of Christ we esteem him most honourable and glorious 1487. Rev. 6.9 Under the Altar I saw the souls of them that were slain Ver. 11. White robes were given to every one of them Souls are invisible spirits which cannot be seen or cloathed it is therefore the sight of the mind and not of the body which is here understood for these things were seen in the Spirit 1488. Rev. 6.10 The souls of those that were slain cry out for revenge against those that slew them Mat. 5.44 Love your enemies and pray for them The cry of the souls proceeds not from a wicked desire of revenge but an earnest desire for Gods glory because they would have no ungodliness or wickedness remain unpunished c. in the day of revenge and judgment we suffering here according to Christs command pray for our enemies 1489. Rev. 7.9 I saw a great multitude which no man could number Luk. 12.32 The flock of Christ is called a little flock The Church compared with the numerous multitude of the wicked is a little flock but considered in it self it comprehends an innumerable multitude of all Ages Sexes Places Tribes and People * 1490. Rev. 7.12 Blessing and Glory and Wisdom c. Rev. 8.1 There was silence in heaven about the space of half an hour In the former place it shews what is Angels work in heaven as I take it The latter is shewn what for a little while may be done on Earth whether as in Constantines time or it be an allusion to that silence that was used to be in the Temple while the Incense was offering whereas they blew Trumpets and sung while the sacrifice was offered 1491. Rev. 11.19 The Temple of God was opened in heaven Cha. 21. v. 22. And I saw no Temple therein In the former place the Temple is taken figuratively this the Holy Ghost intimates that God is worshipped most holily with Hymns and Psalms In the latter place we must not think there shall be any material Temple in the life to come as we have here on earth 1492. Rev. 13.8 The Lamb slain from the foundation of the world Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman He was the Lamb slain from the foundation of the world not properly but figuratively and in Gods Decree by Types Predictions and Efficacy by Acceptation not by Execution 1493. Rev. 16.1 Go and pour out the vials of the wrath of God upon the earth Ver. 4. to the 13. They poured out their vials of wrath upon the sea the rivers the fountains the sun the seat of the beast and Euphrates In the first place the earth is taken in a general signification because the effects of all the Vials redounds to the earth in a manner and to earthly men the followers of Antichrist for whatsoever the wrath of God was which was cast on the Seas Rivers or the Ayr or Sun was not for themselves but to afflict the earth and those that dwell thereon 1494. Rev. 18.6 Double unto her double according to her work Mat. 7.2 And what measure you mete shall be measured to you again The first place is a special command of God concerning retaliation In the latter Christ forbids rash judgment concerning others adding the Law of retaliation the more to convince the Jews * Rev. 18.6 with Mat. 7.2 Double not of her deserts but of those miseries she hath brought on you before and that is just
lower than God Heb. Coheleth ECCLESIASTES THE PREACHER SOlomon in this Booke convinceth the vanity of the world and the foolishnesse of men Shews that there is nothing better than to fear God and to keep his Commandements And he maintains that there shall be a future judgement He wrote this Book after his falling from God in token of true repentance 574. ECcl. 1.4 The earth abides for ever Isa 40.8 Luke 21.33 Heaven and earth shall passe away Rom. 8.22 2 Pet. 3. In the opinion of men the earth abides for ever but in respect of God and the future change and purgation from corruption and vanity it shall passe away 575. Eccl. 1.9 That which was shall be and there is no new thing under the Sun Gen. 1.1 The world was once created Heb. 9.25 Christ once offered himself Ecclesiastes speaks not of all things none excepted but of the vanity of naturall and artificiall things which is collected from the naturall corruption and change of things * Eccl. 1.9 with Heb. 9.25 The former place speaks in relation to happinesse so there is nothing new to create our happinesse The second place speaks of Christ being offered which if we regard the substance was not new for he was designed from the beginning of the world to be offered and his offering is yet as fresh and powerfull as it was at first Something as to circumstance of time and place c. may be new but not as to substance and force A thing may be new in the individuality thereof but not in the species and kind 576. Eccl. 1.10 There is no new thing under the Sun Revel 21.5 Behold I make all things new Ecclesiastes purpose is not concerning a creation of new kinds of creatures but concerning their change and vicissitude in the world and concerning the malice of men and the Devill that men by the instinct of the Devill from the beginning after man had sinned being defiled with much wickednesse proceed to covet after evill unlesse God renews their hearts and they become a new creature in Christ * Eccl. 1.10 with Rev. 21.5 No new naturall species or kind of creature so the first place But yet new qualifications accidents and circumstances of creatures so the latter place Christ will make all new not onely raise men from their old dust in a new manner but endue them in soul with new graces and in bodies with new tempers and so purge every thing from its drossie quality and mortality as it shall appear to be new * 577. Eccl. 1.15 That which is crooked can never be made straight Isa 40.4 And the crooked shall be made straight That men by all their diligence nor Princes by their power can make things otherwise than they are that which naturally is crooked will have an inclination and bending thither and yet this hinders not that God can and will according to his promise make our hearts which naturally are crooked to become straight 578. Eccl. 2.2 I said of laughter It is mad and of mirth What doth it Prov. 17.22 A merry heart doth good like a medicine In the first place is meant naturall laughter and rejoycing in prosperity and the goods of Nature and Fortune as the Gentiles do and this Ecclesiastes condemns as folly But in the Proverbs is commended that joy onely which proceeds from the holy Ghost * Eccl. 2.2 with Prov. 17.22 Laughter is either naturall the effect of rationality 2. Spirituall the effect of spirituall ratiocination the former place speaks of laughter as naturall which yet cannot be said to be madnesse for it is the naturall product of our reason but as it exceeds either in the bounds or ariseth from unworthy considerations The second place speaks of the effect of a merry heart which may be without outward laughter the one being solid the other flashy and frothy or it speaks of an heart merry with the incomes of the spirit Or 3. Of an heart which is modestly merry and laugheth but not of an immoderate nonsensicall mirth and laughter 579. Eccl. 2.15 What doth it profit me that I laboured to attain more wisdome Prov. 8.35 He that findeth me findeth life Politick wisdome is indeed a singular gift of God but if any man abuseth it and dependeth on his wisdome it profits not but is all vanity Divine wisdome which teacheth us to wait all events from God and to pray to him for his direction in all confers eternall life * 580. Eccl. 2.16 17. For there is no remembrance of the wise more than of the foole Prov. 8.35 For who so findeth me findeth life The former place tells us that wise men are forgotten as well as fools many times in the thoughts and remembrance of men in this world The latter place tells us of getting wisdome which will make a man live with God after and in this life The former place speaking of worldly wisdome The latter place of Christ the essentiall or divine wisdome * 581. Eccl. 2.22 For what hath man of all his labour Psal 128.2 Of the labour of thy hands The former place speaks of a man at the day of his death The latter of a man in his life the former saith all the fruits of our labours cannot advantage us at the day of our death the latter saith yet they may advantage us in our life time if we be godly 582. Eccl. 2.23 The dayes of man are full of labour and sorrow Psal 128.2 Of the labour of thy hands thou shalt eat and happy shalt thou be Ecclesiastes condemns not labour which God hath laid on men for that is good and necessary having great promises but because riches are purchased by much travell and no man knows whether he shall be a wise man or a foole that he must leave them to * 583. Eccles 3.14 I know that whatsoever God doth it shall be for ever 2 Cor. 4.18 For the things that are seen are temporall The former place speaks of thing being for ever not as so in themselves or appointed to be so by God But so in relation to men men not being able to alter or change the work of God The latter place speaks of things as they are in relation to God and as they are in themselves temporall 584. Eccl. 3.19 There is one event to man and beast as the one dieth so dieth the other Chap. 12.7 The spirit of man returns to God that gave it him In the former place is shewed the opinion of carnall men concerning man and beasts who compares them by the likenesse of their deeds and events In the latter place is taught what is the exellency of mans soul above the beasts and the difference after death But a naturall man cannot perceive these things * Eccl. 3.19 with Eccl. 12.7 The former place speaks of man and beast in relation to outward accidents as hunger cold thirst death they are alike in these and the other place speaks of the soul alone in that it differs
Law and by our Law he ought to die They had a Law in jure not in facto A Law but it wanted the life Execution They might judge among themselves whether such a one were worthy death as they wrongfully judged Christ here but yet the Romans had given them a Law that they should not put their Laws in execution which concerned life And so by the Roman Law it was unlawful for them to put any man to death * 1083. Joh. 18.36 with Psa 71.28 Christs Kingdom is not of this worlds fashion nor of the fashion of the world nor of the Subjects of this world but it consists of Gods Children and it is set up in their heart There is the Kingdom of Christs power which he sheweth in the Protecting of the godly from the wicked in the destruction of his enemies and in the advancement of his name from one end of the earth to the other 1084. Joh. 19.9 Jesus answered not Pilate 1 Tim. 6.13 Christ Jesus before Pontius Pilate witnessed a good confession To Pilates question first Christ did not answer because he stood before him to suffer and not to plead or excuse at length he gave testimony to the Truth in words and deeds for his Passion and Death were a sufficient testimony and sealing of his Doctrine * 1085. Joh. 19.29 And they filled a spunge with vinegar and put it upon Hysop with Mar. 15. They put it on a reed And so Mat. 27. There was a vessel of Vinegar which upon such occasions usually stood there either as some say to shorten life or to ease the pain but the souldiers did wickedly mingle gall with some of it and offered it him to drink before he was lifted up upon the Cross which he refused and then after when he was upon the Cross they offered him Vinegar and he took it so Matthew and John agree As for the Hyssope some suppose it put about the Spunge so as the Spunge gave him Vinegar to his mouth and the Hyssope besprinkled his face with the Vinegar wherein it was dipped 1086. Joh. 20.1 Christ rose on the first day of the week Mat. 12.40 The Son of Man shall be three daies and three nights in the heart of the earth untill the third day This is a Synecdochical computation of time for the least part of the day of the preparation is taken for a whole day and the beginning of the day after the Passeover or the Sabbath is taken also for a whol day Christ was three daies in the grave but it was incompleatly three daies so also he was two nights in the grave the night before being added to them 1087. Joh. 20.1 Mary Magdalen came early when it was yet dark unto the Sepulchre Mar. 16.2 Very early they came to the Sepulchre at the rising of the Sun When it was yet dark very early in the morning she went out of her house and the City waiting for the rest of the women with which afterwards she came to the Sepulchre at the Sun-rising 1088. Joh. 20.17 Touch me not Ver. 26. Reach hither thy finger Christ after the Resurrection would not be touched of Mary Magdalen who only sought him after a carnal way and thought of enjoying him no otherwise than she did formerly by his earthly presence amongst them But he commanded Thomas to touch him that his faith being confirmed he might be a more certain witnesse of Christs Resurrection Touch me not so as loving mothers touch their Sons that they have wanted that is touch me not to stay me For I am not yet ascended I am in haste and have not dispatched all I must I have now the business of being your Advocate to do and I must speedily about it But yet Thomas thou art an unbelieving man in this point and hast less faith than this woman touch thou me for confirming of thy Faith not to stay my Journey The ACTS of the APOSTLES LUKE the Evangelist describes either in general all the Acts of the Apostles or in special Peters Preachings Acts Visions Miracles Imprisonments the Conversion of Paul his Travels Disputations Miracles Bonds Imprisonments and the History of the Primitive Church after Christs Ascension from 26 years unto the 60 year from Christs Nativity 1089. ACTS 1.1 Of all things that Jesus began both to do and teach Luke wrote Joh. 21.25 There are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Luke in the first Book wrote of all things necessary for our salvation though not of all things but summarily concerning the conception of Jesus Christ his Nativity Life Passion Death Resurrection and Ascension into heaven August In John Tract 49. Christ did many things that are not written as John the Evangelist witnesseth but those things were chosen to be written which might suffice for the salvation of Beleevers * Act. 1.1 with Joh. 21.25 Of all things that is somthing of every thing which Jesus did the most material and chief things or all things which the Spirit of God suggested to be writtten or all things which were sufficient for the preaching of the Gospel and his heâ—rers The latter place tels us that there are many other things beside the principal matters which were not written though it denies not but the principal are written 1090. Act. 1.7 It is not for you to know the times or the seasons 1 Thes 5.1 Of the times and seasons brethren you have no need I write to you Times and seasons as they are in a general consideration is one thing and as they are taken for particular years or daies or seasons are another The Apostles must not be too curious to know the year or day when Christ will come or restore the Kingdom to Israel but yet the Apostle would not have them ignorant of this that there is a time when Christ will come again though he may conceale the particulars of it 1091. Acts 1.9 Whilst the Disciples beheld Christ was taken up and a cloud received him Joh. 3.13 No man hath ascended up into heaven but he that came down from heaven The body of Christ was taken up visibly on high where Christ was personally before according to his Divine Nature Acts 1.9 with Joh. 3.13 The former place speaks of Christs personal ascent into heaven as Man where he is to be reserved till his se-second coming It speaks not of his ascent as God for there he was as God yet the Person in which the Divine Nature was ascended visibly The latter place speaks of Christs being in heaven as God 1092. Acts 1.15 The number of names together were about an hundred and twenty 1 Cor. 15.6 After that he was seen of above five hundred brethren at once The number of an hundred and twenty must be restrained to the faithful there at Jerusalem the rest were out of this gathering in other places Luke
THE Reconciler OF THE BIBLE INLARGED WHEREIN Above Three Thousand seeming Contradictions throughout the Old and New Testament are fully and plainly RECONCILED A Like Work never yet extant and may serve for the Explanation of the most difficult places of the Bible being usefull for all such as desire to understand the Sacred Scriptures aright unto SALVATION Humbly submitted to the Censure of the Sons of the Prophets By J. T. and T. M. Ministers of Gods holy Word and Sacraments LONDON Printed for Simon Miller at the Starre in St Pauls Church-yard near the West end 1662. THE STATIONER TO THE READER IT S not yours I seek but you else I could have facilitated my Expence and frustrated your Expectation The Addition in this Edition may serve you for other Volumes of greater price each line being an hint and Compendium of the larger dictates of the Learned You will find this to be usefull even in the explaining of Texts I alwayes held Contraria juxta se posita clarias elucescant None can so well cleare the sense as he which considers the opposition If you find not resolution in the one place consult the other or a parallel place and before you judge consult Authors and the Text. However the Author may run the Gantlop yet I hope I shall escape the Lash But in regard every man is left to his freedome of Judgement and men may easily halt in such flinty way 't were but charity to deale kindly with the Augmentor who modestly proposeth his own without refuting others opinions It s my confidence this will neither burden your Person or Purse so it will engage you to think well of Your Obsequious Friend S. Miller Reader take notice the Additions in this Book are marked thus * throughout the whole Work TO THE READER SEverall places of Scripture compared sound as severall strings in an Instrument jarring and at odds but by a more heedfull eye and attentive eare though a fift and a third are no full concord yet with a third and an eight or a fift with a first will make a sweet Symphony Some Scriptures upon a slight view seem as much at odds as the Poles but the context or phrase the intent or time may so farre facilitate the agreement that the whole Scripture may seem without any doubting to be a Web spun by the same hand I am not ignorant that the climbing up these Hills is a work both tedious and difficult even the hardest Piece of Divinity other parts being delightfull Valleyes whose variety of matter and fruitfullnesse in use will be sufficient reward this may advantage no further than censure and contempt and though the issue be no other yet it must not be neglected in regard Atheists Antiscripturists Hypocrites and the c. of prophanenesse make these seeming contradictions to be the Catholick Patron for their errors and practice I had not adventured on these rough Billows but that the Stationer who formerly had caused the Reconciler to be Printed which was no more than Johannes Thaddaeus Translated finding that Book to be defective both as to multitudes of places which were not handled at all and as to the obscurity of severall which were there undertaken he engaged me to make a Supplement which might in some measure run parallel with the design How I have performed you may best judg when you have consulted Magrio Calvin Doctor Hammond Pezelius Gerhard Mayer Musculus Mannassa Ben Israel Lorinus Willet the Assembly Diodat c. Some on one some on another place The Quotations of Authors were forborne to forbear abruption of sense and repeating of their very words the substance being most an end reserved without an exact account of the words themselves Thaddaeus seems to have lighted his Candle constantly at Scorpius his Sun what he omitted is superadded with the addition of the Authors own opinion and yet leaving a just place for every mans own additionall Judgement This may at the first seem a work of a few houres Houses are viewed at a glance which when one considers in their severall Materials the Stone in the Quarry the Beam in the Wood the Lime in the Stone the Workman in his Hewing c. will take up the thoughts as of a larger extent Books presented as finished is an easie work for the eye and understanding and yet the consulting Authors examining opinions leaving of rubbish and taking what is fit both is a labour to the head and hand It s easier to read than compose Books and as easie to censure as either But no wise man will censure him who by writing would help the weak and by his weaknesse invite the strong to afford the energy of their brains However the world may censure the work I hope they will see it their duty to pray for him who is hereby engaged to be Their assured T. Man THE PREFACE THE Scripture of the Old and New Testament revealed from God by the Prophets and Apostles 2 Tim. 3.16 since it is the rule of heavenly Doctrine it ought to be held in high account amongst us Gal. 6.16 For so many as walk according to this rule peace be on them and mercy and upon the Israel of God c. But for as much as the enemies of Divine truth are adversaries to those who continue in the same it is no wonder that they fear not both to resist the Spirit by whom it was inspired and to accuse the work of contrariety and imperfection Though the Scripture have no reall contrarieties indeed in it self for the Spirit of God 2 Peter 1.21 Chrys in Gen. hom 1. by whom those holy men that writ it were led being not contrary to himself did so govern the matter that it should wholly agree in all parts yet some apparent contrarieties there are in it which cause some difficulty to the Reader yet the whole body of the Doctrine is not therefore to be accused of obscurity as though the will of God could not thence be certainly known concerning things which appertain to Religion Nothing is searched out there which is not to be found easily in some othâ—r place nor is there any opposition in the Scripture witnesse Aug. lib. 5. cap. 8. de Genes I will never dare to think saith Justin Martyr in Dial. cum Tryph. Judaeo nor speak that the Scriptures can be adverse to themselves but if any Scripture seem to be so and hath a colour as though it did contradict some other Scripture I will rather confess that I understand not the things there spoken being certainly perswaded that no part of Scripture can be opposite to any other part thereof c. This is that I undertake to prove in this Reconciliatory Bible wherein are Reconciled Three Thousand places of the Sacred Scripture opposite in appearance in a plain order by the Canonicall Books of the Old and New Testament short collections of each Book and Chronologicall numbers being set down before them and the truth
his children 252. Deut. 30.11 The commandment which I command thee this day is not hidden from thee neither is it farre off John 5.39 Search the Scriptures Moses understands not only legall precepts but Evangelicall also which God writes in our mouth and our heart Christ commands us to seach the Scriptures to increase our knowledg by because we know hereby in part c. 1 Cor. 13.9 * Deut. 30.11 with Jo. 5.39 It is one thing for to manifest and clear suâ naturâ in it self and another thing to be clear quoad nos First The Word of God is clear in it self it was spoken in a clear and known language even their own and the Laws were not to be locked from them but read and explained to them by their Priests and though some things in the Law of lesser consequence were more obscure yet the things of greater concernment as to salvation are clearer so that he which runs may read Secondly Yet in regard of our dulnesse many things are hidden and dark to us in the Law therefore we may we must search the Scriptures 253. Deut. 30.15 I have set before you this day life and good death and evill John 8.24 Ye shall die in your sins Moses foreshews favour to those that keep the Law and wrath to the transgressours Christ threatens the Jewes the servants of sin with death and eternall destruction 254. Deut. 30.19 I have set before you good and evill Rom. 6.16 Wicked men are the servants of sinne In the first place it is spoken of Gods people In the latter of the wicked who are called the servants of sinne that run after it with greedinesse it reigns in them and their will leans to evill 255. Deut. 31.2 Moses was an hundred and twenty years old Psalm 90.10 The dayes of our years are seaventy or eighty Moses obtained long life by a singular priviledge from God The term of our life is seaventy or eighty years or at the most an hundred years as Ecclus speaks Chap. 18.9 * Deut. 31.2 with Psalm 90.10 The former place speaks of what hapned to Moses Historically the latter tels what happens to men many times and this Doctrinally Not that men even in our age passe not seaventy or eighty many exceed that but that this is generally the longest term which old men live to 256. Deut. 32.21 I will provoke them by those that are not a people Rom. 10.19 Matth. 10.5 Enter not into the way of the Gentiles rather go to the lost sheep of Israel In the former place is understood the calling of the Gentiles In the latter a temporary command of Christ by which he would that the Gospell should first be preached to the Jewes and then according to Moses Prophesie to all Nations and people 257. Deut. 32.39 I am alone and there is no other God 2 Cor. 4.4 The Devill is called the God of this world Jehovah is the true God the Devill is called the God of this world because he inclines the minds of wicked men to mischief and they obey him rather than God 258. Deut. 32.35 Revenge is mine I will repay saith the Lord. Rom. 13.4 The Magistrate is the revenger of Gods wrath on them that do evill That is Gods revenge which is done by the Magistrate therefore the Scripture forbids not publick revenge by Gods Ministers the Magistrates but onely private revenge * 259. Deut. 33.12 Object This seems not to be fullfilled for the Temple and Jerusalem were in the Tribe of Judah Josh 15.18 Answ The South superiour part of Jerusalem where Mount Sion was belongs to the Tribe of Judah The inferior and Northern part with the intermediall Mount Moriah in which the Temple was built belonged to the Tribe of Benjamin so Lyra in Gen. 28. And when God is said to dwell in Sion it s a Synecdochicall figure as Sion is put for the whole City of Jerusalem 260. Deut. 34.10 There arose not a Prophet since in Israel like to Moses Matth. 11.11 Amongst them that are borne of women there hath not risen a greater than John the Baptist In the Old Testament Moses was the greatest Prophet in the New Testament John Baptist who pointed out our Saviour with his finger JOSHUAH THis Book was written by Joshua the Sonne of Nun who brought the people of Israel over Jordan into the Land of Canaan conquering the Cities and killing their enemies and divided the Land amongst the Tribes of Israel he lived eighteen yeares after Moses This Book containeth an History of the seaventeen or as others eighteen years of the rule of Joshua which though they be not expresly named by this Summe in clear words yet are they to be collected to be so many from the grosse Summe of four hundred and eighty years from the delivery out of Aegypt to the laying of the foundation of Solomons Temple mentioned 1 Kings 6.1 For the Scripture hath parcelled out that Summe into these particulars forty years of the people in the Wildernesse two hundred ninety nine yeares of the Judges forty yeares of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seaventeen yeares that must make up the Summe four hundred and eighty must needs be concluded to have been the time of the rule of Joshua 261. JOsh 1.5 None shall be able to stand against thee all the days of thy life Chap. 7.4 Three thousand men fled before the the men of Ai. The promise was conditionall that if they would be obedient unto God but because the Covenant was violated and the condition not performed on the peoples part therefore the violaters of the divine Covenant were punished The condition is not expressed but as in other Scriptures it is understood Besides by the words A man not able to stand before thee is meant a man that shall not be overcome in the conclusion and so the men of Ai though they did at first stand before Joshua yet not in the conclusion being conquered 262. Josh 1.11 Prepare your victuals Exod. 16.20 Manna remained till the next day Joshua understood not Manna alone but other provisions which he would have them buy of the children of Esau 263. Josh 1.11 Deut. 2.6 After three dayes you shall passe over Jordan Chap. 3.4 That was done many days after Joshua speaks according to his humane intention hoping that the spies would return to him within three daies but because they were forced to lie hid in the Mountains untill such time as those that sought after them were returned therefore that passage of Israel over Jordan was delayed * Josh 1.11 After three dayes c. with the following Chap. Object Mentioning three men which went to search the Land which lay three dayes hid in the Mountains and after their return the Jews stayed three dayes on the other side Jordan as Chap. 3. Answ These are related per hysteron proteron Anticipative the sending
the spies ought to have been placed before this command of Joshua and these three dayes are the same with those Chap. 3. 264. Josh 2.14 The spies promised to Rahab life and safety Deut. 20.13 Thou shalt destroy every Male thereof with the edge of the sword The enemies of the true God and of the people of Israel were to be destroyed Rahab with her Father and brothers was well minded towards the spies and joyning her self to the people of God forsook the mad Idolatry of the Heathens 265 Josh 4.5 Take you up every man a stone upon his shoulder according to the number of the Tribes of the Children of Israel that it may be a signe among you Exod. 14.22 Passing through the red sea they did not do so At the Commandment of God in memory of the drying up of the water of Jordan and their passing over this was done that it might be a monument of Gods benefits Moses did not the same in his passage over the red sea because he had no command of God for it 266. Josh 5.7 Circumcision was intermitted in the wildernesse for forty years Gen. 17.14 The man child whose flesh of his foreskin is not circumcised that soul shall be cut off from my people Circumcision was intermitted during the time of the exile and perigrination of the children of Israel because of their continuall journeying which did hinder it for it did cause great pain and languishing to the body 267. Josh 6.4 On the seventh day the Souldiers and the seven Priests shall compasse the City seven times Exod. 20.8 Remember to keep holy the seventh day Deut. 5.15 Ezek. 20.12 That was a speciall and singular Law of God There are many things of this kind saith Justinus in the sacred Bible which God imputes not to men as sinne because of the necessity that fell out as circumcision the eight day the seven times compassing about Jericho the offering of sacrifices on the Sabboth c. 268. Josh 7.15 He that shall be taken with the cursed thing shall be burnt with fire Verse 16. Achan with his children was stoned by the Israelites The fault of Achans sacrifice and violation of the Majesty of God by him and his children was mitigated for he was first stoned and then burned he and all that appertained to him 269. Josh 7.24 For Achans sin were his children killed also Deut. 24.16 The children shall not die for their fathers 2 Kings 14.6 Ezek. 18.20 Achan did not onely commit sacriledge but also high treason and therefore both he and his family were to dye for it for if for rebellion against earthly Majesty committed by Parents the Children are justly punished in civill Judicature much more shall God justly revenge the Rebellion of Parents upon the Children unto the third and fourth generation Exod. 20.5 unless their children repent for it 270. Josh 10.26 The King of Hâ—bron was hanged Verse 37. He was slain with the sword The first King being taken was strangled the second who succeeded him fell by the sword * 271. Josh 10.38 Joshua took Debir Judges 1.11 Othniel Calebs younger brother took it after Joshuas death There were two Debirs one a City in the Confines of Judah butting on the Tribe of Simeon before called Kiriath-Sepher Jud. 1.12 Another of this name in the Tribe beyond Jordan Josh 13.26 But Secondly The things related in Judges the first to the 17. Verse were done in Joshuas time but here expressed more fully and particularly and though the taking of the City be attributed to Othniel as a sub-commander yet it s given to Joshua as the General 272. Josh 11.19 There was not a City which yielded not it self up to the children of Israel Yet in the time of the Judges and the Kings many Cities were not in their possession Joshua took all the Cities he came at by force and those that were to be taken and they were to be delivered to Israel for a possession 273. Josh 15.8 Jerusalem was in the Tribe of Judah Chap. 18.28 Benjamin is numbred In the borders of Judah and Benjamin at first they were two small Cities at last they were joyned into one and fortified with a wall round about * 274 Josh 15.17 with Numb 32.12 Object Therefore Caleb was not the brother of Othniel but Kenor Answ Othniel is not absolutely called the brother of Caleb but with this addition the younger brother to wit Nephew by the brother the Law forbidding the Uncle to marry the Neece 275. Josh 15.63 The Children of Judah could not drive out the Jebusites unto this day 2 Sam. 24.18 The Jebusites were in their own possessions in the time of David who bought the threshing floor of Araunah the Jebusite Because the Israelites spared the Jebusites and the Benjamites took them into their protection so that the remainders of them were tolerated unto Davids time that succeeded ill to the people of Israel who by their society were drawn to Idolatry Exod. 1.21 * 276. Josh 19.6 Beth-leboath 1 Cro. 4.31 Beth-bires Most of the Cities of Simeon are written with an Alias as they are named Joshua 19. and as they are named 1 Chron. 2. none need to wonder at their different denominations Here I interpose nothing of the severall Writings of the same place First According to exact Criticks of the same places Secondly According to the vulgar Tongue in pronouncing them The Book of the Chronicles was written after the return from the Captivity and about eighteen gerations after the days of Joshua and therefore some difference of letters after so large a time is no strange thing For seeing here we have no continuing City it cannot be expected that any City should have any continued name and yet great places longest retain their names unaltered Whereas small Cities like these in Simeon are often alterable as passed into a possession of several owners Yea seeing it was the custome of the Jewes to call their Lands after their own names this happily might change Beth-leboath into Beth-bires when it came into the possession of a new Landlord * 277. Josh ult 32. A field which Jacob bought of Hamor the Father of Sichem Acts 7.16 The field which Abraham bought of Hamor The Person of Abraham is one thing the Posterity of Abraham bearing his name as Israel did called by the name Israel as their Fathers was is another The word Abraham used by Stephen is to be taken Patronymically calling the house and family by the Fathers name as Matth. 1.1 David is called by the son of Abraham whereas Ishi was his Father but in regard he was the great and eminent Father of their Faith and Family they were called sonnes of Abraham See Acts 7. JUDGES THIS Book is so called from the Judges of the people of the Jewes It contains the condition of the Children of Israel after the death of Joshua under sixteen Judges The Idolatry of Micha The wickednesse of the Gibiathites The slaughter of the Benjamites It was
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
makes up seaven years of famine * 341. 2 Sam. 24.14 with Heb. 10.31 It is better to fall into the Hand of God immediately for when men are employed in these punishments of God they mix their own passions and often exceed the measure of Gods manifest intent though not of his secret Decree It is better to fall into the hands of God which revives penitents which cruell men will not The other place tels us it s a fearfull thing to displease God and purchase to themselves not only a temporall but an eternall displeasure 342. 2 Sam. 24.14 It is better to fall into the hands of the Lord. Heb. 10.31 It is a fearfull thing to fall into the hands of the living God It is good to be in the hands of God when he is pleased with us because his mercies are great It is fearfull to fall into the hands of God when he is angry for the wicked cannot stand before him in judgment 343. 2 Sam. 24.15 God sent a Pestilence upon Israel from the morning unto the time appointed Vers 13. Shall there be three dayes Pestilence in thy Land The time appointed was from the morning untill noon of one day or of the continuall morning sacrifice that is four hours 344. 2 Sam. 24.24 David bought of Araunah the floor and the Oxen for fifty shekels of silver 1 Chron. 21.25 David gave to Arunah for the threshing floor six hundred shekels of gold of just weight The floor with all the ground about it was bought for six hundred shekels of gold a greater price then what was given for the threshing flour the Oxen and the wood appointed for the sacrifice * 2 Sam. 24.24 with 1 Chron. 21.25 Fifty shekels of silver was only the price of the Oxen and instruments and the price of the threshing floor is not mentioned at all Others reconcile this diversity thus that in both places is to be understood the price of all together both of floor and Oxen c. But that by the fifty shekels of silver are to be understood not shekels of silver in kind but simply so much money as should amount to the Summe of fifty shekels of Gold and that in the Chronicles the six hundred shekels of Gold ought likewise to be understood for shekels of Gold in kind but for common shekels of silver paid in fifty shekels of Gold in specie according to the proportion of the weight one in Gold being in value as much as twelve of silver unlesse the sale of the floor were made at an old quit rent the principle value of which is set down in the Chronicles The two Books of KINGS Heb. Malachim THe first Book contains the History of Solomon The building of the Temple The division of the Kingdome to Judah and Israel The life of five of the Kings of Judah and eight of Israel Of Elias the Prophet With the History of an hundred and sixteen yeares The Second Book contains the Deeds of sixteen Kings of Judah and twelve of Israel Of Elisha and the destruction of the Kingdome and carrying the people of Israel captive to Assyria Of the children of Judah to Babylon With the History of three hundred forty five yeares Jeremias writ both of them * 345. 1 KIngs 1. with 1 Chron. 23.1 29.22 The doubt lieth in this whether he were three times made a King indeed and so all the three Texts that speak of it to be taken severally or whether only twice as 1 Cro. 29.22 seemeth to hold Answ The annointing of Solomon in 1 Kings 1. upon the aspiring of Adonijah was the first time that ever David shewed who should Reign after him See Vers 20 27. and therefore it must needs be held concurrent with the same 1 Chron. 23.1 onely that scruple that lies in the way that being supposed is this That David at this first unction of Solomon should be in his Chamber and upon his bed and exceeding decrepit and yet at his second annointing should be in the midst of his Princes and Commanders and standing upon his feet 1 Chron. 28.2 but this also will be removed if it be but considered that Davids present infirmity was not sicknesse but coldnesse and benummednesse and old age he was heart-whole and head-whole but he was old and Palsiish and therefore though his common and most commodious posture and composure was to be in his Chamber and upon his Couch yet upon such an occasion as to Crowne Solomon before all Israel he came forth and stood upon his feet and made Orations and gave advice for things to come 346. 1 Kings 2.4 If thy children shall keep my wayes and walk in them in truth there shall not fail thee a man to fit on the Throne of Israel Gen. 49.10 The Scepter shall not depart from Judah till Shiloh come In the former place it is spoken conditionally of the Kingdome of Israel If the sons of David should keep the wayes of the Lord but because Solomon failed therefore the Kingdome of Israel departed from his sonne and in the seventh generation the Kingdome of Judah was translated upon Nathan whose posterity ruled over the Jews untill the coming of Christ In the latter place any kind of dominion is foretold to remain in Judahs posterity untill the Messias should come 347. 1 Kings 3.1 Solomon took Pharaoh his daughter and brought her into the City of David Exod. 34.15 Enter not into Covenant with the Inhabitants of that Land nor marry a wife c. Marriages in a different Religion are dangerous 2 Cor. 6.14 nor are they pleasing to God We must not draw in the same yoake with Infidels for there can be no firme charity or unity where the foundation is neglected that is true Godlinesse That Queen forsaking her Religion 1 Kings 11.4 and her fathers house and marrying with Solomon was a type of the marriage of Christ and his Church But because Solomon loved also the women of other Nations and his heart was led away by them to follow other gods he drew the anger of God upon himself and his posterity and caused a defection from them 348. 1 Kings 3.13 I have also given thee riches and honour that none of the Kings shall be like unto thee Matth. 6.29 Solomon in all his glory was not like the Lillies of the field Solomon exceeded all the Kings in wisedom riches and honour Christ compares the Lillies with his vestments in his greatest splendour * 349. 1 Kings 3.13 with Mat. 6.29 The former place compares Solomon with other Kings The latter place compares him with the Lillies of the field He might be the most glorious of Kings and yet lesse glorious than Lillies * 350. 1 Kings 4.26 Solomon had forty thousand stals of Horse 2 Chron. 9.25 Solomon had four thousand stals of Horse and Chariots Some thus he had forty thousand for his Chariots the other four thousand Horse and Chariots The latter puts them together to be numbred according to the
grew greater by the dignity of those that went forth and greatest of all wheâ— others joyned themselves to them that had not set down their names 423. Ezra 3.8 The Jews built the wals of Ierusalem after their return Zach. 3.4 Ierusalem shall be inhabited without wals Zach. 2.5 Under the name of Ierusalem Zacharias prophesieth or the Church of Christ and the heavenly Ierusalem the majesty of it is larger than can be comprehended in one City of which God is the wall a fire round aboue and glory in the midst of her 424. 2 Ezra 5.9 10 12. Nehemias reprehends the richer Iews because they thought to live by usury Gen. 47.23 Ioseph bought the Land of Aegypt and the people thereof he made subject to Pharaoh for corâ—â— The Aegyptians were punished by God for their iniquities the Iewes after their returne into their Countrey were so proved the richer Iewes oppressing their poore brethren with biting usury did burden them which Ioseph did not 425. Ezra 6.3 Cyrus the King decreed that the house of God should be built at Jerusalem and let them lay the foundations the height thereof sixty cubits and the breadth thereof sixty cubits 1 Kings 6.2 The house which King Solomon built for the Lord the length thereof was sixty cubit the breadth twenty cubits the height thirty cubits The structure of Solomons Temple was more beautifull than this 2 Chron. 3.3 Agg. 2.3 Ezra 3.12 therefore the Elders that saw this wept because the beginnings of this did not seem to answer the Majesty of the former Temple * Ezra 6.3 with 1 Kings 6.2 Cubits are common or sacred the common are half the length of the sacred which were unknown to the Heathen In the former place they are taken for common cubits and so the former Temple eâ—ceeded the latter And the number of them may be reckoned from the bottom of the foundation to the top of the outside and from the ouâ—â—ides of the Temple including the thicknesse of the Walls and of the Chambers adjoyning And so this Temple will be less than Solomons besides Solomons exceed the other in proportion ornaments outward and inward 426. Ezra 7.7 And there went up some of the children of Israel of the Priests and the Levites unto Jerusalem in the seventh year of Artaxerxes Chap. 1.1 Jerem. 25.12 34.10 2 Chron. 3.22 In the first yeare of Cyrus King of Persia the Jews had power given them to go up to Jerusalem After that Cyrus had given licence to them to return from Babylon to Jerusalem many with Ezâ—â—ras and Nehemiah returned to Jerusalem under the reign of Artaxerxes 427. Ezra 10.32 The houses were not builde Vers 3. Let not your doores be opend Their houses were not fully built the Cities had gates 428. Ezra 8.18 Ezra read in the book day by day Eza 3.4 They kept also the feast of Tabernacles as it is written This was a singular example of piety for they were not bound to do so by the Law yet they came willingly day by day to hear the book of the Law 429. Ezra 10.32 Also we made ordinances amongst our selves yearly to charge our selves with a third part of a shekell for the work of the Lord. Exod. 30.13 They shall give every one that passeth amongst them that he numbred half a shekell Moses once by Gods command laid on them that tribute and Ioas at the renewing of the Temple ordered that every one should give what he pleased so Nehemiah ordained the third of two shekels by the year to restore the Temple not from the Law but from necessity 430. Ezra 11.6 Of the children of Phares that dwelt at Ierusalem were four hundred sixty eight Benjamin nine hundred twenty eight 2 Chron. 9.6 Iehuel six hundred and ninety Benjamin nine hundred fifty six First the chief are set down to whom a dwelling fell by lot then other voluntary inhabitants who chose a habitation willingly NEHEMIAH * 431. NEhemiah 8.18 with Leviticus 23.36 and Ezekiel 3.4 The former place speaks of what was done extraordinarily by the people The latter what was usuall for the people to do as their duty * 432. Nehem. 11.5 My God put it into my heart c. to reckon by genealogies c. 1 Tim. 1.4 Neither give heed to endlesse genealogies The Jewes were to observe and keep their genealogies because they were to know of what Tribe Christ was Saint Paul forbids not making or reckoning up Genealogies simply But he forbids our spending our time and study in seeking out Genealogies which were endlesse By endlesse may be understood those of the Iews who were turned Christians which were so addicted to these Genealogies that they might have a pretence of claiming kindred of Christ that they made no end of drawing down their lines of descent from David or from Abraham or because the Questions moved concerning Genealogies by reason of the slender proof and ground they had for them could receive no determination or end * Nehem. 11.6 The sons of Perez were four hundred sixty eight with 2 Chron. 9.6 Six hundred and ninety In the former place mention is made of those who came by lot to inhabit at Ierusalem In the latter 2 Chronicles 9. not only of such but of voluntary inhabitants as Ephraim Benjamin and Manasseh ESTHER THe Book of Esther is so called from Esther who was Ahasuâ—rus wife here is shewed how Ahasuerus divorcing Vashti chose Esther to be Queen Haman the enemy of the Jewes and of Mordecai is hanged Mordecai is made Provost of the Kingdome It contains the History of twenty yeares Ezdras was the writer of it or else the men of the great Synagogue 433. ESther 1.12 Ahasuerus divorced Vashti because she refused to come at his commandment Matth. 19.9 Whosoever shall put away his wife except for fornication and shall marry an other committeth adultery The pride of Vashti hurt not the King alone but all the people and Princes of the Kingdom by shewing a kind of dominion over the King before other women Now adayes men do not divorce their wives but for the cause of Adultery onely and they are bound by the Laws of God and man to obey their husbands 434. Esther 9.21 Mordecai sent to the Jewes in all the Provinces that the fourteenth and fifteenth dayes of the moneth Adar should be held for festivals Deut. 4.2 Chap. 12.32 What I command you this day you shall not add to it The ordinance of Mordecai was not against the Law nor was it a feast of Gods worship but onely commemorative for the divine wonderfull deliverance of the people of the Jews JOB THis Book is so called from Job who was also called Joab King of Edom. Gen. 36. Moses is thought to have written that Book for an example of patience therein is contained the affliction of Job and contention with his friends and disputing with them God ends this controversie at last and restores Iob to his former prosperity The History appertains to
children which Job had lost should rise again and so joyned together they are doubled The PSALTER From Singing HEb Sepher Tehilin the Book of Praises 2 Sam. 23.2 It is called the Book of Psalms the small Bible The Psalms are in number an hundred and fifty The most are Davids who was an excellent Psalmist and is called the sweet finger of Israel All of them were written by the dictate of the holy Ghost The most before and some in the time and after the Babylonish captivity unto the times of the Maechabees Some are Didacticall some Propheticall some Eucharisticall containing Instructions Doctrines Exhortations Consolations 449. PSalm 1.2 In the Law of the Lord is his delight Rom. 6.14 Ye are not under the Law Godly men have a singular delight in the Law and in the holy Commandements of God Yet they are not under the yoak and curse of the Law which neither we nor our fathers were able to bear but by the grace of our Lord Jesus Christ Act. 15.10 we hope to be saved as well as they * 450. Psal 1.3 4. He is like a Tree planted c. the ungodly are not so Eccles 8.14 There be just men to whom it happeneth according to the work of the wicked and there are wicked to whom it happeneth according to the work of the righteous this is vanity The former place tels us what a godly mans portion and a wicked mans portion is in certainty and assurance The latter place speaks either of what happeneth from evill Princes who do oppresse the just and encourage the wicked which can but last only for the present Or else this happeneth by the providence of God that the wicked should live in pleasure and the godly in trouble as flesh and bloud judgeth yet it may easily be seen the rod of the wicked shall not rest on the lot of the righteous The righteous flourish either themselves as a Palm tree that hath been depressed or in their posterity after their departure which fals not out with the wicked 451. Psal 1.5 The ungodly shall not stand in the judgment 2 Cor. 5.10 We shall all appear before the judgment seat of Christ The first place is to be understood of temporall judgments which wicked men cannot endure when they are examined according to Gods judgments because they are convinced of their sinnes The latter speaks of the last judgment when all good men shall rise to life eternall and wicked men to eternall death * Psalm 1.5 with 2 Cor. 5.10 The wicked shall not be able to stand at the last Judgement though they shall appear i. e. not stand to justifie themselves in their evill actions nor shall they be absolved by the Judges sentence nor be raised from death to glory in the resurrection But they shall be beaten down with terror being void and fallen from all manner of hope * 452. Psal 2.7 Thou art my sonne this day have I begotten thee Prov. 8.22 The Lord possessed me in the beginning of his way before his works of old Christ as God was with God in the beginning of his way Christ as man was begotten in time This day relates to his nativity and exhibition in the flesh not to his Divinity And at his resurrection that begetting of Christ according to his humane nature was manifest and clear which probably made St Peter use it to that purpose in the Acts. 453. Psal 2.9 Thou shalt break them with an iron rod like a potters vessell Isa 42.3 He shall not break a bruised reed The Sonne of God will break the wicked with an iron rod and the blast of his mouth but he receives the weak in faith into favour and he perfects his strength in their weaknesse 454. Psal 2.10 Serve God in fear 1 Peter 2.10 Servants be subject to your Masters with all fear c. The fear of God is the beginning of wisdome and before all it is necessary to have that yet we must obey earthly Masters next under God * 455. Psal 5.4 Neither shall evill dwell with thee Esay 45.7 I make peace and create evill Evill dwels not with God as its a sinne but creates evill as its a punishment Evill is taken in the latter place not for that which is a breach of the Law God is not the author of sinne but for that which is contrary to our nature good and happinesse thus sicknesse and trouble c. are evill I create afflictions saith God Evill as its opposed to peace Evill is either that which is opposed to the increated good God himself and so its sinne or as it s opposed to created good and so its affliction God is the author of evill i. e. affliction not of sin because its contrary to himself 456. Psal 5.5 Thou hatest all workers of iniquity Rom. 9.18 Whom he will he hardneth God since he is just and mighty will and can punish all iniquity though he suffer the deceit and violence of the wicked for a time Aug. cont Faust Exod. 4.21 and 7.3 and 10.27 and 11.10 Hardning is imputed to God not as if he were the author of it as it is evill but as it is a punishment and God useth evill to good ends and governs the wicked for good * 457. Psal 5.5 with Rom. 5.8 But God commendeth his love towards us in that whiles we were yet sinners c. God hates all workers of iniquity as workers of iniquity God loves those which have wrought iniquity not as workers of iniquity but as they are considered in Christ those for whom Christ died and the creatures oâ—â—he Lord and as those which are returning to God from iniquity 458. Psal 5.6 Thou hatest all the workers of iniquity Luke 16.8 Christ praised the unjust steward because he dealt wisely God hates all iniquity and deceitfull persons are an abomination unto him God praised the unjust Steward not for his wickednesse deceit or wealth but he admired his subtilty and craft so we use in criminall things to commend the cunning of men though we detest their wickednesse 459. Psal 7.8 Judge me O Lord according to my righteousnesse and my innocency Psal 143.2 Enter not into judgement with thy servant for in thy sight shall no man living be justified A righteousness of the cause or action a righteousness of the person In the first place he speaks of the justice and the judgment of the good cause of David which he upheld against the enemies of God who oppressed him with their false calumnies and violence and therefore he appeals to God the judge of his just cause that he would defend his innocency In the latter he speaks of the justice of man and so no man is just in the sight of God if God should try him according to the rigor of his justice 460. Psal 7.12 God threatens and God is angry every day Ephes 4.31 Let all bitternesse and wrath and anger be taken from you Anger is commendable when we are angry for
sinne because sin would displease him 474. Psal 32.3 When I kept silence my bones waxed old Vers 3. Through my roaring all the day long Silence respects the suppression of sins Crying the complaints and lamentations for grief of mind 475. Psal 32.10 Many sorrowes shall be to the wicked 73.5 The righteous are punished more than the wicked Punishments internall and sempiternall are for the wicked but externall and temporary are understood by the last place 476. Psal 34.5 They lookt unto him and were lightned 1 Tim. 6.16 He dwels in a light that no man can approach unto God is said to dwell in light not properly but metaphorically for by this his glory and manifest presence is understood 477. Psal 34.10 There is no lack to them that fear God 2. Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution The Godly suffer no want in spirituall good but in corporall and temporall good yet their persecutions are good for them and are rewarded with eternall life 478 Psal 34.22 None that trust in the Lord shall be desolate Rom. 3.23 All have sinned and come short of the glory of God In the first place is understood delinquency to death and eternall destruction but they that believe in Christ their faults shall not be imputed to them unto death 479. Psal 35.6 Let their way be made slippery and dark and let the Angell of the Lord persecute them Mat. 5.44 Love your enemies In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospell In the latter place those of whose conversion we have hope 480. Psal 36.8 Thou shalt preserve both man and beast O Lord. 1 Cor. 9.9 Doth God take care for Oxen Under the generall care of God are comprehended all creatures but under his speciall care Men for whose sake God hath made the beasts Ambrose saith God cares nor for beasts for themselves but for our sake for which he created all things and therefore his principall care is for us * 481. Psal 36.25 I never saw c. But many good men have perished by hunger Lazarus and Martyrs Res When God laid on the temporall punishment he supplied it with spirituall comforts and food Secondly David speaks of himself I have not seen if it happened it happened the seldomer 482. Psal 37.21 The wicked borrowes and payeth not again Luke 6.35 Lend looking for nothing again If the Debter be fallen into extreme want that he cannot pay we must not kill him or forsake him in his utmost necessity 483. Psal 37.25 I have been young and now am old yet saw I never the righteous forsaken nor his seed begging their bread Luke 16.20 Lazarus a beggar desired to be satisfied with the crumbs which fell from the rich mans Table Beggery is a punishment to the wicked but to the godly a fatherly punishment and it is found in the unlawfull begging of Monks sturdy obstinate and idle people which refuse to work but the lawfull begging is for the Members of Christ which are brought to extream poverty by banishment war fire water sickness c. * 484. Psal 37.25 with Luke 16.20 The former Text saith I never saw the righteous forsaken his seed begging It wants Nor in the Originall And it may as well be rendred The righteous forsaken and his seed i. e. both the righteous and his seed One may be forsaken as Lazarus but not both the righteous and the seed of that righteous person forsaken 485. Psal 40.7 Sacrifice and offering thou wouldest not 1 Pet. 2.5 Ye as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices unto God by Jesus Christ God would none of the sacrifices of the Jews which were offered without faith The Apostle speaks of the spirituall sacrifices of Christians as the oblation of our body a contrite heart giving of thanks works of charity which are acceptable sacrifices to God * 486. Psal 40.7 Sacrifice and offering thou didst not desire Lev. 16. The Lord commanded c. God would not have sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they came from prophane persons without faith and charity Yet God desires sacrifice in respect of their end and institution as they prefigured Christ to come not as the Jews gloried in them and abused them to resist Christ nor as they were to remain in the Jewes opinion after Christ or as they might be conjoyned with Christ nor yet as they might imagine that he was to be served with the outward act and not having the inward power joyned with that outward act 487. Psal 40.9 Lo I come in the volume of the book it is written of me that I might do thy will O God Matth. 26.39 Father if it be possible let this cup passe from me yet not as I will but as thou wilt Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely and though in the act he was sorrowfull as men are and would if it had been possible have escaped death without the detriment of mans salvation yet he submitted himselfe to his Fathers will * 488. Psal 43.1 Judg me O Lord. Psal 143.2 Enter not into Judgement with thy servant O Lord. Juding of a mans persons is one thing of a mans cause is another David desires God to manifest himself whether the cause which he was disputing with his enemies were just and whether his heart was upright in that matter in relation to them But when David comes to consider the difference betwixt God and him occasioned by his sinnes then he finds himself so faulty that he praies God to pardon him and not judg him for his sins were many 489. Psal 44.23 Awake why sleepest thou O Lord rise 121.4 The keeper of Israel sleepeth not So the godly being grievously afflicted speake after the manner of men not as if God slept or took no care of them but they crave of God that he would shew himself by his works of justice and mercy and would help them * Psal 44.23 with 121.4 In the former place he spake out of a sense of divine displeasure In the latter he spake out of a sense of Gods providence Affection makes Gods children think that to be which is not think that God sleeps when he doth not every moment in mesery being apprehended as the absence of a years mercy * Psal 44.23 with Psal 121.4 Sleeping is attributed to God by a Metaphor from men when they are on sleep they help not nor regard the danger of other And when God regarded not or helped not David as he apprehended he seemed to be as on sleep to him and his affaires though he did not apprehend God to be on sleep in himself or to others for if he had he could not have imagined so small a cry as his on earth could have raised him in Heaven 491. Psal 45.2 Thou art fairer than the children of men Isaiah 53.2 There was no comlinesse
given to be bestowed on us 501. Psal 69.1 Save me O Lord. 1 Pet. 3.21 Baptism saveth us God is the principall efficient necessary cause of our safety Baptism is the instrumentall cause and not absolutely necessary because many are saved without Baptism for it is not the want of it but the contempt of that condemns us 502. Psal 69.23 Let their Table be made a snare unto them Matth. 5.44 Rom. 12.14 Blesse and curse not We may curse the enemies of God out of pious zeal not out of evill affection Christ bids us pray for our enemies rather than curse them 503. Psal 69.25 Let their habitation be desolate Act. 1.20 Peter applies that to Judas That which David speaks in generall of the enemies of Christ that Peter applies to the Captain of them Judas his habitation was desolate and his place amongst the Apostles untill another tooke his Bishoprick * 504. Psal 69.28 Let them be blotted out of thy Book of Life Lev. 17.8 Whose names are not written in the Book of Life The booke of the living is one thing the Booke of Life another The book of the living in the Old Testament is the book of such as live here the Booke of Life in the New Testament is the Book of Eternall Life David prayes that they may not be in the Land of the living or their names found in the book of the living that is they may die and go to their grave Or else By the Book of the living and Life is meant the Book of Eternall Life and so it signifies That he desires that God would make it appear that they are not written in the Book of Life though they seem by their profession to be of that number So that this doth not speak that their names were ever in the Book of Life for those whose names are once there cannot be obliterated the Election of God standing firme but in regard wicked men are subject to flatter themselves out of an erroneous heart with the love and favour of God which they never had He desires that God would make a plain discovery of this their damnable delusion letting their consciences taste the terrors of God that so they may not deceive themselves 505. Psal 74.12 God is my King of old working salvation in the midst of the earth Phil. 2.12 Worke out your salvation with feare and trembling God from eternity worked our salvation in respect of his decree in the midst of the earth freeing his Church from the beginning and defending it in us he works it when he draws us to him and gives us power to will and to do that being so justified we may study for holinesse and walk in good works unto the accomplishment of our salvation 506. Psal 72.8 He shall reign from Sea to Sea John 18.36 My Kingdom is not of this world Vers 36. It is not from hence The first place is concerning the power of Christs Kingdome he reigns also powerfully amongst his enemies the latter is of the Kingdome of Grace for with his grace by faith he blesseth godly hearts therefore he saith My Kingdome is not of this world yet he denied not but that it was in this world * 507. Psal 72. ult The Prayers of David the sonne of Jesse are ended Psalm 86.1 A Prayer of David The first place tells us this was his last Prayer that he made for Solomon a little before his death Or the last Psalm which David penned leaving it as a depositum or testimentary Legacy to Solomon Or the last of those Psalms that David set in order before his death for the use of the Church The rest were gathered together by others as some of Solomons Proverbs were Prov. 25.1 * 508. Psal 73.1 Truely God is good to such as be of a cleane heart Prov. 20.9 Who can say his heart is clean To have an heart clean by endeavour is one thing to boast of a clean heart is another David tells us that God is good to such as endeavour to have clean hearts God accepts of the will for the deed and by Christ have cleannesse imputed to them But yet even these cannot but say they find a polluted principle against which they strive * 509. Psal 78.24 And had rained down Manna upon them to eat and had given them the Corn of Heaven Jo. 6.31 Our Fathers did eat Manna in the desert as it is written He gave them bread from Heaven to eat With Jo. 6.32 Moses gave you not that bread from Heaven The Heavens are twofold either visible or invisible the two former Texts speak of Manna coming from the visible Heaven the latter Text saith the Manna came not from the invisible or spirituall Heaven Manna was a corporall food and so came from a corporall Heaven It s said to be Angels food comparatively not positively or simply as if the Angels had eaten thereof But the Hebrews use the food of Angels for the food of the Mighty an epithite given to Angels i. e. a food that seemed rather Angelicall and Celestiall than Earthly as well by reason of its origine purity and perfection as for the efficacy of it to preserve the body in perfect health and equall strength by Gods speciall appointment in those who did not by their distrust or rebellion make it of no efficacy This Manna was not truely and properly Heavenly but by signification and Sacramentally as given by Moses the Minister of the Lord. * 510. Psal 78.59 When God heard this he was wroth Isa 27.4 Anger is not in me The first place tells us that God was as an angry man in the effects he poured out upon his people The second place that an implacable anger towards his people is not in God or that Gods anger and displeasure towards his Church was then over Not that he never would expresse the effects of anger upon any part of his Church for the future but that he at present was appeased with them 511. Psal 79.4 We are made a reproach to our neighbours a scorne and derision to them that are round about us Matth. 5.10 Happy are they that are persecuted for righteousnesse sake Good men are more affected with scorns and reproaches than with blowes for saith Chrysostome a blow on the body is divided betwixt the body and the soul but a reproach wounds the soul only Yet the godly must valiantly endure injuries for the glory of God and safety of their neighbours but if that accrue not to Gods glory and is hurtfull we are to remit it to God by our just complaint and prayer for revenge on him that doth the injury * Psal 79.4 with Matth. 5.10 The former is a complaint to God The second is declaration of Gods judgement of such men as are a reproach for his Gospell-cause Men may be happy in Gods account and yet such are they in the latter place and yet be miserable in their own the apprehension of misery is enough to make them cry out
and great joy Mar. 16.8 They fled from the Sepulchre for they trembled and were amazed A joyful fear That fear and amazement was joyned with joy as it fals out in sudden accidents 906. Mat. 28.9 The women came and held him by the feet Joh. 20.17 He saith to Mary Magdalen Touch me not for I am not yet ascended to my Father Christ suffered the women to touch him to confirm the certainty of his Resurrection that they might be more sure witnesses to his Disciples and others he forbad Mary Magdalen to touch him because she rejoyced too much with carnal affection and therefore he would have her rather touch him by faith that is believe in him to be the Son of God the Lord of glory salvation life and death * Mat. 28.9 with Joh. 20.17 Christ suffered the women to touch him and to worship him But when Mary Magdalen would even out of her natural affection or spiritual desire so touch Christ as to hinder him in his progress and business he forbids her to touch him lest she might stay him from doing that work he had to do before he went to his Father 907. Mat. 28.18 All power is given to me both in heaven and in earth Mar. 13.32 But of that day knoweth no man no not the Son but the Father only All power is given unto Christ the Mediator because he is made Lord in the glory of God the Father In the day of his humiliation he knew not as man the day of Judgment or not for himself that he knew not but for us saith Augustine because it behoved not us to know 908. Mat. 28.18 All power is given to me in heaven and in earth Rom. 9.5 Christ who is over all God blessed for ever Power is given to Christ as man for nothing can be given to him is God for as God he had all things before in his power but the humaniâ—y of Christ hath not that power of it self but from the Divine Nature with which the humane nature is personally united * Mat. 28.18 with Rom. 9.5 Power is either a Physical power of Efficacy or a Moral power of Au hority The Physical power of Efficacy which is as some the omnipotency of his Godhead or as others a spiritual power of his Manhood but these are not meant here In all probability the power that is here given unto Christ is for its general nature the same which in the following words he communicates unto his Apostles but that is a power of Office and Authority a power to teach and baptize Now this power of Authority is either Essential or Official Essential or natural which belongs to him as God and is potestas innata or data therefore not here meant 2. The Official power is dispensative or donative delegated unto him as Mediator and head of his Church and therefore termed a Mediatory power and this is the power spoken of in this place the divine authority of Christ is Mediatory not as it is common unto every Person in the Trinity but as it is appropriated unto him the second Person This Person â—s God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute Government over all the Creatures in heaven and earth and though the Father and the Spirit have a right and soveraignty over the Creatures yet they do not immediately execute this in such sort as the Son doth 909. Mat. 28.19 Teach all Nations Mar. 16.15 Psal 19. Preach the Gospel to every Creature Mat. 7.6 Give not that which is holy to the Dogs Rom. 10.5 nor Pearls to Swine In the first place by the Nations and the Creatures are understood the Jews and Gentiles for the sweet voyce of the Gospel was to sound to all through the whole earth and the seed of the Word to be sown that Infidels might be left unexcusable In the latter Holy and Pearls signifie the same It must not be given to Dogs and Swine that is to persecutors scoffers Prov. 9.7 despisers profane For he that reproveth a scorner getteth himself shame and he that rebuketh a wicked man getteth himself a blot * 910. Mat. 28.20 I am with you to the end Mat. 26.11 The poor you have alwaies with you but me you have not alwaies Christs presence is twofold Substantial or Corporal 2. spiritual or gracious Christs corporal presence we have not alwaies with us but his children have alwaies his spiritual presence in their hearts The Gospel of St. MARK IT containeth briefly the sayings and deeds of Christ in Galilee Judea and Jerusalem Niceph. l. 2. c. 48. Euseb l. 2. c. 15. which Matthew wrote more at large some will have it dictated and approved by Peter whose Scholar Mark was Irenaus saith it was written after the death of Peter and Paul 911. MAR. 1.1 The beginning of the Gospel of Jesus Christ Ver. 3. The voyce of one crying in the Wilderness Mat. 1.1 Luk. 1.2 In the beginning of the Gospel of Jesus Christ his Conception and Nativity are described Mark understands the beginning of the Gospel to be the time of the promulgation Matthew begins the Evangelical History about thirty years before the Preaching of Iohn Baptist but Mark begins from his Preaching because the Law and the Prophets prophesied untill Iohn Mat. 11.15 * Mar. 1.1.3 with Mat. 1.1 Luk. 1.2 The Gospel of Jesus Christ And yet it speaks both of the Nativity and Birth of Jesus Christ and likewise of Iohn Baptist with much of the like nature It is called the beginning of the Gospel of Jesus though it begin with Iohn Baptist and his Doctrine for the beginning of the Gospel imports no more than the beginning of that Age of the World which the Prophets so unanimously pointed out for the time of good things to come and which they expressed by these or the like terms The last daies The acceptable year of the Lord The Kingdom of God c. The Gospel of Christ is said to begin though it be Iohns Preaching and Baptizing because it did bring in the Doctrine of the Gospel more clearly and fully than was brought forth before and had reference to the Doctrine of Christ Whereas there is mentioned Johns birth and death c. or Christs birth and death The former is in relation to Christ and the latter Christs birth c. is related as part of the good news which ought to be preached 912. Mat. 1.2 As it is written in the Prophets Luk. 3.4 In the Book of the words of Isaiah the Prophet Isa 43. Mal. 3.1 Isa 43.4 Mark understands Malachi and Isaiah the Prophets Luke means Isaiah only * Mar. 1.2 As it is written in the Prophets Luk. 3.4 As in the books of the Prophet Isaiah The first place speaks of both the Prophets Isaiah and Malachy from whence the Sentence urged here is taken But Luke urgeth only the name of the more eminent Prophet Isaiah The one
both because God biddeth them do it and because she did wrongfully torture Innocents 1495. Rev. 20.4 And they lived and reigned with Christ a thousand years 1 Thes 4.17 So shall we alwaies be with the Lord. In the first place a certain number is put for an uncertain and he speaks of the state of the Church which during the reign of Antichrist seemed to be dead but afterwards at the preaching of the Gospel she rose again which is the first Resurrection * 1496. Rev. 21.5 Behold I make all things new Eccles 1.9 There is no new thing There is nothing new in reallity Seeing that all things in all ages have been of the same nature and kind and the novelty or diversity is only in certain outward appearances in which true happiness cannot consist I make all things new This may intend the glorious state of Gods Saints after the Resurrection or a more ample restauration of the true Doctrine and sincere Worship of God on earth before the end 1497. Rev. 22.11 He that is unjust let him be unjust still Mat. 22.39 Thou shalt love thy neighbour The Moral Law forbids private men to do hurt with an evil affection but to hurt another man at Gods command is not against the Law because God will have it so and he commands us to punish malefactors good men are proved by injustice and so are crowned with Martyrdom by it In the former place is spoken of punishment justly inflicted on the wicked which is not against charity since God doth most justly make use of all the creatures to punish ungodly men 1498. Rev. 22.11 He that is righteous let him be righteous still Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ Our righteousness is more and more to be declared and proved before men and before God by effects of our faith for we do not find it perfect in us but in part only as our faith increaseth by degrees 1499. Rev. 22.19 If any man shall take away from the words of the Book of this Prophesie God shall take away his part out of the book of life Mat. 7.23 False teachers and hypocrites have no part in the Book of life They are said to be blotted out of the Book of life Metaphorically and not properly also negatively because they were not written in also positively as their heresie is made manifest that we may collect that they were not written in the Catalogue of the Elect. 1500. Rev. 22.20 Even so come quickly He is not yet come The coming of Christ is corporal and spiritual visible and invisible Invisibly he comes alwais to us and is present with us by his grace and power Visibly he came by his lowly Incarnation to save his people He will come quickly that is he will be suddenly here in the end of the World in glory at the last day and shall render to every one according to their Works Jude v. 25. To the only wise God our Saviour be Glory and Majesty Dominion and Power now and for ever AMEN Jamque opus exegi I have contracted my sailes and now being in the Haven though I have been writing on the Canon I should end with the Apocrypha 2 Maccab. 15.38 And if I have done well and as it is fitting the Story it is that which I desired But if slenderly and meanly it is that which I could attain unto The design of the Augmentor of the former Edition being not Magisterially to dictate his Cogitations upon any mans faith but humbly to submit himself and Studies to the Judgment of the Church of England T. M. Scioli tantum ad detrahâ—ndum qui in eo se dâ—ctos estentari volunt si omnia dicta lacerent Hieron T. 2. Apol. pro. lib. Adver Jovin p. 109. Non eadem est sententia tribunalis Dei anguli susurronum idem Epist ad Virg. Hermon L. 1. p. 212. FINIS Courteous Reader These Books following are Printed for Simon Miller and Sold by him at the Starre in Saint Paul's Church-yard Small Folio THe Reconciler of the Bible Inlarged wherein above Three Thousand seeming Contradictions throughout the Old and New Testament are fully and plainly Reconciled A like Work never yet exstant and may serve for the Explanation of the most difficult places of the Bible being usefull for all such as desire to understand the Sacred Scriptures aright unto Salvation Humbly presented to the Censure of the Sonnes of the Prophets By J. T. and T. M. Ministers of Gods holy Word and Sacraments Doctor Lightfoot his Harmony on the New Testament which will shortly be re-printed with large Additions Astrology restored or an Introduction to the language of the Stars in four Books by William Ramsey Gent. The civil Wars of Spain in the Reigne of Charls the fifth Emperor of Germany and King of that Nation wherin our late unhappy Differences are paralleled in many particulars A general History of Scotland from the year 767 to the death of King James c. By David Hume of Godscroft The History of this Iron Age wherein is set down the true state of Europe as it was in the year 1500. also the causes of all the Warres and Commotions that have happened to this present time with the memorable Sieges and Battles together with the lively Effigies of the most renowned persons Master Paul Baine his Practicall Commentary on the whole Epistle of Saint Paul to the Ephesians The most pleasant and profitable History of Francion wherein all the vices that usually attend youth are plainly laid open that the misfortunes of some may teach others to abandon vice done into English by a person of honour Eighteen Books of the Secrets of Art and Nature being the summe and substance of Naturall Philosophy first designed by Doctor John Wecker and now much enlarged by Doctor R. Read The Queen of Arragon a Play in folio In Quarto large Jo. Barklay his Argenis Translated by Sir Robert le Grise Knight by his Late Majesties special Command with Figures or without Quarto Small An Experimental Treatise of Surgery by Felix Wortz Abraham's Faith or the good Old Religion c. By John Nicholson Minister of the Gospel The Anatomy of Mortality By George Stroad Three Teatises 1. The Conversion of Nineveh touching Prayer and Fasting 2. Gods Trumpet sounding to Repentance 3. Sovereign preservatives against distrustfull thoughts and cares By Will. Attersoll Minister of Gods Word at Iesield in Sussex Aynsworth on the Cantic Paul Baine his Diocesans Trial. Gralle against Appolonius A Treatise of Civil policy c. By Samuel Rutherford Professor of Divinity of St Andrews in Scotland Politick and Military Observations of Civil and Military Government containing the Birth Encrease Decay of Monarchies the carriage of Princes and Magistrates Mr Pinchin his Meritorious price of mans Redemption cleared Astrology Theologized shewing what nature and influence the Starres and Planets have over men and how the same may be diverted and
written by Samuel It contains the History of three hundred years * 278. JUdg 3.11 The Land had rest forty years Under this number are all the yeares comprehended from the death of Joshua to the death of Othniel as also the eight years of the servitude under the Syrians The lesser number is to be counted under the greater and more complete * 279. Judg. 3.30 The Land had rest eighty years c. Here from the death of Othniel are numbred also the years of Ehud and Samgar for Ehud could not be Judg eighty years for when these years are expired the whole time of man is run out The like we meet with Jud. 5.31 8.28 9.22 10.2 3. 11.26 where in the three hundred yeares are included the forty years of their carrying in the desart 280 Judg. 5.31 Let all the enemies of the Lord perish Prov. 25.21 If thy enemy hunger feed him with bread Mat. 5.44 Luk. 6.35 Rom. 12.20 if he thirst give him water to drink We must do good to our enemies but not to Gods enemies and for private injuries we must not curse them but as they are Gods enemies of whom there is no hope of their conversion out of zeal of a S. Spirit we may pray also for their destruction 281. Judg. 6.17 36. Gideon asketh a signe from God Mat. 12.39 An evill generation seek for a signe Gideon was confirmed in his office by a signe given from God so Moses and Joshua Christ calls the Pharisees an evill generation justly because they out of curiosity sought for a signe Let us be content with the Word of God 282. Judg. 6.21 Gideon sacrified on a rock Lev. 1.5 The sons of Aaron shall offer the sacrifices on the Altar Gideon offered the matter of the sacrifice to the Lord and God himself was the Priest in burning the offering nor was there any Leviticall officer present and the event teacheth us that what Gideon did was from divine instinct * 283. Judg. 9.18 with the whole Chapter and Chap. 8.3 Object It s gathered that there were not seaventy but sixty eight for Abimelech one of the brethren was the slayer and the youngest Jonathus fled Answ The Scripture often puts a round and full number neglecting the lesser or more which either come short or exceed it as Numb 11. There is said to be seaventy Elders when in truth there were seaventy two so here on the contrary seaventy for sixty eight * 284. Judg. 10.1 with Judg. 6.15 Of the Tribe of Issachar of the Tribe of Manasse Answ Gideon and Phua although brothers by the same venter yet of severall Fathers of severall Tribes A woman might marry to a man of another Tribe so as the heritage was not transferred into another Tribe * 285. Judg. 10.4 with Numb 23.41 Object This latter saith they were called Jair from one of an Elder date from Jair the sonne of Manasses Answ The elder Jair gave a name to the Villages The latter to the Walls which encompassed them and so made them Townes or Cities and further he strengthned and confirmed their names * 286. Judg. 11.26 Israel dwelt in Heshbon and Aroer and their Towns three hundred years These years are to be reckoned from the departure of all the Israelites out of Aegypt after this manner the time of their abode in the wildernesse forty yeares the Government of Joshua seaventeen of Othniel forty Iudg. 3.11 of Ehud and Samgar eighty Iudg. 3.30 Barak forty Gideon forty Iudg. 8.28 Abimelech three Iudg. 9.22 Tolah twenty three Iudg. 10.2 Iair twenty two Iudg. 10.3 The whole in all is three hundred and five years Here therefore the five years odde are not named it may be because this even number three hundred is fitter both for the computation and the speech 287. Judg. 11.39 Jephtha did according to his vow Vers 31. Whatsoever cometh forth of the dores of my house to meet me I will offer up for a burnt-offering to the Lord. Deut. 12.31 The Lord hates all the abominations that the Gentiles used to their Gods and those that offered up their sonnes and daughters and burned them in the fire Jephtha vowed disjunctively that whatsoever should first meet him out of his house should be the Lords that it should be either sacrificed or deputed for Gods service for he knew that all living creatures could not be offered in sacrifice to the Lord therefore he he consecrated his daughter for the work of the Sanctuary Verse 38. for she being sanctified to God knew no man and she bewailed her virginity 288. Judg. 13.7 Samson was a Nazarite from his mothers womb unto the day of his death Mat. 2.23 It was fulfilled in Christ he shall be called a Nazarite The Nazarites in the Old Testament were votaries according to Law Numb 6. who gave themselves wholly to meditate upon divine matters and others which were born so as Samson here on whose head never razor came nor was his head ever shorne others were called so both wayes joyntly Christ was prefigured by them who was most free from all uncleanness commonly called a Nazarite because he was brought up in the Town of Nazareth * 289. Judg. 18.1 with Josh 19.47 It s said Dans Lot was the seaventh Lot Answ The Lot assigned them in regard the Amorites possessed a great part thereof was not great enough for them nor was it large enough for them in regard of their numerous Tribe * 290. Judg. 20.46 with 35. There were slain of the Benjamites twenty five thousand Vers 35. twenty five thousand one hundred men Answ An hundred are not counted it may be because this even number of twenty five thousand is fitter for computation and speech * 291. Judg. 21.4 with Exod. 38. There were no more Altars to be built after the erecting of that by Moses Answ Not without the Tabernacle but within the Tabernacle or Temple they might erect as many as was sufficient for the sacrifice as Solomon did 1 Kings 8. But without the Tabernacle none was to be erected without a special dispensation from the Lord. 292. Judg. 16.31 Samson killed himself Exod. 20.14 Thou shalt not kill Samson killed not himself with the Philistins by any rashnesse of his own but he did that by the instinct and power of God and was a figure of Christs overthrowing our enemines RUTH IT is so named from Ruth a woman Samuel describes in this Book Ruths dutifullnesse to her Mother in Law and the integrity of Boas who was Davids Grandfather 293. RUth 3.4 Naomi perswades Ruth to lie down at Boas feet 1 Tim. 2.9 Women adorning themselves with modesty and sobriety That was indeed a dangerous counsell nor must it be drawn in for an example Naomi was brought on to do that by the Law of raising children to the brother that was dead Yet God hindred that no dishonesty happened thereby 294. Ruth 4.13 Boas took Ruth and she was his wife and he went in unto her Deut. 7.3 You shall