The right of living is one thing the possession another Abraham had the right to the land and he had the possession but it was in his seed and posterity 69. Gen. 13.16 I will make thy seed as the dust of the earth 2 Sam. 24.9 And Joab gave up the summe of the number of the people unto the King The posterity of Abraham which were and are before the numbring David made cannot be numbred nor had David the compleat number of the people from Joab who gave the King a lesse number of the people than they were * 70. Gen. 14.13 And these were confederate with Abraham 2 Chron. 19. Shouldest thou help the ungodly and love them that help the Lord. The Law of God forbids leagues with Infidels and wicked men but not all leagues those are condemned only which are against true Religion Marriages or joyning in armes except in the case of publick necessity as Asa with Benadab Josaphat with Achab c. but such leagues as are concerning the defending of their Countrey preserving neighbourhood of not making inroads of prâ—serving the publick peace or mutuall commerce where Religion is not hurt are not forbidden but are adjudged lawfull and necessary such a league was this of Abraham with the neighbouring Cananites * 71. Gen. 15.6 Whereby shall I know this Matth. 12.39 An evill and adulterous generation seeks after a sign It is one thing to ask a sing for the confirmation of temporall promises where the thing was obscure and altogether hid another thing to ask a sign to demonstrate a thing which might otherwise be known Abraham seeking a sign was a speciall motion of Gods Spirit which Christ condemns not for it hath been permitted to some by a peculiar favour as to Gideon and Hezekiah which they did not so much out of incredulity as out of a desire to be forfeited against humane infirmity or he asked this Question not so much doubting of the thing promised as desiring to know somewhat more particularly of the manner of performance Abraham might well seek a sign in a thing which he had no promise on before nor no footstep of the manner of the comming of it discovered there being many difficulties to encounter withall before it could be effected The Jews they might have sought the Scriptures and found so clear evidences that Jesus was the Christ that they need not seek any signes concerning him 72. Gen. 15.6 Abraham believed God and he counted it unto him for righteousnesse James 2.21 Abraham was justified by works Abraham before God was justified by faith and was declared to be just by his works before men offering up his son Isaac upon the Altar 73. Gen. 15.13 Thy seed shall be a stranger in a Land that is not theirs and shall serve them 400 years Exod. 12.40 Now the sojourning of the children of Israel who dwelt in Aegypt was 430 years In the Scripture the years are not alwayes precisely numbred the lesser number is omitted and here under the greater round number the lesse is comprehended * Gen. 15.13 with Exod. 12.40 In a great summe so small a number comes under no particular account as the 72 Interpreters are called the 70 and this account is not to begin lower than the giving of the promise to Abraham to the deliverance of the Israelites out of Aegypt and the giving of the Law were 430 years Exod. 12.40 Gal. 3.13 of which neither 405 nor 400 nor 430 was spent under the Egyptian persecution for though the account end with their parting thence it did not begin with their coming thither but so much of the time was run before Jacob's coming thither and so much after that peaceably passed on untill the death of Joseph so as some account the time of their rigid servitude to an 140 some to a 121 at the most the summe of 430 equally divided the one half spent before their going into Aegypt the other half in their abiding there 215 before their going into Aegypt reckoned thus from the promise given to Abraham to the birth of Isaac 25 from the birth of Isaac to the birth of Jacob 60 years from thence to their coming into Aegypt 130 in all 215 the other 215 thus 94 before the death of Levi 121 betwixt his death and their deliverance out of Aegypt Chrys hom 36. in Gen. 74. Gen. 15.15 Thou shalt go to thy Fathers in peace Joshua 24.2 Terah and his fathers served other Gods To go to his Fathers that is to die it is an Hebrew phrase Also by the name of Fathers here may be understood Adam Abel Noah c. to whom he went by faith * 75. Gen. 15.16 But in the fourth generation they shall come hither again 1 Chro. There are reckoned six in the Tribe of Judah from Abraham Isaac Jacob Judah Phares Hezron Chaleb so in the Tribe of Levi from Abraham to Moses are reckoned six from Abraham Isaac Jacob Levi Cahath Amram Moses Answ In the fourth generation that is in the 400 year 100 year to a generation or somewhat about this which for evennesse and rotundity is not reckoned Or Secondly By the fourth generation is meant the fourth geniture or birth of the Father and the Son so the fourth generation is to be reckoned from the descent of the sonnes of Jacob into Aegypt to their entrance into Canaan as in the Tribe of Judah from Judah to Phares from Phares to Hesron from Hesron to Caleb so in Levi Levi Cahath Amram Moses Thirdly It is one thing to begin the reckoning of four generations from the day that God made this promise to Abraham at which time Abraham had none at all and another thing to begin their account from the time that their servitude in a strange Nation which God foretold should determine before ever God promised the returning of any fourth generations he told Abraham they must first fojourne in a strange Land then in the fourth generation of them whom God brings out thence they shall return to this Land which account Moses set down Exod. 6.16 reckoning from Levi whose first generation was Coath the second was Amram the third Aaron the fourth Eliazar who divided the Land at the time God had foretold Abraham 76. Gen. 16.9 The Angel of the Lord said unto Hagar Return to thy Mistress Chap. 21.12 God commands Abraham to send Hagar away First Hagar flying of her own accord was commanded to return to her Mistresse Gal. 4.22 Chap. 31. then being thrust out by force she staid in the desert the Apostle expounds that figure and applies it to the Old and New Testament 77. Gen. 17.12 God appointed circumcision 1 Cor. 7.19 Circumcision is nothing Circumcision by divine institution in the Old Testament was a sacrament to the coming of Christ but in the New Testament it is nothing nor is profitable to our salvation we must therefore distinguish the times of the Old and New Testament 78. Gen. 18.25 Thou shalt not kill the righteous with the
undone or not commanded so as they did them and so the Lord required not the bare sacrificing without having an eye to the thing signified * Exod. 12.24 Ye shall observe this thing for ever Col. 2.14 The handwriting of ordinances were blotted out For ever doth not alwayes signifie eternity or everlasting but that which is of long durance or to endure to the end of that generation viz. till the coming of Christ which it did and thus the word for ever is used many times 125. Exod. 12.36 {inverted †} They had the express warrant of God for it who could not command unrighteousnesse He that gave the Law may dispence with it Gen. 15.14 The Israelites spoyled the Aegyptians by borrowing of them Ps 37.21 The wicked borroweth and payeth not again The Israelites had Gods speciall command for it to spoil the ingratefull Aegyptians whom they had served for many years for no wages God foretold this to Abraham that his posterity should come out of slavery with great wealth * Exod. 12.40 Was 430 years Acts 7.6 And intreated them evill 400 years From Gods promise of the Land of Canaan made Gen. 12.7 and his first passage into Aegypt Vers 10. to this miraculous deliverance were 430 years Some reckon the 30 thus viz. 15 in Horan 1 in Canaan when Ismael was born 14 of Ismaels age when Isaac was born Gen. 17.25 and 18.10 and 16.16 and 21.5 and then 400 years begin from Isaacs birth viz. from Isaacs birth to Jacobs 60 thence to Josephs birth 90 which is thus collected Jacob 130 when Joseph was 40 viz. 30 when Pharaoh advanced him after that 7 of plenty 3 of famine when Jacob came down Jacob was 14 when Laban before Joseph was born and 40 years of his age out of Jacobs 130 and so will remain 75 or 76 for the age of Jacob when he came to Laban and so 90 years when he had Joseph Joseph lived after his Father came down 70. Betwixt Josephs death and Moses birth 60 thence to the Israelites going out of Aegypt 80 years which make up 400 and so there is 430 years in all thus 5 60 400 11 90 30 14 110 430 30 60   80   400  126. Exod. 14.15 And the Aegyptians which you have seen to day you shall see them again no more for ever Vers 30. And Israel saw the Aegyptians dead upon the sea shore In the former place he means the Aegyptians alive following the Israelites which afterwards the Israelites saw choaked in the waters and cast dead upon the sea shoar * 127. Ex. 15.3 The Lord is a man of war Heb. 13.20 The God of peace God is called a man of war by resemblance not that he is so of his own essence but that when his peoples necessitiâ—s require he expresseth the actions of a man of war in defence of his people and offence of his enemies He is the God of peace because he commands peace works it loves it and proclaimes it * 128. Exod. 12.37 Succoh with Ioshua 13.27 1 Kings 7.46 Succoh was the name of three places one in Aegypt so Exod. 12. The second in the tribe of Gad Josh 13. The third in the tribe of Manasses 1 Kings 7. * Exod 12.40 with Gen. 15.13 From the time the Lord spake that Gen. 15.13 to the time of Jacobs weaning was 30 years and so to the going out of the children of Israel from Egypt 400 which make 430 years which agrees with Gal. 3.17 which said that after the promise was made to Abraham to the time of the giving of the Law which was but three moneâ—hs after their egresse was 430 years * Exod. 12.42 with 51. Deut. 16.6 We must consider that in Scripture words are often taken not in actu perfecto not in a perfect act but in fieri as they were to be done or actu continuato vel solum inâ—hoato in a continued act or as the act was only begun When it s said the Israelites went forth on the night it s intended of the bâ—ginning of their going forth when they are the paschall Lamb they received the command for going forth probably in the night assoone as he knew of the slaughter of the first born but it was in the morn that they actually set forth * 129. Exod. 17.6 And thou shalt smite the rock and there shall come out water of it that the people may drink 1 Cor. 10.4 And did all drink the same spirituall drink For they drank of that spirituall rock that followed them and that rock was Christ Moses speaks of the naturall rock and drink the Apostle of the spirituall rock and drink Answ Moses speaks of these historically the Apostle as they were institutions types and mysteries The rock and drink are said to be spirituall and sacramentall First In respect of the spirituall fountain of whose fullness we have all received Secondly In respect of sacramentall institution it was a type of the spirituall drink in Christ Thirdly In respect of exhibition the signification was not naked but a most reall performance of those things exhibited by the water and rock Fourthly In respect of the manner of receiving it by faith * 130. Exod 17.5 Iehovah Nissi The Socinians would hence gather that the name Iehovah is attributed to the creature and so elude those arguments we draw of Christs essentiall deity from the word Iehovah which we say is only given to God and so Christ is because it s given to him But we answer there is no place in the Old Testament where the word Iehovah is attribuâ—ed to created Angels or any created substance definitive or in the nominative cases or by a proper and improper figurative speech As for this place the Altar was not called singly Iehovah but Iehovah Nessi that is Iehovah is my Banner so that it s not a bare simple name but a sentence serving instead of a name * 131. Exod. 18.12 Iethro took burnt offerings c. 13 16. verses with Deut. 1.7 8. The story as it lyeth here is misplaced the Statutes and Laws are not yet given to Moses and he himself knoweth them not The Law for burnt offerings and sacrifices was not yet given The chusing of Elders and Judges which was upon Iethro's counsell was not till their departing from Sinai and now they are not come to Sinai The reason for the misplacing of the story was Moses Chap. 17.14 16. had denounced the curse on the Amalikites to show that Iethro who dwelt among the Aamalekites 1 Sam. 15.16 did not fall under his curse he brings in the story of his coming into Israel in that very next place after that the curse is related not therefore to conclude that his coming was at the very time assoon as the curse was denounced but to shew that he once came and so accordeth and escapeth that curse * 132. Exod. 19.19 God answered him by a voice Jo. 5.37 You have neither heard his voice at any time The
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
regenerate by the holy Spirit do not give way to sin but carefully resist it being guided by the holy Ghost 360. 1 Kings 8.27 The Heaven and the Heaven of Heavens cannot contain God Col. 2.9 In Christ dwelleth all fullnesse of the God-head bodily The divine nature cannot be apprehended by us the divinity of Christ is personally united to the flesh and dwels in it as in its proper Temple * 361. 1 Kings 9.11 with Lev. 25. The Land shall not be sold for ever c. Answ Solomon parted not with the dominiost but the use of these Cities to the King of Tyre that he might have the benefit of those Cities so long till he had reparation for his expences 1 Kings 9.23 Princes over-Solomons work five hundred and fifty 2 Chron. 8.10 All the Princes over Solomons work were two hundred and fifty In the former place mention is made of all who took charge of the work in the latter of those that took charge by course * 1 Kings 9.23 with 2 Chron. 8.10 There were five hundred which served by turns two hundred and fifty at a time these two hundred and fifty mentioned in the latter place fifty more are to be added which were over those five hundred Rulers in their course and gave account of the five hundred so that there were in all five hundred and fifty Now these fifty Commissioners were Israelites the other inferior ones which were more in number were strangers and but onely Solicitors or Overseers 1 Kings 5.16 362. 1 Kings 9.28 Hiram sent to Solomon four hundred and twenty talents of Gold 2 Chron. 8.18 They brought from Ophir four hundred and fifty talents of Gold The marriners and Solomons servants spent thirty Talents by the way and they brought to Solomon to Jerusalem foure hundred and twenty 363. 1 Kings 11.35 God said to Jeroboam I will give unto thee ten Tribes Verse 36. To Solomons son one Tribe Chap. 12.21 Rehoboam gathered together all the house of Judah and the Tribe of Benjamin Rehoboam had but one whole Tribe and Jeroboam ten Tribes the Tribe of Benjamin was divided between them both Some others also of other Tribes that were godly men specially the Priests and Levites came to Jerusalem and staid in Judea 2 Sam. 7.16 Psal 142.12 364. 1 Kings 12.24 This thing is from me saith the Lord that is the revolting of the Israelites 2 Chron. 13.5 The Lord God gave the Kingdome of David over Israel to him and his sons by a Covenant of salt The promise made to David doth not much concerne his temporall Kingdom as the eternall and incorruptible Kingdome of Christ and the promise also was under a condition if his children should keep Gods Laws and walk in his wayes 1 Kings 2.4 * 365. 1 King 15.5 Save only in the matter of Vriah Now he sinned frequently he was resolved and had destined Nabals family to death 2. He promiseuously slew the Ammonites 3. He numbred the people c. Answ God speaks here aftâ—r the manner of men as he not sinning in these things which had any hoâ—est or virtuous pretâ—xt The anger conceived against Nabal and the Ammonites was covered with the pretext of a just revenge The numbring the people with the pretence of a religious Tribute for the Temple God therefore was content not to divulge them that they may be known ipsius judicio privato but adultery and murther enormous crimes as all men acknowledge Therefore these were accounted by the people grievous crimes of him in the matter of Vriah 366. 1 Kings 15.14 As a took not away the high places 2 Chron. 14.5 Also he took out of all the Cities of Judah the high places and the Images Those high places where God was worshipped Asa took not away but he destroyed the Idols of the Gentiles and the Images of the Sunne * 367. 1 Kings 15.16 And there was War between Asa and Baasha all their dayes 2 Chron. 15. ult There was none between them untill the five and thirtieth year of the reign of Asa It s one thing to reckon the Reign of Princes as it respects the people over whom they Reign Another thing to set down the years of their personall Reign respecting themselves The five and thirty years spoken of in the Chronicles in which the War brake forth between Asa and Baasha was so acconuted in regard of the people who had now been so many years under these divided times since the revolting of the Tribes to this day which was not five and thirty yeares of his personall Reign being but the fifteenth of that Reign * 1 Kings 15.25 with 1 Kings 15.28 Nadab the sonne of Jeroboam c. Even in the third yeare of Asa King of Judah did Baasha slay Nadab and reigned in his sted Nadab who began to Reign in the second year of Asa might Reign two years although Bâ—asha succeeded him in the third year of Asa because the last years of the Kings of Israel and Judah are not fully expired but some of them as in this place do scarcely contain moneths in them the rest of the years being put compleatly 368. 1 Kings 16.8 In the twenty six year of Asa King of Judah began Ela the son of Basa to reigne over Israel in Tersa two years Verse 10. And Zimri went and smote Ela in the twenty seaventh year of Asa King of Judah In the twenty six yeare of Asah King of Iudah Ela Reigned over Israel in the twenty seaventh year of Asa Zimri rebelled against Elah and killing him took the Kingdom from him * 369. 1 King 16.8 with Vers 10. Ela is said to Reign two years not that he reigned two compleate years for Zimries conspiracy was when he had not Reigned one or but one year But Ela began to Reign in the six and twentieth of Asa and so in the twenty seaventh was slain by Zimri and so he is said to Reign two yeares not of his own Reign but two yeares of Asa's or part of them which are reckoned for the whole 370. 1 Kings 17.4 God commands the Ravens to feed Elias Lev. 11.15 Every kind of Raven was abominable to God A Raven indeed is an unclean creature not by creation but by divine ordination and the forbidding men to eat his flesh but to touch the Raven alive or to eat the meat he brought was not unclean to Elias nor an abomination before God * 1 Kings 17.4 with Lev. 11.15 Some things were unclean ab intrinseco as by leprosie others ab extrinseco as by eating or touching of these there was a spirituall and corporall uncleannesse the spirituall when any beast though clean was abused to spirituall fornication as to be offered to Idols c. Corporall uncleanness was effective of bad nourishment or subjective as the swine c. such as fed uncleanly or lived in unclean places or both Some creatures though clean for use yet not for sacrifice as the Buck. Some unclean secundum speciem as those in Lev.
descents of another line that is of Nathan the younger sonne of Solomon from which line came our Saviour and not of Solomons line and though Ieconiah may seem to have seed and sons more out of Ier. 22.28 30. yet he is doomed childlesse because neither Salathiel if he were his son nor any of Ieconiahs race Zedekiah the last King being uncle to Ieconiah did succeed him in the legality to sit on the Throne of David though in a kind of Soveraignty as Zerubbabel the son or grandchild rather of Salathiel by Pedaiah did succeed in regard of which successions both Salathiel and after also Zerubbabel may be called sonnes of Iehojakim the father of Ieconiah It is likewise said he shall have none to sit upon the Throne of David that is for any time worth speaking of for his son Ieconiah reigned but three moneths and ten dayes 401. 1 Chronicles 3.18 The sonne of Salathiel Pedaiah of Pedaiah Zorobabel Ezd. 3.2 Mat. 1.12 Salathiel begat Zorobabel Zorobabel was the nephew to Salathiel which he begat by his sonne Pedaiah * 402. 1 Chron. 3.18 with Matth. 1.12 Sons of Pedaiah Pedaiah might dye while his sons were young and Salathiel their grandfather bring them up and in this respect Zerubbabel is called the sonne of Salathiel or Shealtiel 403. 1 Chron. 10.6 Saul died and his three sonnes and all his house died together 2 Sam. 2.8 Abner made Isbosheth the son of Saul King over Israel Isbosheth after his fathers death though he had for a time the name of a King at last he was miserably slain in his bed and Mephibosheth was by favour in the Court of David without any rule so the family of Saul perished rightly with him nor ever could aspire any more to any eminent dignity 404. 1 Chron. 18.12 Abishai smote of Aedom in the valley of salt eighteen thousand 2 Samuel 8.13 It was David Psalm 60.2 That Victory is imputed to Joab Abishai with Joab having the Army divided conquered the enemy at the first assault he overcame six thousand of the Edomites Joab killed twelve thousand of those that fled away but the Victory is imputed to David as their King * 405. 1 Chron. 21.5 The summe of the number a thousand thousand and a hundred thousand 2 Sam. 21.9 There were eight hundred thousand Upwards to the eight hundred thousand in 2 Sam. 24. seem to be added here those twenty eight hundred thousand of Davids Trained-bands 1 Chron. 27.1 15. already enrolled in publick Records and their Collonels Captains and Commanders and Officers to the number likely of twelve thousand which make up the said eleven hundred thousand to the forty seven hundred thousand of Judah are thirty thousand added more in 2 Sam. 24.9 which addition might either be the number of the Regiments under those thirty worthies of David having one thousand in each or rather an addition of so many out of Jerusalem only or out of Levi and Benjamin also which still joyned themselves to Judah after Joabs first return to Jerusalem and giving up the number to the King which he finished not he being weary of that service which was so abominable to him viz. 2 Sam. 24.9 * 406. 1 Chron. 21.12 with 2 Sam. 24.13 Three years famine or seven years famine Answ Some say there is a failing in transcribing the Text in the Hebrew three and seven being so like and the seventy in the 2d of Samuel read it three year and the Arabick M S. in the hands of the Congregation Orators and reason much asserts that it was three years for other judgments go by three as three dayes three moneths Some say the Prophet at the first spake of seven years but his heart being troubled at Davids horror mitigated it to three 407. 2 Chron. 2.14 Hiram was the sonne of a woman of the daughters of Dan whose Father was of Tyre 1 Kings 7.14 He was the son of a widow of the Tribe of Nephtalim The Father of Hiram was of the Tribe of Nephtalim who lived many years in Tyria and had a wife of the Tribe of Dan. * 408. 2 Chron. 6.1 The Lord hath said that he will dwell in thick darknesse 1 Tim. 6.16 Dwelleth in light which no man can approach He dwels in darknesse not so as to include him nor so in light as to exclude him from dark places He may be said to dwell in thick dark-darknesse in relation to us who are ignorant of him and yet dwell in light in relation to himself The Lord probably was said to dwell in darknesse in Solomons time because the sanctum sanctorum by reason of the burning of Incense was through the great smoake therein as it were filled with a cloud or darknesse and in this place did God manifest himself and dwell therein * 409. 2 Chron. 6.6 I have chosen Jerusalem to put my name there John 4.21 Nor yet at Jerusalem men ought to worship In the time of the Law God did put his name in Jerusalem by setting his Tabernacle there and having his Temple built there and thither the Tribes went to worship In the time of the Gospell God took away the priviledge of that place and now he willeth that men lift up pure hands every where 410. 2 Chron. 8.1 Solomon built those Cities which Hiram restored to him 1 Kings 9.11 Solomon gave to Hiram twenty Cities in the Land of Galile Solomon gave to Hiram those Cities for twenty yeares that he might have a yearly revenue from them untill the charges were paid to him then Hiram restored them to Solomon and he built them and made the children of Israel dwell in them * 411. 2 Chron. 14.2 He overthrew the Altars 1 Kings 15. He took not away the high places There were two sorts of high places among the Jews Altars and Temples in the higher places some whereof were erected to Idols these Asa subverted Others were dedicated to the true God which was likewise unlawfull for the Temple by divine institution was only to be at Jurusalem And so although he purged the prophane Temples yet he overthrew them not which occasioned the restitution of Idolatry afterwards * 412. 2 Chron. 15.19 The War was not till the thirty fift year And Chap. 14. It was said Zura was slain by Asa therefore there is war Answ The computation of years is not taken from the beginning of the Kingdom of Asa but from the Kingdom of Judah i. e. Solomons death when the devision began betwixt Rhehoboam and Jeroboam And thus the Text of the next Chapter is to be understood where it is said Baasha the King of Israel ascended into Judah Anno 36 of the Kingdome of Asa for then it was the sixteenth year of his Kingdome * 2 Chron. 13.5 The Lord God of Israel gave the Kingdome over Israel to David for ever 1 Kings 13 32 35. But I will take the Kingdome out of his sons hand c. The promise was conditionall if his sons would walk in his wayes the
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
greater amongst all men but not that all under the New Testament should have the gift of Prophesie The latter places are of publick and ordinary Prophesie * Joel 2.28 with 1 Cor. 14.34 I suffer not a woman to speak in the Church If women were to have the spirit powred upon them in the times immediately after Christs Ascention then why must they not speak in the Church The former place speaks of extraordinary gifts given to some women the latter of a duty lying upon all The former â—s to be restrained to the times â—ext after Christs life the latter is a duty lying upon all times The former hath reference to extraordinary parts and gifts the latter hath reference only to ordinary preaching and teaching by way of office 702. Joel 2.32 Whosoever calls upon the name of the Lord shall be delivered Heb. 6.4 Chap. 10.26 They that are once enlightned if they fall they cannot be restored The first place speaks of the faithfull who call on the Lords name in faith The latter concerning Apostates that sinne against the holy Ghost who have neither faith nor true prayer though they pray with their lips for they do it not sincerely and therefore their prayers are an abomination to God * Joel 2.32 with Heb. 6.4 The former place is a promise to those that can pray The latter to those who cannot pray but actually fall away The former is spoken of Gods Children for God heareth not sinners the latter speaks of the wicked for Gods Children never fall away finally from grace enlightning not being put here for saving knowledge but a Theory of Christ 703. Joel 3.20 But Judah shall dwell for ever and Jerusalem from generation to generation Amos 9.11 The Tabernacle of David is fallen down Matth. 24.1 Acts 15.16 The promises of the perpetuity of the Temple and Kingdome of Judah belong not to the building and walls of the City or the civill Kingdome but to the perpetuity of the Kingdome of Christ and his Church against which the gates of hell shall never be able to prevail and they â—re conditionall upon their faith obedience and purity of Divine worship * Joel 3.20 with Matth. 24.1 The former place is meant of the spirituall Jerusalem and Judah the Children of God The latter of the materiall Temple and Jerusalem The former is a promise if it be meant of the externall Judah and Jerusalem which hath a condition if not expressed yet implyed viz. that they should walk with the Lord. The latter by the threatning of such judgements shews and implies that they had broke their promise The former place useth the word for ever But that in Scripture is many times used for a long season and so it was in the latter before the judgment came on Jerusalem after Joels time AMOS HIS PROPHESIE VVHO was of the common people amongst the Heardsmen of Tekoa He prophesieth of the wrath of God to the Kings and Kingdomes of Judah and Israel and he threatens Famine Sword Pestilence devastation and ruine to the neighbours who were enemies to Gods people He prophesied in the year 3153 in the dayes of Josiah King of Judah 704. AMos 1.3 6 9 11 13. Chap. 2.1 4 6. For three transgressions and for four I will not spare And at length he reckons but one It is a periphrasis of the seventh number which three and four do make which is called a perfect number in the Scriptures and a certain number is put for anuncertain as if he would have said For many iniquities I will not spare those Nations * 705. Amos 3.6 Is there any evill in a City that I have not done Deut. 32.4 The Lord is a God of truth void of iniquity The former place speaks of God as the Author of malum poenae of affliction the latter of him not as Author malum culpa of sinne In the former sense affliction is not simply and in it self evill or as it is a punishment of God but in respect of mens understanding or apprehension and if God should punish sinne with sinne we cannot say but the punishment is good as from God though the sinne be naught as practised by man 706. Amos 5.18 Woe unto you that desire the day of the Lord that day of the Lord is darknesse Matth. 6.10 Thy kingdom come Chap. 24.30 Let it come with glory The Prophet speaks of the day of Judgement of this world which hypocrites desire who look to be justified in their works and not of the last judgement which godly men ought to pray for and to cry without ceasing Rev. 22. Come Lord Jesus * 707. Amos 5.18 with Matth. 24.30 Rev. 6.10 The former place speaks of a profane or scoffing desire either as daring and provoking God to bring that once to passe which he hath so long threatned Or as believing that the day should never come to passe or by an impudent presumption as if God coming to Judgement should find them innocent or lesse guilty than they were adjudged to be and so they are the words of profane persons The latter place of the desire of the faithfull in humility for the coming of Gods grace God comes sometimes as a Judge with vengeance to the wicked so in the former and he comes by his Spirit to the godly as a sanctifier so in the latter 708. Amos 5.21 I hate I despise your feast dayes Exod. 20.8 Remember thou keep holy the Sabbath day God hated the feasts and solemnities of the Israelites because they were defiled with humane traditions and a Pharisaicall opinion of merit But he doth not despise the Sabbaths appointed by himself and feasts which are kept at his command 709. Amos 5.26 But ye have born the Tabernacle of your Moloch and Chiun your Images the star of your God which you made for your selves I will cause you to go into captivity beyond Damascus Act. 7.43 You took up the Tabernacle of Moloch and the star of your God Rempham figures which you made to worship them and I will carry you beyond Babylon Rom. 16.19 1 Esd 8.17 Stephen cites this Prophesie though in divers words yet in the same sense so Christ and his Apostles cite other places of the Old Testament Moloch and Rempham were the Idols of the Ammonites The Israelites of Damascus by Cyromedia were carried further into Persia and the Countrey of the Caspians beyond Babylon * 710. Amos 5.26 with Acts 7.43 The places have some seeming differences but thus reconciled The former place useth the words the latter place the matter and sense of those words which accorded to the institution and transposed some words for perspicuity and evidence Rempham in the latter place is added or put for Chiun if by Chiun as some will the Planet Saturne is meant Plautus in his Penulus calls the Ciun and the Aegyptian Anubis calls Cyon in Greek Plutarch conceives to be the same with Saturne then its the same with Rempham Besides Rephan in the Coptick language
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