in him he was despised and we esteemed him not In the first place is spoken of Christ exaltation and the glory of his Kingdome of which Solomon was a type not outwardly in the sight of men but inwardly and spiritually before God and the faithfull people In the latter of Christs humiliation and as carnall men judge of Christ * Psal 45.2 with Isaiah 53.2 The former speaks of Christ as he appeares to the soule broken and bruised and called home The latter of Christ as he appeared to the men of the world Jews and the wicked without any Majesty or Kingship The former as he shall appear in glory the latter as he appears in outward dispensations here below The comelinesse is rather relating to his Majesty than to his person though questionlesse which in it self was fair yet was through his troubles and sorrow beclouded and he seemed a man of sorrow 492. Psal 49.8 The Brother shall not redeem his Brother Heb. 2.12 Christ our Brother offered himself for the price of our Redemption Because men could not satisfie the Divine Law Christ God and Man our Brother and our Saviour by his obedience and suffering fulfilled the whole Law for us his satisfaction is our Redemption for our sinnes 1 Joh. 2.2 Rom. 20. and the sinnes of the whole world and he is the fulfilling of the Law for righteousnesse to every one that believeth * 493. Psal 49.12 He is like the beasts that perish Rom. 8.21 The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God Beasts perish because when they die there is an end they have no resurrection The second place speaks of the renewing of the world after desolution thereof And whether by the creature he means the Heaven and the Earth with the rest of inanimate things or he intends the animate Besides he shews that they shall be no more subject to any such alteration and corruption as now when the beasts perish much lesse to serve for the object and instrument of sinne but every thing according as its capable shall be glorified and fully delivered from vanity and perishing * 494. Psal 50.15 Call upon me in the day of trouble and I will hear thee Isa 65.25 And it shall come to passe that before they call I will answer When God saith he will answer before they call it hinders not but that when at other times they do call he will answer The latter promise in Isaiah doth not say that he will alwaies answer before they call but that sometime he will answer before they call i. e. he will deliver his people before they apprehend danger * 495. Psal 51.11 Cast me not away from thy presence c. Heb. 13.5 I will never leave thee nor forsake thee Doubt If the Lord should take away his Spirit and cast his people out of his presence Then how comes he not to leave us Answ The words of David might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoid His praying that God would not cast him off doth not necessarily imply a fear that God would do it but rather an hope and assurance that God would not do it As elsewhere we find him praying for that which God hath promised unto him and which he doubted not but God would performe 2 Sam. 26.27 The former place shews what David in justice might fear for his sinne The latter what God in mercy would grant for his Christ The former what David in his prayers did seek The latter what God in his promise did answer 496. Psal 95.11 Slay them not O Lord. Vers 13. Consume them in thy wrath First he praies that the enemies of God may be tollerated a while for example to others and led captive in triumph then when others are taught better by their example let them be destroyed That destruction if it may not be understood of their lives yet it may be of their power dignities and wealth that so being brought down they may not be able to hurt the Church or oppose themselves against God * Psal 59.11 with 13. Slay them not at once or suddenly let them rather have Cains punishment but yet consume them surely that so they may know themselves to be men and thou the God of Heaven * 497. Psal 60. title When Joab returned and smote of Aedem in the valley of Salt twelve thousand 1 Chron. 18.12 Abishai the sonne of Zeruiah slew of the Aedemites in the valley of Salt eighteen thousand 2 Sam. 8.13 And David gat him a name when he returned from smiteing of the Syrians in the valley of Salt eighteen thousand The victory is ascribed to David as Generalissimo to Joab and Abishai as two chief Commanders and so all three had their speciall Victories running into one They are called Aedomites in some places Syrians in another because both Syrians and Aedomites joyned together against David Joab and Abishai In one place its said eighteen thousand in another place twelve thousand probably either David or some of the three at first slew six thousand and then Joab returning with the rest he either giving the first onset or else doing some remarkable service is said to slay twelve thousand more and so in all eighteen thousand 498. Psal 60.3 O God thou hast cast us off Rom. 11.1 Hath God cast off his people God forbid David speaks of temporall casting off Paul of eternall 499. Psal 62.11 God spake once Heb. 1.1 God spake by divers manners to the Fathers and Prophets God speaks once not by number but by counsell nor doth he deliberate the second time but he speaks divers wayes with a voice or without a voice to men waking or sleeping by himself or by his Angels In the former place the certainty in the latter the manner of divine Revelation is understood * 500. Psal 68.18 Thou hast led captivity captive and thou hast received gifts for men Ephes 4.8 When he ascended up on high he gave gifts to men Led captivity captive which may be interpreted either passively or actively Passively he took away from Satan Death and Hell all their captives changing their miserable captivity into an holy and happy captivity whereby they are brought into the obedience of the Gospel 2. Actively Christ hath captivated the world flesh and Devill Death and Hell which in severall kinds had before captivated mankind Received gifts and gave gifts i. e. receiving gave as the phrase is Exod. 25.2 and in divers others places taking is used for giving 1 Kings 3.24 17.10 Judg. 14 2. and giving is used for taking as Gen. 42.30 So as Christ received gifts at Gods hands in the Psalms and he did not keep these gifts or use them for himself but Saint Paul would have us to know that he gave us these spirituall gifts Thus the one shews the giver the other interprets to what end they were
given to the Israelites as the land of Canaan was 212. Deut. 2.19 I will not give to thee of the land of the children of Ammon Josh 13.24 Moses gave to the tribe of Gad the one half of the land of Ammon The Ammonites held the land which they possessed in the dayes of Moses the other part of the Countrey formerly possessed by Sihon was distributed to the Israelites * 213. Deut. 4 6. Sure this great Nation is a wise and understanding Nation Rom. 3.11 There is none that understandeth It was a wise Nation politically and in humane affaires but yet might be spiritually blind naturally every man is blind not understanding the mind of God * 214. Deut. 4.48 To Mount Sion which is Hermon Now Hermon was beyond Jordan Sion at Jerusalem Answ Hermon in the Sidonian tongue is Sarion as Numb 9. which the Sidonians and Amorites call Sanir the whole tract of the Mountain was called Galaad whose utmost part beyond Jordan is called Hermon or Sarion or Sanir or Sin but it s writ with Shin to difference it from the other Scin which was the Tower of David which is writ with Tsade * Deut. 5.3 He made not a Covenant with our Fathers c. Gen. 15.18 He made a Covenant with Abraham Answ The Covenant he made with Abraham was not such a Covenant as this he made with the Israelites He promised the Land of the Cananites to Abraham but to these his posterity that they should be his peculiar people by peculiar Laws Ceremonies obliged to himself and they on the contrary did oblige to take him for their God 215. Deut. 4.10 11. The Israelites stood before the Lord God in Horeb. Exod. 29.11 The Tables of the Law were given in Mount Sinai Mount Horeb was called otherwise Mount Sinai or the top of the pinacle of the Mount 216. Deut. 6.3 10.20 Thou shalt fear the Lord thy God and him onely shalt thou serve Col. 3.23 Exod. 6.5 Servants obey in all things your Masters according to the flesh with fear God must be feared above all things and he must be first served masters according to the flesh must be obeyed for his sake and in respect to his commandement * 217. Deut. 6 4. Hear ô Israel the Lord our God is one Lord. Matth. 2.8 Baptizing them in the name of the Father c. Object The latter place speaks distinctly of three else why should they be baptiz'd in their names the former place speaks of one God Answ Unity is referred to the essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trinity of Persons to the Hypostasis which subsist in one simple and undivided essence and distinguished by incommunicable proprieties When the Scripture speaks of the Unity of the Godhead it speaks in opposition to the Creature but when it speaks of the Trinity of Persons it speaks with relation to the Divinity considered in it self or one Person with another 218. Deut. 6.13 Thou shalt swear by the name of the Lord. Mat. 5.34 Swear not at all Aug. Epist 154. That oath is lawfull when we give testimony to the truth in the name of God the Magistrate and necessity requiring that of us such an oath Christ condemns not but vain and unnecessary oathes and such as are made by the creatures and he saith so not because it is sin to swear the truth but perjury is a horrid sin 219. Deut. 6.16 Thou shalt not tempt the Lord thy God James 1.13 God cannot be tempted with evill Divine temptations are for tryal but men do tempt God when they ask such things of him that are not according to his will Exod. 17.8 Psalm 9.2 Matth. 12.39 Diabolicall temptations are to seduce us he tempts good men to turn them from what is good wicked men to keep them still in their wickednesse * Deut. 6.16 with James 1.13 Temptations wherewith men tempt God are twofold First Such as men tempt God withall as are good if we regard the things asked and sought of God yet if we regard the circumstances of Persons asking time place c. we cannot say they are good Thus Exod. 17.8 Psalm 95. 1 Cor. 10. Meat was good but not good to ask it so of God in the wildernesse and tempt him in the desert Secondly Evill temptations or such temptations as are evill in themselves and tend to evill God cannot be tempted this way nor he ought not the other way Of the latter sort might those temptations of the Jews to Christ and the Devill to Christ Cast thy self down Thou shalt not tempt that is our duty God cannot be tempted that is his nature we may try that God cannot yield to temptations in respect of himself who is infinitely good he cannot be tempted but in respect of men he is often tempted Eph. 17.2 * 220. Deut. 7.3 4. Thou shalt make no marriages with them c. for they will turn away thy sonnes from following me c. 1 Cor. 7.14 The unbelieving wife is saved by the believing husband It is one thing to marry an Infidell while she is an Infidell another thing for Infidels or one of them after marriage to be converted The former place is meant of a believers marrying an Infidell the latter of Infidels converted after marriage * 221. Deut. 7.2 Thou shalt make no Covenant with them 1 Kings 15.19 There is a league between me and thee This was a particular case of the Israelites with the inhabitants of Canaan as to dwelling c. Nor did it hinder but they might make a Covenant with the rest of the Nations which God sent them not to destroy * Deut. 7.2 Destroy the Cananites Matth. 5.44 Love your enemies We must love the Lord absolutely and others in God and for God that is so farre forth as it standeth with his pleasure and therefore when he commandeth to kill we may lawfully kill And this we may do by way of punishment appointed by God not only without hatred but in love to Gods Command forgiving the wrong which concerns us and also praying for grace and mercy for the party if he belong to God * 222. Deut. 10.6 7 8. with Numb 33.31 32. From Moseroth to Bene-Jaakan and here it s said to be from Beeroth to Bene-Jaakan to Moseroth Now there were seaven severall encampings between Moseroth and Mount Hor Numb 33.31 c. Answ In those stations mentioned Numb 33. they were marching towards Kadesh before their 40 year and so they went from Moseroth to Bene-Jaakan But in these stations Deut. 10.6 they are marching from Kadesh in their 40 year by some of that way that they came thither and so they must go from Bene-Jaakan to Moseroth Moseroth Mount Hor Gudgadah and Horhagidgad were but the same place and Countrey as Horeb and Sinai were though they be counted two severall Encampings of Israel Exod. 17.1 6. 19.1 compared 223. Deut. 10.17 The Lord your God is God of Gods and Lord of Lords Chap. 32.39 I am God alone
written by Samuel It contains the History of three hundred years * 278. JUdg 3.11 The Land had rest forty years Under this number are all the yeares comprehended from the death of Joshua to the death of Othniel as also the eight years of the servitude under the Syrians The lesser number is to be counted under the greater and more complete * 279. Judg. 3.30 The Land had rest eighty years c. Here from the death of Othniel are numbred also the years of Ehud and Samgar for Ehud could not be Judg eighty years for when these years are expired the whole time of man is run out The like we meet with Jud. 5.31 8.28 9.22 10.2 3. 11.26 where in the three hundred yeares are included the forty years of their carrying in the desart 280 Judg. 5.31 Let all the enemies of the Lord perish Prov. 25.21 If thy enemy hunger feed him with bread Mat. 5.44 Luk. 6.35 Rom. 12.20 if he thirst give him water to drink We must do good to our enemies but not to Gods enemies and for private injuries we must not curse them but as they are Gods enemies of whom there is no hope of their conversion out of zeal of a S. Spirit we may pray also for their destruction 281. Judg. 6.17 36. Gideon asketh a signe from God Mat. 12.39 An evill generation seek for a signe Gideon was confirmed in his office by a signe given from God so Moses and Joshua Christ calls the Pharisees an evill generation justly because they out of curiosity sought for a signe Let us be content with the Word of God 282. Judg. 6.21 Gideon sacrified on a rock Lev. 1.5 The sons of Aaron shall offer the sacrifices on the Altar Gideon offered the matter of the sacrifice to the Lord and God himself was the Priest in burning the offering nor was there any Leviticall officer present and the event teacheth us that what Gideon did was from divine instinct * 283. Judg. 9.18 with the whole Chapter and Chap. 8.3 Object It s gathered that there were not seaventy but sixty eight for Abimelech one of the brethren was the slayer and the youngest Jonathus fled Answ The Scripture often puts a round and full number neglecting the lesser or more which either come short or exceed it as Numb 11. There is said to be seaventy Elders when in truth there were seaventy two so here on the contrary seaventy for sixty eight * 284. Judg. 10.1 with Judg. 6.15 Of the Tribe of Issachar of the Tribe of Manasse Answ Gideon and Phua although brothers by the same venter yet of severall Fathers of severall Tribes A woman might marry to a man of another Tribe so as the heritage was not transferred into another Tribe * 285. Judg. 10.4 with Numb 23.41 Object This latter saith they were called Jair from one of an Elder date from Jair the sonne of Manasses Answ The elder Jair gave a name to the Villages The latter to the Walls which encompassed them and so made them Townes or Cities and further he strengthned and confirmed their names * 286. Judg. 11.26 Israel dwelt in Heshbon and Aroer and their Towns three hundred years These years are to be reckoned from the departure of all the Israelites out of Aegypt after this manner the time of their abode in the wildernesse forty yeares the Government of Joshua seaventeen of Othniel forty Iudg. 3.11 of Ehud and Samgar eighty Iudg. 3.30 Barak forty Gideon forty Iudg. 8.28 Abimelech three Iudg. 9.22 Tolah twenty three Iudg. 10.2 Iair twenty two Iudg. 10.3 The whole in all is three hundred and five years Here therefore the five years odde are not named it may be because this even number three hundred is fitter both for the computation and the speech 287. Judg. 11.39 Jephtha did according to his vow Vers 31. Whatsoever cometh forth of the dores of my house to meet me I will offer up for a burnt-offering to the Lord. Deut. 12.31 The Lord hates all the abominations that the Gentiles used to their Gods and those that offered up their sonnes and daughters and burned them in the fire Jephtha vowed disjunctively that whatsoever should first meet him out of his house should be the Lords that it should be either sacrificed or deputed for Gods service for he knew that all living creatures could not be offered in sacrifice to the Lord therefore he he consecrated his daughter for the work of the Sanctuary Verse 38. for she being sanctified to God knew no man and she bewailed her virginity 288. Judg. 13.7 Samson was a Nazarite from his mothers womb unto the day of his death Mat. 2.23 It was fulfilled in Christ he shall be called a Nazarite The Nazarites in the Old Testament were votaries according to Law Numb 6. who gave themselves wholly to meditate upon divine matters and others which were born so as Samson here on whose head never razor came nor was his head ever shorne others were called so both wayes joyntly Christ was prefigured by them who was most free from all uncleanness commonly called a Nazarite because he was brought up in the Town of Nazareth * 289. Judg. 18.1 with Josh 19.47 It s said Dans Lot was the seaventh Lot Answ The Lot assigned them in regard the Amorites possessed a great part thereof was not great enough for them nor was it large enough for them in regard of their numerous Tribe * 290. Judg. 20.46 with 35. There were slain of the Benjamites twenty five thousand Vers 35. twenty five thousand one hundred men Answ An hundred are not counted it may be because this even number of twenty five thousand is fitter for computation and speech * 291. Judg. 21.4 with Exod. 38. There were no more Altars to be built after the erecting of that by Moses Answ Not without the Tabernacle but within the Tabernacle or Temple they might erect as many as was sufficient for the sacrifice as Solomon did 1 Kings 8. But without the Tabernacle none was to be erected without a special dispensation from the Lord. 292. Judg. 16.31 Samson killed himself Exod. 20.14 Thou shalt not kill Samson killed not himself with the Philistins by any rashnesse of his own but he did that by the instinct and power of God and was a figure of Christs overthrowing our enemines RUTH IT is so named from Ruth a woman Samuel describes in this Book Ruths dutifullnesse to her Mother in Law and the integrity of Boas who was Davids Grandfather 293. RUth 3.4 Naomi perswades Ruth to lie down at Boas feet 1 Tim. 2.9 Women adorning themselves with modesty and sobriety That was indeed a dangerous counsell nor must it be drawn in for an example Naomi was brought on to do that by the Law of raising children to the brother that was dead Yet God hindred that no dishonesty happened thereby 294. Ruth 4.13 Boas took Ruth and she was his wife and he went in unto her Deut. 7.3 You shall
sinne because sin would displease him 474. Psal 32.3 When I kept silence my bones waxed old Vers 3. Through my roaring all the day long Silence respects the suppression of sins Crying the complaints and lamentations for grief of mind 475. Psal 32.10 Many sorrowes shall be to the wicked 73.5 The righteous are punished more than the wicked Punishments internall and sempiternall are for the wicked but externall and temporary are understood by the last place 476. Psal 34.5 They lookt unto him and were lightned 1 Tim. 6.16 He dwels in a light that no man can approach unto God is said to dwell in light not properly but metaphorically for by this his glory and manifest presence is understood 477. Psal 34.10 There is no lack to them that fear God 2. Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution The Godly suffer no want in spirituall good but in corporall and temporall good yet their persecutions are good for them and are rewarded with eternall life 478 Psal 34.22 None that trust in the Lord shall be desolate Rom. 3.23 All have sinned and come short of the glory of God In the first place is understood delinquency to death and eternall destruction but they that believe in Christ their faults shall not be imputed to them unto death 479. Psal 35.6 Let their way be made slippery and dark and let the Angell of the Lord persecute them Mat. 5.44 Love your enemies In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospell In the latter place those of whose conversion we have hope 480. Psal 36.8 Thou shalt preserve both man and beast O Lord. 1 Cor. 9.9 Doth God take care for Oxen Under the generall care of God are comprehended all creatures but under his speciall care Men for whose sake God hath made the beasts Ambrose saith God cares nor for beasts for themselves but for our sake for which he created all things and therefore his principall care is for us * 481. Psal 36.25 I never saw c. But many good men have perished by hunger Lazarus and Martyrs Res When God laid on the temporall punishment he supplied it with spirituall comforts and food Secondly David speaks of himself I have not seen if it happened it happened the seldomer 482. Psal 37.21 The wicked borrowes and payeth not again Luke 6.35 Lend looking for nothing again If the Debter be fallen into extreme want that he cannot pay we must not kill him or forsake him in his utmost necessity 483. Psal 37.25 I have been young and now am old yet saw I never the righteous forsaken nor his seed begging their bread Luke 16.20 Lazarus a beggar desired to be satisfied with the crumbs which fell from the rich mans Table Beggery is a punishment to the wicked but to the godly a fatherly punishment and it is found in the unlawfull begging of Monks sturdy obstinate and idle people which refuse to work but the lawfull begging is for the Members of Christ which are brought to extream poverty by banishment war fire water sickness c. * 484. Psal 37.25 with Luke 16.20 The former Text saith I never saw the righteous forsaken his seed begging It wants Nor in the Originall And it may as well be rendred The righteous forsaken and his seed i. e. both the righteous and his seed One may be forsaken as Lazarus but not both the righteous and the seed of that righteous person forsaken 485. Psal 40.7 Sacrifice and offering thou wouldest not 1 Pet. 2.5 Ye as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices unto God by Jesus Christ God would none of the sacrifices of the Jews which were offered without faith The Apostle speaks of the spirituall sacrifices of Christians as the oblation of our body a contrite heart giving of thanks works of charity which are acceptable sacrifices to God * 486. Psal 40.7 Sacrifice and offering thou didst not desire Lev. 16. The Lord commanded c. God would not have sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they came from prophane persons without faith and charity Yet God desires sacrifice in respect of their end and institution as they prefigured Christ to come not as the Jews gloried in them and abused them to resist Christ nor as they were to remain in the Jewes opinion after Christ or as they might be conjoyned with Christ nor yet as they might imagine that he was to be served with the outward act and not having the inward power joyned with that outward act 487. Psal 40.9 Lo I come in the volume of the book it is written of me that I might do thy will O God Matth. 26.39 Father if it be possible let this cup passe from me yet not as I will but as thou wilt Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely and though in the act he was sorrowfull as men are and would if it had been possible have escaped death without the detriment of mans salvation yet he submitted himselfe to his Fathers will * 488. Psal 43.1 Judg me O Lord. Psal 143.2 Enter not into Judgement with thy servant O Lord. Juding of a mans persons is one thing of a mans cause is another David desires God to manifest himself whether the cause which he was disputing with his enemies were just and whether his heart was upright in that matter in relation to them But when David comes to consider the difference betwixt God and him occasioned by his sinnes then he finds himself so faulty that he praies God to pardon him and not judg him for his sins were many 489. Psal 44.23 Awake why sleepest thou O Lord rise 121.4 The keeper of Israel sleepeth not So the godly being grievously afflicted speake after the manner of men not as if God slept or took no care of them but they crave of God that he would shew himself by his works of justice and mercy and would help them * Psal 44.23 with 121.4 In the former place he spake out of a sense of divine displeasure In the latter he spake out of a sense of Gods providence Affection makes Gods children think that to be which is not think that God sleeps when he doth not every moment in mesery being apprehended as the absence of a years mercy * Psal 44.23 with Psal 121.4 Sleeping is attributed to God by a Metaphor from men when they are on sleep they help not nor regard the danger of other And when God regarded not or helped not David as he apprehended he seemed to be as on sleep to him and his affaires though he did not apprehend God to be on sleep in himself or to others for if he had he could not have imagined so small a cry as his on earth could have raised him in Heaven 491. Psal 45.2 Thou art fairer than the children of men Isaiah 53.2 There was no comlinesse
thing what is done to Gods own peculiar children in a Nation Another thing what is done to a Nation in generall God promised his spirituall seed or the true Israel that they should not be cast off but have the incomes of his Spirit c. When Christ saies the Jews Kingdome should be taken from them he meanes from the externall Israelites which were not of the spirituall seed Nor doth he say that he would take away the spirituall Kingdome from his Children but he would take away the externall Kingdome 632. Isai 60.6 Ps 42.10 The multitude of Camels shall cover thee the Dromedaries of Midian and Ephah all they from Sheba shall come they shall bring gold and incense Mat. 2.1 The wisemen came from the East to Jerusalem Sheba lay to the South First this is a generall promise concerning the calling of the Gentiles that the greatest company of them should give up their names to Christ The Evangelist doth historically relate the coming of the wisemen to Christ out of Persia which in respect of Judea lyeth to the East 633. Isai 60.11 Thy gates shall be open continually they shall not be shut day nor night Luk. 13.24 Strive to enter in by the straight gate The heavenly gate is most large and it stands open to all believers in Christ who opened it to them but that all go not in by that gate it is through their own fault For Christ denyeth not pardon to such as repent but such as despise the treasures of Gods patience who crying to God seek for salvation and are grieved not so much that they have offended God but because they see punishment provided for them which they cannot avoid and yet they repent not * 634. Isai 60.11 Thy gates shall be open continually they shall not be shut day nor night Rev. 21.25 And the gates of it shall not be shut at all by day for there shall be no night there The first place shews that the gates of the Church shall continually be open to receive Converts for by night and day is meant continually The second place tells us the same for the gates shall be open all day that is continually and whereas St John mentioneth onely the day and not night He would have us to know that the light of the Gospel shall be so great as that in regard of the dispensation under the Law there should be no night but all should be day so that its the same in substance onely a variation of phrases to shew the glory and light of the Gospel * 635. Isai 63.11 Who is this that cometh up from Aedom c. Glorious in his apparrel c. Matth. 2.15 Out of Aegypt have I called my Sonne The first place is a description of Christ returning from the conquest of the enemies of his Church among whom the Aedomites none of the last or least propounded as a Type of the spirituall enemies thereof The second place speaks of Christ not as returning from the conquest of his enemies but as returning from the persecution of Herod 636. Isai 65.1 I am found of them that sought me not 1 Chron. 28.9 If you seek the Lord you shall find him but if you forsake him he will forsake you The first place is of the calling of the Gentiles In the latter David exhorts Solomon to serve God with a perfect heart and a willing mind and to seek him by holy prayer so Christ teacheth his Disciples Mat. 7.7 for he moveth our hearts to seek him and gives both the will and the deed saith Paul * 637. Isa 65.1 with 1 Chron. 28.9 and Matth. 7.7 Seek and find Man is to be considered in a double capacity as dead in sinne and not able to seek God and so were the Gentiles 2. As converted and alive by the grace of God God finds those first who are in their naturall estate before they find him of this the first place But those that are converted and alive must seek the Lord before he will be found of them 638. Isai 65.24 And before they call I will answer and before they speake I will hear saith the Lord. 2 Cor. 12.8 Paul asked of God thrice that the messenger of Satan might depart from him and yet was not heard God hears the prayers of the godly though not according to their will yet according to their salvation and profit either giving them what they ask or deferring them that they may ask more earnestly and be content with his grace 639. Isai 66.2 But to this man will I lock even to him that is poor Chap. 57.15 Chap. 611. Rom. 2.6 There is no respect of persons with God God in the Prophet reproving Hypocrites sacrificing with an opinion of their desert prefers the poor in spirit before them and him that is contrite and of a sincere heart professing to do nothing without Gods grace but God respects not mens persons nor is he a respecter of them for in gratitudes accepting of persons can have no place Acts 10.34 And he is accepted with God amongst all Nations who fear God and work righteousnesse * 640. Isa 66.2 with Rom. 2.1 Looking or approving and taking care of a person is one thing accepting of the person is another God he looks and approves of the person of the humble more than the curious fabrick of his materiall Temple so in the former place in the latter he is no accepter of the persons of men i. e. he chuseth not this man and refuseth that upon the account of Nation stock gifts birth breeding lands or the like or refuseth poore men because they are poore but he accepts of this man poore or rich that is contrite The PROPHESIE OF JEREMIAH THe sonne of Hilkias the Priest who prophesied at Jerusalem about the year of the world 3324 unto the captivity of Babylon which he foretold and the desolation of the City and the Temple and the time of the Jews captivity for seventy years After the captivity he went into Aegypt and there he shewed to Idolaters the anger of God and punishments with the destruction of Babylon by the Medes and Persians he prophesied thirty four years 641. JEr 3 5. Will he reserve his anger for ever will he keep it to the end Matth. 25.46 And those shall go into everlasting destruction The Prophet speaks in respect of those that are penitent Matth. 7. with whom God is not angry for ever he chastneth them indeed with temporall punishments Christ speaks of obstinately wicked men of whom God is the severe judge and he cals them the workers of iniquity * 642. Jer. 3.14 And I will take you one of a City and two of a Tribe Rev. 7.4 There were sealed an hundred forty and four thousand of all Tribes The first place signifies that there should but a few of that people be saved from the Judgement which the Prophet there speaks of and though it were meant of eternall salvation yet one of a City
shew themselves unworthy of them so here is a Metonymy of the effect for the cause Neither are all Gods gifts without repentance but such gifts as depend upon Election Neither is every Vocation unchangeable but only the internal and spiritual God had chosen Saul to be King and furnished him with excellent gifts but they were only temporal Though he had a temporal Election to the Kingdom it follows not that he was eternally elected for God had decreed or foreseen that Saul should not continue in the Kingdom appointed unto David 1243. Rom. 11.32 God hath concluded them all in unbelief that he might have mercy upon all Mat. 7.14 For streight is the way which leadeth unto life and few there are that find it The Apostle understands all that is Jews and Gentiles who are not saved by themselves but of the meer mercy of God * 1244. Rom. 11.32 God hath shut them all in unbelief Psal 92.16 And there is no iniquity within him God doth not commit iniquity by shutting all up in unbelief for they are shut up as in a prison in punishing them as a just Judge with the fetters as it were with Gives of their own blindness and hardness of heart Rom. 1.26 Like as a Judge doth inflict imprisonment upon offenders and restraint of liberty So men are kept in the prison of infidelity by the justice of God their sins so deserving But here is the difference Civil imprisonment is for sin yet it is not sin but Spiritual imprisonment is blindness and unbelief is sin And God justly punisheth sin with sin Quis dicat Achabum non peccasse credendo spiritui mendaci c. Who can say that Ahab sinned not in believing the false Spirit And who will say that sin was not the punishment of sin coming from the judgment of God 1245. Rom. 11.34 For who hath known the mind of the Lord 1 Cor. 2.16 But we have the mind of Christ The first place is concerning the inscrutable secrets of Gods wisdom which are not needful for us to know the latter is concerning mysteries that belong to our salvation revealed in Gods Word and such which no man by his natural reason were it never so acute could ever come to know * 1246. Rom. 12 2. Fashion not your selves with 15. Rejoyce with them that rejoyce weep with them that weep Fashion not or be not conformed or apply not your selves to the customs dispositions and Practises of worldly and corrupt men The latter place bids us not rejoyce with wicked men but with the godly and weep with them which contradicts not the former 1247. Rom. 12.20 Thou shalt heap coals of fire upon the head of thine enemy Mat. 5.44 Love your enemies do good to them that hate you The Apostle understands here by coals the spiritual things of conscience not naturall coals for benefits done to an enemy are a cautery to his conscience which pricks and burns out adversary doth justly convince him and stirs him up to peace concord amendment of life let us therefore overcome evil with good and so win the victory over our enemies * 1248. Rom. 12.44 Love your enemies bless them that curse you Psal 139.21 22. Do not I haâ—e them O Lord that hate thee c. We must put a difference betwixt our enemies cause and his person betwixt sin and a sinner Their evil causes and their sins must be hated and we must give no approbation thereto but yet their persons being Gods Creatures and bearing his Image in some sort must be loved Enemies be of two sorts Private and Publick A private enemy is he that hateth a man for some private cause in himself or concerning his affairs and such a one we must love and not hate as Christ commandeth and the Apostle here A publick enemy is he that hateth a man for Gods cause for Religion and the Gospels sake and these enemies be of two sorts curable and incurable We must pray for the publick curable enemies that they may be converted and yet hate their conditions If they be incurable and we have plain signs of their final impenitency then we may hate them for so we hate the devil and yeâ— so hate as to direct ouâ— hatred to their sins and for their sins hate their persons and no otherwise The latter place speaks of publick enemies 1249. Rom. 13.1 There is no power but of God 1 Pet. 2.13 Be subject to every Ordinance of man The Magistracy is a Divine Institution It is called the Ordinance of man because men undergo it and it is employed for the government of men and was ordained for the good of man though the Magistrate be ordained of men yet that is done by Divine authority and subalternates disagree not * 1250. Rom. 13.1 The powers that be are ordained of God Hos 8.4 They have set up Princes but not by me they have made Princes and I knew it not We distinguish betwixt the power in it self considered and the way of attaining unto that power and the use and manner of execution The first is alwais of God but not the second and the third for when any by bribery cruelty or any other corrupt meanâ— attaineth unto any Magistracy or abuseth his power tyrannically or wickedly in neither of these respects is he said to be of God As to that of Hosea the renting of the Kingdom from Solomon and giving ten Tribes to Jeroboam was the Lords own act 1 Kin. 11.31 But in respect of the circumstances as the rebellion of the people against their lawful King and their falling away from his obedience without consulting with God so was it not the Lords act Besides He is said to have reigned but not by God in respect of the manner of his government Qâ—â—â— se non accomodavit ad scriptam patefactam Dei voluntatem and so they reign but not by God both because it is contrary to the order instituted of God and they reign to themselves not to God 1251. Rom. 13.2 Whosoever resisteth the power resisteth the Ordinance of God Mat. 22.21 Render unto Caesar the things that are Cesars and unto God the things that are Gods Preachers have authority to reprove the Magistrate Theologically for his sins but not politickly to resist him when he applies himself to Gods Commandments But if he shall degenerate into a Tyrant and Idolater and opposing himself to God 1 Tim. 5.20 2 Tim. 4.2 Acts 5.29 shall set up what is contrary to God then we must obey God rather than men For the second Table of the Law must give place to the first Table * 1252. Rom. 13.2 Magistracy is the Ordinance of God 1 Pet. 2.13 Magistracy is intimated to be the Ordinance of man The Powers are not simply of God as other things but especially ordained that is by special precept from God there are other things of God as Famine Sickness War but not ordained by Precept and Command Three waies may these Powers be said to be