passively for experience which rejoyceth by patience in the latter place it is taken actively for trial and the effect of it that is tribulation for affliction trieth faith as fire doth gold 1196. Rom. 5.6 7. Christ died for us 1 Joh. 3.16 Because he that is Christ laid down his life for us and we ought to lay down our lives for the brethren Col. 1.24 Christ dying for us a sacrifice and revenger paid our ransom for us John comparing the death of Christ for us and our death for the brethren doth it secundum quid for we dye not to redeem our brethren but to edifie them 1197. Rom. 5.8 God commendeth his love towards us in that when we were yet sinners Christ died for us Rom. 8.32 The Father spared not his own Son but delivered him up for us all The Father and the Son did alwaies love us and have done all things for us Christ delivered himself for our sins into the power of the devil and because we were not to be redeemed by power but by righteousness Christ the Righteous died for us and so by righteousness he overcame the devil therefore because the devil had slain Christ it was necessary that he should release those that were captives Aug. de Trin. l. 13. c. 2. and the devil by the price paid was not made rich but ensnared 1198. Rom. 5.10 When we were enemies we were reconciled to God by the death of his Son Joh. 15.13 No man hath greater love than this that a man lay down his life for his friends By nature we are Gods enemies by reason of sin but by grace we are reconciled to God by Christ who died for us and we are so made the dearest friends unto God 1199. Rom. 5.12 18. As by one man sin entred into the world and death by sin so death passed over all men Ver. 19 As by one mans disobedience many were made sinners so by one mans obedience many shall be made righteous The guilt of Adam is here compared with the grace of Christ because both have that descends on their followers Adam derives his guilt on all men by nature Christ derives his righteousness by grace on all that believe on him * Rom. 5.12 18. with 19. This term of Universality All must be restrained according to the nature of the subject as Adam transfused his Sin unto all which were his off-spring so Christ also justifieth all his that is all his which believe in him Besides the preheminence of the benefit consists not in the equality of the number that Christ should save as many as are lost in Adam for then there should be only an equality not a superiority Herein the Prerogative of grace is seen 1. In the excellency of the effect Life being more excellent than Death Righteousness than Sin 2. In the powerfulness of the Work it shews a greater power to save than to destroy 3. In the preheminence of the amplitude of grace we are justified not only from one but all kind of sins 1200. Rom. 5.20 The Law entred that sin might abound Chap. 7.12 The Law is holy and the Commandment holy just and good The Law increaseth sin not of it self and its own nature but by accident because it discovers sin and the poyson of it that we may know it for by the corruption of nature we are stirred up to strive against the Commandment yet the Law remains still in it self just and good 1201. Rom. 6.3 So many of us as were baptized into Jesus Christ were baptized into his death Acts 8.13 Simon Magus and other hypocrites were baptized yet they put not on Christ To be baptized into Christ is to put on Christ the Robes of his Righteousness and Holiness which Believers who are baptized do Hieron in Rom. 6. Simon Magus and hypocrites that are not faithful receive not the Spirit but water only in Baptism for there is a common Baptism to all that are baptized but not the vertue of Baptism that is grace Aug. in Psal 77. 1202. Rom. 6.12 Let not sin reign in your mortall body Chap. 3.12 There is none that doth good no not one The first place is to exhort us to mortifie sin in us in the Regenerate sin reigns not they are wholly dead to sin in Christ and partly in themselves they that are not Regenerate know indeed what they ought to do and know that of themselves they are unable to perform it 1203. Rom. 6.14 Ye are not under the Law but under grace Gal. 3.22 The Scripture hath concluded all under sin The first place is concerning the Regenerate who are not under the malediction dominion and rigid exaction of the Law The latter place is concerning all that are subject to sin for whom the Law is a Schoolmaster to Christ by the knowledge of our sins 1204. Rom. 6.18 You are become the servants of righteousness Ver. 20. You were free from righteousness In the former place is spoken of those who were converted and freed from the yoke of sin in the latter of those that are not yet converted who are free from righteousness and are not under the government of righteousness for carnal wisdom cannot be subject to the Law of God 1205. Rom. 6.23 The wages of sin is death Wisdom 2.24 By the envy of the devil death entred into the world The wages of sin is death because the Justice of God would have it so to punish mankind that was fallen by death the Author whereof was not God but it came into the world by the envy of the devil 1206. Rom. 7.6 Now we are delivered from the Law Mat. 5.17 I came not to destroy the Law We are delivered from the curse of the Law the rigour and provocation of it to sin also from the Law or death in which we were held but that takes not away the right use of the Law in respect of us 1207. Rom. 7.7 I had not known lust unless the Law had said Thou shalt not covet 1 Tim. 3.1 If a man desireth the Office of a Bishop he desireth a good work Concupiscence taken morally is either absolutely indifferent as to eat and drink or relatively to the Law and so good or bad as it is done contrary or according to the Law being ordinate or disordinate The latter place the Law condemns 1208. Rom. 7.8 Sin in me wrought in me all manner of concupiscence Jam. 1.15 When lust hath conceived it bringeth forth sin Paul means actual concupiscence of corrupt nature James original concupiscence 1209. Rom. 7.9 I was alive without the Law once saith Paul Phil. 3.6 Touching the righteousness which is in the Law blameless Before his conversion Paul lived a Pharisee without any true knowledge of the divine Law ascribing to himself external righteousness which was hypocrisie 1210. Rom. 7.12 The Law is holy just and good 2 Cor. 3.7 It is the ministration of death The Law in it self in respect of the Author is good holy and just
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
of his Government Sedechias was put by force not by right into his place by Nebuchadonozer 660. Jer. 37.14 Jeremy said I fall not away to the Chaldeans Chap. 21.9 He that goeth out and fals to the Chaldeans shall live Jeremy taken in the gate defendeth his innocency that he fell not to the Chaldeans nor was a betrayer of his Countrey but he said that he would go into the Land of Benjamin 661. Jer. 52.31 In the thirty seventh year of the captivity of Jehojakim King of Judah in the twelfth moneth in the twenty fifth day of the moneth Evilmerodach lifted up the head of Jehojakim King of Judah 2 Kings 25.27 In the thirty seventh year of the captivity of Jehojakim he was lifted up in the twelfth moneth the seven and twentieth day On the twenty fifth day Evilmerodach took counsell to deliver Joakim out of prison on the twenty seventh day it was concluded and effected all things being disposed well for his enlargement THE THRENES or LAMENTATIONS OF JEREMIAH THe Prophet bewails the destruction of Jerusalem and the Kingdome of Judah and the captivity of the people He comforteth himself and the people in the promise of God and commends the cause to God by his prayers * 662. LAm 3.31 The Lord will not cast of for ever Lam. ult ult Thou hast utterly rejected us The first place tells that God may afflict his for a time yet he will not cast off for ever The latter place are the words of those sadly afflicted which makes them think themselves so miserable as that they were utterly rejected Or else it may be read by way of Interrogation Hast thou utterly rejected us not that it doth say that God would reject them but that they were so long in affliction as they thought God had forgotten them * 663. Lam. 3.33 He afflicts none willingly 1 Pet 4.19 They that suffer according to the will of God It is true they which suffer suffer according to Gods will and yet he afflicts none with delight or so as taking pleasure in it or doing it upon recreation but he is forced thereto by their wickednesse 664. Lam. 3.37 Who is he that saith and it cometh to passe when the Lord commandeth not Verse 38. Out of the month of the most High proceedeth not both evill and good Deut. 32.4 The works of the Lord are perfect The evill of punishment not of sin is meant in the first place which is not ill in it self but in respect of men For all punishment in respect of God that inflicts it hath the nature of good 665. Lam. 5.7 Our fathers have sinned and are not and we have born their iniquities Ezek. 18.20 The Sonnes shall not bear the Fathers iniquities The children succeeding the Parents in their sinnes succeed them also in their punishments Godly and penitent children shall not bear the iniquities of their parents for ever though they be afflicted with temporall punishments 666. Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned Psal 119. ult Hosea 14.2 Turn O Israel to the Lord thy God Conversion and repentance is the work of God Act. 11.8 he gives it to the Gentiles and none but those that are enlightned in their hearts can truely turn unto God EZEKIEL HIS PROPHESIE THE Priest the sonne of Buzi who was brought into Babylon under Jekonias and confirmed the Prophesie of Jeremiah and comforted the captives about the year 3350 by the River Chebar he had the visions from God He prophesied twenty years 667. EZek. 8.12 The Lord seeth us not Heb. 4.13 All things are naked and open before the eyes of God The Prophet makes mention of what foolish men say who thought both by their words and deeds that God saw them not whose perverse judgment doth not hinder the truth which maintains that all things be they never so secret yea the thoughts of our hearts are open before God 668. Ezek. 18.4 The soul that sins that shall dye Rom. 5.6 Christ died for us The first sentence is legall and teacheth what must be done by the Law divine or humane legally The last is Evangelicall shewing that God for Christs sake freely gives us his grace and salvation 669. Ezek. 12.13 I will bring Zedekiah into Babylon to the Land of the Chaldees yet shall he not see it though he shall dye there Jer. 34.3 Thine eyes shall behold the eyes of the King of Babylon and he shall speak with thee mouth to mouth Zedekias being taken saw the King of Babylon afterwards they put out his eyes that he could not see the Land of the Chaldees nor Babylon in his captivity * 670. Ezek. 16.3 Thy birth and thy nativity is from the Land of Canaan Rom. 11.1 The seed of Abraham It s true the Israelites were of Abrahams race yet so degenerate that they in manners seemed rather to be Ammonites and Hittites two execrable Nations they were Canaanites in imitation Israelites in generation 671. Ezek. 18.19 Walke in my precepts keep my judgments 1 Tim. 19. The Law was not made for the righteous but for the wicked and disobedient The Prophet understands the Law that teacheth and enlightens us The Apostle the Law that condemns us Rom. 8.33 For there is no condemnation to those that are justified in Christ Jesus 672. Ezek. 18.21 But if the wicked will turn from all his sinnes that he hath committed he shall not dye Heb. 6.4 It is impossible for those that were once illuminated if they shall fall away to renew them again by repentance It is hard and impossible in respect of those who barre themselves out from Gods mercy and shut their hearts that they may not be enlightned by the Sun of righteousnesse but it is not so in respect of God who would have all men to repent and be saved yet he justly punisheth with finall impenitency all obstinate and malicious Apostates and such as sin against the holy Ghost 673. Ezek. 18.23 and 33.11 God will not the death He hath no pleasure in the death of the wicked Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth God will not the death of a sinner by his antecedent will but by his consequent will or his justice because he justly punisheth him who rejects the grace of God offered unto him He hardens therefore permissively not affectively 674. Ezek. 18.23 I will not the death of him that dieth Chap. 3. 18. Thou shalt die the death God as our Father will not by the Gospel but as he is our judg and revenger he will by the Law that a sinner shall die 675. Ezek. 18.23 32. I have no pleasure in the death of him that dyeth 1 John 5.16 A sin unto death God will not the death of him that repents for his mercy is over all his works A sinne unto death is a sinne against the holy Ghost and so it is called because it is justly punished with finall impenitency 676. Ezek. 18.26 When
and to put them in mind of the consecration of the Temple which had been prophaned by Antiochus and was of the Hebrews called chamucho and by the Greeks Euraenia which signifieth renewing because the Temple had been new dedicated That Feast was kept in the Month Caslew which the November Moon corresponds with 1039. Joh. 10.28 My sheep shall never perish neither shall any man pluck them out of my hand Chap. 13.18 Judas was chosen to be of Christs sheep and yet perished Election in the first place is meant to eternal life In the latter to an Office Judas was Christs sheep only by outward vocation and profession 1040. Joh. 10.29 My Father is greater Ver. 30. I and my Father are one Christ is equal to God the Father according to his Divine Nature less than the Father according to his Humane Nature and his Office of Mediatorship between God and Man * 1041. Joh. 10.30 I and my Father are one Joh. 14.28 My father is greater than I. They are one as to the Divinity of Christ Christ and God are one God so as to the Humanity of Christ and his Office of being an Advocate and Mediator a Servant and Messenger so the Father is greater than I. 1042. Joh. 10.32 Many good works have I shewed you from my Father chap. 14.10 The Father that dwelleth in me he doth the works In the former place Christ speaks not exclusively because the works of the Trinity outwardly are common to the three Persons There is no work of the Son which the Father doth not work in him In the latter ascribing operation to the Father he asserts that it is done by the authority and counsel of his Father so speaking of the manner and order of working he takes not away the unity of Essence Majesty and Power * 1043. Joh. 10.36 Whom the Father hath sanctified c. with Joh. 1.1 And the Word was God The Socinians would gather that Christ is the only begotten Son of God either by reason of the conception by the Holy Ghost or for the sanctification and sending into the world as the formal cause of his Deity and Filiation 'T is true by reason of his conception by the Holy Spirit the Son of God who in the beginning with God the Father was God and after made man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any mutation of the Deity or confusion of the same by his taking flesh Neither is his Mission the foundation of the Deity of the Son or of his Filiation but is founded in that and shews it a posteriori He could not be sanctified and sent into the world who was not coeternal with the Father which sent him * 1044. Joh. 10.36 Whom the Father hath sanctified and sent into the world Joh. 17.19 I sanctifie my self God the Father sanctified the Humane Nature of Christ even from his first conception and from all contagion of sin made him full of the gifts of the Holy Ghost and consecrated him to the Divine Office of being Saviour of the world Yet Christ as God sanctified himself for the Father worketh and he wrought the same work in the Humane Nature 1045. Joh. 11.4 Lazarus sickness was not unto death Vers 14. Lazarus is dead The sickness of Lazarus by reason of the event was not unto death because Christ raised him again and saith that his death was but a sleep for we are not so early awaked from sleep as Christ called Lazarus out of his grave and he shall raise us all at the last day * Joh. 11.4 with 14. Lazarus sickness was not really in the event unto death though in appearance he was dead at the present In respect of Christ it was not unto death in respect of his friends he was dead Not unto death as death is a perpetual seperation of the soul from the body Christ purposing to reunite them shortly Lazarus was dead as to the present seperation of soul body * 1046. Joh. 11.15 I was not there mat 18.20 Where two or three be gathered together in my name I am in the midst of them Christ was not there by his Humane Presence which can be only in one place at once though his Divine Nature is in all places Christ may be present in a place and with a person in his humane shape and body as he was many times with the Jews and yet not present by his gracious influences and help Christ was present neither bodily nor by his help there In the latter place which is not meant of ordinary matters but of the Assembly and Meetings of Gods People about his Worship Christ is present there not by his bodily presence but by his gracious influence◠and spiritual presence 1047. Joh. 11.25 He that believeth in me though he were dead yet shall he live Ver. 26. He that believeth in me shall never dye Death is temporal and eternal temporal in this world is corporal and spiritual Christ speaks of both in the former place Spiritual death is either of them who being dead have not Christs quickning Spirit and of this he speaks not here but of them that being quickned by Christs Spirit are dead to sin and the flesh in the latter is meant chiefly eternal death 1048. Joh. 11.26 Whosoever believeth in me shall never die Heb. 9.27 It is appointed for all men once to dye The faithful do not dye a spiritual and eternal death but natural death is common to all men 1049. Joh. 11.34 Where have you laid him Chap. 21.17 Thou knowest all things Christ enquired of Lazarus his grave not as if he were ignorant thereof but that he might stir up a desire in his sisters and those that were present to consider and to see the Miracle of the Resurrection So God said to Adam Gen. 3.9 Adam where art thou * Joh. 11.34 with Joh. 21.17 He that knew Lazarus to be dead knew where they had laid him he either speaks this as Man and so he acted when he wept or else he speaks it not as ignorant of it but as one who would draw them to go with him by asking that question he gave them an opportunity to follow him to see what he did and how he raised Lazarus * 1050. Joh. 11.42 And I knew that thou hearest me alwaies Psal 22.2 O my God I cry in the day time but thou hearest not There are several waies of hearing The King heareth his Subjects by way of Regality The Master his Scholar by way of docibility The Father heareth his child by way of natural affection God heareth Christ as a Father his Son alwaies that he asked any thing of God The second place speaks of David in the Letter and Christ in the Mystery he was heard alwaies of God though God did not alwaies seemingly attend to him but sometime forbear to give a present remedy according to his Petition as in his Passion Not that really and indeed he did ever shut his ears against his Prayers It is one thing to
Cains blood was not immediately shed because that he might propagate children to the replenishing of the world which then was unfurnished 35. Gen. 4.16 And Cain went out from the presence of the Lord. Psalm 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence Cain being made a runnagate left his parents and their habitation and the place where they worshipped God In the Psalms Gods omnipresence is maintained * Gen. 4.15 with Psalm 139.7 The presence of God is either the presence of his essence and so he is in every place or the presence of his speciall face and manifestation and so he is present in and with his Saints especially in his Ordinances and Assemblies Some think the former words are fitted to Cains Atheisticall conceit which was that he could get out of the reach of Gods revenging hand but others more probably say is meant his going from the place where God gave evidence of his presence in his conference with him Or from his presence that is from that part or quarter of the world where God had his Church which is the place of his especial presence which he did as it were excommunicate himself from The other place shews no man can go be he where he will from the sight and presence of God which is in all places though even in these places they may go from the presence of his favour Cain was in the presence of his essence not of his favour 36. Gen. 5.24 And Enoch walked with God for God took him Rom. 8.8 They that are in the flesh cannot please God Enoch walking with God lived according to Gods will the Apostle by the flesh here understandeth men that walk after their carnall lusts * 37. Gen. 5.26 And Mathusalem The Doubt lies in this that by this account Mathusalem seemed to live to the end of the flood in the year 1656 and yet we read not of his entring into the Ark. But 't is answered from the birth of Lamech to the end of the flood is precisely reckoned 782 years and so many it was to that death of Mathusalem Seeing then he came not into the Ark we say the last year of his life was not compleat but onely inchoate the Hebrews and especially Rabbi Salomon that Mathusalem died seaven dayes before the beginning of the flood 38. Gen. 5.24 Enoch was not for God took him Heb. 9.27 It is appointed for all men once to dye Enochs translation was a work extraordinary 1 Cor. 15.53 1 Thes 4.17 it was to him in the place of death as the taking away of Elias and the translation of those who in the last day shall be saved alive But the Apostle sheweth what must ordinarily befall all men the consequence is not good from a singular priviledge to a generall rule 39. Gen. 6.3 His dayes shall be 120 years Chap. 11.13 Arphaxad and others after the flood lived above 400 years In the first place the space of time betwixt manifest impiety and the flood Aug. lib. 13. De Civ Dei 1 Sam. 15.11 and not the age of man is to be understood as if he had said unlesse the world repent they shall perish within 120 years * Gen. 6.3 with Gen. 11. Though some lived after the flood longer than 120 years yet this hinders not the agreement for the Text is not to be understood of mans life but of the time God would give them for repentance before the flood came on the world * Gen. 6.5 6 7. When the Lord saw that the wickednesse of man was great c. Gen. 8.21 I will henceforth curse the ground c. because the imaginations of his heart c. When the former place tells us because of the wickednesse of mens hearts and actions God sent the flood the latter place tells us that God decreed and resolved with himself that he will not again curse the ground not that by this he cancelled the generall curse inflicted for the sinne of man or give security against the future consuming the world by fire but that there should be no more such generall floods as this was This word Because in the second place may signifie Although as 1 Sam. 14.39 which reading reconciles the Texts in the first God threatens to destroy the world because the inhabitants were so bad In the other where he smelt the savour of his Sonnes righteousnesse in Noah's sacrifice He is resolved although the wickednesse of mens unclean hearts are so bad yet he will never take that course any more to drown the world 40. Gen. 6.6 It repented the Lord that he had made man 1 Sam. 15.29 God is not a man that he should repent Repentance as it is an argument of mans weaknesse so can it not fall upon God but the Scripture often speaks of God after the manner of men Aug. lib. 1. cap. 7. De Civ Dei Psal 131. and where it is said that it repented God there is meant the charge of things God still remaining unchangeable * Gen. 6.6 with 1 Sam. 15.29 Repentance is either properly or improperly taken properly taken for a passion of nature or change of the mind or improperly only for a change or alteration of actions God repents not the first way not so as to change his mind but he is said to repent when he doth as a man which repents change his actions in this or that particular according to the purpose of his own will 41. Gen. 6.9 Noah was a just man and perfect 2 Pet. 2.5 Psalm 13.3 There is none that doth good Rom. 3.12 Heb. 11. no not one Noah was just before God by faith and unblameable in the sight of men he is said to be perfect not as though he were without sinne but in comparison of others he had his conversation holy and without hypocrisie * 42. Gen. 6.9 with Rom. 3.10 Noah was two wayes just Imputatively Christs righteousnesse being reckoned to him by faith 2. Inherently and yet he was not simply just but in his generation or he was not absolutely just but comparatively in his generation compared with those of his time or he was inherently just that is sincerely just in his profession of Religion without hypocrisie but not perfect that is free from all sin There is a justice of parts and one of degrees No man is inherently in degrees fully compleatly and absolutely just though Gods children are just in parts and intentions to be so The second place is meant of man in his naturall estate no man is just so though by faith and Gods acception and their intention the children of God are just 43. Gen. 7.2 Of every clean beast thou shalt take Lev. 11.1 Moses divided the clean beasts from the unclean The Patriarchs before the flood had a distinction in their sacrifices between clean and unclean living creatures By the Mosaicall Law not only for sacrifices but for meat the use of the unclean wat forbidden 44 Gen. 7.6
God which was propagated in Jacobs posterity But in temporall preheminence Jacob might be said to serve Esau and he might serve and call him his servant and do him homage 90. Gen. 26.34 Esau married two wives Judith the daughter of Beeri the Hittite and Besamath the daughter of Elon the Hittite Chap. 36.2 Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Hittite and Aholibama the daughter of Zibeon the Hivite Those wives were two or each of them had two names for the Hittites were in the borders of the Hivites * Gen. 26.34 with Gen. 36.2 Either these former were different waies from the latter the two former dying without Children else they were the same and had two names the former place using one name the latter another so it was usual in Scripture 91. Gen. 27.23 Jacob deceived his father Isaac Chap. 20.41 His father in law and his uncle Laban Marke 10.29 Defraud not 1 Thess 4.6 We must live by Gods law and not by examples Jacob did that by inspiration from God without injuring his Father or his Uncle Let us so live in mutuall conversation that we circumvent not our brother in any thing because God is the revenger of all these things for all deceit is openly condemned in the word of God 92. Gen. 27.28 God give thee of the dew of heaven and of the fatnesse of the earth and plenty of corn and wine Chap. 42.2 Jacob for want of provision sent his sons into Egypt to buy corn Deficiency and temporall want doth not diminish the divine blessing and force of the promise As travelling did not hinder Abraham so Jacob did not lose the fruit of his Fathers blessing 93. Gen. 27.38 Esau lift up his voice and wept 12.17 Esau found no place of repentance Heb. 12.17 Esaus repentance was not true but hypocriticall for he did not acknowledg his sin but was sorry for his losse and would have killed his brother Nor could he by his tears move his Father to repent of the blessing given to Iacob * Gen. 27.38 with Heb. 12.17 Repentance and weeping are to be distinguished according to their Objects some repentance and weeping are carnall because they are set upon and rests in not looking further than worldly losses and affaires the other repentance respects Gods displeasure this of Esaus in Genesis was upon a worldly account and that repentance spoken of in Hebrews was not spoken of Esau but of Isaac his father Esau found no repentance or change for all his weeping in Isaac his father * Gen. 30.41 Jacob laid the rods before the eyes of the sheep in the gutters that they might conceive c. 1 Thess 4.6 That no man go beyond or defraud his brothee c. Warrantable pollicy carried by the instinct of the holy Ghost in cases concerning the publick good of the Church against its adversarie is one thing private practises for base ends defrauding others to enrich themselves in buying and selling that 's another thing Jacob did this by Gods direction Gen. 31.9 10 11 12. 94. Gen. 32.3 and 33.14 Esau lived before Jacobs return in the Land of Seir. Chap. 36.6 Esau took all that he had got in the Land of Canaan and went unto Seir from the face of his brother Jacob. Esau saith August after that his brother was departed to Mesopotamia would not live with his parents whether by reason of that commotion that he grieved that he was deceived of the blessing of his Father or whether it were by reason of his wives which he saw were hatefull to his parents or whatsoever the cause was and he began to live in the mountain of Seir then after that Jacob was returned peace being made betwixt them he went back to his Parents and when they both together had buried their Father he went again to Seir and there be propagated the Nation of the Idumaeans 95. Gen. 32.30 I have seen God face to face saith Jacob. Exod. 33.20 No man can see my face and live It was the common opinion of the Antients that if any man should see the face of God he must dye the death so Gideon Manoah and the Israelites feared their lives but Jacob here Abraham Chap. 18. Joh. 1.18 Isaiah Chap. 6. Daniel Chap. 7. by their example confute that opinion for they saw God face to face that is the glory of God was manifest to them but the essence and nature of Gods face no mortall man can see nor ever did see * Gen. 32.30 with Jo. 1.18 No man hath seen Gods face at any time And Exod. 33.20 The face of God in Scripture is not to be taken for his Essence and Nature in the former place but in the latter No man hath seen God thus Secondly The face of God is Gods manifestation of himself externally some way or other thus the Patriarchs and other have seen him Thirdly The knowledg of God by his Word especially the Gospell 2 Cor. 3 8. Fourthly The glory and ineffable clearnesse of his Majesty in eternall life 1 Cor. 13.12 The sight of God is twofold either in respect of us under the New or of those under the Old Testament Jacob and others saw God face to face not in respect of us but in respect of others in the same time and dispensation who saw not God in so clear a dispensation as he did No nor he himself formerly did enjoy that clearness This vision in humane forme in comparison of other apparitions was more plain and familiar with face to face as those that wrestle or when a man talketh with his friend in presence * 96. Gen. 32.3 and 33.14 and 36.6 The land of Seir the country of Edom. There were two Seirs Seir in the land of Edom so it may be taken for a part of Edom or Esaus possession which was called Seir a Chorite and not Esau for it had the name before his birth Gen. 14.6 97. Gen. 33.19 Jacob bought a parcell of a field at the hand of the children of Hamor Sechems father Chap. 23.16 Abraham bought the field with the cave of Ephron the Hittite Abraham bought the possession of the Cave with the ground about it for the buriall of the dead Jacob bought the greater part of the field to dwell there Gen. 30.13 Chap. 48. Josh 24.32 where he pitched his tents In the cave that Abraham bought was Sara buried and he himself also Isaac and Jacob. But in the field that Jacob bought and gave to his son Joseph were Josephs bones buried brought thither out of Egypt * 98. Gen. 33.19 49.29 50.13 Josh last 32. with Gen. 23.16 Acts 7.16 To resolve these large difficulties for brevities sake which suits with the design know Ephron from whom Abraham bought the sepulchre had two names Seir so called by Moses Hemor or Hamor by St Stephen so as its the same person that Moses and Stephen designes when they put severall names Secondly There was two purchases the one
made by Abraham Gen. 23.17 18. the field of Ephron in Machpelah the other by Jacob in Gen. 33.19 but the one after the other a long while Thirdly Some of the Patriarchs were buried in Sychem which Jacob bought Gen. 33.19 as Joseph and some as Abraham Isaac and Jacob Gen. 50.13 were buried in Hebron the field that Abraham bought for money of Ephron Fourthly Those words in Acts 7.16 Of the sonnes of Emmor may be rendred besides that i. e. sepulchre of the sons of Emmor of Sychem 99. Gen. 33.19 Jacob bought a parcell of a field where he had spread his Tents Chap. 23.16 Abraham paid the money for the Cave and the borders round about Act. 7.5 And he gave him no inheritance in it no not so much as to set his foot on The Patriarchs would not possess themselves of the Land of promise before the time whose patrimony was not bought with money but as we find it Acts 7. God gave it freely to their posterity * Gen. 35.26 All the sonnes of Jacob were said to be born in Padan Aram yet Benjamin was not born there but the Scripture is not sollicitous to reckon many times the exceptions but gives the denomination to the greater part as Gen. 46.15 all the souls which came from Jacob are reckoned to be 70 when probably there wanted one * Gen. 37.10 with 35.19 And thy mother If Rachel was dead how then doth he say I and thy mother shall worship thee He speaks not of dead Rachel but of his living maid Bela who being Josephs Nurse was in place of his mother 100. Gen. 42.15 By the life of Pharaoh Matth. 34. Swear not at all Deut. 30.19 2 Cor. 1.23 Joseph sweareth not but he confirmeth his words by speaking after the usuall manner that the Egyptians did So Moses calleth the heaven and the earth and Paul calleth God to witnesse upon his soul Christ by the Evangelist forbids all vain and unnecessary oaths and forbids perjury 101. Gen. 46.4 I will go down with thee into Aegypt and I will also surely bring thee up again Chap. 49.33 Jacob died in Aegypt Gen. 50.13 Jacob returned out of Aegypt in his posterity and his body also after his death was brought into the land of Canaan and buried there 102. Gen. 46.21 The ten sons of Benjamin Chap. 44.20 He was a childe a little one Dom. Mart Luth. Jacob gave a wife to his youngest sonne Benjamin that Rachel might have seed by him and whilst God by a singular blessing gave him so many sonnes by that means he pacified Jacobs sorrow for Joseph * 103. Gen. 46.26 with 27. Acts 7.14 In the first computation Jacob and Joseph are not comprized nor Ephraim and Manasses his sonnes which being added make up 70 in the Acts is added the five Nephews of Joseph which Numb 26. and 1 Cro. 7. are reckoned and they are Machir the sonne of Manasses and Galaad the sonne of Machir Sutulaam and Taam the sonnes of Ephraim and Edom the sonne of Sutulaam which were all born in Aegypt * Gen 46.26 All the souls were threescore and ten Exod. 1.5 Deut. 10.22 with Acts 7.14 Threescore and fifteen souls Moses observed a three-fold manner of numbring the people First Those souls only which entered with him into Aegypt of Jacobs family and came from his loynes except the wives of his sons and so there was 66 souls The second numbring by which is exposed the number of the whole Nation comprehending Jacob Joseph and two sons of Joseph which came from the loyns of Jacob which 4 added to 66 make 70. The third numbring of all the heads belonging to the family of Jacob contracted into one viz. 4 Wives of Jacob and the two sons of Judah though being dead in Canaan Or and Onam comprehending Jacob Joseph and his two sons and so they will all make 76 and so Jacob being substracted Acts 7.14 as will appear by the words they make 75 so the number 75 is not to be understood of those that went down but of all which had relation to Jacob who Jacob excepted were so many Others resolve it thus Jacob and Joseph and Josephs two sonnes born in Aegypt coming from Jacobs loynes are reckoned with them which with 66 reckoned verse 6. make 70 and though Joseph came into Aegypt before and two came not down at all being born there Yet they are said to be 70 the whole taking denomination from the greater part but without appearance of fraud because the story sets down who came with Jacob and who came not As for the number 75 the Septuagint use 75 in their Translation Gen. 46.27 and Exod. 1.5 which 5 are Machir the sonne and Gilead his sonne and nephew or grand-child of Manasseh and Sutulam and Taham two sonnes of Ephraim and Edom his grandchild by Sutulam which they seem to take from 1 Cro. 7.14 20. but if they reckon right they should reckon two more verse 29. But others say that to make up the number 75 there is use made of such as were born afterwards in Egypt of one family as Father Son Grand-child and Great-grandchild which Jacob might see before he died and of these the most being such as he brought with him out of Canaan they might all in reference to Jacob be sorted to his company 104. Gen. 46.34 Every shepherd is an abomination to the Aegyptians Chap. 47.6 If thou knowest any men of activity amongst them then make them rulers over my cattle The Aegyptians hated the shepherds of the Hebrews not for their cattle but for their circumcision and religion because they sacrificed those things which the Aegyptians worshipped for Gods 105. Gen. 47.31 And Israel bowed himself upon his beds head Heb. 11.21 Worshipped leaning upon the top of his stâ—ffe Jacob being lifted up at the head of his bed bowed himself upon the top of his staff and so worshipping God left an example of piety behind him to his children * Gen. 47.31 with Heb. 11.21 Some say the difference ariseth by the Apostles following the 70 and the 70 followed a Copy which had no poinâ—s for the same Letters varied in one vowell stand to both for Mitteh is a bed Matteh a staff But others easily reconcile it thus Jacob was old and feeble and delighting in prayer and bowing himself in holy adoration to his God would now in the last time succour up his feeble limbes by a staff to wind about his weak body into a more reverend prostration before the Lord than that of lying upon his back in his bed and in this posture he kneeled up with his face towards the beds head leaning on a staff * 106. Gen. 48.22 with Gen. 33.19 Josh ult 33. The one place saith He took it by force the other He bought it Jacob at the first truely bought it but being strucken with fear by reason of the slaughter of the Sichimites by his two sonnes he relinquished the field the Amorites invading it Jacob returning
then enter but when the cloud was removed then he went into it 182. Numb 8.7 The Levites shall shave off all the hair of their flesh Lev. 19.27 You shall not round the corners of your heads nor shave your beards In the time of the Leviticall pacification they did shave the hair of their flesh Ezek. 44.22 but otherwise to cut the hair of their heads or shave their beards round was sorbade them by Moses 183. Numb 10.29 Hobab was Moses father in law Exod. 2.18 Raguel Chap. 3.1 4.18 18.5 Jethro Hobab because he was the sonne of Raguel is thought by some to be Moses kinsman in the Scripture oft-times persons have two or three names so the father in law of Moses had many names * 184. Numb 12.1 His wife who was an Aethiopian Exod. 2.10 She was a Midianite of Arabia Answ There was a double Aethiopia one West without Aegypt in Africa which is called Abasa the other East which is called Arabia which comprehends the Midianites and other people living toward the South 185. Numb 12.8 God spake with Moses mouth to mouth Exod. 33.20 Joh. 1.18 No man hath seen God at any time 1 Tim. 6.16 The divine essence is invisible and dwels in an unaccessible light that Moses in his morality saw not perfectly yet we piously believe that the Sonne of God taking on him the shape of a man as he was afterwards to be incarnate did speak with Moses familiarly 186. Numb 14.1 All the people with a 〈◊〉 voice murmured against Moses Verse 23. They shall not see the Land of promise except Caleb Joshua 14.1 The children of Israel possessed the land of Canaan which Eleazar the Priest and Joshua the sonne of Nun and the heads of the Fathers distributed to them Chap. 24.7 Whose eyes saw what the Lord had done in Aegypt 1 Cor. 10.5 Eleazar and Caleb and other faithfull people came into the Land of promise but those that murmured were destroyed in the wildernesse for with many of them God was not well pleased 187. Numb 15.38 Speak to the children of Israel that they make themselves fringes in the borders of their garments Mat. 23.5 Christ condemns the Pharisees for enlarging their phylacteries and their borders The abuse of a thing doth not take away the use of it God commanded the Israelites that so often as they should look upon their garments they should remember the Commandements of God and do them But the Pharisees abused this commandement of God boasting hypocritically of their long garments and fringes as though there had been some holinesse in them therefore their hypocrisice is deservedly reprehended * 188. Numb 16.29 If these men die the common death of all men c. Eccles 3.19 As one dyeth so dieth the other for they have all one breath It s one thing to speak of death according to the course of nature another thing to write of strange judgements above the course of nature according to the course of nature as the one dyeth so dyeth the other But this was a particular case of Corah Dathan c. which were to dye in a strange manner that the people might see the Lords sending of Moses 189. Numb 16.32 The earth opening her mouth devoured them all which belonged to Corah with their houses and substance Deut. 11.6 Psalm 106.17 26.32 When Corah perished all his sonnes perished not The sonnes of Corah which escaped alive were in the Tabernacle of the Lord when the sedition began because they consented not to the Levites in the sedition of their Father 190. Numb 18.16 The redemption of the first-born shall be from a moneth old for five shekels after the shekell of the Sanctuary Exod. 22.30 Thou shalt give me thy first-born and with Sheep and Oxen thou shalt do the like seven dayes it shall be with the dam on the eight thou shalt give it me The first-born of man and of clean beasts were consecrated unto God the eighth day but the unclean beasts were redeemed after one moneth A woman after she brought forth a male child must stay apart six weeks after a female twelve weeks in that time they were purged from their issue of blood 191. Numb 18.20 God said unto Aaron Thou shalt have no inheritance in the Land neither shalt thou have any part amongst the Israelites I am thy part Joshua 21.41 The 48 Cities of the Levites were within the possessions of the children of Israel The Levites had their habitation and food in those Cities with their families which Cities were as Schooles wherein they were instructed rightly in the Law and to perform their office in holy things as they should 192. Numb 20.11 At the stroak of Moses on the rock of flint the waters came out abundantly and the congregation drank and their beasts also Psalm 18.1 1 Cor. 10.4 They all drank the same spirituall drink for they drank of that spirituall Rock which followed them and that rock was Christ Moses relates historically the water that came out of the flint for the use of the people and their Cattle The Apostle speaks after a spirituall manner and saith that Christs bâ—nefits to us were prefigured thereby 193. Numb 20.18 21. Edom would not suffer the Israelites to passe through the land Deut. 9.29 Let me pass through thy land as the children of Esau did unto me Jude 11.18 The children of Esau denied to let the children of Israel passe through the publick way through their Cities and Villages the King of Edom suffered them to passe about by his borders and through by-wayes 194. Numb 20.28 Elcazar the high Priest was present at his fathers death Lev. 21.11 The high Priest shall not go in to any dead body nor defile himself for his Father or his Mother Eleazar was not yet the high Priest actually and this was a singular example Augustine That time that the high Priest did his office of high Priest it was forbidden him that he should not come to his Parents being dead * 195. Numb 20.29 In the mount Hor and yet Aaron is said to dye in Mosera and to be buried there Answ Hor and Mosera are the same places the Mountain was called Hor but the place adjoyning in which the Tents were fixed was called Mosera 196. Numb 21.9 Moses made a Serpent of brasse and put it up for a sign and when they that were bitten beheld it they were healed Exod. 20.4 Thou shalt not make unto thee any graven Image or any likenesse of any thing in heaven or earth God gave an especiall command of setting up the brasen serpent like to the fiery Serpents whose wounds and bites the Israelites could not endure that so looking on this they might be safe it was a figure of Christ crucified 197. Numb 22.12 God said to Balaam Thou shalt not go with them Verse 20. Rise and go with them Verse 35. Go with the men God would not that Balaam should go to curse the Israelites at last he
him as before 307. 1 Sam. 15.35 It repented the Lord that he had made Saul King Rom. 11.29 The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgment of God * 1 Sam. 15.35 with 1 Sam. 19.24 Answ He went not to see or visit him by way of office or friendship as formerly He prophesied before him when he was by himself which was not to visit him 308. 1 Sam. 16.1 Saul was rejected by God that he should no longer raign over Israel above ten years Acts 13.21 He gave them Saul the son of C is a King for forty years Saul after he was annointed raigned ten yeares Paul joyned the government of Saul and Samuel together 309. 1 Sam. 16.21 David stood before Saul and became his Armour-bearer Chap. 17.55 Saul seeing David go forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after * 310. 1 Sam. 16.21 And David came to Saul and stood before him and he loved him greatly c. 1 Sam. 17.55 He said unto Abner the Captain of the Host Abner whose son is this youth Answ Some would have this Chapter dislocated and by an Hystâ—rosis to be put after the sixteenth which ought to have been put after this if the other story would have suffered it This seventeenth Chapter speaks of David as a youth not exercised in armes or fit for fighting But the sixteenth Chapter speaks him to be strong and warlike and thus in other places of the Bible as Gen. 2. 5. Jo. 21. 15 c. there are the like dislocations Others say that David after his coming to Court had been some good time absent before this battle and so was forgotten of Saul a little time making a great change in growing youth and that Sauls memory was not altogether so strong as to remember those that were absent from him though he might those which were constantly with and before him Others say that he might know him in his person and yet more curiously enquire after his condition and parentage having promised to give him his Daughter and as for Abner being Captain of the Host he might be abroad in some Warlike expeditions when David was in Court and therefore now knew him not * 311. 1 Sam. 18.19 When Merab Sauls daughter c. with 2 Sam. 21.8 And the King took the five sons of Michal c. They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to bear doth onely signifie to bring up to feed and to nourish For thus the sonnes of Machir are said to be born on Josephs knees that is brought up Filiation is either naturall or legall naturall is by generation legall is adoption testified by education and bringing up and by succession in the Kingdome and in Levitation of which Deut. 25.5 by the Law of redemption 312. 1 Sam. 21.1 David came to Nob to Abimelech the Priest Mark 2.26 He went into the House of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Sonne doing the Priests office was in place of his Father who followed David and was in exile with him * 1 Sam. 21.1 with Mark 2.26 He is called Abiathar and there Abimelech Answ When these things came to passe Abiathar the sonne of Abimelech was present who was made High-Priest upon the murther of the Father or else you may conclude both Father and Sonne had two names 1 Cro. 15. 1 Cro. 18. where when David reigned its said Sadok and Abiathar were Priests and that Sadok and Abimelech were Priests 313. 1 Sam. 21.13 David changed his behaviour before Achish and fayned himself mad Eccl. 7.17 Be not foolish 1 Pet. 2.1 David fearing greatly counterfeited folly and by that dishonest meanes secured himself Joh. 14.5 314. 1 Sam. 26.10 Or his day shall come to dye Eccles 7.17 Why wilt thou die before thy time His dayes are determined the number of his moneths are with God thou hast appointed his bounds which he cannot pass Ecclesiastes warns us that we should not by intemperance and wickedness shorten our dayes for they that are put to death by mans reason might live longer * 315. 1 Sam. 28.11 The Woman said whom shall I bring up unto thee He said Samuel c. Rom. 4.17 God raised the dead To raise a vanishing specter or shadow is one thing and a living body is another To act a dead carcasse is one thing and to call the soul back into the body and the body from the earth is another The Devill might do the one but not the other * 316. 1 Sam. 28.13 I saw men as Gods Verse 14. An old man cometh up The Hebrews to shew the dignity of the person use the plurall number for the singular Exod. 32. these are thy gods speaking of the Calf And this may be seen in Sauls reply of what form or shape is he she then leaves the plurall for the singular an old man which shews he was but one 317. 1 Sam. 28.14 Samuel appeared to Saul after his death Rev. 14.13 For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hands and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse * 1 Sam. 29.3 David did not remain years onely four moneths Chap. 27. Answ 'T was Achish lye the better to set forth Davids fidelity or some say he did not lye but he spoke by disjunction or the words may be understood of his first flight when he did feigne himself mad * 1 Sam. 31.6 with 2 Sam. 1.4 Not all but many were slain diverse escaping Answ When the Text speaks of all being slain it speaks of all Sauls familiar Friends Courtiers Followers and Guards * 318. 2 Sam. 1.10 with 11. He reigned two years he reigned seven years Two years before War the War arose betwixt David and him and afterwards five years in trouble * 319. 2 Sam. 6.10 Obed-edom was a Levite How then was he of Gath a City of the Philistins He was said to be of Gath because of his habitation he and his Father were banished thither with David and Abiathar the High-Priest * 320. 2 Sam. 6.20 with Vers 14. 1 Cro. 15. He was naked or deprived of his Majesticall Ornaments and onely cloathed with a Linen Ephod as Priests use to be * 2 Sam. 6. ult Michal the daughter of Saul had no child
11. others unclean secundum accidens as being torn of wild beasts or found dead The Raven was unclean as the Gentiles used them in sacrifice as some think however it fed on Carrion But yet not so unclean as to be touched or to eat that it brought However this was an extraordinary case of necessity which will grant a dispensation in Ceremoniall uncleanness 371. 1 Kings 17.22 Elias raised the sonne of the Widow of Sarepta 2 Kings 4.18 Elizaeus raiseth the Shunamites childe John 5.28 God quickneth the dead God raiseth the dead by his own power the Prophets did it not by their own power but by power from him and so confirmed the heavenly doctrine 372. 1 Kings 19.11 The Lord was not in the wind or the tempest Ephes 4.6 God is all in all Act. 12.21 God did not reveal his presence to Elias in the wind or tempest though he be otherwise in all his creatures * 1 Kings 19.11 with Eph. 4.6 Gods essence and presence is one thing the manifestation of that presence is another God was and is in all things but doth not visibly manifest himself in all things The former place speaks not simply but by way of manifestation The latter place speaks of God simply considered and as his power is in all things * 373. 1 Kings 22.42 And he reigned twenty five yeares in Jerusalem 1 Kings 22.41 And he began to reign the fourth year of Ahab King of Israel 2 Kings 8.16 And in the fifth year of Joram the sonne of Ahab the King of Judah c. began to reign Joram the sonne of Jehosaphat began to reign when as yet Jehosaphat was King of Judah 1 Chron. 21.3 Jehosaphat gave him the Kingdome and yet not so but that he was still King his sonne reigning with him four years as some or seaven as others which will solve the doubt By the 2d Kings 3.1 it appeareth that in the eighteenth year of Jehosaphat Joram King of Israel began to reign and by 2 Kings 1.17 that the eighteenth year of Jehosaphat was Jorams second year and by 2 Kings 8.16 Joram the sonne of Jehosaphat did not begin to reign but in the fift year of the other Joram King of Israel Whence we must conclude that in these twenty five years of the reign of Jehosaphat is comprehended all the time from his succession to the Kingdom even to his death whereof he reigned sixteen years alone and then he joyned his sonne Joram with him for seven yeares space and at last put the whole Government into his hand disburthening himself of it two years before his death * 374. 1 Kings 22.15 This prophesie seems to be false for the King was slain in the battle Answ The Prophet spake ironically which the King might easily perceive by his gesture or manner of speaking and hereupon it was the King adjures him to lay aside all fiction and tell him the truth which the Prophet did 375. 1 Kings 22.49 Ahasias the sonne of Ahab said unto Jâ—hâ—saphat Let my servants go with thy servants in the Ships but Jehosaphat would not 2 Chron. 20.35 Iehosaphat joyned himself with Ahasias King of Israel to make Ships to goe to Tarsis Iehosaphat first refused the friendship of Ahazias but at length he granted 376. 2 Kings 1.10 Elias consumed two fifties with fire Luke 9.54 Christ forbade his Disciples to do so Elias was the executer of the wrath of God on the enemies of God The Disciples would rashly have done the like their vocation was not to return evill for evill but to overcome evill with good and to love their enemies * 377. 2 Kings 1.17 And Ahaziah died c. with 2 Kings 1.17 Iehoram the son of Ahab reigned in the eight c. Iehosaphat determined in the seventeenth year of his reign to help King Ahab against the Syrians appointed his sonne Ioram to be Viceroy in the eighteenth year of his own reign and in the second of his sons Ioram the son of Ahab reigned Afterwards in the fift yeare of this Ioram the son of Ahab Iehosaphat being strucken in age confirmeth his Kingdome to his son Ioram Who is said to have reigned eight yeares some whilst his father was alive and four alone by himself after the death of his father 378. 2 Kings 4.29 Go and if thou meet any man salute him not Rom. 16.10 Salute one the other with an holy kiss Salute the Churches Superstitious salutations must be rejected profitable and honest salutations by which we wish good and profit to our neighbour must be observed The command of Elisha to his servant obliged him that without delay or lingring he should performe his errand for what he was commanded was a singular charge * 379. 2 Kings 8.10 Go tell him he shall be healed and presently after the Lord hath shewed me he shall dye the death The Prophet either spake ironically or else he spake according to the mind of the party inquiring for the Question was Whether the disease was mortall to whom the Prophet answered as before the King grew well of that infirmity and died not then but by an externall cause was suffocated as Verse 15. and so they are two answers to severall causes or cases 380. 2 Kings 8.25 Ahasiah reigned in the twelfth year of Ioram the sonne of Ahab Chap. 9.29 In the eleventh year of Ioram the son of Ahab Ahasiah raigned over Iudah In the end of the eleventh year and beginning of the twelfth of Ioram Ahasiah began to reign 381. 2 Kings 8.26 Ahasiah was twenty two years old when he began to reign 2 Chron. 22.2 Ahasiah was forty two years old when he began to reign Ahasiah his age in the former place and the time of the reign of all the house of Omni is put in the latter place 2 Kings 8.26 with 2 Kings 9.29 2 Chron. 22.2 Here seemeth to be two plain differences the one about the age of Ahaziah and the other about the time when he began to reign Answ Ioram the sonne of Ahab reigned one whole year in the life time of his father and eleven years afterward and so one Text calleth his last year his twelfth i. e. of his whole reign and another Text calleth it the eleventh i. e. his sole reign after his fathers death As for the other difference which seemeth the more difficult Ahaziah was but two and twenty c. and Chronicles saith forty two years and so this latter maketh him two years elder than his father for his father began to reign when he was thirty two years old and reigned eight years and so died being forty 2 Kings 8.17 Now for the reconciling of this scruple the Originall helpeth us which in our Translation is not visible The Originall meaneth thus Ahaziah was the son of the two and forty years namely of the house of Omir of whose s ed he was by the Mothers side and he walked in the wayes of that house and came to run at the same time
with it This the Text directed us to look after when it called his mother the daughter of Omri which was indeed the daughter of Ahab Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri 382. 2 Kings 9.26 I have seen the bloud of Naboth and the bloud of his sons saith the Lord. 1 King 21.14 Then they sent to Iesabel saying Naboth is dead Naboth and his sons were killed lest they should by lawfull inheritance possesse the Vineyard what therefore the holy Ghost conceals in one place he explains in another * 2 Kings 9.27 with 2 Chron. 22.8 9. The current of the story at large was thus Iehu slayeth Ioram in the field of Iezreel as Ahaziah and Ioram were together Ahaziah seeing this flieth and gets into Samaria and hides himself there Iehu marcheth to Iezreel and maketh Iezabel Dogs-meat from whence he sendeth to Samaria for the heads of Ahabs children and posterity which are brought him by night and shewed by him to the people in the morning Then he marcheth to Samaria and by the way slayeth Ahaziahs kinsmen two and forty men findeth â—ehonadab coming in to Samaria he maketh search for Ahazia they find him hid they bring him to Iehu he commands them to carry him up to Gion by Ibleam and there to slay him It may be his father Ioram had slain his brother there as Ahab had done Naboth in Iezreel they do so smite him there in his Chariot and his Chariot driveth away to Mâ—giddo before he dies The story in the Book of Kings is taken up short and laid with the story of the death of Iehoram that the end of both the Kings may be taken up together but Chronicles shew the order 383. 2 Kings 12.21 Iosachar and Iosabad his servants smote Iâ—as and they buried him with his Fathers in the City of Dauid 2 Chron. 24.26 Zabad and Iosabad conspired against him and killed him in his bed and buried him but not in the sepulchre of the Kings Iosachar otherwise is called Zobad Ioas was unworthy of Kingly buriall because he was perfidious to God and ungratefull to men 384. 2 Kings 13.1 In the three and twentieth year of Ioas the sonne of Ahaziah King of Iudah reigned Iehoahaz the sonne of Iehu over Israel in Samaria seventeen years Vers 10. In the thirty seventh year of Ioas King of Iudah began Iehoash the son of Iehoash to reign over Israel sixteen years in Samaria Ioachas King of Israel reigned seventeen years to the thirtieth year of Ioas King of Iudah the son of Ioachas Ioas was joyned with his father in the Governement in the thirty seventh year of Ioas King of Iudah and so he reigned two years with his father * 385. 2 Kings 13.1 with Verse 10. If this be taken in the first place of the begining of the year and the account made from the two and twentieth year and the seventeen years be accounted current so as he reigned but sixteen years compleat and the thirty seventh year mentioned Verse 10. be taken compleat then the account of this Verse will very well stand with the account of the other * 386. 2 Kings 13.21 with 1 Cor. 15.20 Rising to a temporall life and dye again is one thing rising to an everlasting life never to dye another thing The first sort were all they that ever by divine Miracle rose from death before Christs coming The latter only in Christ and cannot befall the creature untill the last resurrection * 2 Kings 14.21 And all the people of Judah took Azariah which was sixteen years old and made him King instead of his father Amaziah 2 Chron. 26.1 Then all the people of Judah took Vzziah who was sixteen yeares old and made him King Here is the same person designed under two Names Azariah and Vzziah 387. 2 Kings 15.30 Hoshea the sonne of Elah after the death of Pekah reigned in the twentieth year of Jotham the sonne of Vzziah King of Judah about thirty three Jotham reigned sixteen years Hosheah reigned in the twentieth yeare of Jotham not of his reign but from the beginning of his reign who died in the sixteenth year and Ahaz his son succeeded him * 2 Kings 15.30 with 33. Jotham lived twenty years after he came to be King but four years before he died he resigned up the Kingdome to his son Ahaz so he reigned twenty and yet but sixteen or else the twentieth year from the time that Jotham began to reigne for he reigned but sixteen yeares Vers 33. * 2 Kings 15.30 And Hoshea reigned in the twentieth year of Jotham 2 Kings 16.2 Twenty years old was Ahaz when he began to reign and he reigned sixteen yeares With 2 Kings 17.1 In the twelfth year of Ahaz King of Judah began Hoshea the son of Elah to reigne in Samaria over Israel nine years 2 Kings 18.1 In the third year of Hoshea son of Elah King of Israel Hezekiah began to reign Here seems a double difficulty in the twentieth year of Jotham i. e. the fourth of Ahaz How can this agree with that which is said Ahaz onely reigned twelve years 2. When it is said Hoshea onely reigned nine years and began his reign in the fourth of Ahaz How could it come to pass that Ezekias began his reigne in the third of Hoshea i. e. the seventh or eighth of Ahaz How can the third of Hezekiahs be the seventh of Hoshea By collation of places and the diagrams of the Kings of Judah and Israel it appears there was seventeen yeares exclusive from the twentieth yeare from the beginning of Iothams Kingdome or from the fourth of Ahaz to the sixt of Hezekias in which year Samaria the Metropolis of the Kingdome of Israel after three yeare siege Hoshea the last King of Israel with the ten Tribes were led into Assyria by Salmanassar Captive so as by this account Hoshea reigned seventeen years or if the last of Ahaz and the first of Hezekiah were the same year as it sometimes happens in such accounts the sixt of Hezekiahs must be the seventeenth of Hoshea How then did Hoshea reigne only nine Ahaz about the beginniÌ„g of his reign being oppressed by the Syrians and Israelites called into his help Tiglath-Pelezer and conquered them in the fourth of Ahaz and first of Hoshea So as Hoshea was for eight years Tributary to Tiglath-Pelezer and those eight years he is said not to reign But rising up in the twelfth year of Ahaz he reigned nine years till the transportation of the ten Tribes which was in the ninth year from the Rebellion or rising and this was the sixt of Ezekias so as Ezekiah reigned in the third of Hoshea not from the beginning of his reigne but from shaking off the Assyrian bonds in the eighth of his reign It was the third of the Rebellion and the eleventh of his reign Hoshea began the fourth of Ahaz from thence to Hezekiah twelve which was the eleventh of Hoshea
and the first of Hezekiah 388. 2 Kings 16.2 Ahaz was twenty yeares old when he began to reign and he reigned sixteen yeares Chap. 18.2 Ezechias was twenty five years old when he began to reign so should he be born in the eleventh year of Ahaz Physitians do allow this others do attribute to Iotham twenty years and read it thus Ahaz was twenty years old when Iotham began to reign * 2 Kings 16.2 with 2 Kings 18.2 If in the twenty fift year he must be born in the eleventh year of his father Ahaz because he was twenty years old when he began to reigne and reigned sixteen years 2 Kings 16.2 in all thirty six when he died out of which take the aforesaid twenty five and so Hezekiah must be born in the eleventh aforesaid A thing not impossible considering the singular blessing that Nation had for generation So Rehoboam was begotten by Solomon about the same age 1 Kings 14.21 although Physitians are against it for at eleven years old they are not come to puberty 389. 2 Kings 22.3 In the eighteenth year of King Iosiah the King sent Shaphan the sonne of Azaliah 2 Chron. 38.8 In the eighteenth year of his reign he sent Shaphan the son of Azaliah Iosias began to reign in the eighth year of his age and in the eighteenth year of his reign he sent Shaphan to Helkiah * 390. 2 Kings 22.20 Thou shalt be gathered into thy grave in peace 2 Chron. 34.28 with 2 Kings 23.29 And he slew him at Megiddo when he had seen him 2 Chron. 25.24 There is peace externall and internall the former place is peace internall or peace with God thou shalt die with peace of conscience or favour with God Secondly Externall peace is either personall or nationall the former place is understood of nationall and in regard it s said thou shalt die in dying the Governour may be said to be put for the people governed Thridly Thou shalt dye thou shalt receive thy mortall wound at Megiddo but die peaceably at Jerusalem the troubles of Israel followed after his death and his sudden and violent death brake not off his peace with God for thereby he was taken from the evills to come * 391. 2 Kings 23.13 Which were on the right hand of the Mount of corruption 2 Sam. 15.30 1 Kings 11.7 Mount Olivet The same Mount as some suppose called by two names the Mount of corruption from the persons meeting there corrupting themselves with Idols The Mount of Olives because plenty grew there or from the nearnesse of the Hebrew Mischah unction Maschith corrupting So Bethel the Lords house Bethaven of iniquity 392. 2 Kings 23.30 The people of the Land took Jehoahaz the sonne of Josiah and annointed hi◠King in his Fathers stead Verse 34. And Pharaoh Necho made Eliakim the son of Josiah King in the room of his Father Mat. 1.11 Josias begat Jechonias Jeconias Nephew to Iosias was the sonne of Ioakim set by Pharaoh into the place of Ioacas who was carried into Aegypt Matthew passeth by the Father of Ieconias 393. 2 Kings 23.30 Iosias was buried at Ierusalem before the Babylonish captivity Mat. 1.11 Iosias begat Ieconias and his brethren in the captivity of Babylon Iosias in his posterity begat Iechonias and his Brothers kindred who lived when that miserable carrying captive into Babylon began 394. 2 Kings 25.29 Iechonias or Ioachin died in Babylon Matth. 1.12 After the transmigration unto Babylon Iechonias begat Salathiel That was done after the beginning of the captivity but not after the confirmation of it when the time was that Evilmeredach lifted up the head of Ioachim in the seven and thirtieth year of his reign over Babylon when the time of deliverance drew on The two Books of CHRONICLES THey are called Paralipomena from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from being passed by Things that are passed by in the Books of the Kings are contained here In Hebrew they are named Dibre Hajamin that is Words of daies of Chronicall Annals because they contain Annals and Histories The first sets down the Genealogie of Adam of the Patriarchs and Tribes of Israel with the reigns of Saul and David The latter hath the History of Solomon and of all the Kings of Judah and Israel to the Babylonish captivity and their enlargement by Cyrus which is done in the year of the world 3435. They were both writtten by Esdras 395. 1 CHron 2.9 The sonnes of Ezrom Jeramuel and Ram. Matth. 1.3 Ezrom begat Aram Ram and Aram were but one in Hebrew Ram in Syriack Aram signifies Noble or High * 396. 1 Chron. 2.15 David was the seventh With 1 Sam. 16. Where Jesse besides these seven sonnes is said to have another which made eight Besides the seven here mentioned he had an adopted son Jonathan the son of Sammaa that is the Nephew from the third son Some say the Scripture doth not here give us a compleat number seeing it doth not appertaine to the essence of the History * 397. 1 Chronicles 3.5 with Proverbs 4. where Solomon saith He was the only begotten of his mother Answ Solomon was the only begotten of his mother by David for there was three other begotten by Vriah her former husband which David by adoption made his own But this will not hold for Nathan who was one of these is in Luke mentioned as one from whom Christ came and so must be the son of David naturally Besides that son which David begot in adultery hinders Solomon from being the only sonne Therefore I the rather answer these mentioned here were the naturall sonnes of David by her and Solomon was the only sonne of his mother by love and motherly affection and so the seventy unice dilectus 398. 1 Chronicles 3.11 Ioram begat Ochozias of whom came Joas Matthew 1.8 Ioram begat Ozias Ochozias Ioas and Amasias are left out by the Evangelist because they reigned not well and to observe the fourteen generations that is the fourteen persons of Kings in the gealogie of Christ * 399. 1 Chron. 3.11 12. with Mat. 1.8 It is one thing to be a son immediately another thing mediately or remotely Joram was not Ozias son immediately for three Kings came between Ahaziah Ioash and Amaziah Some count it likely the omission of these was with design to keep within the number of three fourteens Some think they are omitted rather than others because Gods curse lay on Ioram for marrying of Ahabs daughter to the fourth generation as his blessing was on Iehu for destroying Ahabs posterity * 400. 1 Chronicles 3.17 The sonnes of Ieconiah Asir Salathiel Jerem. 22. ult Write this man childlesse Salathiel the Hebrew Shealtiel is said to be the sonne of Ieconiah Matth. 1.12 and so here son of Ieconiah Assir that is strictly bound prisoner in Babylon for we read not of any son called Assir that Ieconiah had yet this Salathiel is named the son of Neri Luke 3.27 who came by many
descents of another line that is of Nathan the younger sonne of Solomon from which line came our Saviour and not of Solomons line and though Ieconiah may seem to have seed and sons more out of Ier. 22.28 30. yet he is doomed childlesse because neither Salathiel if he were his son nor any of Ieconiahs race Zedekiah the last King being uncle to Ieconiah did succeed him in the legality to sit on the Throne of David though in a kind of Soveraignty as Zerubbabel the son or grandchild rather of Salathiel by Pedaiah did succeed in regard of which successions both Salathiel and after also Zerubbabel may be called sonnes of Iehojakim the father of Ieconiah It is likewise said he shall have none to sit upon the Throne of David that is for any time worth speaking of for his son Ieconiah reigned but three moneths and ten dayes 401. 1 Chronicles 3.18 The sonne of Salathiel Pedaiah of Pedaiah Zorobabel Ezd. 3.2 Mat. 1.12 Salathiel begat Zorobabel Zorobabel was the nephew to Salathiel which he begat by his sonne Pedaiah * 402. 1 Chron. 3.18 with Matth. 1.12 Sons of Pedaiah Pedaiah might dye while his sons were young and Salathiel their grandfather bring them up and in this respect Zerubbabel is called the sonne of Salathiel or Shealtiel 403. 1 Chron. 10.6 Saul died and his three sonnes and all his house died together 2 Sam. 2.8 Abner made Isbosheth the son of Saul King over Israel Isbosheth after his fathers death though he had for a time the name of a King at last he was miserably slain in his bed and Mephibosheth was by favour in the Court of David without any rule so the family of Saul perished rightly with him nor ever could aspire any more to any eminent dignity 404. 1 Chron. 18.12 Abishai smote of Aedom in the valley of salt eighteen thousand 2 Samuel 8.13 It was David Psalm 60.2 That Victory is imputed to Joab Abishai with Joab having the Army divided conquered the enemy at the first assault he overcame six thousand of the Edomites Joab killed twelve thousand of those that fled away but the Victory is imputed to David as their King * 405. 1 Chron. 21.5 The summe of the number a thousand thousand and a hundred thousand 2 Sam. 21.9 There were eight hundred thousand Upwards to the eight hundred thousand in 2 Sam. 24. seem to be added here those twenty eight hundred thousand of Davids Trained-bands 1 Chron. 27.1 15. already enrolled in publick Records and their Collonels Captains and Commanders and Officers to the number likely of twelve thousand which make up the said eleven hundred thousand to the forty seven hundred thousand of Judah are thirty thousand added more in 2 Sam. 24.9 which addition might either be the number of the Regiments under those thirty worthies of David having one thousand in each or rather an addition of so many out of Jerusalem only or out of Levi and Benjamin also which still joyned themselves to Judah after Joabs first return to Jerusalem and giving up the number to the King which he finished not he being weary of that service which was so abominable to him viz. 2 Sam. 24.9 * 406. 1 Chron. 21.12 with 2 Sam. 24.13 Three years famine or seven years famine Answ Some say there is a failing in transcribing the Text in the Hebrew three and seven being so like and the seventy in the 2d of Samuel read it three year and the Arabick M S. in the hands of the Congregation Orators and reason much asserts that it was three years for other judgments go by three as three dayes three moneths Some say the Prophet at the first spake of seven years but his heart being troubled at Davids horror mitigated it to three 407. 2 Chron. 2.14 Hiram was the sonne of a woman of the daughters of Dan whose Father was of Tyre 1 Kings 7.14 He was the son of a widow of the Tribe of Nephtalim The Father of Hiram was of the Tribe of Nephtalim who lived many years in Tyria and had a wife of the Tribe of Dan. * 408. 2 Chron. 6.1 The Lord hath said that he will dwell in thick darknesse 1 Tim. 6.16 Dwelleth in light which no man can approach He dwels in darknesse not so as to include him nor so in light as to exclude him from dark places He may be said to dwell in thick dark-darknesse in relation to us who are ignorant of him and yet dwell in light in relation to himself The Lord probably was said to dwell in darknesse in Solomons time because the sanctum sanctorum by reason of the burning of Incense was through the great smoake therein as it were filled with a cloud or darknesse and in this place did God manifest himself and dwell therein * 409. 2 Chron. 6.6 I have chosen Jerusalem to put my name there John 4.21 Nor yet at Jerusalem men ought to worship In the time of the Law God did put his name in Jerusalem by setting his Tabernacle there and having his Temple built there and thither the Tribes went to worship In the time of the Gospell God took away the priviledge of that place and now he willeth that men lift up pure hands every where 410. 2 Chron. 8.1 Solomon built those Cities which Hiram restored to him 1 Kings 9.11 Solomon gave to Hiram twenty Cities in the Land of Galile Solomon gave to Hiram those Cities for twenty yeares that he might have a yearly revenue from them untill the charges were paid to him then Hiram restored them to Solomon and he built them and made the children of Israel dwell in them * 411. 2 Chron. 14.2 He overthrew the Altars 1 Kings 15. He took not away the high places There were two sorts of high places among the Jews Altars and Temples in the higher places some whereof were erected to Idols these Asa subverted Others were dedicated to the true God which was likewise unlawfull for the Temple by divine institution was only to be at Jurusalem And so although he purged the prophane Temples yet he overthrew them not which occasioned the restitution of Idolatry afterwards * 412. 2 Chron. 15.19 The War was not till the thirty fift year And Chap. 14. It was said Zura was slain by Asa therefore there is war Answ The computation of years is not taken from the beginning of the Kingdom of Asa but from the Kingdom of Judah i. e. Solomons death when the devision began betwixt Rhehoboam and Jeroboam And thus the Text of the next Chapter is to be understood where it is said Baasha the King of Israel ascended into Judah Anno 36 of the Kingdome of Asa for then it was the sixteenth year of his Kingdome * 2 Chron. 13.5 The Lord God of Israel gave the Kingdome over Israel to David for ever 1 Kings 13 32 35. But I will take the Kingdome out of his sons hand c. The promise was conditionall if his sons would walk in his wayes the
the time of Iacob 435. JOb 1.1 He lived in the Land of Vz his name was Iob he was a perfect and an upright man and one that feared God and eschewed evill Psal 147.20 He hath not done so with any Nation Under the old Testament the publick worship of the true God was amongst the Israelites whither other Nations were admitted to come which God called by divers wayes to come unto him and he had amongst them some that served him sincerely as Iethro Moses father in Law the Gibeonites and Iob here so Rahab and Ruth * Iob 1.1 with Psalm 147.20 In all probability Iob was a sonne of Nahor Abrahams brother descended from him by his sonne Vz Gen. 22.21 and though he were not immediately descended from Isaac yet in regard he was of the same lineage and held the same Religion the latter place seems not to thwart Besides the latter place did not exclude the coming in of particular persons to the knowledge of the Lord for there were many Proselytes among the Iews 436. Job 1.6 Satan came amongst the sonnes of God 2 Peter 2.4 God spared not the Angels that sinned but cast them down to hell and delivered them unto chains of darknesse The coming of Satan amongst the sonnes of God was onely as an executioner of the commands and judgments of God * 437. Job 1.7 The Lord said Satan whence comest thou he answered from going to and from the earth Jude 6. Reserved in chains of darknesse unto the great day Although the world be the prison which God doth allow the Devill to walk up and down in till the day of Judgment yet he is reserved under chains in this world in a dark estate and condition He may walk up and down in this prison and yet be a prisoner * 438. Job 1.19 And behold there came a great wind out of the wildernesse John 3.8 Thou canst not tell whence it cometh When the Text tells you of the wind coming out of the wildernesse it intends not that the wildernesse was the originall place but that was the coast from which it blew at that time The latter place may purport that thou knowest not from what matter it cometh or the precise place of its generation though they might tell the place from whence this or that particular wind did blow in relation to the people of this or that place 439. Job 5.1 Call if there be any that will answer thee and to which of the Saints wilt thou turn Isa 63.16 Abraham knew us not Israel was ignorant of us Eliphaz teacheth Iob that there is flying to Saints in misery and that no man is unjustly punished by God but there is alwayes a just cause for it therefore saith he shew any of the Saints who being in such a calamity as thou art that was so without a cause as thou supposest thy self to be Isal 51.7 Rom. 7.20 440. Job 14.4 Who can bring a clean thing out of unclean Rom. 11.16 For if the first fruits he holy the lump is also holy All of us by originall sinne are conceived and born in sinne and sin dwels in us yet by Gods grace we are reckoned for holy which account passeth over all within the Covenant as we are 441. Job 14.5 His dayes are determined the number of his moneths are with thee thou hast appointed his bounds that he cannot passe Pov. 18.21 Life and death are in the power of the tongue Death and life of man are in the power of God who hath put bounds to his dayes Life and death is said after a sort to be in the power of the tongue because a wicked man may by slanders and detraction and contention hurt a man even to death 442. Job 14.6 14. Shall a man if he die live again 1 Cor. 15.22 In Christ shall all be made alive Job denyeth not the resurrection Dan. 12.2 but he saith rather that men shall rise not with bodies subject to death but such as shall live for ever but the wicked to eternall death * 443. Job 14.14 All the dayes of my appointed time c. Eccles 7.17 Be not over wicked why shouldst thou dye before thy time The time which we may live by nature or according to the composition of our bodies is one thing the time which God in his secret judgement sets down for us is another God appoints one man to live so long as his naturall composition can last and to this end he shall use these and these wayes and God appoints that this or that man if he take these or the other extravagant courses shall by a fall from his horse or by the hand of the Magistrate or the like come to a sudden and not naturall death 444. Job 19.25 In the last day I shall rise out of the earth Vers 26. And I shall be cloathed again with my skin and in my flesh shall I see God 1 Cor. 15.44 1 Cor. 15.44 It shall rise a spirituall body We shall rise with this nature and body that we now carry about us Matth. 22. and shall enjoy eternall felicity it is called a spirituall body by the Apostle not in respect of the substance but the qualities virtues and proprieties we shall have no need of meat drink or wedlock we shall be like the Angels Or a spirituall body a body free from carnall desires being wholely subject to and ruled by the Spirit 445. Job 19.17 Whom I shall see for my self and my eyes shall behold and not another Rev. 1.7 Every eye shall see him Job speaks confidently that in his flesh he should see God to his salvation 2 Cor. 13. 1 Ioh. 3.2 face to face as he is after this ordinary seeing by faith so shall the godly see God a gracious father the wicked shall see him as a just and a revenging judge * 446. Job 21.27 Behold I know your thoughts Jer. 17.9 10. Who can know it I the Lord know it One man is said to know anothers thoughts three wayes First By revelation from God Secondly By words of the mouth Thirdly By externall symptomes or actions And one man is said to know anothers thoughts these two latter waies probably not infallibly Job knew by the drift of their discourse what they in ended to make him confesse and this probably It s God onely which can infallibly tell what a man thinks without word or symptome 447. Iob 31.30 Neither have I suffered my mouth to sinne 1 John 1.10 If we say we have no sin we make God a lyar Job was not without sinne before God but his conscience did not accuse him of manifest sinne and wickednesse towards men 448. Job 42.10 The Lord gave Job twice as much as he had before Vers 13. He had seven sons and three daughters His faith of the resurrection is here commended because his children were not doubled 〈◊〉 onely were as many as before Ep. 120. cap. 10. 〈◊〉 Augustine for these did signifie that those
Lord will do The first That wicked men will not take notice of the Lords glorious works though the works being considered in themselves are glorious The second place shews what a glorious work that of redemption should be that even all that would see and take notice of it not shutting their eyes and being obstinate as the wicked do might see it * 607. Isai 26.14 They are dead they shall not live Vers 19. Thy dead men shall live The condition of wicked men perishing is one thing the Saints rising is another There is a difference betwixt men that are dead to God and men that are Gods dead men or that die for God or are his The former Texts speaks of oppressors which are but dead though they live they are many times cut off in the midst of their dayes they shall not live but those that are dead or slain upon Gods account shall live again live for ever 608. Isai 26.20 The wicked will not behold the Majesty of the Lord. Chap. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it The Prophet speaks concerning the Kingdome of Christ and the state thereof and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty worke of God wherein he hath shewed his greatnesse his glory his power and his mercy which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome which all men may see in the saving work of mans Redemption 609. Isai 28.16 Behold I lay in Sion a stone a sure foundation faith the Lord. 1 Cor. 3 10. I have laid the foundation saith Paul God laid the foundation of our salvation in respect of his decree the sending of his Sonne and the perfection of mans salvation Paul laid the foundation in respect of manifestation and of his office and of the Christian Religion at Corinth * 610. Isai 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun seven-fold Matth. 24.29 The Sun shall be darkned and the Moon shall not give her light Spirituall shining is one thing naturall is another The light and knowledge of God should so farre exceed that which it had been that as much as the Moon light was inferiour to that of the Sun so much the knowledge of that time should be inferiour to that which was to be in after ages Nor yet doth this hinder but that at the generall desolution of the world the naturall lights of the Sun and Moon should be obscured * 611. Isai 30.20 Thy Teachers shall not be removed into a Corner any more Phil. 5.1 Paul a prisoner c. The former place speaks comparatively thy Teachers shall not as formerly be removed into corners but there shall be more plenty Nor doth this hinder but God may upon speciall occasions remove this and that Teacher and suffer them to be imprisoned as Paul though he never leaveth his Church in generall without Teachers Some distinguish betwixt teaching in Corners and Teachers to be driven to Corners by persecution * 612. Isai 31.7 Idols of Silver and of Gold which your own hands have made 1 Cor. 8.4 We know that an Idol is nothing Idols are something materiall or in relation to the substance that they are framed of they are nothing in relation to their effects and energies an Idol is of no force or value * 613. Isai 33.52 The Lord is our Law-giver Gal. 3.19 The Law was Ordained by Angels The former place speaks of God as the Author the latter place denies not God to be the Author but speaks of Angels as instruments or meanes by which the Lord gave the Law * 614. Isai 35.8 He was taken from prison and from judgement and who shall declare his generation Act. 8.33 In his humiliation his judgment was taken away It is one thing to quote the word another thing the sense Luke quoted the sense and substance of what the Prophet had said and not the words He was taken away from the judgement of his adversaries and delivered from prison What else was that but the exalting of his own judgement above them that past upon him The word that is rendred is as well to lift up a thing as to take away 615. Isa 38.1 2 Kings 20.1 2 Chron. 32.24 Set thy house in order for thou shalt dye and not live Vers 5. I will adde unto thy dayes fifteen years saith the Lord. Augustine saith that Ezechias was in order to dye according to some causes of future events In Gen. tit lib. 6. cap. 17. yet God added fifteen years to his life doing onely that which he foreknew he would do before the beginning of the world Gods justice brought the command for Ezechias death but his mercy prolonged his life and so Ezechias Piety and Repentance is proved 616. Isai 41.7 Chap. 46.6 They lavish gold out of the bag and weigh silver in the ballance and hire a Goldsmith and he wageth it a God 1 Cor. 8.4 An Idoll is nothing Silver and Gold and such materials as the Idols are made of were created by God but relatively unto God they are said to be nothing because they have nothing of God in them for God will not be worshipped by Idols 617. Isai 42.8 Chap. 48.11 I will not give my glory to another Matth. 11.29 Chap. 28.19 All power is given to me in Heaven and in Earth God will not give his praise and glory to an Image Christ to whom all power and glory is given is not only man but the true and eternall God also with the Father and the holy Ghost having co-equall glory with them but by reason of his office of Mediator all things are given him of the Father 618. Isai 42.8 I will not give my glory to another Rom. 8.14 The glory of God shall be revealed in us The first place is concerning those things wherein God will be glorified by us in this life that is by worship adoration invocation The letter concerning the participation and place of glory in the life to come which he will communicate to us 619. Isai 42.10 Sing unto the Lord a new Song that is the Gospell Gen. 3.15 It was Sung in Paradise concerning the blessed seed of woman That Evangelicall Song is called new not for time but because it comprehends new and wonderfull things a new light is kindled by it it makes a new Creature and shews us the new way to heaven 620. Isai 45.6 7. I am the Lord and there is none else I forme the light and create darknesse I make peace and create evill I the Lord do all these things Gen. 1.31 And all that God made was good God makes evill not of sinne but of punishment and calamity by which he justly afflicts sinners Also the Prophet here opposeth the evill of the misery of war to the good
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people
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
Christs Resurrection and he was more confirmed after his admission communicating with them those things that he had learned by revelalation from Christ * 1440. Heb. 6.4 It is impossible to restore such Ezek. 18. But if the wicked will turn c. he shall surely live It is impossible in regard of Gods Wisdom and Justice giving them up to an impenitent heart to restore those which sin so sadly as is mentioned before in the Chapter The second place tells us if the wicked but it doth not tell us that the wicked that is such wicked men as the other place mentions shall turn suppositions are not positions He that saith If the wicked doth not say that the wicked shal This latter place speaks of wicked men which have not sinned the sin against the Holy Ghost the former doth as I think speak of that sin but I submit to better Judgments 1441. Heb. 7.29 The Law made nothing perfect Jam. 1.15 The perfect Law of liberty The first place is concerning the Ceremonial Law which the Jews abused separating the Law from Grace and the Spirit of Christ and opposing the Law to the Gospel The latter place is concerning the whole Doctrine divinely revealed acomprehended in Gods Word which contains not only in writing Moral Precepts but also Promises concerning Christ of all which Christ is the soul recreating out souls by his Spirit and enlightning our eyes * 1442. Heb. 9.27 It is appointed unto men once to die c. Heb. 11.5 Enoch was translated that he should not see death It was appointed by God that men should once i. e. according to the common or ordinary course of nature though there be some extraordinary examples to die Though Enoch was not subject to a separation of soul and body yet he had a translation which was equivalent to death However this particular breaks not a general rule But probably by death is meant a change and translation out of this life as multitudes at the day of Christs second coming to judgment must be we shall not all die but all be changed * 1443. Heb. 10.14 By once offering or by one offering he hath for ever perfected them which are sanctified Lev. 16.34 And this shall be an everlasting statute unto you to make an attonement Christ once offering hath really and effectually purged us from our sins and reconciled us to God The word Everlasting or for ever used in the latter place is though used for time without end yet otherwhere for a long time as Prov. 29.14 Dan. 3.9 as till the year of Jubilee c. till the end of that generation or world and so Sacrifices reached till Christ when there was an end of that World or Generation there being now all things new 1444. Heb. 11.6 He that cometh to God must believe that he is Rom. 2.6 God shall render to every man according to his deeds We must believe because faith is the means and the instrument of our Justification God shall render to every one according to his works because works are the outward testimonial and mark of our Faith and Justification before God 1445. Heb. 11.13 The Patriarchs all died not having received the promises Ver. 33. Obtained promises Acts 2.39 The promise is made unto you The Promise made to the Fathers was temporal concerning the possession of the Land of Canaan Acts 7.5 which Abraham Isaac and Jacob obtained not by themselves but by their successours but the Promise was spiritual concerning Christ to be sent Joh. 8.56 and that by faith in him they should obtain eternal life so the Fathers obtained the promises because they saw Christ afar off and rejoyced that Christ should come they did not obtain the promises because he came not in their daies yet they believed he should come * 1446. Heb. 11.23 By faith Moses when he was born was hid Ver. 23. They hid him because they saw he was a proper child Divers causes of the same thing may agree together Faith was the principle beauty or properness the less principle and probably the outward features of his body might be an inducement to the more confirming them of Gods goodness towards that child * 1447. Heb. 11.23 Hid three months of his Parents Exod. 2.3 His Mother kept him The mother was the chief doer and the Father though not so active yet gave his consent at the least Now Consent is a kind of action whether in good or evil things as Acts 7.58 with Acts 22.20 * 1448. Heb. 11.23 They were not affraid of the Kings Commandment Why then did they hide him and why did they expose him to the water These words they did not fear must not be understood absolutely and simply but with limitation for many places of Scripture are spoken simply which must be understood with respect as Mat. 11.18 John came neither eating nor drinking that is not eating nothing at all but eating little and so Mat. 10.34 He came not to bring peace but the sword that is as Luke expounds it Luk. 12.51 rather debate than peace And so in this place Moses Parents feared not the Kings Commandment that is they did not fear it overmuch or wholly or only or so much as others did in the like case * 1449. Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King Exod. 2.14 Then Moses feared and said c. Moses left Aegypt twice The first time he feared the King but the second time when he brought the Israelites thence he feared not Pharoahs anger at all as Exod. 10.29 Besides if we understand it of his first departure Moses fled not for any fear in respect of himself but lest that his Calling by this means should be hindered and he withdraweth himself not so much of fear as to reserve himself for a better opportunity Nor doth he fear as distrusting his Calling but because he lost this opportunity The Reason of this fear is expressed in the Text Then Moses feared and said certainly this thing is known He feared lest he should be hindred in this business of the deliverance of the people * 1450. Heb. 11.33 with 39. They received the benefit and accomplishment of those particular Promises which were made unto them Yet they received not the Promise Christ in the flesh and the happy and glorious estate of the Church under him 1451. Heb. 12.17 Esau found no place for repentance though he sought it carefully with tears Acts 2.38 Repent for the remission of your sins Repentance if it be taken passively is referred to Esau's father whose mind could not be changed with his prayers that so he might revoke the blessing conferred upon Jacob but take it actively Gen. 27.33 Ver. 45. concerning Esau's repentance and that was not serious but hypocritical who intended to kill his brother * 1452. Heb. 12.26 Yet once more I shake not the earth only but heaven Ver. 28. We receiving a Kingdom which cannot be moved The former place speaks
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