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
undone or not commanded so as they did them and so the Lord required not the bare sacrificing without having an eye to the thing signified * Exod. 12.24 Ye shall observe this thing for ever Col. 2.14 The handwriting of ordinances were blotted out For ever doth not alwayes signifie eternity or everlasting but that which is of long durance or to endure to the end of that generation viz. till the coming of Christ which it did and thus the word for ever is used many times 125. Exod. 12.36 {inverted †} They had the express warrant of God for it who could not command unrighteousnesse He that gave the Law may dispence with it Gen. 15.14 The Israelites spoyled the Aegyptians by borrowing of them Ps 37.21 The wicked borroweth and payeth not again The Israelites had Gods speciall command for it to spoil the ingratefull Aegyptians whom they had served for many years for no wages God foretold this to Abraham that his posterity should come out of slavery with great wealth * Exod. 12.40 Was 430 years Acts 7.6 And intreated them evill 400 years From Gods promise of the Land of Canaan made Gen. 12.7 and his first passage into Aegypt Vers 10. to this miraculous deliverance were 430 years Some reckon the 30 thus viz. 15 in Horan 1 in Canaan when Ismael was born 14 of Ismaels age when Isaac was born Gen. 17.25 and 18.10 and 16.16 and 21.5 and then 400 years begin from Isaacs birth viz. from Isaacs birth to Jacobs 60 thence to Josephs birth 90 which is thus collected Jacob 130 when Joseph was 40 viz. 30 when Pharaoh advanced him after that 7 of plenty 3 of famine when Jacob came down Jacob was 14 when Laban before Joseph was born and 40 years of his age out of Jacobs 130 and so will remain 75 or 76 for the age of Jacob when he came to Laban and so 90 years when he had Joseph Joseph lived after his Father came down 70. Betwixt Josephs death and Moses birth 60 thence to the Israelites going out of Aegypt 80 years which make up 400 and so there is 430 years in all thus 5 60 400 11 90 30 14 110 430 30 60   80   400  126. Exod. 14.15 And the Aegyptians which you have seen to day you shall see them again no more for ever Vers 30. And Israel saw the Aegyptians dead upon the sea shore In the former place he means the Aegyptians alive following the Israelites which afterwards the Israelites saw choaked in the waters and cast dead upon the sea shoar * 127. Ex. 15.3 The Lord is a man of war Heb. 13.20 The God of peace God is called a man of war by resemblance not that he is so of his own essence but that when his peoples necessitiâ—s require he expresseth the actions of a man of war in defence of his people and offence of his enemies He is the God of peace because he commands peace works it loves it and proclaimes it * 128. Exod. 12.37 Succoh with Ioshua 13.27 1 Kings 7.46 Succoh was the name of three places one in Aegypt so Exod. 12. The second in the tribe of Gad Josh 13. The third in the tribe of Manasses 1 Kings 7. * Exod 12.40 with Gen. 15.13 From the time the Lord spake that Gen. 15.13 to the time of Jacobs weaning was 30 years and so to the going out of the children of Israel from Egypt 400 which make 430 years which agrees with Gal. 3.17 which said that after the promise was made to Abraham to the time of the giving of the Law which was but three moneâ—hs after their egresse was 430 years * Exod. 12.42 with 51. Deut. 16.6 We must consider that in Scripture words are often taken not in actu perfecto not in a perfect act but in fieri as they were to be done or actu continuato vel solum inâ—hoato in a continued act or as the act was only begun When it s said the Israelites went forth on the night it s intended of the bâ—ginning of their going forth when they are the paschall Lamb they received the command for going forth probably in the night assoone as he knew of the slaughter of the first born but it was in the morn that they actually set forth * 129. Exod. 17.6 And thou shalt smite the rock and there shall come out water of it that the people may drink 1 Cor. 10.4 And did all drink the same spirituall drink For they drank of that spirituall rock that followed them and that rock was Christ Moses speaks of the naturall rock and drink the Apostle of the spirituall rock and drink Answ Moses speaks of these historically the Apostle as they were institutions types and mysteries The rock and drink are said to be spirituall and sacramentall First In respect of the spirituall fountain of whose fullness we have all received Secondly In respect of sacramentall institution it was a type of the spirituall drink in Christ Thirdly In respect of exhibition the signification was not naked but a most reall performance of those things exhibited by the water and rock Fourthly In respect of the manner of receiving it by faith * 130. Exod 17.5 Iehovah Nissi The Socinians would hence gather that the name Iehovah is attributed to the creature and so elude those arguments we draw of Christs essentiall deity from the word Iehovah which we say is only given to God and so Christ is because it s given to him But we answer there is no place in the Old Testament where the word Iehovah is attribuâ—ed to created Angels or any created substance definitive or in the nominative cases or by a proper and improper figurative speech As for this place the Altar was not called singly Iehovah but Iehovah Nessi that is Iehovah is my Banner so that it s not a bare simple name but a sentence serving instead of a name * 131. Exod. 18.12 Iethro took burnt offerings c. 13 16. verses with Deut. 1.7 8. The story as it lyeth here is misplaced the Statutes and Laws are not yet given to Moses and he himself knoweth them not The Law for burnt offerings and sacrifices was not yet given The chusing of Elders and Judges which was upon Iethro's counsell was not till their departing from Sinai and now they are not come to Sinai The reason for the misplacing of the story was Moses Chap. 17.14 16. had denounced the curse on the Amalikites to show that Iethro who dwelt among the Aamalekites 1 Sam. 15.16 did not fall under his curse he brings in the story of his coming into Israel in that very next place after that the curse is related not therefore to conclude that his coming was at the very time assoon as the curse was denounced but to shew that he once came and so accordeth and escapeth that curse * 132. Exod. 19.19 God answered him by a voice Jo. 5.37 You have neither heard his voice at any time The
wicked Ezek. 21.3 I will cut off from thee the righteous and the wicked Abraham speaks of eternall destruction and cutting off God speaks of corporall and temporall affliction of the righteous with the wicked 79. Gen. 21.9 Ismael plaid with Isaac Gal. 4.29 He persecuted Isaac Jerome saith That Ismael challenged the primogeniture insulting over Isaac in words and deeds and he calls that the contention of the young ones It is certain if Ismael had not wronged Isaac he should not have been expelled from his Fathers house * 80. Gen. 21.31 Wherefore he called the name of that place Beersheba Gen. 26.33 Therefore the name of the City is Beersheba unto this day There were two places of that name the one in the Tribe of Zebulon betwixt the upper and nether Galilee so Aducham the other was in the south part of Judah Josh 15.21 28. which these Texts speak of Now there was a Well and a City of the same name Abraham gave a name to the Region or Countrey it self Isaac to the City or else Abraham gave name to the City and Well but in processe of time it lost it among the Cananites filling up the Well but Isaac opening the Well again gave it the old name of Beersheba * Gen. 21.31 There they both sware Matth. 5.34 Swear not at all Abraham sware solemnly to confirme what they were about Christ condemnes vain rash frivolous vitious and ill conceived swearing He condemnes not all swearing for Deut. 6.17 Thou shalt sware by his name and Psalm 53.12 but that rash ordinary swearing which is used commonly and prophanely 81. Gen. 22.1 God tempted Abraham James 1.13 Let no man say when he is tempted I am tempted of God The first place is concerning outward temptation sent from God to prove our faith patience and hope and for our good The latter is concerning internall temptations from the flesh and the devill who do allure us to sinne or concerning temptations for our hurt Aug. lib. 16. cap. 32. De Civ Dei Abraham was tried to sacrifice his sonne that so his dutifull obedience might appear not to God but to the ages that should be for a mans mind oft-times cannot be known to himself unlesse he make tryall of his strength not by word but by deeds when he is examined by temptation * Gen. 22.1 with James 1.13 Temptations are either probations or provoca ions to evil When God tempâ—s its by probation not provocation and that probation is either by mercies Deut. 8 2 16. or by afflictions James 1.2 1 Peter 2.7 And this God doth not that he knows not what is in man but that man may know what is in himself and that either as to his grace or corruption or else that man may see what Gods preventing renewing and saving grace is able to do 'T is true that God may in a judiciary manner tempt man or leave him to be tempted withdrawing his grace from him Saint James speaks of temptations actively not passively to evill not to good to the evill of sin not of suffering 82. Gen. 22.2 Thou shalt offer the sonne whom thou lovest for a burnt-offering Exod. 20.13 Deut. 5.17 Thou shalt not kill God gave the Law not to himself but us this is a command and example which is singular of the faith or obedience of Abraham or of his triall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictâ—tes and commands of God do not derogate from his generall commands 83. Gen. 22.2 God commanded vers 12. God forbad to offer up Isaac James 1.17 With God there is no variablenesse The decree of God which he will bring to effect is immutable those decrees that are not fulfilled are but conditionall and but for tryall such is this example of a command given to Abraham and then revoked * Gen. 22.2 Take thy son and offer him c. 22.12 Lay not thy hand on the Lad. James 1.17 in whom there is no shaddow of change God did decree to command Abraham to offer his sonne and yet resolved he should not be suffered to offer his sonne but only tried whether he would offer him or no so as God alters not his will he only prosecutes the decree he had made * 84. Gen. 22.12 Lay not thy hand on the child c. Heb. 11.17 Abraham offered up Isaac when he was tryed Intention is one thing reall performance is an other yet God accepts of the intention for the action Abrahams intentions were to offer up his sonne and he endeavoured it which made the holy Ghost account his sonne as offered 85. Gen. 22.18 In thy seed shall all the nations of the earth be blessed Ephes 3.5 The mystery of the incarnation of the Sonne of God was not known to the sonnes of men as it is now revealed to his Apostles and Prophets by the Spirit In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world In the latter the Apostle speaks by comparison for that mystery was not known before the preaching of the Gospel Heb. 1.1 for it was revealed to the Fathers in many parts and divers manners under shadows and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously * 86. Gen. 23.17 18. Were made sure unto Abraham c. Acts 7.5 And He gave him none inheritance c. The Land or Cave was made sure to Abraham not for an heritage so much as a burying place not for the living to enjoy as for the dead to rest in the right of possession and heritage was not bought by Abraham but given by God gratis to his posterity 87. Gen. 23.37 Abraham stood up and bowed himself to the people of the land Exod. 20.5 Thou shalt not bow down thy self to them nor serve them Mat. 4.10 Thou shalt worship the Lord thy God He gave civill adoration to the people which was an ordinary thing amongst those of the east but religious adoration is only due to God which he will not have to be given to an other 88. Gen. 25.23 The elder shall serve the younger Chap. 33.3 Jacob bowed himself seven times when he came to his brother Jacob gave civill honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise Psal 60.1 which was fulfilled in its time when David conquered the Idumaeans and made them subject to the Israelites * 89. Gen. 25.23 with Gen. 33.3 33.14 The person of a man is one thing his posterity is another The elder shall serve c. The preeminence of Jacob the younger above Esau the elder consisted in the prerogative of the birth-right which gave him authority over his brethren and the rest of the houshold under his Father devolved from Esau to Jacob. 2. In promise of the land of Canaan 3. in the holy Covenant of Religion with
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
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
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