The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
suffered him to go though he were displeased at it yet on this condition that he should speak nothing than what God commanded him * 198. Numb 22.22 And the Lord was angry Verse 32. with 20. Answ God gave Balaam leave to go upon this condition that he should do nothing but what the Lord commanded But Balaam being overcome with the desire of money resolved with himself if he could by any means to curse the Hebrews which was altogether against Gods mind * 199. Numb 23.12 Must I not speak that which the Lord hath put into my mouth Josh 13.22 Balaam the son of Peor the Southsayer A wicked man may speak the truth the Lord makes use of such instruments for his own glory Balaam was probably a southsayer yet he might have particular wayes of knowing the mind of God in this case or his reason might dictate that to him However it was that he knew the mind of God he did deliver it 200 Numb 23.10 Balaam prophesied to his own disgrace 1 Cor. 12.7 To every man the manifestation of the Spirit is given to profit withall The gift of Prophesie was not hurtfull to Balaam in respect of God that gave it him had he used it well John 11.51 but Balaam abused it False Prophets also speak truth as Caiphas did though it be against their will 201. Numb 25.3 Israel joyned himself to Baal-peor and God was angry with Israel 1 Cor. 10.8 Neither let us commit fornication as some of them committed Lyra. Since Idolatry is spirituall fornication Paul makes mention of it for the daughters of Moah would not admit the Israelites before they had eaten things offered to Idols 202. Numb 25.9 There died of the plague 24000. 1 Cor. 10.8 They fell in one day 23000. Moses collects the number of those which fell by sword and strangling but the Apostle counts onely those that fell by the sword * Numb 25.9 with 1 Cor. 10.8 There was a double execution of Gods anger upon this people the one by the hand of man Verse 4. The heads of the people were to be hanged up The number of which probably was a 1000 and 23000 died by the immediate hand of God in one day and though it be said that 24000 died of the plague by the best interpreters of the Original may be read stroake there died of that stroak of divine justice for all was either of Gods bidding or his doing 24000 the lesser number taken away by mans hand cast into the greater number and so making up the whole of 24000 there is rather a subordination than a contradiction for the lesser number is contained in the greater * Numb 25.12 with 1 Sam. 2. In the one place there is a promise made of the Priesthood being kept in Phinehas line In another Heli hath it who was as Josephus saith lib. 5. Antiq. cap. ult lib. 8. cap. 1. of Ithamars family Answ This promise was conditionate if the posterity of Phinehas continued in faith and the true worship of God So that though that it was taken away from them afterward when they repented in the dayes of David and Solomon the Priesthood was restored again and reserved in that family till the dayes of Herod or well nigh and although there was an interception towards the end of the synagogue-worship yet they held Jus ad rem not in re 203. Numb 27.12 Go up into mount Abarim and see the land Deut. 34.1 Moses went up to mount Nebo to the top of Pisgah c. Abarim was the mountain but Nebo and Pisgah were the tops of that mountain so they differ but as a part from the whole 204. Numb 27.21 The Priest shall ask counsell for him after the judgement of Vrim 1 Sam. 30.8 And Abiathar brought to David the Ephod and he enquired at the Lord. The Ephod was properly belonging to the high Priest common to all sacrificing Priests which David made use of extraordinarily and was inspired by God with a propheticall spirit 205. Numb 31.18 But all maids that have not known a man keep alive for your selves 1 Sam. 15.3 Slay both man woman and infant The sinne of the Midianites was not so horrible as that of the Amalekites and we though we know not the cause of Gods commands yet must we say Righteous art thou O Lord and just are thy judgements 206. Numb 32.16 17. Reuben and Gad and the half tribe of Manasse went armed to battle before the children of Israel Joshua 22.8 Divide the spoile of the enemies with your brethren that is to those that staid at home The strong and fighting men went with the Israelites but those that were weak and unfit for warre staid at home who took the charge to look to the Cities and manuring of the fields 207. Numb 32.21 with Josh 4.13 Every Warriour not every man that could fight for likely they were more than 40000 but every Warriour appointed by me or Joshua for there were some that staid behind to keep the Cities on the other side Jordan 208. Numb 33.54 Divide the land amongst you Deut. 18.12 Lots are forbidden Lots were ordained of God which are used according to Gods Commandement Josh 14.2 Act. 1.26 and the Land of Canaan was divided by the lawfull use of them Matthias was chosen to be an Apostle so every man must be contented with his own lot they are unlawfull and prohibited which are used in sports and playes 209. Numb 34.17 Eleazar the Priest and Joshua shall divide the Land unto you Luke 12.13 Christ would not divide the Inheritance An office which is Ecclesiasticall is distinguished from a secular office in the dividing of the land Eleazar the Priest for his authority was joyned to Joshua the Prince that all things might proceed in right order and the Tribe of Levi might be well provided for a place to dwell in from every Tribe DEUTERONOMIE THat is the second Law Moses repeats here the ceremoniall and judiciall Laws spoken before in Exodus and Leviticus Chap. 34. to the end from Verse 5. Joshua fulfilled them after the death of Moses The time of this Booke is but two moneths namely the two last moneths of the 40 year divided into the time of Moses his repeating the Law and dying and Israels mourning 30 dayes for him 210. DEut. 1.16 Judge righteously Matth. 7.1 Judg not at all Judgements appointed by God in the Church or Common-wealth are lawfull but Christ forbids disorderly and rash judgements that man should suddenly or falsly pass sentence on his neighbours words or deeds 211. Deut. 2.5 I will not give you in the land of Esau so much as a foots breadth Psalm 60.8 Over Edom will I cast out my shooe 2 Chron. 10. The Israelites going into the Land of Canaan through the Land of the Edomites were not to offend them because the time to bring them into subjection was not yet full but they were made tributaries under David nor was the land of Idumaea
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
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
unto the day of her death 2 Sam. 21.8 9. The five sons of Michal the daughter of Saul c. To have children of her own body is one thing to bring up her Sisters children as her own is another It is one thing to speak after the Court phrase of the Hebrews another thing to express particulars at large The latter place by Michal as some think intends Michals sister Merab the Wife of Adruel who being educated and adopted by Michal are called here her sonnes Some think that here is used the figure of Ecclipsis cutting off the name of the one Sister and expresing it by the other So Verse 19. Goliah for the brother of Goliath and Jer. 32.12 Uncle for Uncles sonne Michals Sisters five sonnes are called Michals sonnes * 321. 2 Sam. 7.1 11 David sate down in his house and God gave him rest c. And again I have caused thee to rest from all thine enemies 2 Sam. 8.1 10. After this it came to passe that David smote the Philistines c. and fought against c. It s one thing to be at rest in regard of Wars past another thing for the future He was at rest in regard of forreigne Armies assaulting him not in regard of his own Armies afflicting him or disturbance in his Family David at present had intermission to build the House of God though afterward he was troubled Some think that after this no forreign enemy made an assault on him or gave him provocation he might take offence against them * 322. 2 Sam 8.3 9. Hadadezer c. 1 Cro. 18.3 Hadarezer The Hebrew Letters Daleth and Resh are like one another and often put and used for one another see Esay 46.15 Jer. 11.20 which shew that the Hebrew Letters had the same forme and figure in those dayes which they have at this day And the same observation may be made upon the like change of other Letters wittingly made in Scripture and much used in proper Names and much more used in the many mistakes of Interpreters and Translators of Scriptures in many other place and all by reason of the similitude of their Hebrew Characters as namely of × and ×› of ×™ and ×– and ן of ×” and ×— of ו and ×– of ר and ר of â— and ס so a Learned man 323. 2 Sam. 8.18 The Sons of David were Priests Elders Lev. 8. Aaron and his sons were consecrated to be Priests Priests that were to officiate in sacred things were chosen only out of the Tribe of Levi as Aaron and his sonnes but in politick matters by Priests of Justice Presbyters of Counsels are Presidents Princes and chief Rulers to be understood * 2 Sam. 8.18 with 1 Cro. 18. They could not chuse Priests of the Tribe of Judah Answ The name Priest is sometimes given to the Prince who was familiar with the King as the Priest with God and so the chief Courtiers were called Priests per Catachresin 324. 2 Sam. 10.2 David would make a league with Hanun King of the Ammonites Deut. 22.3 Ammonites and Moabites shall not enter into the Congregation of the Lord. The Jews might not make a publick league with the Ammonites yet they might hold private friendship with them and the Moabites * 325. 2 Sam. 10.18 David flew seaven hundred Chariots and forty thousand horsemen with 1 Cro. 19.18 Seaven thousand in Chariots and forty thousand footmen Answ The Text speaks Metonymically when it numbers seaven thousand Chariots slain it intends the things contained though the thing containing be used of those forty thousand Horse which are here mentioned Many faught in Chariots and in Chronicles the footmen are reckoned which are here wanting In this battle was slain eighty thousand armed men besides those Nobles which fought in the seaven hundred Chariots and from them both is to be reckoned the number of the slain * 2 Sam. 10.18 with 2 Chron. 19.18 Seaven hundred Chariots which had in them ten fighting men in every Chariot which make up the number of seaven thousand or seaven hundred Troops of Horsemen in Chariots consisting of ten in a Troope There was forty thousand Horsemen besides the forty thousand Footmen mentioned in 1 Chron. 19. for with such huge multitudes of men the Syrians and others used in those days to go out to battle * 326. 2 Sam. 11.3 Bathsheba the daughter of Eliam 1 Chron. 3.5 Bathshua the daughter of Ammiel These two are the same persons writ different wayes which is easily done in the Hebrew Eliam and Amiel are the same person though thus varied and so there are other words in 1 Chron. 3. 327. 2 Sam. 12.15 David judged a man worthy of death for taking away a sheep Exod. 22.1 If any one steal a sheep he shall restore four sheep for it David judged the punishment of this theft ought to be increased for the civill circumstances that went with it so the Magistrate useth to lay on more punishment where he finds the offender more bold 328. 2 Sam. 12.30 David put the Crown of the King of the Ammonites on his own head Deut. 7.25 Thou shalt take nothing to thy self of the prey taken from the enemies of God That Law was concerning Idolatrous people that inhabited the Land of promise the Ammonites were out of those bounds therefore David sinned not when he put the Kings Crown on his own head and divided the spoil to his followers * 329. 2 Samuel 13.13 with Levit. 18. Forbids the Marriage of Brother and Sister though of severall venters Answ Thamar was of a Gentile Mother i. e. of the daughter of the King of Gessur where such a Wedlock was lawfull and she being ignorant of the Law of God did think it might have been Besides such were practised among the Hebrews Or Secondly She spake this to elude him and put off the fury of his lust for the present 330. 2 Sam. 14.27 Absalon had three sonnes and one daughter whose name was Tamar Chap. 18.18 He said I have no sonnes to keep my name in remembrance The sons of Absalon were dead before their father and so he was without sons 331. 2 Sam. 17.25 The Father of Amasa was Ithra an Israelite 2 Chron. 2.17 An Ismaelite He was an Israelite by birth by education an Ismaelite for he lived there a long time * 332. 2 Sam. 18.6 with Vers 24. and 19.15 The battle was beyond Jordan Why then in Ephraim which was on this side Jordan Answ This was called the wood of Ephraim because of the great destruction and slaughter of the Ephramites there spoken of Jude 12. * 2 Sam. 18.18 with 14.27 Three sons and one daughter Answ They were by this either all dead or else he erected the Pillar before their birth * 333. 2 Sam. 19.20 How was Shimei of Joseph when he was Chap. 16. of the kindred of Saul and consequently of Benjamin Answ The whoâ—e house of Israel is frâ—quently called the house of Joseph as Psal 79. Thou that leadest Joseph like a sheep
Psalm 76.80 Zach. 10. and the reason was because the name of Joseph was so famous in Aegypt even more than the name of Israel and beside Joseph had obtained the dignity of primogeniture 1 Chron. 5. it was given to Joseph 334. 2 Sam. 19.23 The King said to Shimei Thou shalt not dye and he sware unto him 1 King 2.9 He said to Solomon Bring down his hoary head to the grave with bloud David swore for himself but not for his successor Shimei need not fear whilst David lived and under Solomon he had been out of danger had he staid at Jerusalem 335. 2 Sam. 20.23 Joab was over the whole Army Chap. 19.13 David said to Amasa Thou shalt be Captain of the Hoast for ever before me in the room of Joab David desired to remove Joab from being Captain because of his cruelty yet he did it not because in great matters he stood in need of him In the mean time Joab deceitfully killed Amasa lest he should be preferred before him the punishment for this David deferred but he did not wholly remit * 336. 2 Sam. 21.2 with Josh 11.18 Of the Hivites Answ The Amorites as having the most powerfull possession communicated their name to the rest of the people thereabouts so Gen. 15. all the inhabitants of Palestina are called Amorites the iniquity of the Amorites was not yet full and Amos 2. I have banished the Amorites * 2 Sam. 21.8 with 6.23 She was barren How then had she children 2. Michael was never married to Hadriel but her sister Merob Answ Some say that Merob being dead Michael did adopt and take those children for her own seeing she wanted children her self and so were called hers because she shewed the care of a Mother to them * 2 Sam. 21.19 with 1 Sam. 17. Goliath was slain by David Answ This was the brother of Goliath 1 Chron. 20. * 337. 2 Sam. 23.8 The same was Adino the Eznite 1 Chron. 27.2 Jashobeam Adino the Eznite by name Jashobeam by office that is one that sate on the seat among the people as Judge the immediate sonne of Zabdiel called an Harhmonite or the son of Harhmoni for his former ancestry * 2 Sam. 23.11 with 1 Chron. 11.13 Full of Barley The field was full of both the one part of it being sown with Barley the other with Lentiles or that both these were carried into the Barne * 338. 2 Sam. 24.1 The Anger of the Lord was stirred up against Israel and he moved David to say go number Israel and Judah 1 Chron. 21.1 And Satan stood up against Israel and provoked David to number Israel He moved i. e. say some Satan moved or David was moved or God himself that hereby he might take occasion to punish Davids and the peoples sinnes did give him over to be tempted by Satan and withheld his grace whereby he might have been enabled to withstand the temptation and so David committed this sin of numbring the people which did arise out of his pride curiosity and confidence in his own strength which otherwise in a civill use might have been lawfull It is one thing to move as a cause another thing as an instrument 339. 2 Sam. 24.9 Joab gave up the number of the people to the King eight hundred thousand 2 Chron. 21.5 He gave David the number of them eleaven hundred thousand In the former place onely the valiant men are counted in the latter the ordinary Souldiers also 2 Sam. 24.9 Of the Tribe of Judah five hundred thousand 1 Chron. 21.5 They are numbred forty seaven thousand First the Souldiers are numbred with their Collonels but next they are reckoned without their Officers * 2 Sam. 24.9 with 1 Chron. 21.5 Eight hundred thousand All Israel were eleaven hundred thousand c. There were twenty four thousand Souldiers and Officers that attended David monethly so many every moneth these make in all two hundred eighty eight thousand 2 Chron. 27. These were as it were a standing Guard about the King every moneth and ready for any sudden expedition There were besides these the Rulers of the Tribes and Officers under them and the Overseers and Rulers of the Kings imployments and Officers under them but the number of these was not put into the account of the Chronicles of David Verse 24. so that here is the resolution of that scruple the whole number of men able to bear armes in Israel were eleaven hundred thousand and eighty thousand in Judah but of these there were three hundred thousand of Israel and thirty thousand of Judah that were already listed and in the constant service and employment of the King and these Joab gave not account of because their number and list had been known long and because the King would not lay Taxes on his own Servants Amongst all this number Levi and Benjamin were not reckoned Joab doing this unwillingly was the more carelesse and so numbred not Levi Benjamin being affrighted by the Hand of Heaven left off and David did imploy others about it * 2 Sam. 24.9 with 1 Chron. 21.5 Davids ordinary Souldiers or Trained-bands are not here computed because their number was already known and reckoned in that number 1 Chron. 21.5 The number of those came to be twenty eight hundred thousand there being in every of the twelve Tribes twenty four thousand So 1 Chron. 27.1 to 15. Over which were set so many Collonels or Tribunes Centurions Captains Commanders and chief Officers as made up twelve thousand which also are mentioned 1 Chron. 27.1 which in the whole amount to eleaven hundred thousand As for the five hundred thousand there are reckoned the ordinary Souldiers of Davids Army in Judah which are computed to have been thirty thousand every thousand having one of those Collonels or Captains set over them the which are left out in the computation 1 Cro. 21.5 and only forty seaven hundred thousand mentioned to which these thirty thousand being added make up the number of five hundred thousand here expressed 340. 2 Sam. 24.13 Shall seaven years of Famine come unto thee 1 Chron. 21.12 Choose three yeares Famine The Famine of seaven yeares is joyned with the three years famine sent for the cruelty of the house of Saul after that should follow the other for the sins of David * 2 Sam. 24.13 with 2 Chron. 21.12 Three years of famine seaven years of famine There shall be three years of famine come to make up those that have been already to be seaven there had been already three years of famine from the Gibionites and this year of numbring the people was almost out and there shall three years of famine more come to make up seaven * 2 Sam. 24.13 with 1 Chron. 21.12 Seaven years that is reckoning in this number the three years of famin already past for the Gibeonites to which three so lately past and Davids sinne of numbring the people being in the fourth year which was a Sabbaticall year a new addition of three other
number of his Chariots ten Horses to a Chariot and so but four thousand Others thus we must imagine that in each stall there were ten severall distinct places to place an Horse in each one * 351. 1 Kings 5.16 Three thousand and three hundred with 2 Chron. 2.2 Three thousand six hundred The three hundred over-reckoned were Overseers of the Officers or else there might be three thousand three hundred over hewers of stone and three hundred over hewers of Timber * 352. 1 Kings 6.1 And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the Land of Egypt c. Acts 13.20 And after that he gave unto them Judges about the space of four hundred and fifty years untill Samuell the Prophet These places have tortured many heads and the difficulty lies thus Moses ruled forty Joshuah seaventeen Othniel forty Ehud and Samgar eighty Deborah forty Gideon forty Abimelech three Tola twenty three Jair twenty two Jepthtah six Ibzan seaven Elon ten Abdon eight Samson twenty Eli forty Samuel and Saul forty David forty Solomon four in all foure hundred and eighty out of which number if you deduct Davids forty and Solomons four there remains onely four hundred thirty six which falls short of St Pauls number four hundred and fifty fourteen years Although we take into the account the time of Kings Saul who was not properly to be reckoned among the Judges he being an annointed King and if we consult the next Verse 21. Acts 13. we shall see the other part of the Discourse begins at Saul Some would salve this and make Joshuah to rule twenty seaven so Gagnius as Lorinus quotes him but if so how will the four hundred and eighty years be made good Others think that the Scripture speaks not expresly of Othniels forty years ruling or Deborah c. but that the Land had rest forty years in their time not but there were interregnums and times of affliction which are not reckoned in the four hundred and eighty though Paul may reckon these odde yeares in and so make up his number But others say that Paul speaks not definitively but onely about the space of four hundred and fifty years using a round number for a broken Others say four hundred and fifty are to be referred to the time of Judges beginning immediately after the death of Joshuah and the Elders and ending the first of Samuel whose time is expresly excluded The manner of computation thus They served Chusan-risathaim eight Othniel judged forty they served Eglon eighteen Ehud eighty Jabin twenty Deborah forty the Midianites seaven Gideon forty Abimelech three Thola twenty three Jair twenty two the Ammonites eighteen Jephta six Itzan seaven Elon ten Abdon eight the Philistims forty Samson twenty Eli forty of Joshuah there is no time expressed and if there were he were not to be reckoned to the Judges Quisque abandet suo sensu 353. 1 Kings 6.2 The house which Solomon built for the Lord the length thereof was sixty cubits the breadth twenty cubits and the height thereof thirty cubits 2 Chron. 3.4 It is said to be an hundred and twenty cubits In the first place common cubits in the latter cubits of the Sanctuary must be understood for the sacred cubit did containe two common cubits * 354. 1 King 7.13 with 2 Cro. 2. The son of a woman a widdow of the Tribe of Napthali And in the other place Of the daughters of Dan. And besides in Kings he is called the Father of the King of Tyre and Chap. 4. he is called the Father of Solomon Answ He was born of a Mother of the Tribe of Dan but of a Father of the Tribe of Napthali He was called a Tyrian by reason of his diurnall habitation and exercise of that art in that City and he was called the Father of Solomon and King of Tyre because of his excellent Magistracy 355. 1 Kings 7.15 He made two brasen pillars of eighteen cubits high apiece 2 Chron. 3.15 He made two pillars of thirty five cubits high apiece Both the pillars did appeare but thirty five cubits high the half of each cubit was hid in the capitall or crowning of the pillar * 1 Kings 7.15 with 2 Chron. 3.15 Betwixt the foot whereon it stood and the Chapiter on the head of it for from the ground to the top of the Chapiter it was thirty five cubits high 2 Chron. 3.15 Besides the eighteen cubits here mentioned were sacred but the thirty five were common and shorter by a third part as is noted Verse 2. or else the height of one single pillar may be set down in the former place but of them both in the other The whole length of the pillars not appearing either of them seeming onely to have seaventeen cubits and an half because half a cubit of each pillar was taken up in the Chapiter 356. 1 Kings 7.19 The Chapiters were four cubits 2 Kings 25.17 They were three cubits The Crown with the Chapiter was four cubits without the Crown but three cubits 357. 1 Kings 7.26 The Sea contained two thousand baths 2 Chron. 4.5 Three thousand baths In the former place is expressed the number of baths which ordinarily were put into the Vessell by the Kings Order In the latter the capacity of the Vessell is set down unto the brim of it so it would hold three thousand baths * 1 Kings 7.26 with 2 Chron. 4.5 The former place speaks what was the usuall quantity which was used to be put in it viz. two thousand baths or five hundred barrels reckoning eight gallons to the bath and foure baths to the barrell The second place shews not what was put in it but what might be put in it if the Sea were filled to the brim viz. three thousand baths or seaven hundred and fifty barrels * 1 Kings 7.26 Two thousand measures With 2 Cro. 4. Three thousand measures Answ The measure of the Temple was a third part greater than the other measure or else though it was able to hold three thousand yet two thousand was onely powred in 358. 1 Kings 8.4 The Priests brought up the Arke of the Lord and the Tabernacle of the Congregation into the Temple 2 Chron. 1.13 The Tabernacle of the Congregatien of God was at Gibeon 2 Sam. 6.17 1 Chron. 16.1 The Tabernacle of David was a new one in which was the Arke of the Covenant The old one made by Moses was in the desart and remained at Gibeon 1 Kings 8.9 There was nothing in the Arke save the two Tables of stone c. 2 Chron. 5.10 with Heb. 9.4 Wherein was the golden pot that had Manna and Aarons Rod. viz. Exod. 25.16 359. 1 Kings 8.46 There is no man that sinneth not 1 John 3.9 Every man that is born of God doth not commit sin Naturally we are polluted with sinne by the frailty of the flesh they that are born of God are the sonnes of God who being
regenerate by the holy Spirit do not give way to sin but carefully resist it being guided by the holy Ghost 360. 1 Kings 8.27 The Heaven and the Heaven of Heavens cannot contain God Col. 2.9 In Christ dwelleth all fullnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple * 361. 1 Kings 9.11 with Lev. 25. The Land shall not be sold for ever c. Answ Solomon parted not with the dominiost but the use of these Cities to the King of Tyre that he might have the benefit of those Cities so long till he had reparation for his expences 1 Kings 9.23 Princes over-Solomons work five hundred and fifty 2 Chron. 8.10 All the Princes over Solomons work were two hundred and fifty In the former place mention is made of all who took charge of the work in the latter of those that took charge by course * 1 Kings 9.23 with 2 Chron. 8.10 There were five hundred which served by turns two hundred and fifty at a time these two hundred and fifty mentioned in the latter place fifty more are to be added which were over those five hundred Rulers in their course and gave account of the five hundred so that there were in all five hundred and fifty Now these fifty Commissioners were Israelites the other inferior ones which were more in number were strangers and but onely Solicitors or Overseers 1 Kings 5.16 362. 1 Kings 9.28 Hiram sent to Solomon four hundred and twenty talents of Gold 2 Chron. 8.18 They brought from Ophir four hundred and fifty talents of Gold The marriners and Solomons servants spent thirty Talents by the way and they brought to Solomon to Jerusalem foure hundred and twenty 363. 1 Kings 11.35 God said to Jeroboam I will give unto thee ten Tribes Verse 36. To Solomons son one Tribe Chap. 12.21 Rehoboam gathered together all the house of Judah and the Tribe of Benjamin Rehoboam had but one whole Tribe and Jeroboam ten Tribes the Tribe of Benjamin was divided between them both Some others also of other Tribes that were godly men specially the Priests and Levites came to Jerusalem and staid in Judea 2 Sam. 7.16 Psal 142.12 364. 1 Kings 12.24 This thing is from me saith the Lord that is the revolting of the Israelites 2 Chron. 13.5 The Lord God gave the Kingdome of David over Israel to him and his sons by a Covenant of salt The promise made to David doth not much concerne his temporall Kingdom as the eternall and incorruptible Kingdome of Christ and the promise also was under a condition if his children should keep Gods Laws and walk in his wayes 1 Kings 2.4 * 365. 1 King 15.5 Save only in the matter of Vriah Now he sinned frequently he was resolved and had destined Nabals family to death 2. He promiseuously slew the Ammonites 3. He numbred the people c. Answ God speaks here aftâ—r the manner of men as he not sinning in these things which had any hoâ—est or virtuous pretâ—xt The anger conceived against Nabal and the Ammonites was covered with the pretext of a just revenge The numbring the people with the pretence of a religious Tribute for the Temple God therefore was content not to divulge them that they may be known ipsius judicio privato but adultery and murther enormous crimes as all men acknowledge Therefore these were accounted by the people grievous crimes of him in the matter of Vriah 366. 1 Kings 15.14 As a took not away the high places 2 Chron. 14.5 Also he took out of all the Cities of Judah the high places and the Images Those high places where God was worshipped Asa took not away but he destroyed the Idols of the Gentiles and the Images of the Sunne * 367. 1 Kings 15.16 And there was War between Asa and Baasha all their dayes 2 Chron. 15. ult There was none between them untill the five and thirtieth year of the reign of Asa It s one thing to reckon the Reign of Princes as it respects the people over whom they Reign Another thing to set down the years of their personall Reign respecting themselves The five and thirty years spoken of in the Chronicles in which the War brake forth between Asa and Baasha was so acconuted in regard of the people who had now been so many years under these divided times since the revolting of the Tribes to this day which was not five and thirty yeares of his personall Reign being but the fifteenth of that Reign * 1 Kings 15.25 with 1 Kings 15.28 Nadab the sonne of Jeroboam c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab and reigned in his sted Nadab who began to Reign in the second year of Asa might Reign two years although Bâ—asha succeeded him in the third year of Asa because the last years of the Kings of Israel and Judah are not fully expired but some of them as in this place do scarcely contain moneths in them the rest of the years being put compleatly 368. 1 Kings 16.8 In the twenty six year of Asa King of Judah began Ela the son of Basa to reigne over Israel in Tersa two years Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah In the twenty six yeare of Asah King of Iudah Ela Reigned over Israel in the twenty seaventh year of Asa Zimri rebelled against Elah and killing him took the Kingdom from him * 369. 1 King 16.8 with Vers 10. Ela is said to Reign two years not that he reigned two compleate years for Zimries conspiracy was when he had not Reigned one or but one year But Ela began to Reign in the six and twentieth of Asa and so in the twenty seaventh was slain by Zimri and so he is said to Reign two yeares not of his own Reign but two yeares of Asa's or part of them which are reckoned for the whole 370. 1 Kings 17.4 God commands the Ravens to feed Elias Lev. 11.15 Every kind of Raven was abominable to God A Raven indeed is an unclean creature not by creation but by divine ordination and the forbidding men to eat his flesh but to touch the Raven alive or to eat the meat he brought was not unclean to Elias nor an abomination before God * 1 Kings 17.4 with Lev. 11.15 Some things were unclean ab intrinseco as by leprosie others ab extrinseco as by eating or touching of these there was a spirituall and corporall uncleannesse the spirituall when any beast though clean was abused to spirituall fornication as to be offered to Idols c. Corporall uncleanness was effective of bad nourishment or subjective as the swine c. such as fed uncleanly or lived in unclean places or both Some creatures though clean for use yet not for sacrifice as the Buck. Some unclean secundum speciem as those in Lev.
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
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
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
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
poureth contempt upon Princes c. The righteous shall see it and rejoyce Prov. 24.17 Rejoyce not when thine enemy falleth The righteous rejoyceth not at the fall of the person so much as at the fall of the power of a wicked man He pitties his person but he is glad that the Sword is taken out of the hand of the wicked whereby the righteous might and should have been made to weep The godly rejoyce not out of spleen to the wicked but because Gods enemies are fallen and Gods glory begins to shine and that he hath manifested his wrath against impiety and oppression 527. Psal 108.9 He curseth his enemies Mat. 5.44 Love your enemies blâ—sse them that curse you c. Christ in the person of David by a propheticall spirit wisheth horrid punishments to the enemies of God and his Church In Matthew he exhorts to sincere and ardent charity to our enemies 528. Psal 110.3 Thy people shall be willing in the day of thy power Mat. 11.12 The Kingdome of Heaven suffereth violence and the violent take it by force We are willing to do good when the holy Ghost doth his work in us and renews us The Evangelist means a spirituall violence of men with a burning zeal entring into the Kingdome of God and taking of it as it were by force obeying the Gospell forsaking legall ceremonies and embracing salvation by Christ * 529. Psal 112 3. Wealth and riches shall be in his house Act. 3.6 Silver and gold have I none Supply is one thing superfluity is another God promiseth wealth and riches to supply the godly mans needs The Apostles had none because none was then requisite they needed not at that time a supply of money but had it when it was necessary Wealth and riches when its necessary for them and as much as is necessary 530. Psal 112.6 The righteous shall not be moved for ever Prov. 24.16 The righteous man shall fall seven times a day Job 5.19 Psalm 34.10 The righteous in Christ founded on him by a true faith shall not be overthrown though the World and the Devill rage against him but if at any time by infirmity of the flesh he do fall yet he riseth again by Gods grace nor doth he despair or cast away his trust in God but by repentance he returns into favour with God again 531. Psal 115.4 The Idols of the heathens are silver and gold Isa 41.45 46 1 Cor. 8.4 An Idoll is nothing in the world Idols for their matter are things created by God but an Idoll is nothing privatively not negatively because it is not that which it is called namely God it hath nothing of God it can do neither good nor hurt 532. Psal 116.11 Every man is a lyar Rev. 14.5 There was found no guile in their mouth The first place sheweth what we are by nature of our selves the latter of what we are by grace after we apprehend Christ by faith and are led by the Spirit of God which is the Spirit of truth * 533. Psal 116.11 All men are lyars Isaiah 63.8 Surely they are my people Children that will not lye David said this in haste that all men are liars even Samuel and all who said David should be King so pressing was his affliction What he said when the cloud of blacknesse was upon his understanding is not to be taken as his clear judgement All men its true naturally are lyars but yet grace alters them Isaiah tells us what an opinion the Lord had of his people that they would not lie that is deal disloyally with God in departing from him to Idols If they had done so they had lyed in regard of the promise made to the Lord to the contrary 534. Psal 119.13 With my lips have I shewed all the judgments of thy mouth Rom. 11.33 The judgments of God are unsearchable The Psalmist speaks of the judgements of Gods mouth revealed in his Word Paul of the secret and unscrutable judgments or the reason why God doth this or that to make one man rich another poor 535. Psal 119.13 I have hated the wicked Rom. 12.14 Blesse those that persecute you and curse them not Godly men must not hate mens persons Mat. 5.2 Acts 7. but rather their faults not those that sinne of weaknesse but those that sinne of obstinacy and rather to pray for them both by the example of Christ and Stephen c. than to curse either * 536. Psal 119.54 Thy statutes have been my Songs in the house of my Pilgrimage Psal 137.3 How long shall I sing the Lords Song in a strange Land Gods statutes were Davids joy or comfort or Songs for that may be meant by Songs or Gods Word was the subject of his Songs in the time of his trouble The latter place tells us that Saints are unwilling to sing at the desire of the wicked which will make a mock of the Songs of God Nor doth it say but that Saints may sing the Lords Songs in the time of affliction when the Lord moves their spirits to that work It is one thing for Saints to sing of their own accord another thing to sing by compulsion or invitation of the wicked 537. Psal 119.155 Health is far from the ungodly Mat. 9.13 I came not to call the righteous but sinners to repentance The Psalmist speaks of wicked men obstinate and such as are hardned in their sinnes rejecting the grace of God and Christ the author of salvation Christ speaks of penitent sinners who being convinced with the sense of their own sinnes flie to the mercy of God and seek health in Gods grace onely through Jesus Christ 538. Psal 125.1 They that trust in the Lord shall not be moved Rom. 11.17 Some of the boughs were broken off for their incredulity Christ makes fruitfull and barren Vines the Apostles boughs by which he represents the faithfull and Infidels those that were broken off it was for their unbelief 539. Psal 128.1 Blessed are all they who feare the Lord. 1 Joh. 4.18 There is no fear in love for love casts out fear Filial fear proceeds from faith by which we apprehended God as present all the faithfull have this and consolation accompanieth it The Apostle speaks of the servile fear of the Infidels which proceeds from a sense of the presence of God as a Judge and there is no consolation in this but confusion * Psal 128.1 with 1 John 4.18 There is a twofold fear servile filial servile is that fear which hath punishment for its object and nothing else Now in punishment are two things observable First The punishment of losse Secondly The punishment of sense 1. The punishment of losse a totall and finall separation from the face presence and favour of God which in some measure may be the object of a filiall fear 2. The punishment of sense the dolours pains and torments of Hell and of these there is a twofold fear moderate and immoderate Now when the fear of these are immoderate
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
and two of a Tribe being saved this week and as many another in the conclusion the whole summe being cast up will be great if we consider all times The number of the godly is great in it self but its small compared with the multitude of the wicked 643. Jer. 6.10 Chap. 9.26 All the house of Israel are uncircumcised in heart Rom. 11.16 If the root be holy so are the branches All is taken here for the greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the profane Gentiles * 644. Jer. 9.17 Send for the mourning women Ezek. 24.17 Make no mourning for the dead The former place shews the Judgment of God to fall so heavily upon the people that they should make a solemn mourning for themselves The latter place intimates that the affliction should be so great upon the people that there should be no mourning for them because noe mourning could expresse it pauca cura loquunter ingentes stupent or else this was a peculiar case which breaks not a generall rule 645. Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man to direct his steps Matth. 23.37 I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affairs he can indeed do something but more inclining to evill than to good * 646. Jer. 15.1 with Matth. 18.19 The former place speaks that God may in some cases be so provoked by sinne as he will not hear even two or three gathered together though the most renowned of Saints The second place speaks that God will grant all things which are asked by faith which must be according to the rule and Cannon of faith by two or three together 647. Jer. 17.5 Cursed be the man that trusteth in man Rom. 10.11 He that believeth in Christ shall not be confounded Isa 28.16 The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Sonne of God in whom the fullnesse of the Godhead dwelt bodily 648. Jer. 15.1 If Moses and Samuel stood before me yet my mind could not be toward this people Matth. 18.19 If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven In the former place the speech is hypotheticall as if he should say though they were amongst the living and did stand before me and would turn away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 649. Jer. 17.10 Chap. 20.12 I the Lord search the heart I try the reins 1 Cor 2.11 Who knows what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 650. Jer. 22.11 Thus saith the Lord touching Sellum the son of Josiah 2 Kings 23.30 2 Chron. 3.6 The people of the Land took the sonne of Josiah Joachaz and annointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 651. Jer. 22.30 Thus saith the Lord Write ye this man childlesse 1 Chron. 3.19 for no man of his seed shall prosper Mat. 1.12 Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall sonne 652. Jer. 25.1 The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonozer King of Babylon Dan. 1.1 In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign * 653. Jer. 25.1 with Dan. 1.1 That of Daniel which saith the third counts from the time he reigned as a vassall to the King of Babylon 2 Kings 24.1 having before reigned seaven years as a Vassall of Aegypt 2 Kings 23.34 36. Now these three years must be understood compleate because that which is there spoken of hapned the fourth of his reign as in Jeremy 654. Jer. 25.11 And this whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years Acts 1.7 It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 655. Jer. 29.11 I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famine God gives peace to penitent sinners but punisheth sinners for their sins 656. Jer. 31.15 A voice was heard in Ramah lamentation and Rachel weeping Matth. 2.16 That was done at length in the killing the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herods command 657. Jer. 31.2 The Lord shall create a new thing on the earth Eccl. 1.10 There is no new thing under the Sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 658. Jer. 31.31 Behold the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Matth. 5.17 I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 659. Jer. 36.30 Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the Throne of David 2 Kings 24.6 And his sonne Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third moneth
have kept them Chap. 18.9 10. I have not lâ—st one God the Father speaks of the scattering Christ of the keeping That scattering takes not away Christs keeping because none of the Apostles which his Father gave to him perished but the sonne of perdition MALACHIE HIS PROPHESIE HE complains of the wickednesse of the people of the Jews and the Priests He comforts the godly Threatens the wicked Exhorts all to repentance and faith in Christ He was the last that prophesied before Christs incarnation In the year of the world 3513. 748. MAl 1.2 Was not Esau Jacobs brother saith tht Lord yet I loved Jacob and hated Esau 2 Chron. 19.7 There is no accepting of persons with God God is a most free agent and doth all things that he doth according to his own good pleasure he respects not the externall quality of the person nor his condition nation sex riches poverty hatred c. so he loved Jacob revealed himself unto him gave to his posterity the Land of Cannan He neglected Esau who was Isaacs eldest sonne and most beloved of his Father nor was he bound by any Laws to do otherwise unto him 749. Mal. 1.8 If you offer the blind the lame the sick for sacrifice is it not evill Psal 50.8 I will not reprove thee for thy burnt sacrifices The Prophet speaks of sacrifices the Psalmist of the sacrificers Sacrifices were to be offered unto God without spot or fault not blind or lame but without sâ—â—rs scabs or blisters Lev. 22.22 25. for Christ of whom they were but but Types was an obligation most pure and absolute and free from all spots for our sins 750. Mal. 2.7 The Priests lips should keep knowledge and they should seek the Law at his mouth Mat. 22.29 You erre not knowing the Scriptures of God The first place is concerning the office of the Priests who were bound to keep knowledge that the people might seek for knowledge at their mouth Levit. 10.11 and they were to answer the people that inquired concerning the Law The latter is concerning the ignorance of the Priests who sit upon Moses chair contrary to Gods commandement and their own duty which was the cause that the people together with the Priests and the Scribes ran to errour Hitherto we have described the Reconciliations of appearing contrarieties in the Canon of the Old Testament for the space of four thousand years from the creation of the world from Adam Noah Abraham and Solomon untill the time that Christ came Now follow those of the New Testament from Christs Nativity to the end of the world The End of the Prophets RECONCILING Of Places of the Nevv-Testament THE Scripture of the New-Testament is the Word of God written after Christ was revealed by the Apostles and Evangelists in the Greek Tongue some few things were written in Hebrew namely St. Matthews Gospel and the Epistle to the Hebrews Eusch l. 3 c. 26. l. 6. c. 11. 19. Jeron in Catal. Scriptorum It is divided into Evangelical and Epistolical Books Those are the Evangelical books which contain a part of the glad tidings or the holy Gospel of our Lord Jesus Christ with the History from his Nativity to his Ascension into Heaven at the thirty fourth year of his Age. The Gospel of St. Matthew IT contains the Genealogy of Jesus Christ his Birth Education his Prophetical Office in Preaching Miracles his Priestly Office in the Oblation of himself for our sins and his Kingly Office in his rising from the dead and the Government of his Church * 749. MAT. 1.1 The book of the Generation c. Isa 53.8 Who shall declare his Generation The former place speaks of his Generation as Man as the Son of Mary and supposed Son of Joseph The latter place not according to his Humanity but Divinity so who shall declare the Excellency and Manner of his Generation or if the Prophet must be interpreted to speak according to his Humanity then we must say there is a very few only can declare his Generation neither is it possible to express his Humane Generation to the full because that is so wonderful 750. Mat. 1.1 The book of the generation of Jesus Christ. 1 Tim. 1.4 Tit. 3.9 Avoid foolish and endless genealogies The knowledge of Christs genealogy is more profitable that we may know Jesus to be the true Messias promised of the seed of Abraham and David Paul condemns the madness of those who tell mens fortunes by their Nativities and such as move unprofitable questions concerning genealogies which the Jews addicted themselves much to neglecting the study of godliness those he bids us to avoid as vain and idle and Heathenish fancies 751. Mat. 1.1 The book of the generation of Jesus Christ the son of David the son of Abraham Luk. 3.23 38. Who was the son of Heli Nagge Matthat c. of Adam of God Matthew and Luke differ not Matthew describes the genealogy of Christ by the Line of Solomon to Joseph Luke by Nathan another son of David from Josephs Father in law who was called Eli to David and so far as Adam the father of mankind * Mat. 1.1 with 1 Tim. 1.4 The first speaks of a certain Genealogy and generation the second speaks of an uncertain and vexatious generation There were some who probably being Jews naturally and turned Christians were addicted to these genealogies that they might have a pretence of claiming kindred of Christ they made no end of drawing down their lines of descent from David or else they would make a scrupulous search after genealogies about Christ about which there were great controversies in the Church when as Herod had burnt all publick Records that were of that nature Matthew and Mark had set down what was needful herein * 752. Mat. 1.5 Salomon begat Booz of Rahab Doubt How could Salmon beget children of Rahab the Harlot if he entered not into the land of Canaan for none which came out of Aegypt was to enter in except Joshuah and Caleb Answ Although Salmon came out of Aegypt yet not being twenty years old he was not under the Curse of the Lord Num. 14.29 753. Mat. 1.6 David the King began Solomon Luk. 3.31 Who was the son of Nathan who was the son of David Matthew observes the natural order descending from Fathers to the Sons Luke ascends from the Sons to the Fathers Matthew by Solomon and his posterity reckons the fore-fathers of Christ from David to Salathiel Luke by Nathan and his posterity for Solomons race being extinct Christ was born of the posterity of Nathan according to the flesh * Mat. 1.6 with Luk. 3.31 Matthew observes the order of nature descending from the Fathers to the Sons on the contrary Luke inverts the Order ascending from the Sons to the Fathers 2. Matthew reckons not all he begins from Abraham only Luke accounts all and ascends even to Adam and God himself Matthew begins at Abraham for God chose the seed of Abraham to beget Christ
kinds of injuries First for which restitution may be made Secondly for which it may not be made and of this kind is striking for what profiteth if thou strike him that striâ—eth thee Is the hurt of thy body salved by this There is a revenge which belongs to mercy which is not to be understood in the former in that which availeth to correction This belongs to them which have Authority for they ought to revenge but with such a mind as Parents bear towards their little Children whom they hate not He speaketh afterwards of such injuries as restitution may be made as money coat c. * 787. Mat. 5.40 And if any man will sue thee at the Law and take away thy coat c. Rom. 13.1 There is no power but of God Mat. 5.25 Luk. 12.58 1 Cor. 6.4 The former forbids not the going to law but the wronged to revenge himself to wit being injured in his goods either privately or under colour of Law The latter shews that Magistracy is the Ordinance of God and it may be used lawfully The former place is not to be understood simply but comparatively to wit rather than a man should seek private revenge he must not only suffer the loss of one garment but of more * 788. Mat. 5.42 And from him that would borrow of thee turn thou not away Deut. 15.3 Of a forreigner thou maiest exact it again Our Saviour in the former not simply as reaching to all persons whatsoever and to all things but lend to the poor and lend what thou canst spare He is worse than an Infidel that provideth not for his Family It was lawful to look for money back with Usury of strangers which was not a Moral Rule Besides it is one thing to lend or give to the poor another thing to them which are not really poor but only at present want such or such a quantity of money to help him in his bargain c. we must not expect again where it is not to be had we may when it is to be had 788. Mat. 5.43 Thou shalt love thy neighbour and hate thine enemy Ver. 44. Luk. 6.35 Rom. 12.20 Love your enemies do good to those that hate you The first place was corrupt and came into use from the time of the Maccabees The latter was not delivered by Christ as a new law but the true sense of the divine Law concerning love to our neighbours is explained by him For God in the Old Testament expresly commands men to love their enemies Deut. 22.2 789. Mat. 5.40 If any any man will sue thee at the law and take away thy coat from thee let him have thy cloak also Rom. 13.1 There is no power but of God Christ doth here prescribe the law of patience to his followers that they should not be troubled for the loss of their goods but wait on the Lord quietly untill he take revenge on wicked men yet he forbids not the lawful means of recovering goods fraudulently or forcibly taken away or appeal to the Magistrate for power much less doth he condemn it 790. Mat. 6.6 When thou prayest enter into thy closet and shutting the door pray 1 Tim. 2.8 I will that men pray in every place Christ against boasters teacheth us that our duty in prayer is that we seek to please God rather than men because God considers our hearts men look only on the outside and he that is alone prayeth better with a composed mind than he that prayeth amongst a multitude of People whether therefore we pray privately or publickly let us alwaies pray so as if we were hid in our Closets The Apostle witnesseth that our prayer is accepted with God be it in private or publick when God is worshipped in spirit and truth * 791. Mat. 6.6 Enter into thy Chamber c. Mat. 18.19 20. Where two or three are gathered together in my name c. In the former place Christ opposeth private prayers to hypocrysie and vain-glory praying in the Closet to praying in the streets He opposeth not private and publick prayer for they may well suit together at different times and upon different accounts private prayer the more freely to give our selves to God The publick prayer to demonstrate our faith in God and to help forward the Petitions of the Congregation and to stir up zeal in them that are cold 792. Mat. 6.7 When you pray use not vain repetitions Luk. 18.1 Men ought to pray alwaies and not to faint Col. 4.2 1 Thes 5.17 Christ taxeth the vain babling and foolish prating of those who suppose to move God with words often repeated Isa 23.13 though they be cold and distrustful in their prayers But he forbids not continuance in prayers but will have us to pray alwaies if not in words yet in desires for the prayers of godly men are arrows that are shot into heaven 793. Mat. 6.7 They think they shall be heard for their much speaking 2 Tim. 1.3 Pray without ceasing It is one thing to speak much and put confidence in their much speaking in prayer another thing to pray frequently or long and refer their hearing to the force of Christs Mediation Christ condemns not long prayers if they be strong prayers but he forbids and condemns mens thinking if they can but babble any thing to make their prayers long that the length of their prayers the very opus operatum shall be effectual 794. Mat. 6.13 Lead us not into temptation Jam. 1.13 Let no man say when he is tempted that he is tempted of God Temptation is either good for a good end as when God proves the faith hope patience obedience constancy of his children or evil to an evil end and we pray in the Lords prayer that God will not let us be tempted with evil nor give us over into the hand of Satan to tempt us 795. Mat. 6.13 For thine is the Kingdom the power and the glory Luk. 11.4 That conclusion is not found in the Lords Prayer One Evangelist omitting what the other hath set down doth no waies derogate from the truth of Gods Word David used the same thanksgiving 1 Chron. 29.11 2 Tim. 4.18 Thine is the greatness and the power and the glory and the Victory and the Majesty And Paul useth the same words And the Lord shall deliver me from every evil work to whom be glory for ever Amen From whence is taken that of the Church Glory be c. * Mat. 6.17 But when thou fastest anoint thy head c. Joel 1.13 Gird your selves and lament c. Fasts are either publick such as concern Families Towns or Countries we must put on sackcloath in these and publickly declare our sorrow Private Fasts or personal such as are meant here in Matthew must be conâ—eiled from others as much as may be The words in the former place are either properly to be taken or improperly Properly so they cannot be taken in regard this would condemn all former Fasts of the
sate at the right hand of God Chap. 14.22 This is my body Christ ascending and sitting at the right hand of God doth not take away the presence of his body in the holy Supper but confessing it Phil. 2.9 that he is exalted above all things into glory 935. Mar. 16.19 Christ sits at the right hand of God Eph. 1.20 Col. 3.1 Heb. 1.3 c. 8.1 1 Pet. 3.22 Act. 7.56 Steven saw Jesus standing at the right hand of God To sit is the part of the Judge to stand the part of him that fights and helps us saith Gregory Homil. de Ascens Domini Steven therefore being at the conflict with death saw him standing whom he had for to help him but Mark describes Christ sitting after his Resurrection for after the glory of his Ascension he shall come as Judge in the end of the World The Gospel of St. LUKE IT comprehends the Conception of John Baptist and Jesus Christ with their Nativity Life Vocation Sermons in special the Miracles of Christ his Passion Death Resurrection Apparition and Ascension into Heaven 936. LUK. 1.13 Zacharias prayer is heard ver 18. He believed not Although he had a conflict through the weakness of his faith of the special gift of so wonderful a Son yet he had a general faith concerning a Messias the Deliverer of the people from their disgrace and therefore his doubting did not exclude his prayers from being heard 937. Luk. 1.32 The Lord God shall give unto him the Throne of his Father David Joh. 18.36 My Kingdom is not of this world To sit in the Throne of David here is not to govern a temporal Kingdom as David did here on earth but a spiritual wherein Christ reigns by faith in the hearts of his followers and he rules over sin death and the devil 938. Luk. 1.33 And he shall reign over the House of Jacob for ever 1 Cor. 15.24 He shall deliver up the Kingdom to God the Father ver 28. He shall be subject unto him Christs Kingdom is eternal and without end not as Davids earthly Kingdom was for a few daies but it must be continued for ever in the Person of Christ and the faithful after a spiritual manner he shall deliver the Kingdom to the Father not that he shall no longer rule with the Father but because â—fter this world is ended he will fully joyn us to his Father and will govern his Church otherwise than it is now governed * Luk. 1.33 with 1 Cor. 15.24 28. There is a twofold Kingdom of Christ 1. Essential as God 2. Oeconomical as Mediator God and Man betwixt God and Man The first Kingdom is not here spoken of in either place And as for the second which he received from his Father he shall surrender it up again to his Father after he hath subdued sin and death and put all his enemies under his feet Christ governs his Kingdom his Church and people here by means and instruments as the Word Sacraments Ministers c. By Angels Men Ecclestastical or Politick opposing means for the suppressing his childrens adversaries Now he shall deliver this Mediatory rule when he hath fully reconciled all men to God and perfected his work to God the Father who will rule his Children in a new and hidden way without men or means nor mediatly but immediately by himself Christ shall still reign He shall reign over Israel for ever because he shall rule till Eternity come and after him there shall be no King for when Eternity comes he shall rule though in a new way 939. Luk. 1.36 Elizabeth Maries Cousin ver 5. She was of the daughters of Aaron Luk. 2.5 Mary was of the Tribe of Judah of the house of David In the Scripture they are called Cousins though they are not at all of the same family so vulgarly Anna is affirmed to be the mother of Mary and the sister of Elizabeth 940. Luk. 1.44 The babe leaped in my womb for joy that is Iohn Baptist in the womb of his Mother when Mary came to her Joh. 1.31 I knew him not saith Iohn Christ was known to John before by internal and spiritual knowledge but John knew him externally and corporally in his baptism 941. Luk. 1.67 Zacharias prophesied being full of the Holy Ghost Joh. 7.39 The Holy Ghost was not yet because Christ was not yet glorified The first place is meant of the gift and Spirit of Prophesie the latter place is concerning the visible and wonderful effusion of gifts of the Holy Ghost upon the Apostles after Christs glorification 942. Luk. 2.11 There is born to you a Saviour in the City of David which is Christ the Lord. 1 Pet. 3.21 Baptism doth save us Subalternates do not disagree Christ makes his people safe from their sins principally as the efficient meritorious cause Baptism serves but instrumentally and not alwaies for it is not the want of Baptism but the contempt which condeâ—ns us 943. Luk. 2.33 His Father and mother marvelled at those things Mat. 1.8 Jesus according to his humanity had no Father Heb. 7.3 According to his Divinity had no Mother The Father of Jesus Christ Joseph was only so for his care but not really and naturally so for he was appointed by God to be a keeper of the Virgin Mary espoused to him and her Son and Christ being a little child gave him honour and reverence due to a Father The Virgin Mary was his natural Mother according to the flesh for he received his humane nature of her substance 944. Luk. 2.34 Simeon blessed him Heb. 7.7 The lesser is blessed of the better Simeon prayed well for Mary congratulating her concerning her happy and blessed Off-spring and by a Prophetick Spirit foreshewing the hard success she and her Son should have but he did not prefer himself before them 945. Luk. 3.7 The Baptist cals the Pharisees a generation of Vipers Mat. 5.22 He that saith to his brother Thou Fool shall be in danger of hell fire John Baptist calls them not so reproachfully out of an ill affection but from his Office because such were full of poyson and malice working the Viperous works of the devil the old Serpent So the Ministers of the Church must publickly complain of the sins of the people 946. Luk. 5.10 Fear not from henceforth thou shalt catch men Joh. 1.42 Andrew brought Simon his brother to Christ Simon is brought by Andrew to follow Christ and to profess the Gospel by a general call but Christ calls him by a special call to the Sacred Function about the matter of Fishing 947. Luk. 6.1 And it came to pass on the second Sabbath after the first that he went through the Corn fields Mat. 12.1 At that time Jesus went on the Sabbath day through the corn The Jews calâ—ed the eight day of the great solemnity the second Sabbath after the firâ—â— for some of their Feasts lasted for eight daies and the first day with the eighth day were the most solemn and the intermediate
not limit them to this or that day they were to begin at the Center Jerusalem and so run to the utmost point of the Circle of the Isles * 1115. Acts 8.33 with Isa 53. 7 8. Who shall declare his Generation Some Christians understand it concerning the ineffability of Christs Eternal Generation others of the ineffability of his Incarnation or the Generation of his Humane Nature united to the Godhead Others concerning the wondrous Generation of the Church But that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood of the Age and Generation in which Christ lived rather than that of his own Generation or Descent And the meaning of the Verse is to this purpose He was taken away and hurried from prison and from Judgment to execution and as the seventy had inlarged the sense by change of phrase in his poor and dejected estate his judgment was utterly taken away and no right done him And who can sufficiently speak of the looseness and wickedness of that Generation of Vipers who dealt so unjustly and wretchedly with him as to take and cut him off from the Land of the living 1116. Acts 9.6 Go into the City and there it shall be told thee what thou must do Gal. 1.15 Paul was not called by man neither from men to be an Apostle of Jesus Christ Saul was taught by Ananias concerning the means of his conversion but not concerning the Articles of his faith Ananias was sent to baptize him and heal him but not to call him to be an Apostle * 1117. Acts 9.6 with 26.16 17 18. In the one place more was related to be spoken from heaven than in the other and it is usual with the Holy Ghost to relate part of a story in one place part in another challenging the Readers pains and study to find them out 1118. Acts 9.7 And the men that journeyed with him stood speechless Cha. 26.14 And when we were all fallen to the earth I heard a voice The companions of Saul were first cast down then they stood speechless nor could they go forward untill Saul also rose from the earth * Acts 9.7 with 26.14 Stood speechless The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood stands in opposition to their going forward and not to their falling to the earth and meaneth that their amazedness fixed them that they could not flee nor stir Acts 9.7 They heard a voice but they saw no man Chap. 26.14 They that were with me saith Paul heard not the voice Hearing the sound of the voice they understand not the meaning of it so a voice coming to Christ from heaven Joh. 12.29 the company that heard it said it thundred * 1119. Acts 9.7 with 22.9 They heard the voice of Paul speaking to Christ but not Christs voice to him Or if they heard the voice from heaven yet they understood not what it said distinctly 1120. Acts 9.8 They led Saul into Damascus Gal. 1.17 He went into Arabia Paul after his conversion was first at Damascus then he went into Arabia and so returned again to Damascus 1121. Acts 9.15 Paul bare the name of the Lord before the Gentiles the Kings and the Children of Israel Gâ—l 1.16 He was separated to preach to the Gentiles the Gospel of Christ He was the ordinary Apostle to the Gentiles 1 Tim. 2.7 but extraordinarily he might teach the Jews also 1122. Acts 10.30 Four daies after the vision of Cornelius Peter came to Caesarea Ver 19. The morrow after they that were sent from Cornelius came to Peter Cornelius the first day at three of the clock after noon sent his servants to Peter the second day they came to Peter the third day they came with Peter from Joppa and lay by the way that night the fourth day they returned to Cornelius at Caesarea * 1123. Acts 12.17 Tell it to Iames and the Brethren Iames was already dead Ver. 2. Either theâ—e is anticipation of that Vers 2. or else this James was James of Alphaeus James the less Mar. 15.40 The Brother or Kinsman of our Lord yet surviving who was Bishop of Jerusalem as Antiquity affirms * 1124. Acts 13.22 I have found David the son of Jesse a man after my own heart which shall fulfill all my will with Psal 32.5 Psal 51.4 Against thee have I sinned David was after Gods mind in the main of his life though not in every particular action the denomination being from the greater part Besides God looked upon David as a man afâ—er his heart as he was repenting returning and washed from his sin not as he committed his sin He fulfilled all Gods will that is all the Precepts of Gods will though not all the particulars of those general Precepts he fulfilled singula generum though not genera singulorum He fulfilled wiâ—h sincerity though not with perfection of degrees the whole will of God 1125. Acts 14.22 We must through many tribulations enter into the Kingdom of God Heb. 6.12 c. 11.1 The Saints by faith and patience inherit the promises The condition of the faithful is common through many tribulations to enter into the Kingdom of heaven from which some are freed by special priviledge for faith is the means of acquiring life eternal but tribulation is the way thither * Acts 14.22 with Heb. 6.12 We pass thorough many afflictions as they are the paths which God in his providence orders us to walk into heaven but we walk in these paths by faith and patience as they are the feet of the soul or Qualifications of those persons which walk in tribulations heaven-ward * 1126. Acts 15.2 When therefore Paul and Barnabas had no small dissention Rom. 14. Him that is weak in the faith 1 Tim. 3.3 The servants of Christ ought not to be contentious Paul and Barnabas were earnest in the contest because it was in a matter which so nearly concern'd the main of Religion as dispence with that and with all It is one thing not to contend about things indifferent in their own natures another thing to contend about that which is of absolute necessity as this truâ—h which they here so contended about The servants of Christ must not be contentious about trifles but we must conâ—end for the faith once delivered to the Saints 1127. Acts 15.10 The Law is a yoke which neither we nor our fathers were able to bear .. 1 Joh. 5.3 His Commandments are not grievous The Law is a yoke in respect of perfect obedience for here that is impossible for us the Commandments are easie in respect of the imputation of Christs righteousness Rom 6.14 who fulfilled the Law for us in whom our sins are forgiven * Acts 15.10 with 1 Joh. 5.3 The former is meant of the Ceremonial Law which both because of the extream painful bondage in the observation thereof as also because that the observance could never be so perfect but that the conscience would be involved in many scruples and anguishes And besides because that under them