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
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
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
because the Pharisees interpreted their law falsely Christ confutes them and teacheth that private persons must not resist force with force and evill with evill but overcome evill with good Rom. 12.21 to part with their garment and turn the cheek 142. Exod. 22.28 Thou shalt not revile the Gods nor curse the Ruler of thy people Luke 13.32 Go and tell that fox Christ speaks so of Herod Private persons of ill will or by contempt must not speak reproachfully of the Magistrate Christ was no private person and by his words detecting the fox-like craftinesse of Herod who endevoured by his craft to overthrow true Religion and the Gospel he sheweth plainly that he feared him not * 143. Exod. 23.7 Thou shalt not slay the innocent and righteous c. Ezek. 21.3 I will draw my sword out of his sheath and will cut off both the righteous and the wicked The former place tels what the civil Magistrate should do in executing Justice the latter shews what the Lord would do in afflicting a people in generall when he destroys the Land He would destroy good and bad whether they were really or only in appearing righteous and this he might do because even in the best he finds matters of failing And besides though he take away the good in a generall judgement it is from the evill to come which they would endure by living under so hard pressures as they were like when a Land was destroyed Besides the godly are no losers in being translated to Heaven * 144. Exod. 25.8 Make me a Tabernacle that I may dwell among them Acts 7.48 The Lord dwels not in Temples made with hands God dwelt in the Tabernacle not that Gods essence or presence can be confined to any place but that he there would give especiall evidence of his grace and glory and of his near relation to his people in entercourse with them by his Word and Sacraments In the time of the Law God did more evidence himself there than in the time of the Gospel 145. Exod. 25.16 Thou shalt put into the Arke the Testimony which I shall give them c. Heb. 9.4 In the Arke was the golden pot with Manna and Aarons rod that budded and the Tables of the Testament In the Arke under the covering were onely the Tables of stone of the Covenant Exod. 16.33 34. Numb 17.7 the pot with Manna and Aarons rod stood before the Ark. The Apostle joyns them all together because they were in the Tabernacle in the sight of God * Exod. 25.16 with Hebrews 9.4 The Apostle saith not that the pot and Aarons Rod were in the Arke The Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of It s not unusuall for the Relative to be referred to the former Antecedent The Pot and the Rod were said to be in the Arke because we have no answerable Preposition in the English to signifie the latitude and extent of the Original The Greek Preposition signifieth not onely in or within but also by near unto or before Luke 9.31 146. Exod. 29.32 33. Aaron and his sonnes shall eat the holy bread but a stranger shall not eate thereof 1 Sam. 21.6 David eate thereof and they that were with him The Precept of the holy bread or proposition was ceremonial and a temporall pedagogy the morall prohibition was not so David therefore is here excused by a case of necessity 147. Exod. 30.6 Thou shalt put the Altar before the vail that is by the Ark. Heb. 9.3 4. After the second vail in the Tabernacle was the golden censer There was a double vail one by which the outside of the holy place was distinguished from the inside the other by which the holy place was distinguished from the holiest of all between those two vails the Altar of Incense was placed * 148. Exod. 32.32 Race me out of the book of life 2 Peter 1.10 Make your calling and election sure Doubt How did Moses endeavour to make Heaven sure to his soule when he desired to be rased out of the book of life Answ Moses zeale to Gods glory and the peoples good forgets himself and his own estate wisheth rather that himself than the people should perish The Book of life is two-fold the one of life naturall the other eternall He desires to be blotted out of this naturall life and were it to be understood of eternall life it would shew no more then that Moses though carefull enough of his own salvation yet such was his care over the people that he prized theirs rather than his own * 149. Exod. 32.13 Remember Abraham Isaac and Iacob Rom. 2.11 God is no accepter of persons In temporall things such as the first place speaks of such as the forbearing to punish the people of God some say God may have respect to persons but not in eternall Secondly God had not respect to the persons of these Patriarcks but to his gratious promise which he had made unto them as there Moses saith Remember Abraham c. * 150. Exod. 33.11 with Exod. 17.9 Joshuah though he were called a Boy or Child yet he was fifty three years of age and a Commander in the Camp it was usuall to name them so in former times when mens lives were as I take it generally of a longer extent than now and when they were unmarried as Joshuah was Varro cals one juvenis at five and forty and serviu◠Tullius at the age of six and forty there is juventus * 151. Exod. 33.11 The Lord spake to Moses face to face John 1. No man saw God at any time John 6. No man hath seen the Father at any time unless he that is of God c. Moses could not see God and live but the Lord spake so clearly to him as a man speaks face to face with his friend that is distinctly clearly not in an obscure manner by Dreames or the like Great is the difference betwixt a cleare discourse and the knowing or seeing of the substance or essence of God No man saw God nor his secret will of producing salvation by Christ and the manner thereof before the Sonne revealed and discovered it and John 6. No man hath seen the Sonne This is opposed to the revelation which Moses laid forth in his writings and which did so elevate the Jews Christ far excelled Moses herein Moses heard a distinct voice but Christ saw the substance of the Father and the secrets of his designations for our salvation 152. Exod. 33.20 No man shall see me and live 1 Cor. 13.12 Now we see through a glasse darkly 1 Joh. 3.2 The essence of God is invisible and incomprehensible to us in this world but in the next world we shall see God face to face the glory of God as he is 153. Exod. 34.3 God doth not justifie the wicked Rom. 4.5 He justifieth the wicked He doth not justifie the
impenitent and such as persevere in wickednesse but he justifies the penitent and such as are justified in Christ * 154. Exod. 34.7 He will by no means justifie the ungodly Rom. 4.5 He justifieth the ungodly He will not justifie an ungodly man i. e. he will not esteem that man which walks wickedly to be a godly man but yet if a wicked man humble himself and casts himself upon Christ he will justifie him in Christ though not in himself He justifies him who in his own person was and is ungodly though in Christ he be righteous now by believing * 155. Exod. 34.15 16. with Deut. 21.11 The prohibition is to be understood as long as the woman remaines in her infidelity seeing the danger was of turning the husband from his God to strange Gods but if she was converted to the Jewish Religion he might marry her Thus Salomon married Rahab the whore Boaz Ruth the Moabitish c. but Salomon is reprehended for marrying Infieels nor yet can that hinder that Sampson took the unbelieving Philistim to wife c. Esther was married to unbelieving Ahasuerus seeing that was either done by a speciall dispensation else t was the failing of Sampson and the other was under the power of Ahasuerus much good did accrew thereby 156. Exod. 34.15 Thou shalt make no league with the Cananites Gen. 21.27 Abraham made a Covenant with Abimelech Covenants in spiritual matters and such as belong to Religion must not be made with Heathens and Idolators but Abraham made a Covenant with Abimelech in temporall matters such as belonged to commerce and the common peace of the Country 147. Exod. 34.16 Thou shalt not give thy daughter to his sonne 1 Cor. 7.12 If any brother have an unbelieving wife and she be pleased to dwell with him let him not put her away c. God expresly forbad the Israelites to marry with the Cananites lest the Israelites should be seduced to worship other Gods The Apostle speaks of a marriage confirmed already before the conversion of one party to Christ otherwise it is a very unhappy thing to marry those that are of false religions 2 Cor. 6.14 Nor must we draw in the same yoak with them LEVITICUS WAS so called from Levi one of the Tribes It contains the Leviticall sacrifices the sanctifying of the Priests and people the difference of meats vowes conversation and other observations and rites * The whole time of the story of Liviticus is but one moneth namely the first moneth of the second year of their deliverance and not altogether so much neither for the very first beginning of the moneth was taken up in the erecting of the Tabernacle of which the story is Exod. 40. 158. LEv. 1.6 The sons of Aaron shall pull of the skin of the burnt-offering and cut it into pieces 2 Chron. 35.11 The Levites pulled off their skins It was the office of the Priests to pull off the skins of the burnt-offerings but because in the time of Hezekiah and Josias the celebration of the Passeover was solemne and many millions of sacrifices were offered therefore it was extraordinarily granted to the Levites to pull off the skins 159. Lev. 1.13 The Priest shall burn all oblations upon the Altar for a burnt sacrifice for a sweet savour unto the Lord. John 4.24 God is a Spirit and smels not In the former words he speaks comparatively that a man delights in sweet odors so God is delighted in their sacrifices not by reason of the fat of bullocks but for the sacrifice of his onely begotten Sonne our Lord Jesus Christ in whom he is well pleased Mat. 3.17 160. Lev. 2.1 The oblation of a sacrifice to the Lord must be fine flowre and he shall pour oyle upon it and put frankincense thereon Chap. 5.11 He shall bring the tenth part of an Ephah of fine flowre he shall put no oyle upon it neither shall he put any frankincense thereon Sacrifices of free-will were made with oyle and frankincense but offerings for sin were made without oyle and frankincense 161. Lev. 2.11 No meat-offering shall be brought unto the Lord made with leaven Chap. 23.17 You shall bring two loaves of two tenth deals they shall be of fine flowre baken with leaven they are the first fruits The oblation which was leavened was eucharisticall or for a thanksgiving but the free-will offering was without leaven 162. Lev. 3.16 All the fat shall be the Lords by a perpetuall statute Chap. 23.17 Two loaves of the first fruits of two tenth deals of fine flowre with leaven God separated the fat for himself not to eate it but to hinder the people that they should not eat it for Idolaters did eat the fat of their sacrifices 163. Lev. 6.18 The Leviticall sacrifices should endure for ever Heb. 10.14 By one offering Christ perfected for ever them that are sanctified The sacrifices of the old Law are said to be for ever by reason of the long continuance of the Jewish polity but they are all abolished by one compleat sacrifice of Christ 164. Lev. 9.24 Fire went out from before the Lord and consumed the burnt-offering c. Amos 5.22 Though you offer me burnt-offerings and gifts I will not accept them neither will I regard the peace-offerings of your fat beasts Offerings to God of a pious and sincere heart were accepted by him but the offerings of Hypocrites proceeding from a corrupt heart were an abomination to the Lord. 165. Lev. 11.1 Vnclean beasts Gen. 1.31 All things that God made were very good Unclean creatures in the old Testament were so in respect of the Jewish pedagogie of the ceremoniall Law and not by nature but because God was pleased to have it so whereas by goodnesse of the creation all things were good and clean to those that were clean Tit. 2.15 166. Lev. 11.7 The Jews must eat no swines flesh Matth. 5.11 The Gadarens of the tribe of Benjamin fed hogs Hogs flesh was not eaten by the Jews but yet they were not forbid to apply the paunch the skin and the fat to other uses * 167. Lev. 11.8 Of their flesh shall you eat c. They are unclean unto you Rom. 14.14 There is nothing unclean in it self To be unclean by divine institution is one thing to have a naturall uncleannesse is another all things in their first creation were good and clean though not as Moses saith to you who have a restriction by Gods speciall command and that upon the account of teaching them or representing something to their minds by these outward things * Lev. 11.44 You shall therefore sanctifie your selves c. Ezek. 37. ult I the Lord do sanctifie Israel In the former place is meant ceremoniall sanctifying which is nothing else but separating from such and such things which the Leviticall Law prohibited to be touched so as it concerned externall reverend addresses before the Lord. And though it did purport a spirituall and inward sanctification yet it implies no more
then enter but when the cloud was removed then he went into it 182. Numb 8.7 The Levites shall shave off all the hair of their flesh Lev. 19.27 You shall not round the corners of your heads nor shave your beards In the time of the Leviticall pacification they did shave the hair of their flesh Ezek. 44.22 but otherwise to cut the hair of their heads or shave their beards round was sorbade them by Moses 183. Numb 10.29 Hobab was Moses father in law Exod. 2.18 Raguel Chap. 3.1 4.18 18.5 Jethro Hobab because he was the sonne of Raguel is thought by some to be Moses kinsman in the Scripture oft-times persons have two or three names so the father in law of Moses had many names * 184. Numb 12.1 His wife who was an Aethiopian Exod. 2.10 She was a Midianite of Arabia Answ There was a double Aethiopia one West without Aegypt in Africa which is called Abasa the other East which is called Arabia which comprehends the Midianites and other people living toward the South 185. Numb 12.8 God spake with Moses mouth to mouth Exod. 33.20 Joh. 1.18 No man hath seen God at any time 1 Tim. 6.16 The divine essence is invisible and dwels in an unaccessible light that Moses in his morality saw not perfectly yet we piously believe that the Sonne of God taking on him the shape of a man as he was afterwards to be incarnate did speak with Moses familiarly 186. Numb 14.1 All the people with a 〈◊〉 voice murmured against Moses Verse 23. They shall not see the Land of promise except Caleb Joshua 14.1 The children of Israel possessed the land of Canaan which Eleazar the Priest and Joshua the sonne of Nun and the heads of the Fathers distributed to them Chap. 24.7 Whose eyes saw what the Lord had done in Aegypt 1 Cor. 10.5 Eleazar and Caleb and other faithfull people came into the Land of promise but those that murmured were destroyed in the wildernesse for with many of them God was not well pleased 187. Numb 15.38 Speak to the children of Israel that they make themselves fringes in the borders of their garments Mat. 23.5 Christ condemns the Pharisees for enlarging their phylacteries and their borders The abuse of a thing doth not take away the use of it God commanded the Israelites that so often as they should look upon their garments they should remember the Commandements of God and do them But the Pharisees abused this commandement of God boasting hypocritically of their long garments and fringes as though there had been some holinesse in them therefore their hypocrisice is deservedly reprehended * 188. Numb 16.29 If these men die the common death of all men c. Eccles 3.19 As one dyeth so dieth the other for they have all one breath It s one thing to speak of death according to the course of nature another thing to write of strange judgements above the course of nature according to the course of nature as the one dyeth so dyeth the other But this was a particular case of Corah Dathan c. which were to dye in a strange manner that the people might see the Lords sending of Moses 189. Numb 16.32 The earth opening her mouth devoured them all which belonged to Corah with their houses and substance Deut. 11.6 Psalm 106.17 26.32 When Corah perished all his sonnes perished not The sonnes of Corah which escaped alive were in the Tabernacle of the Lord when the sedition began because they consented not to the Levites in the sedition of their Father 190. Numb 18.16 The redemption of the first-born shall be from a moneth old for five shekels after the shekell of the Sanctuary Exod. 22.30 Thou shalt give me thy first-born and with Sheep and Oxen thou shalt do the like seven dayes it shall be with the dam on the eight thou shalt give it me The first-born of man and of clean beasts were consecrated unto God the eighth day but the unclean beasts were redeemed after one moneth A woman after she brought forth a male child must stay apart six weeks after a female twelve weeks in that time they were purged from their issue of blood 191. Numb 18.20 God said unto Aaron Thou shalt have no inheritance in the Land neither shalt thou have any part amongst the Israelites I am thy part Joshua 21.41 The 48 Cities of the Levites were within the possessions of the children of Israel The Levites had their habitation and food in those Cities with their families which Cities were as Schooles wherein they were instructed rightly in the Law and to perform their office in holy things as they should 192. Numb 20.11 At the stroak of Moses on the rock of flint the waters came out abundantly and the congregation drank and their beasts also Psalm 18.1 1 Cor. 10.4 They all drank the same spirituall drink for they drank of that spirituall Rock which followed them and that rock was Christ Moses relates historically the water that came out of the flint for the use of the people and their Cattle The Apostle speaks after a spirituall manner and saith that Christs bâ—nefits to us were prefigured thereby 193. Numb 20.18 21. Edom would not suffer the Israelites to passe through the land Deut. 9.29 Let me pass through thy land as the children of Esau did unto me Jude 11.18 The children of Esau denied to let the children of Israel passe through the publick way through their Cities and Villages the King of Edom suffered them to passe about by his borders and through by-wayes 194. Numb 20.28 Elcazar the high Priest was present at his fathers death Lev. 21.11 The high Priest shall not go in to any dead body nor defile himself for his Father or his Mother Eleazar was not yet the high Priest actually and this was a singular example Augustine That time that the high Priest did his office of high Priest it was forbidden him that he should not come to his Parents being dead * 195. Numb 20.29 In the mount Hor and yet Aaron is said to dye in Mosera and to be buried there Answ Hor and Mosera are the same places the Mountain was called Hor but the place adjoyning in which the Tents were fixed was called Mosera 196. Numb 21.9 Moses made a Serpent of brasse and put it up for a sign and when they that were bitten beheld it they were healed Exod. 20.4 Thou shalt not make unto thee any graven Image or any likenesse of any thing in heaven or earth God gave an especiall command of setting up the brasen serpent like to the fiery Serpents whose wounds and bites the Israelites could not endure that so looking on this they might be safe it was a figure of Christ crucified 197. Numb 22.12 God said to Balaam Thou shalt not go with them Verse 20. Rise and go with them Verse 35. Go with the men God would not that Balaam should go to curse the Israelites at last he
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
and the first of Hezekiah 388. 2 Kings 16.2 Ahaz was twenty yeares old when he began to reign and he reigned sixteen yeares Chap. 18.2 Ezechias was twenty five years old when he began to reign so should he be born in the eleventh year of Ahaz Physitians do allow this others do attribute to Iotham twenty years and read it thus Ahaz was twenty years old when Iotham began to reign * 2 Kings 16.2 with 2 Kings 18.2 If in the twenty fift year he must be born in the eleventh year of his father Ahaz because he was twenty years old when he began to reigne and reigned sixteen years 2 Kings 16.2 in all thirty six when he died out of which take the aforesaid twenty five and so Hezekiah must be born in the eleventh aforesaid A thing not impossible considering the singular blessing that Nation had for generation So Rehoboam was begotten by Solomon about the same age 1 Kings 14.21 although Physitians are against it for at eleven years old they are not come to puberty 389. 2 Kings 22.3 In the eighteenth year of King Iosiah the King sent Shaphan the sonne of Azaliah 2 Chron. 38.8 In the eighteenth year of his reign he sent Shaphan the son of Azaliah Iosias began to reign in the eighth year of his age and in the eighteenth year of his reign he sent Shaphan to Helkiah * 390. 2 Kings 22.20 Thou shalt be gathered into thy grave in peace 2 Chron. 34.28 with 2 Kings 23.29 And he slew him at Megiddo when he had seen him 2 Chron. 25.24 There is peace externall and internall the former place is peace internall or peace with God thou shalt die with peace of conscience or favour with God Secondly Externall peace is either personall or nationall the former place is understood of nationall and in regard it s said thou shalt die in dying the Governour may be said to be put for the people governed Thridly Thou shalt dye thou shalt receive thy mortall wound at Megiddo but die peaceably at Jerusalem the troubles of Israel followed after his death and his sudden and violent death brake not off his peace with God for thereby he was taken from the evills to come * 391. 2 Kings 23.13 Which were on the right hand of the Mount of corruption 2 Sam. 15.30 1 Kings 11.7 Mount Olivet The same Mount as some suppose called by two names the Mount of corruption from the persons meeting there corrupting themselves with Idols The Mount of Olives because plenty grew there or from the nearnesse of the Hebrew Mischah unction Maschith corrupting So Bethel the Lords house Bethaven of iniquity 392. 2 Kings 23.30 The people of the Land took Jehoahaz the sonne of Josiah and annointed hi◠King in his Fathers stead Verse 34. And Pharaoh Necho made Eliakim the son of Josiah King in the room of his Father Mat. 1.11 Josias begat Jechonias Jeconias Nephew to Iosias was the sonne of Ioakim set by Pharaoh into the place of Ioacas who was carried into Aegypt Matthew passeth by the Father of Ieconias 393. 2 Kings 23.30 Iosias was buried at Ierusalem before the Babylonish captivity Mat. 1.11 Iosias begat Ieconias and his brethren in the captivity of Babylon Iosias in his posterity begat Iechonias and his Brothers kindred who lived when that miserable carrying captive into Babylon began 394. 2 Kings 25.29 Iechonias or Ioachin died in Babylon Matth. 1.12 After the transmigration unto Babylon Iechonias begat Salathiel That was done after the beginning of the captivity but not after the confirmation of it when the time was that Evilmeredach lifted up the head of Ioachim in the seven and thirtieth year of his reign over Babylon when the time of deliverance drew on The two Books of CHRONICLES THey are called Paralipomena from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is from being passed by Things that are passed by in the Books of the Kings are contained here In Hebrew they are named Dibre Hajamin that is Words of daies of Chronicall Annals because they contain Annals and Histories The first sets down the Genealogie of Adam of the Patriarchs and Tribes of Israel with the reigns of Saul and David The latter hath the History of Solomon and of all the Kings of Judah and Israel to the Babylonish captivity and their enlargement by Cyrus which is done in the year of the world 3435. They were both writtten by Esdras 395. 1 CHron 2.9 The sonnes of Ezrom Jeramuel and Ram. Matth. 1.3 Ezrom begat Aram Ram and Aram were but one in Hebrew Ram in Syriack Aram signifies Noble or High * 396. 1 Chron. 2.15 David was the seventh With 1 Sam. 16. Where Jesse besides these seven sonnes is said to have another which made eight Besides the seven here mentioned he had an adopted son Jonathan the son of Sammaa that is the Nephew from the third son Some say the Scripture doth not here give us a compleat number seeing it doth not appertaine to the essence of the History * 397. 1 Chronicles 3.5 with Proverbs 4. where Solomon saith He was the only begotten of his mother Answ Solomon was the only begotten of his mother by David for there was three other begotten by Vriah her former husband which David by adoption made his own But this will not hold for Nathan who was one of these is in Luke mentioned as one from whom Christ came and so must be the son of David naturally Besides that son which David begot in adultery hinders Solomon from being the only sonne Therefore I the rather answer these mentioned here were the naturall sonnes of David by her and Solomon was the only sonne of his mother by love and motherly affection and so the seventy unice dilectus 398. 1 Chronicles 3.11 Ioram begat Ochozias of whom came Joas Matthew 1.8 Ioram begat Ozias Ochozias Ioas and Amasias are left out by the Evangelist because they reigned not well and to observe the fourteen generations that is the fourteen persons of Kings in the gealogie of Christ * 399. 1 Chron. 3.11 12. with Mat. 1.8 It is one thing to be a son immediately another thing mediately or remotely Joram was not Ozias son immediately for three Kings came between Ahaziah Ioash and Amaziah Some count it likely the omission of these was with design to keep within the number of three fourteens Some think they are omitted rather than others because Gods curse lay on Ioram for marrying of Ahabs daughter to the fourth generation as his blessing was on Iehu for destroying Ahabs posterity * 400. 1 Chronicles 3.17 The sonnes of Ieconiah Asir Salathiel Jerem. 22. ult Write this man childlesse Salathiel the Hebrew Shealtiel is said to be the sonne of Ieconiah Matth. 1.12 and so here son of Ieconiah Assir that is strictly bound prisoner in Babylon for we read not of any son called Assir that Ieconiah had yet this Salathiel is named the son of Neri Luke 3.27 who came by many
in him he was despised and we esteemed him not In the first place is spoken of Christ exaltation and the glory of his Kingdome of which Solomon was a type not outwardly in the sight of men but inwardly and spiritually before God and the faithfull people In the latter of Christs humiliation and as carnall men judge of Christ * Psal 45.2 with Isaiah 53.2 The former speaks of Christ as he appeares to the soule broken and bruised and called home The latter of Christ as he appeared to the men of the world Jews and the wicked without any Majesty or Kingship The former as he shall appear in glory the latter as he appears in outward dispensations here below The comelinesse is rather relating to his Majesty than to his person though questionlesse which in it self was fair yet was through his troubles and sorrow beclouded and he seemed a man of sorrow 492. Psal 49.8 The Brother shall not redeem his Brother Heb. 2.12 Christ our Brother offered himself for the price of our Redemption Because men could not satisfie the Divine Law Christ God and Man our Brother and our Saviour by his obedience and suffering fulfilled the whole Law for us his satisfaction is our Redemption for our sinnes 1 Joh. 2.2 Rom. 20. and the sinnes of the whole world and he is the fulfilling of the Law for righteousnesse to every one that believeth * 493. Psal 49.12 He is like the beasts that perish Rom. 8.21 The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God Beasts perish because when they die there is an end they have no resurrection The second place speaks of the renewing of the world after desolution thereof And whether by the creature he means the Heaven and the Earth with the rest of inanimate things or he intends the animate Besides he shews that they shall be no more subject to any such alteration and corruption as now when the beasts perish much lesse to serve for the object and instrument of sinne but every thing according as its capable shall be glorified and fully delivered from vanity and perishing * 494. Psal 50.15 Call upon me in the day of trouble and I will hear thee Isa 65.25 And it shall come to passe that before they call I will answer When God saith he will answer before they call it hinders not but that when at other times they do call he will answer The latter promise in Isaiah doth not say that he will alwaies answer before they call but that sometime he will answer before they call i. e. he will deliver his people before they apprehend danger * 495. Psal 51.11 Cast me not away from thy presence c. Heb. 13.5 I will never leave thee nor forsake thee Doubt If the Lord should take away his Spirit and cast his people out of his presence Then how comes he not to leave us Answ The words of David might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoid His praying that God would not cast him off doth not necessarily imply a fear that God would do it but rather an hope and assurance that God would not do it As elsewhere we find him praying for that which God hath promised unto him and which he doubted not but God would performe 2 Sam. 26.27 The former place shews what David in justice might fear for his sinne The latter what God in mercy would grant for his Christ The former what David in his prayers did seek The latter what God in his promise did answer 496. Psal 95.11 Slay them not O Lord. Vers 13. Consume them in thy wrath First he praies that the enemies of God may be tollerated a while for example to others and led captive in triumph then when others are taught better by their example let them be destroyed That destruction if it may not be understood of their lives yet it may be of their power dignities and wealth that so being brought down they may not be able to hurt the Church or oppose themselves against God * Psal 59.11 with 13. Slay them not at once or suddenly let them rather have Cains punishment but yet consume them surely that so they may know themselves to be men and thou the God of Heaven * 497. Psal 60. title When Joab returned and smote of Aedem in the valley of Salt twelve thousand 1 Chron. 18.12 Abishai the sonne of Zeruiah slew of the Aedemites in the valley of Salt eighteen thousand 2 Sam. 8.13 And David gat him a name when he returned from smiteing of the Syrians in the valley of Salt eighteen thousand The victory is ascribed to David as Generalissimo to Joab and Abishai as two chief Commanders and so all three had their speciall Victories running into one They are called Aedomites in some places Syrians in another because both Syrians and Aedomites joyned together against David Joab and Abishai In one place its said eighteen thousand in another place twelve thousand probably either David or some of the three at first slew six thousand and then Joab returning with the rest he either giving the first onset or else doing some remarkable service is said to slay twelve thousand more and so in all eighteen thousand 498. Psal 60.3 O God thou hast cast us off Rom. 11.1 Hath God cast off his people God forbid David speaks of temporall casting off Paul of eternall 499. Psal 62.11 God spake once Heb. 1.1 God spake by divers manners to the Fathers and Prophets God speaks once not by number but by counsell nor doth he deliberate the second time but he speaks divers wayes with a voice or without a voice to men waking or sleeping by himself or by his Angels In the former place the certainty in the latter the manner of divine Revelation is understood * 500. Psal 68.18 Thou hast led captivity captive and thou hast received gifts for men Ephes 4.8 When he ascended up on high he gave gifts to men Led captivity captive which may be interpreted either passively or actively Passively he took away from Satan Death and Hell all their captives changing their miserable captivity into an holy and happy captivity whereby they are brought into the obedience of the Gospel 2. Actively Christ hath captivated the world flesh and Devill Death and Hell which in severall kinds had before captivated mankind Received gifts and gave gifts i. e. receiving gave as the phrase is Exod. 25.2 and in divers others places taking is used for giving 1 Kings 3.24 17.10 Judg. 14 2. and giving is used for taking as Gen. 42.30 So as Christ received gifts at Gods hands in the Psalms and he did not keep these gifts or use them for himself but Saint Paul would have us to know that he gave us these spirituall gifts Thus the one shews the giver the other interprets to what end they were
given to be bestowed on us 501. Psal 69.1 Save me O Lord. 1 Pet. 3.21 Baptism saveth us God is the principall efficient necessary cause of our safety Baptism is the instrumentall cause and not absolutely necessary because many are saved without Baptism for it is not the want of it but the contempt of that condemns us 502. Psal 69.23 Let their Table be made a snare unto them Matth. 5.44 Rom. 12.14 Blesse and curse not We may curse the enemies of God out of pious zeal not out of evill affection Christ bids us pray for our enemies rather than curse them 503. Psal 69.25 Let their habitation be desolate Act. 1.20 Peter applies that to Judas That which David speaks in generall of the enemies of Christ that Peter applies to the Captain of them Judas his habitation was desolate and his place amongst the Apostles untill another tooke his Bishoprick * 504. Psal 69.28 Let them be blotted out of thy Book of Life Lev. 17.8 Whose names are not written in the Book of Life The booke of the living is one thing the Booke of Life another The book of the living in the Old Testament is the book of such as live here the Booke of Life in the New Testament is the Book of Eternall Life David prayes that they may not be in the Land of the living or their names found in the book of the living that is they may die and go to their grave Or else By the Book of the living and Life is meant the Book of Eternall Life and so it signifies That he desires that God would make it appear that they are not written in the Book of Life though they seem by their profession to be of that number So that this doth not speak that their names were ever in the Book of Life for those whose names are once there cannot be obliterated the Election of God standing firme but in regard wicked men are subject to flatter themselves out of an erroneous heart with the love and favour of God which they never had He desires that God would make a plain discovery of this their damnable delusion letting their consciences taste the terrors of God that so they may not deceive themselves 505. Psal 74.12 God is my King of old working salvation in the midst of the earth Phil. 2.12 Worke out your salvation with feare and trembling God from eternity worked our salvation in respect of his decree in the midst of the earth freeing his Church from the beginning and defending it in us he works it when he draws us to him and gives us power to will and to do that being so justified we may study for holinesse and walk in good works unto the accomplishment of our salvation 506. Psal 72.8 He shall reign from Sea to Sea John 18.36 My Kingdom is not of this world Vers 36. It is not from hence The first place is concerning the power of Christs Kingdome he reigns also powerfully amongst his enemies the latter is of the Kingdome of Grace for with his grace by faith he blesseth godly hearts therefore he saith My Kingdome is not of this world yet he denied not but that it was in this world * 507. Psal 72. ult The Prayers of David the sonne of Jesse are ended Psalm 86.1 A Prayer of David The first place tells us this was his last Prayer that he made for Solomon a little before his death Or the last Psalm which David penned leaving it as a depositum or testimentary Legacy to Solomon Or the last of those Psalms that David set in order before his death for the use of the Church The rest were gathered together by others as some of Solomons Proverbs were Prov. 25.1 * 508. Psal 73.1 Truely God is good to such as be of a cleane heart Prov. 20.9 Who can say his heart is clean To have an heart clean by endeavour is one thing to boast of a clean heart is another David tells us that God is good to such as endeavour to have clean hearts God accepts of the will for the deed and by Christ have cleannesse imputed to them But yet even these cannot but say they find a polluted principle against which they strive * 509. Psal 78.24 And had rained down Manna upon them to eat and had given them the Corn of Heaven Jo. 6.31 Our Fathers did eat Manna in the desert as it is written He gave them bread from Heaven to eat With Jo. 6.32 Moses gave you not that bread from Heaven The Heavens are twofold either visible or invisible the two former Texts speak of Manna coming from the visible Heaven the latter Text saith the Manna came not from the invisible or spirituall Heaven Manna was a corporall food and so came from a corporall Heaven It s said to be Angels food comparatively not positively or simply as if the Angels had eaten thereof But the Hebrews use the food of Angels for the food of the Mighty an epithite given to Angels i. e. a food that seemed rather Angelicall and Celestiall than Earthly as well by reason of its origine purity and perfection as for the efficacy of it to preserve the body in perfect health and equall strength by Gods speciall appointment in those who did not by their distrust or rebellion make it of no efficacy This Manna was not truely and properly Heavenly but by signification and Sacramentally as given by Moses the Minister of the Lord. * 510. Psal 78.59 When God heard this he was wroth Isa 27.4 Anger is not in me The first place tells us that God was as an angry man in the effects he poured out upon his people The second place that an implacable anger towards his people is not in God or that Gods anger and displeasure towards his Church was then over Not that he never would expresse the effects of anger upon any part of his Church for the future but that he at present was appeased with them 511. Psal 79.4 We are made a reproach to our neighbours a scorne and derision to them that are round about us Matth. 5.10 Happy are they that are persecuted for righteousnesse sake Good men are more affected with scorns and reproaches than with blowes for saith Chrysostome a blow on the body is divided betwixt the body and the soul but a reproach wounds the soul only Yet the godly must valiantly endure injuries for the glory of God and safety of their neighbours but if that accrue not to Gods glory and is hurtfull we are to remit it to God by our just complaint and prayer for revenge on him that doth the injury * Psal 79.4 with Matth. 5.10 The former is a complaint to God The second is declaration of Gods judgement of such men as are a reproach for his Gospell-cause Men may be happy in Gods account and yet such are they in the latter place and yet be miserable in their own the apprehension of misery is enough to make them cry out
to God as in the former place 512. Psal 79.6 Pour forth thine anger upon the Nations 1 Cor. 13.7 Love endures all things The Psalmist asks this not out of a vitious affection and desire of revenge but from a just zeal kindled by the holy Ghost whereby he was inflamed for Gods glory against Blasphemers the incurable enemies of God * Psalm 79.6 with 1 Cor. 13.7 The former is a deprecation against the enemies of the godly The latter describes love as that grace which makes a charitable man apt to construe all things to the best and hope for the best where there is no apparent reason to the contrary enduring all things which may be endured with a good conscience which no way hinders the praying against wicked men as they are enemies to God or Religion For though love may make us endure personall wrongs it cannot make us endure publick wrongs to God and the Gospell Charity may make us bear with outward pressures inflicted by persecutors yet pray against the persecutors as persecutors 513. Psal 81.13 He gave them over to their own hearts lusts Act. 17.28 In him we live and move and have our being The first place speaks of the ill affection proceeding from mans corrupt nature the latter of the work of God in men and the conservation sustentation and government of all his creatures 514. Psal 82.6 I said Ye are Gods John 17.3 This is life eternall to know thee the only true God Jer. 9.23 24. The Magistrates are called gods not by nature but from the Majesty communicated to them and their judiciary power that so men may be brought to obedience by them God is so by nature the Magistrate by his office hath a grant of part of divine power and being Gods Vicegerent he must do all according to Gods will and not according to his own will 515 Psal 89.7 O Lord God who is like unto thee 1 John 3.2 We know that when he appears we shâ—ll be like him The Psalmist speaks of the mighty men of the earth who living wickedly and ungodly are not like to God And John speaks of the faithfull who though they are here strangers and pilgrims seeing onely in a glasse by faith yet when the time of perfection shall come we shall see him face to face as he is and reign for ever with him 516. Psal 90.9 We passe away in thy wrath John 3.36 He that believeth not the Son the wrath of God abideth on him God is angry for a time not against the persons of the godly but against their sinnes and he chasteneth them here not for ever for their good and not for their hurt but unbelievers shall never see Gods gracious face unto life 517. Psal 92.16 There is no iniquity in God Rom. 11.32 God hath concluded all under unbelief that he might have mercy upon all God being free from all iniquity hath concluded that it argueth all men to be guilty of sinnes not as the cause thereof but as a judge whilst he declares them guilty for sin if he would deal according to rigour of divine justice 518. Psal 102.26 27. Heaven and earth shall passe away as a garment shall they wax old and as a vesture shalt thou change them 104.5 Eccl. 1.4 The earth shall not be removed for ever c. The earth shall endure to the time appointed by God and what is corruptible of it shall be burnt with fire in the end of the world For ever here signifies not eternity but a long time * 519. Psalm 102.26 27. with Eccles 1.4 But the earth abideth for ever The former shews that the earth is not permanent The latter shews that the earth abides a long time more than men of whom its there said One generation goeth and another cometh The earths duration is opposed in the latter to the duration of man here not being intended the duration of the motion or standing of it This word For ever in Scripture signifyeth that which is of long continuance as Exod. 21.6 1 Sam. 1.22 and 27.12 2 Kings 5.27 2 Chron. 13.5 Though it s not to be denied that sometime it signifies that which never is to have end Exod. 3.15 15.18 Deut. 33.40 Luke 1.33 In the former place the earth is compared to Gods Eternity and so it s said to wax old and to be changed In the latter place the earth is compared with that which is very short lived man and so it s said to abide for ever i. e. comparatively to man 520. Psal 103.10 Dealt not with us after our sinnes nor rewarded us after our iniquities Deut. 7.10 I will repay to them in time God rewards believers not according to their iniquity nor doth he deale with us after our sinnes for when we were his enemies he was reconciled to us by Christ and gave us life but he rewards the unbelievers according to their works and condemnes them by just judgement 521. Psal 104.5 Thou laidst the foundations of the earth 2 Peter 3.5 The earth standing out of the waters and in the waters by the word of God The basis of the earth is the power of God that supports all this Universe the earth is called the Centre of the Universe and is said to subsist in the waters and out of the waters because it is compassed by the waters like an Island * 522. Psal 104.6 Thou coverest it with the deep as with a garment the waters stand about the Mountains Psal 136.6 He stretcheth out the earth above the waters God covered the earth in the first Creation with water or rather in the generall deluge He founded it on the waters Either waters being at the Center of the earth or else the hills are above and so are the banks above the Seas 523. Psalm 104.15 Oyle that maketh a chearfull countenance Isa 3.18 The Lord will take away the bravery of their tinkling ornaments their caules and their round tires God will not have people to paint their faces for that is reprehended in Isaiah but because God foreknew by the fall that most grievous diseases would afflict us he gave power of healing to Plants and art to Phisitians and Apothecaries to make Oyles and Unguents Chymically to cure and refresh men Of this the Psalmist speaks 524. Psal 105.37 There was not one feeble person amongst them Deut. 25.18 Amalek slew all that were feeble behind thee The Israelites going out of Egypt were sick of no disease but there were women with child and old people who were weary in the way and sat down to rest 525. Psal 106.31 Phinehas slew two of them in their fornication and that was counted to him for righteousnesse Rom. 4.3 Abraham believed God and it was imputed unto him for righteousnesse This just heroicall act of Phinehas pleased God To Abraham believing in Christ grace and righteousnesse is imputed Therefore to be imputed for righteousnesse signifies diversly as it is applyed to different persons * 526. Psal 107.40 42. He
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
you but you are washt When Solomon speaks of none returning he speaks comparatively none in regard of the multitudes that never return There are so few return that they may be accounted none in comparison of the multitudes that perish by whoredome And though some of the Corinthians returned yet they were but some few and unus vir nullus vir 552. Prov. 4.3 Solomon was the only son of his Mother 2 Sam. 11.27 Bathsheba bare sons to David Siman Sobab Nathan Solomon was so beloved of his Mother for the singular gifts of nature as though he had been her only son 553. Prov. 6.6 Go to the Airs thou sluggard and consider her wayes Psal 55.22 Cast thy way upon the Lord and he shall bring it to passe Solomon by the example of the Pismire would bring idle slothfull people to honest labour The Psalmist warns all to trust in God and his providence yet not so that we should omit any thing of our duty for so God doth govern all things that he will have us to use lawfull means and effect all our works by them So when Christ faith Be not carefull for the morrow Luke 12.15 Theoph. he doth not forbid us to work or to give our selves over to care and to neglect Gods providence for we are commanded to till the ground and to take care to live 554. Prov. 6.39 It is no great fault for a man to steal to fill his hungry soul Exod. 20.15 Thou shalt not steal Solomon compareth Theft with Adultery and he determines that the punishment and the offence is lesse in Theft than Adultery 555. Prov. 6.31 A Thief if he be found shall restore seven fold he shall give all the substance of his house Exod. 22.1 If any man steal an oxe or a sheep or have killed or sold it he shall restore five oxen for one and four sheep for a sheep If a man stole money or cloaths he must restore seven fold for the seventh number being perfect he must redeem his life by it Thefts which could be hid were more heavily punished than such as could not so well be hid as Cattle * 556. Prov. 8.5 O ye simple understand wisdome Prov. 24.7 Wisdom too high for a foole Simplicity which is naturall is one thing simplicity which is heightned is another Oh ye poor souls which are naturally simple though you cannot by your selves understand wisdom which is spirituall yet come hither and by using of the meanes you may attain to a right understanding of wisdom or divine knowledge There are men which are naturally ignorant and bemone their ignorance being willing to be instructed in the things of God such simple ones are called Others are fooles in spirituall things and yet think themselves wise these cannot attain to wisedom * 557. Prov. 8.17 I love them that love me 1 Jo. 4.19 He loved us first God first loves the creatures and infuseth his graces into their hearts whereby they love him and then he loves them for loving him so that the last Text shews that Gods loving us is the cause of our loving him The second Text tells us he rewards our loving him not as merita nostra but as dona sua 558. Prov. 8.23 I Wisedom was creaâ—â—d from the beginning 2 Peter 1.19 21. Holy men spake as they were moved by the holy Ghost in time First is meant the essentiall wisdome of God that is Christ the Lord but the Apostle means wisdome revealed by the Prophets 559. Prov. 8.35 He that findeth wisdome findeth life Eccles 2.16 There shall be no remembrance more of the wise than of the fool forever In the former place we must understand divine wisdome which conferres eternall life In the latter humane wisdome which profits nothing after death * 560. Prov. 13.15 The way of transgressors is hard Mat. 7.13 Broad is the way The way of transgressors is hard or harsh displeasing to good men Nor doth the breadth hinder the hardnesse of the way For a way which is broad may be hard Broad in regard of the liberty they take to themselves hard in regard of the judgement of others yea their way is hard in themselves * 561. Prov. 15.27 He that hate-eth gifts shall live Prov. 17.8 A gift is a pretious stone in the eyes of him that hath it whithersoever it turneth it prospereth He that hateth gifts shall live comfortably in respect of his own house of his own conscience and of his own renown he shall live in the desires and memories of good men and he shall live in the sight of God and with him When Solomon tells us of a gift being a precious stone he intends in the eyes of those which giveth it they thinking that they by their gifts shall prosper and be glorious Not that he doth by these words approve either of giving or taking gifts but shews what the givers commonly esteem them 562. Prov. 15.27 He that hates gifts shall live Chap. 17.8 A gift is as a precious stone in the eyes of him that hath it Chap. 18.16 A mans gift maketh room for him and bringeth him before great men A gift to corrupt covetous Judges is accepted and causeth that he that corrupts the Judges may attain his end that he desires for he that bribes oft-times obtains what his mind wished for * Prov. 15.27 with 17.8 and 18.16 The first place relates to Magistrates and those who may have gifts offered them to hinder justice Such as refuse gifts as bribes may live in the favour of God The second place speaks of gifts as they are commonly esteemed of men by reason of the corruption of their minds even as pretious pearles drawing mens eyes The third place speaks what effects gifts have with many if not with the most men it tells us not what they ought to have 563. Prov. 16.4 God made all things for himself Vers 4. The wicked also for the day of wrath Since God hath ordained the wicked for the day of wrath he hath ordained him for his own glory for when he punisheth wicked men with temporall or eternall punishments he justifieth himself in his own glory God created wicked men also but he created not their wickednesse * Prov. 16.4 with 4. For the day of wrath The end of a thing is either ultimate or lesse principall God made all things ultimately for his own glory but there are proximate or lesse principall ends and thus God made the wicked for the day of wrath yet he so made them for the day of wrath that in the ultimate end they might be to his glory 564. Prov. 16.6 By mercy and truth iniquity is purged Heb. 9.22 And without shedding blood there is no remission Mercy and Truth are understood of God himself 1 Joh. 1.7 who is the primary cause of the remission of sinnes nor doth this contradict the meritorious effusion of Christs bloud for us whereby we are cleansed * Prov. 16.6 with Heb. 9.22 Mercy and truth are either understood
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
Ephrata out of thee shall he come forth unto me that shall be Ruler in Israel Joh. 7.27 Whence Christ is no man knows The Prophet expresly names the place of Christs nativity the Jewes not knowing Christ to be the true God did mingle his temporall generation with his eternall contending amongst themselves Doth not the Scripture say that being of the seed of David Christ should come from the City of David * Micah 5.2 with Matth. 2.6 Bethlehems both Texts speak of that in Judah The thousands of Judah The latter saith The Princes of Judah The Tribes of Israel being divided into thousands every one had a head or Prince whereupon St Matthew instead of thousands saith Princes Aleph signifies both a thousand and a Commander over a thousand Thou art not the least though thou be little The words in Matthew are either to be taken as spoken by the Jewes or as the Evangelists as spoken by the chief Priest and Scribes to Herod for the place of Christs birth called not the least either reading the words of Micah interrogatively in a negative sense or varying the Text out of ignorance or of set purpose before Herod Or as they are spoken by the Evangelist Bethlehem was little when David was born there not little but famous for and after the true son of David and son of God was born there 724. Micah 7.5 Trust ye not in a friend 1 Cor. 13.7 Charity believeth all things The first place is a rule of Prudence needfull for Charity The Prophet bids us not to suspect ill of all men but he complains of the corrupt manners of his times when men could believe no man therefore he saith we must deal circumspectly which is agreeing to Charity lest we be defrauded by craft or malice Christ himself did not trust himself with the Jewes Joh. 2.25 26. because he knew all men and knew what was in man 725. Micah 7.9 I will bear the indignation of the Lord because I have sinned Vers 9. He will bring me forth to the light and I shall behold his righteousness The people of Israel being miserably afflicted could not boast in the sight of God of their innocence therefore they ought patiently to endure Gods corrections but before their enemies being innocent they did rise up by divine help The Babylonians were formerly to the Israelites as the Turks and Tartars are now adaies to the Christians afflicting us without cause though in the sight of God we are not without fault NAHUM HIS PROPHESIE THE ELKOSHITE HE Prophesieth against the Assyrians He denounceth destruction to the Ninivites an hundred years after Jonas he comforts the Jews preaching unto them the message of peace 725. NAhum 1.2 The Lord avengeth and is furious Psalm 103.8 The Lord is very pittifull long suffering and full of mercy God is jealous a severe Judge and revenger not pardoning the sinnes and wickednesse of impenitent sinners but he is most mercifull as a tender Father to the godly and such as be penitent 726. Nahum 1.9 Affliction shall not rise up the second time Rom. 1.28 The wicked shall be punished in this world when they are delivered up to a reprobate sense to do those things which are not convenient and in the world to come with eternall destruction Justice doth not punish twice sufficiently for the same fault but it is not disagreeing to justice to inflict divers degrees of punishments for the same fault so temporall punishments to the wicked are but the beginning of eternall punishments But the Prophet teacheth here that God will so deal with the Assyrians in the Land of Judha that there shall be no need of a second judgment 727. Nahum 1.15 For the wicked shall no more passe through thee 2 Kings 24.1 Chap. 25.1 Nebuchadnezzar invaded the Land of Judah and spoiled it The Prophet speaks of Senacherib that he should come no more into the Land of Judah for he was killed by his own sonnes Also the words of the Prophet may be understood concerning the perfect blessedness of the next world HABAKKUK HIS PROPHESIE HE foretels to the Jewes when they sinned their destruction by the Chaldeans He comforts the faithfull with the coming of the Messias and the destruction of the Babylonians He prays for the ignorant He prophesied in the year 3290. 728. HAb 1.5 Behold you amongst the heathen and regard for I will work a work in your dayes which you will not believe though it be told you Act. 13.41 Paul refers these words to the resurrection of Christ The Apostle compares the resurrection of Christ with the wonderfull deliverance of the Jews from the bondage of Babylon which though their forefathers would not believe yet they found it to be true so their posterity must needs acknowledge that Christ was raised from the dead 729. Hab. 2.4 The just shall live by his faith Matth. 9.2 Jesus seeing their faith Every one shall live by his own faith to eternall life but another mans faith or prayers may obtain from God for us temporall benefits or deliverance In the latter place Christ speaks not onely of their faith who brought the man to him that was sick of the Palsie but of his faith also 730. Hab. 2.4 The just shall live by his faith Luk. 10.28 Do this and live We live and are justified by faith not for our saith but because by faith we lay hold on Christ Do this saith Christ to the Lawyer that from the Law he might learn to know his own weakness and not that by observing the Law he might deserve life for by the Law Rom. 3.9 Gal. 3.24 no man is justified in the sight of God * Hab. 2.4 with Luk. 10.28 The former speaks of our living in difficulties by faith alone the latter speaks of Christs answer to one that thought he could live by the Law which was to convince him by the Law that he could not expect life in his deeds but by his faith in Christ Besides no man can do this without faith So as though we live by faith alone yet that faith which makes us live is not alone but makes us do this 731. Hab. 2.4 with 1 Thes 3.8 Now we live if you stand fast in the Lord. We live by our own faith as to justification and salvation we live comfortably when we see the faith of others and so the first place the just man lives to justification c. by his own faith Paul and the rest of the brethren were comforted exceedingly when they knew the Thessalonians stood fast in the Lord. ZEPHANIAH HIS PROPHESIE THe sonne of Cushi he prophesieth to the unbelieving Jewes their destruction by their Neighbour Nations and to those Nations their extermination by other Nations But deliverance to believers He prophesied about the year 3451. 732. ZEph 1.5 He prophesied In the dayes of Josiah of the evils which should come upon Judah 2 King 23.3 Josias and all the people made a covenant with the Lord that they
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
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
intended nothing else but because his Doctrine was still against them to drive him away if by any means they could Or if it were spoken of Herod Christ spoke not as a private person nor did he speak as a rayler on the Magistrate but as one that by a tart word would shew him his sin and nature The latter place speaks of private persons speaking injuriously of their Prince or in contempt of him 963. Luk. 14.23 Compel them to come in 1 Pet. 5.3 Not as being Lords over Gods heritage There is used an internal compulsion spiritually when men are drawn to the knowledge of their sins by the Law of God explained to them and are urged in their consciences to fly to the mediation of Christ so from the daies of John the Baptist Mat. 11.12 untill now the Kingdom of heaven suffereth violence and the violent take it by force an external compulsion is when men not sufficiently instructed and forced by carnal weapons to Religion against their conscience such are made rather hypocrites than good Christians therefore the Apostle warns us well that no man should affect to Lord it over Gods people that is the Church and to use a tyrannical power over their consciences 964. Luk. 14.24 None of those men which were bidden shall tast of my Supper 2 Pet. 3.9 God is long suffering to us-ward not willing that any should perish The Gospel since it is the power of God to salvation to all that believe they that hear it being invited by God and receive it not dying in their sins without repentance they are the cause of their own ruine and not God 965. Luk. 14.26 He that hateth not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Eph. 6.2 Honour thy Father and thy Mother that it may be well with thee Cha. 5.25 Husbands love your Wives 1 Joh. 3.15 He that hateth his brother is a murderer Christ is to be beloved above all creatures and rather our Parents brothers and sisters and our own life should be lost then we should deny the Gospel He that loveth his Father and Mother more than me is not worthy of me saith Christ otherwise we must honour our Parents and love our children * Luk. 14.26 with Eph. 6.2 The latter place bids us honour our Parents in all things that are lawful yet not as Gods The former place tels us he that honours his parents so much when Christ and his Parents come in competition as they chuse their Parents and doth not so far prefer Christ as in an holy Zeal leave and even hate their Parents is not worthy of Christ 966. Luk. 15.7 The righteous need no repentance Cha. 3.8 Bring forth fruits worthy of repentance Repentance of those that stand which is spoken of in the first place must be distinguished from repentance of those that are fallen which is meant by the latter place and we are admonished to it and to bring forth the fruits of it 967. Luk. 16.9 Make you friends of the Mammon of unrighteousness 1 Tim. 4.4 Every creature of God is good Riches are good in themselves as they are a creature but because they are often got unjustly and many abuse them to injustice pride tyranny luxury gluttony c. therefore Christ calls them the Mammon of unrighteousness Mat. 13.7 1 Tim. 6.9 thorns the Apostle cals them the snare of the devil and will have us so to dispose of our wealth that we may reap fruit of them in another world * 968. Luk. 16.16 The Law and the Prophets were untill John with Luk. 2.1 Christs intent is concerning the Policy of Moses and the Ceremonies which were in force untill Johns coming after whose daies follows a spiritual administration which John begun plainly preaching repentance and remission of sins by the bloud of the Lamb. The Jews had a phansie that Moses his Law should be dispensed amongst the Gentiles and the whole World to be under their Polity which Christ reproved and told them of another Kingdom and Policy to come Christ speaks nothing here of the Moral Law which in propriety of speech is no part of Moses Polity as the Ceremonial and Judaical were the Moral Law was natural and eternal and therefore belonged to all times and persons The Ceremonial Law had no force compulsory over the people but yet after John it shewed us Christ held forth in the times under the Law 969. Luk. 17.10 When you have done all those things which you are commanded say We are unprofitable servants we have done that which was our duty to do 2 Cor. 11.12 Paul glorieth and reckons up his good works and divine Revelations In the former place Christ saith that no man can deserve any thing at the hand of God since we are all bound to obey God in all things unto the end so that we cannot boast before God In the latter Paul mentioneth his labours not of vain-glory boasting but being compelled to it for the defence of his Ministry against all back-biters and false Apostles that unjustly reproached him * 970. Luk. 17.10 with Psal 19.12 In keeping thy Commandment there is great reward When we have done all there is no merit it is but all duty but when we have done all there is a reward it is Gods Promise and Goodness though we by our best deeds meant nothing yet God out of his goodness rewards us with some thing plentifully 971. Luk. 18.1 We ought to pray alwaies and not to faint Christs Disciples did not do so nor were they blamed for it This word alwaies signifieth not a continuation of time but a constancy and perseverance in the duty There were set hours for prayer Christ would not have us confine our selves to these hours but rather to take any time we can being diligent in the duty We say This boy is alwaies at his study because he is most an end there or he makes it his greatest business So a Christian should alwaies be at his prayers make it his greatest business 972. Luk. 18.29 Verily I say unto you there is no man that hath left house or parents or brethren or wife or children for the Kingdom of Gods sake who shall not receive manifold more 1. Cor. 7.10 The wife must not depart from her husband and the man must not put away his wife For Christ his sake we may leave our Wives and all things when necessity constraineth us but we cannot leave our Matrimony Paul admonisheth the wife that she should not by contumacy forsake her husband nor the husband to forsake his wife but if she depart let her live unmarried or be reconciled to her husband * 973. Luk. 18.35 And when he drew nigh unto Jericho a blind man sitting by the way-side Mar. 10.46 As he went out of Jericho blind Bartimeus Mat. 20.30 And behold two blind men sitting by the way-side as they departed from Jericho Some say these
shew themselves unworthy of them so here is a Metonymy of the effect for the cause Neither are all Gods gifts without repentance but such gifts as depend upon Election Neither is every Vocation unchangeable but only the internal and spiritual God had chosen Saul to be King and furnished him with excellent gifts but they were only temporal Though he had a temporal Election to the Kingdom it follows not that he was eternally elected for God had decreed or foreseen that Saul should not continue in the Kingdom appointed unto David 1243. Rom. 11.32 God hath concluded them all in unbelief that he might have mercy upon all Mat. 7.14 For streight is the way which leadeth unto life and few there are that find it The Apostle understands all that is Jews and Gentiles who are not saved by themselves but of the meer mercy of God * 1244. Rom. 11.32 God hath shut them all in unbelief Psal 92.16 And there is no iniquity within him God doth not commit iniquity by shutting all up in unbelief for they are shut up as in a prison in punishing them as a just Judge with the fetters as it were with Gives of their own blindness and hardness of heart Rom. 1.26 Like as a Judge doth inflict imprisonment upon offenders and restraint of liberty So men are kept in the prison of infidelity by the justice of God their sins so deserving But here is the difference Civil imprisonment is for sin yet it is not sin but Spiritual imprisonment is blindness and unbelief is sin And God justly punisheth sin with sin Quis dicat Achabum non peccasse credendo spiritui mendaci c. Who can say that Ahab sinned not in believing the false Spirit And who will say that sin was not the punishment of sin coming from the judgment of God 1245. Rom. 11.34 For who hath known the mind of the Lord 1 Cor. 2.16 But we have the mind of Christ The first place is concerning the inscrutable secrets of Gods wisdom which are not needful for us to know the latter is concerning mysteries that belong to our salvation revealed in Gods Word and such which no man by his natural reason were it never so acute could ever come to know * 1246. Rom. 12 2. Fashion not your selves with 15. Rejoyce with them that rejoyce weep with them that weep Fashion not or be not conformed or apply not your selves to the customs dispositions and Practises of worldly and corrupt men The latter place bids us not rejoyce with wicked men but with the godly and weep with them which contradicts not the former 1247. Rom. 12.20 Thou shalt heap coals of fire upon the head of thine enemy Mat. 5.44 Love your enemies do good to them that hate you The Apostle understands here by coals the spiritual things of conscience not naturall coals for benefits done to an enemy are a cautery to his conscience which pricks and burns out adversary doth justly convince him and stirs him up to peace concord amendment of life let us therefore overcome evil with good and so win the victory over our enemies * 1248. Rom. 12.44 Love your enemies bless them that curse you Psal 139.21 22. Do not I haâ—e them O Lord that hate thee c. We must put a difference betwixt our enemies cause and his person betwixt sin and a sinner Their evil causes and their sins must be hated and we must give no approbation thereto but yet their persons being Gods Creatures and bearing his Image in some sort must be loved Enemies be of two sorts Private and Publick A private enemy is he that hateth a man for some private cause in himself or concerning his affairs and such a one we must love and not hate as Christ commandeth and the Apostle here A publick enemy is he that hateth a man for Gods cause for Religion and the Gospels sake and these enemies be of two sorts curable and incurable We must pray for the publick curable enemies that they may be converted and yet hate their conditions If they be incurable and we have plain signs of their final impenitency then we may hate them for so we hate the devil and yeâ— so hate as to direct ouâ— hatred to their sins and for their sins hate their persons and no otherwise The latter place speaks of publick enemies 1249. Rom. 13.1 There is no power but of God 1 Pet. 2.13 Be subject to every Ordinance of man The Magistracy is a Divine Institution It is called the Ordinance of man because men undergo it and it is employed for the government of men and was ordained for the good of man though the Magistrate be ordained of men yet that is done by Divine authority and subalternates disagree not * 1250. Rom. 13.1 The powers that be are ordained of God Hos 8.4 They have set up Princes but not by me they have made Princes and I knew it not We distinguish betwixt the power in it self considered and the way of attaining unto that power and the use and manner of execution The first is alwais of God but not the second and the third for when any by bribery cruelty or any other corrupt meanâ— attaineth unto any Magistracy or abuseth his power tyrannically or wickedly in neither of these respects is he said to be of God As to that of Hosea the renting of the Kingdom from Solomon and giving ten Tribes to Jeroboam was the Lords own act 1 Kin. 11.31 But in respect of the circumstances as the rebellion of the people against their lawful King and their falling away from his obedience without consulting with God so was it not the Lords act Besides He is said to have reigned but not by God in respect of the manner of his government Qâ—â—â— se non accomodavit ad scriptam patefactam Dei voluntatem and so they reign but not by God both because it is contrary to the order instituted of God and they reign to themselves not to God 1251. Rom. 13.2 Whosoever resisteth the power resisteth the Ordinance of God Mat. 22.21 Render unto Caesar the things that are Cesars and unto God the things that are Gods Preachers have authority to reprove the Magistrate Theologically for his sins but not politickly to resist him when he applies himself to Gods Commandments But if he shall degenerate into a Tyrant and Idolater and opposing himself to God 1 Tim. 5.20 2 Tim. 4.2 Acts 5.29 shall set up what is contrary to God then we must obey God rather than men For the second Table of the Law must give place to the first Table * 1252. Rom. 13.2 Magistracy is the Ordinance of God 1 Pet. 2.13 Magistracy is intimated to be the Ordinance of man The Powers are not simply of God as other things but especially ordained that is by special precept from God there are other things of God as Famine Sickness War but not ordained by Precept and Command Three waies may these Powers be said to be
we ought to be angry and the latter the wrong done to us for which we should not be angry However the former and the latter both condemn excess of anger or such as may be sinful * 1384. Eph. 4.28 Let him that stole steal no more Rev. 22.11 Let him that is unjust be unjust still The former place is a duty or command that thieves forbear their former courses The latter is the denunciation of a Judgment they that in the daies when the Gospel is preached shall remain hardned in their sins shall by Gods Judgment be delivered to the devil and their own wicked lusts being deprived of all safety of the spirit 1385. Eph. 5.1 Be ye followers of God 1 Cor. 11.1 Be ye followers of me The Apostle warns the Ephesians to be followers of God for by that they shall fructifie the more He exhorts the Corinthians to follow him that as he followed Christ so they would learn of him as if he would have said if you cannot follow Christ yet follow me at least that am his servent 1386. Eph. 5.25 Husbands love your wives Luk. 14.26 Wives are to be beloved as they are wives but if they hinder us from following Christ they are to be hated with such a hatred as proceeds not from anger but zeal to Gods glory 1387. Eph. 5.26 Christ hath cleansed his Church by the washing of water by the Word 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sins Christ purgeth away our spots with his bloud as with water by the Word and Sacraments as by instruments he communicates to us the power of his death 1388. Eph. 5.33 Deu. 6.13 Let the Wife see that she reverence her husband Mat. 10.28 Rather fear God Fear in respect of God must be guided the same way that love must God must be beloved above all not excluding fear which is due to others 1389. Eph. 6.12 For we wrestle not against flesh and bloud Gal. 5.17 The spirit and the flesh are contrary In the former place mention is made of our principal and capital enemy that is the devil in the latter of the concupiscence of our corrupt flesh and the strife of it against the Spirit 1390. Eph. 6.12 We wrastle not gainst flesh and bloud 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul The Apostle in the former place saith nor that we do not wrestle against flesh and bloud but against greater and stronger enemies against principalities and powers q.d. you must not think that your main work is to contend against these petty enemies of flesh and bloud though you must contend against these but your main work is against principallities and powers The latter place tells us that lusts sight against us and yet it hinders not but we must wrestle against more The Epistle of St. PAUL to the PHILLIPPIANS HE exhorts them to patience and not to be offended with his chains but that they should live patiently in mutual love and take heed of false Teachers and study to lead a life unblameable Written from Rome by Epaphroditus 1391. PHIL. 2.7 He was made in the likeness of man and was found in fashion as a man 2 Cor. 5.16 Henceforth know we Christ no more after the flesh The first place is concerning Christs true humiliation who after his humanity was exalted of God above all creatures and made to be Lord in the glory of the Father * Phil. 2.7 with 2 Cor. 5.16 He was in likeness habit shape and nature of other men Yet we know no man after the flesh neither Paul or any other Apostle had any worldly or carnal affection to take notice of outwards as Kindred Qualities Honours c. no nor yet Christ c. they put off all carnal imaginations of Christs Kingdom which the Jews had nor did they know him i. e. seek or expect fleshly things with him or did they desire to please men but Christ and him only To whom also they stand no longer affected after any meerly humane civil or natural manner of affections such as those bare unto him who conversed with him upon earth but altogether in a divine and spiritual manner 1392. Phil. 2.9 God hath given him a Name which is above every name Mat. 1.21 In his conception Luk. 2.21 In his Circumcision they called his name Jesus By the Name above all names is understood Majesty and Glory given from God the Father unto Jesus Christ our Lord. Mat. 1.21 In his conception he was called Jesus because he shal save his people from their sins 1393. Phil. 2.12 Work out your salvation with fear and trembling 2 Tim. 1.12 I am certain because the Lord is able to keep that which I committed unto him The Apostle means fear and trembling not that which is servile but filial which is opposed to presumption and security lest we should grow insolent upon the confidence of our gifts but that we should altogether depend on the mercy and goodness of God 1394. Phil. 3.12 Not as though I were already perfect Ver. 15. So many as are already perfect Mans perfection is in heaven to which we bend our course that he means in the first place but our perfection on earth must be conformable to Christ our head in doing well and suffering The Philippians are called perfect not simply so but comparatively in respect of those that are weak Col. 3 6. Heb. 5.13 who are to be born withal by those which are strong in respect of whom also they are termed children 1395. Phil. 3.21 Christ shall change our vile bodies that they may be fashioned like to his glorious body Heb. 1.4 5.13 The Angels shall not be like him Our bodies shall be conformable to Christs glorious body which he had in his Resurrection but not by reason of his Majesty and power he hath by the Hypostatical union * 1396. Phil. 4.3 Whose names are in the book of life 2 Tim. 2.19 The Lord only knows who are his In the former place the Apostle speaks by a judgment of charity or he judgeth the tree by its fruit or men by the outward appearance He saw them walk so orderly and upon such true and real principles as he could conclude no other but that they were the Elect of God and yet this hinders not but that God only can infallibly know who are his * 1397. Phil. 4.5 The Lord is at hand 2 Thes 2.2 3. As the day of Christ is at hand let no man deceive you c. The Lord is at hand in regard of his presence and providence which may move us to be moderate Besides Christs second coming is at hand in regard of God who counts a thousand years as one day It is at hand in regard of Christians expectation who when they see the day dawning and hear the Cock crowing frequently do hence gather that the day light is at hand so they when they see the forerunners of Christs second coming do conclude
chapters * Mat. 4.12 with Ioh. 1. to the 4th Chap. Matthew omits what was done and delivered by Christ in the daies of Iohn because it would not have been so congruous to his design Iohn he relates it as supplying that which might to some have seemed a defect Matthew tells us that Iohn was imprisoned but sets not down particularly the time of his imprisonment for these words When Iesus had heard that Iohn was imprisoned doth not imply that immediatly upon Christs being tempted Iohn was imprisoned for as Iohn relates many things were done and Christ went into Galilee But that Christ when he heard of Iohns imprisonment began to preach and go into Galilee 767. Mat. 4.18 Iesus walking by the Sea of Galilee saw two brothers Simon and Andrew casting a net into the Sea and he said Follow me Luk. 5.1 He stood by the Lake of Genesareth v. 3. Ascending into Simons ship he bade them put off a little from the land and he sat and taught the people out of the ship as he ended his speech he said to Simon Lanch into the deep v. 10. Fear not henceforth thou shalt catch men Here we have need of a threefold reconciliation Matthew saith that Christ walking toward Sea called Peter Luke in a little ship But Matthew speaks of his first call and Luke of his confirmation in it 2. Matthew makes no mention of the Miracle but what he let pass Luke describes 3. Matthew calls it the sea of Galilee Luke the Lake of Genesareth because the Hebrews call all waters Seas Matthew respects the Province Luke the banks by the next City * Mat. 4.18 with Luk. 5.1 3 c. This is not contrariety but illustration one explains another the story at full in them all is thus As Jesus walked by the sea of Genesareth he saw two ships standing there the one whereof belonged to Peter and Andrew and the other to Iames and Iohn All these men being partners had been fishing all night but had caught nothing and were not stepped down out of their ships to wash their nets Christ passed with multitudes on the shore entreth into Peters ship and thence teacheth the people and thence putting out a little into the Main he helped Peter to a miraculous draught of fishes which was so unweildy that he was glad to beckon up Iames and Iohn from the shore to come and help them the draught of fishes was got up and boated and then Iames and Iohn return to the shore again and fall to mending their net which was rent with helping at so great a draught Peter seeing what was done adoreth Christ and he and Andrew being yet at sea are called by him for fishers of men and bringing their ships to shore they leave all and follow him Christ and they coasting a little further along the shore came to Iames and Iohn and he calleth them 768. Mat. 5.1 Christ seeing the multitude went up into a mountain and taught them Luk. 6.17 He came down with them and stood in the plain Ver. 20. Looking on his Disciples he said Blessed c. Here is also a threefold difference either Matthew saith that Christ preached in the Mountain Luke in the field Or Matthew saith he preached to the people Luke to his Disciples or Matthew saith before Luke after the healing of the leper Whence we conclude that Christ repeated that Sermon a second time * Mat. 5.1 with Luk. 6.17 Or it may be thus That it was the same Sermon in both Matthew and Luke both reciting the doctrine of Christ Luke making mention of a plain Luk. 6.17 before Christs Sermon not passing thence to the Sermon but from his miracles to his Doctrine having no intention to hint the time or place though Matthew would the place not the time Or it might be thus Luke saith not that it was made by Christ in a plain or standing Only this he saith that Christ coming from the mountain stood in a plain place and there wrought certain Miracles and then preached Now all this might be done and yet Christ might preach this Sermon in the mount sitting as St Matthew saith For the order of the story is this Christ being maligned of the Jews went into the mount and there prayed After a long prayer he chose the twelve Apostles and then came down into a Plain and wrought miracles but by reason of the throng which pressed about him to touch him he went into the mountain again and there preached this Sermon to his Apostles and others that followed him 769. Mat. 5.4 Blessed are they that mourn for they shall be comforted Vers 14. Rejoyce and be glad Phil. 4.4 Rejoyce in the Lord alwaies Christ speaks not of all that mourn but such as from the heart mourn for their sins and believe in him Joh. 16.33 Luk. 16.25 2 Cor. 1. whose condition in this life is sorrowful and they suffer pressures in the world their mourning brings joy in this world and the world to come and God comforts them in all afflictions Christ pronounceth such mourners happy * Mat. 5.4 with Phil. 4.4 In the former place he pronounceth them blessed that seriously and truly mourn for their own and others sins In the latter he commands the same mourning persons to take their portion even to rejoyce and be glad for ever 770. Mat. 5.5 Blessed are the meek for they shall possess the earth Heb. 11.13 And they all confessed that they were strangers and pilgrims in the earth Meek are gentle such as with a quiet mind endured injuries do not resist evil but overcome evil with goodness by the example of Christ to these is the possession of the earth promised not simply Rom. 12.21 Mat. 11.28 1 Cor. 3.22 Psa 27.13 14.16 but by right of inheritance for the godly though they possess nothing are said to possess the earth because they have Christ who possesseth all things and he is only rich who ha h a quiet mind The earth here is principally taken not for the element of earth but the land of the living * Mat. 5.5 with Heb. â—1 13 37 38. The former and the latter place both speak of meek men such as with quiet and patient hearts bear Gods judgments and mens injuries The former place speaks of their possession of the earth because God gives a meet and convenient portion of the earth either to them or their posterity as he dealt with Abraham Isaac c. they had sufficient for themselves and a promise of great possessions which their Posterity did enjoy 2. If it fall out that meek persons die in want or banishment yet God gives them contentation which is fully answerable to the inheritance of the earth 2 Cor. 6.10 3. The meek have this of right as some suppose being the members of Christ who is Lord of all 1 Cor. 3.21 22. 4. They are Kings by Christ and after the last Judgment they shall rule and reign with him for ever Rev. 5.10
though for a time Gods people may want the possession of the earth yet in regard of their posterity or of having that which is equivalent to it for themselves they do not want it 771. Mat. 5.10 Blessed are they that suffer persecution for righteousness sake Ver. 12. Because great is their reward in heaven 1 Pet. 2.10 c. 4.14 Rom. 8.18 The afflictions of this world are not worthy of the glory hereafter which shall be revealed in us The reward here hath no relation to any merit of ours but to the free love of God who promiseth for Christs sake a reward of his grace to them that ask him and crowns his gifts in us Nor do the afflictions and sufferings of this life merit the free rewards of eternal life * 772. Mat. 5.12 with Rom. 8.18 The Former place tels us that those who are persecuted for the Gospels cause may rejoyce because they have a great reward in heaven not that this persecution did merit Heaven but because God would freely give it to such a person as was so qualified it is a reward not a desert it is of grace not of merit The latter place shews that all we can do cannot deserve heaven Mat. 5.44 Love your enemies 1 Joh. 5.16 There is a sin unto death I do not say you shall pray for it The former place gives a general rule the latter tels us of a particular exception Love your enemies so as to pray for them unless they be such enemies as sin a sin unto death Love your private enemies I do not say the enemies of the Church pray for them till you be clearly convinced that they have sinned the sin unto death 773. Mat. 5.12 Great is your reward in heaven Eph. 2.8 By grace you are saved through faith it is the gift of God Our salvation properly is not a reward but the gift of God Rom. 5.6 c. 3.28 Phil. 2.13 1 Tim. 4.8 in respect of acquiring it and application conservation and perfection 774. Mat. 5.14 You are the light of the world Joh. 8.12 I saith Christ am the light of this world All Doctors of the Church and all Christians enlightned by Christ are light not of themselves but from Christ of whom they receive their splendor and divine light or Christ is of himself the true original light who enlightens every man that comes into the world * Mat. 5.14 with Ioh. 8.12 There be several kinds of Lights Original and derived the first as the Sun the other as the Stars Original is that which is the cause of all light and so in the latter Text Christ is the Cause of all light and knowledge which is saving and in this sence Iohn Baptist Ioh. 1.8 is not the light nor any Disciple But there is a derived light which shineth forth but yet is received from another and so Iohn was a burning and shining light or lamp Ioh. 5.35 and so were the Disciples 2 Cor. 4.6 for they received their light from Christ and they testified of this light and they walked as in the light 775. Mat. 5.16 Let your light so shine before men that they may see your good works c. 6.1 Beware that you give not your alms before men All that are enlightned with the light of the Gospel must study to do good works Rom. 13.12 That by the works themselves the faith and godliness in our hearts may be known to men But in the latter place all works of ambition and boasting are forbidden by Christ for hypocrites they do so desiring to be praised and seen of men * Mat. 5.16 with 6.1 The former place speaks that Ministers must preach so as men may have occasion to glorifie God both by their life and Doctrine The latter place bids both Minister and people to avoid doing any thing for vain glory for that hinders the glory of God It is lawful to do good works before men to stir them up to do the like and to praise God but it is not lawful to do any work to have praise with men it is one thing to do a good work to evidence to men our faith when it is doubted and accounted by men to be hypocritical another thing to do a good work before men to make our hearts which are hypocritical to appear to be true * 776. Mat. 5.17 with Rom. 10.4 Christ is the end of the Law to every one that believeth The former place shews Christ as God and man came not to destroy that mandatory part of the Law viz. the moral part the mandatory part is Ceremonial Judicial and Moral He hath not destroyed this last though he hath fulfilled so much as concerned him the first second yea the third He came not to destroy that part of Gods Word concerning Righteousness and Justice which Moses penned by Gods Commandment or the Prophets i. e. That part of Gods Word which is contained in the writings of all the Prophets in the old Testament after Moses He came not either by his Doctrine or Practice to free men from the obedience thereof or to put an end to them so as they should be useless But he came to fulfil them First By his Doctrine 1. Restoring the proper meaning and true use 2. And by revealing the right way Secondly By his Person he fulfilleth the Law 1. By becoming accursed to the Law 2. And by perfect obedience unto the Law Thirdly He fulfilled the Law in the Elect by creating faith in Christ and by giving them the Spirit of God The second place tels us Christ is the end of the Law He ended the Ceremonial Law and legal Rites the Law Prophets being until John Mat. 11. He was the end of the Law but not directly for in general the Law was made to make man righteous but seeing that could not be done the Law brings us to Christ in whom we are righteous 3. Christ is the end and scope aimed at in the Old Testament all the Prophets gave testimony of him Christ he is the end because he perfectly fulfilled it the Ceremonial Law being the substance of it the Moral Law by his active and passive obedience Christ is the end of the Law as the Law is taken more largely for the whole Doctrine contained in Moses Joh. 5.46 Or secondly as the Law is taken more strictly for the Precepts of the Moral Law in three respects 1. Of his personal obedience which the Law required 2. In regard of satisfaction for the punishment due by the Law 3. In justifying us by Christ to whom the Law as a Schoolmaster brings us 777. Mat. 5.17 I came not to destroy the Law but to fulfil it Gal. 3.13 Christ came to redeem us from the curse of the law There is a difference between the Law and the Curse of it as Christ hath fulfilled the Law so must we walk in his Commandments and by applying Christs satisfaction to our selves we are said spiritually to fulfill the Law from the curse and