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
a strong Lord like unto thee Object If man was created in Gods Image he is strong as God for that is part of Gods Image but he was made in Gods Image Answ Likenesse is either in quantity or quality man was made like God in holinesse knowledge with dominion over the Creatures not that he was alike fully holy or knowing or powerfull as God nor yet had man the same natural holinesse as God for in God holinesse is connatural to him and is his nature but not so in man for 't is onely in him an infused quality which ab esse ad esse potest fine subjecti interitu 2. Man was made in the Image of God and by his fall lost it 3. The Psalmist speaks of the great power whereby God excels all others being compared to them Gen. 1.27 and 9.6 God created man after his own Image Chap. 5.3 And Adam begat a son in his own likenesse after his Image The Image of God after which God created man at the beginning was depraved by the fall of Adam and so he begat such a son as himself a corrupt sinner and blind in spiritual things * 7. Gen. 1.27 with Gen. 5.3 In the former place Gods Image in which he created man was the spiritual immaterial immortal essence of mans soul in the natural faculties of it understanding memory reason and will in the supernatural gifts of wisdom righteousnesse and holinesse in the dominion over other creatures all stamps set on man out of the everlasting Modell of Gods Perfections The second place in his own likenesse signifies as well in nature as in the corruption of it through sin he was begotten 8. Gen. 1.27 God created man c. in the Image of God male and female created he them 1 Cor. 11.7 The man is the Image and glory of God but the woman is the glory of the man The woman was created in the beginning after the Image of God so well as the man 1 Pet. 3.6 Gen. 24.5 Paul considering the distinction of sex saith that the man came nearer to the Image of God in respect of his dominion and the end because the woman was made out of the man and for the man * Gen. 1.27 with 1 Cor. 11.7 Man is said to be the Image and glory of God in regard of dominion which God gave him over other creatures A woman may be considered either according to her specificall nature in which she agreed with man and in that regard she was created according to the Image of God in holinesse and righteousnesse or according to her sex as she was Adams wife and subject to him and in that regard she beareth not the Image of God for subjection is not the Image of God but rule and Dominion is 9. Gen. 1.2 and 9.1 Be fruitfull and multiply and replenish the earth Luke 23.29 Blessed are the barren and the wombes that never bare Children before and since the fall are a blessing from God absolutely Barrennesse is commended by Christ not simply but by reason of a judgement was to fall upon the Jews and of that heavy calamity to ensue wherein the flight would be easier for one alone than for a mother and her little ones so Woe be to them that are with child Matth. 24.19 and to them which give suck in those dayes 10. Gen. 1.28 Multiply and replenish the earth 1 Cor. 7.7 For I would that all men were even as I my self Whether Paul were then a Batchelor or a married man is uncertain that he was married his words imply where he saith Have not we power to lead about a Sister or a woman a wife as well as the other Apostles otherwise he had not been sure of a wife If he were a Batchelor he speaks conditionally unlesse the propagation of mankind and of the Church should be hindred * Gen. 1.28 with 1 Cor. 7.7 The Apostle doth not simply wish that all men and women led a single life for so the Church of God could not be propagated nor the divine benediction upon the married fulfilled but that all had the gift of continency and were as free from worldly cares and fleshly intanglements as he and his gift of continency may stand with holy Matrimony As we read of Malcus and others who though married yet having the gift of continency fulfilled the Apostles precepts vers 29 32. Having wives as if they had them not and caring for the things of the Lord. 11. Gen. 1.31 And God saw every thing that he had made and behold it was very good Eccles 1.2 Vanity of vanities all is vanity All the Creatures are good in respect of the creation and their nature but Ecclesiastes condemns their vain and evill inclination which is not naturall to them but came upon them by the fall of man * Gen. 1.31 with Eccles 1.2 All Creatures are good in relation to God and in themselves simply considered but all creatures are vanity in relation to them that use them no man finding satisfaction in any of them that may be good in it self which cannot be so to me 12. Gen. 1.31 All that God made was very good Rom. 8.20 For the Creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope Before the fall every creature was in a better condition than after the fall for contrary to nature they are become subject to the lust of wicked mâ—n and so to many afflictions by reason of him who hath subjected the creature that is God under this hope that it shall be at last delivered from the tyranny of the wicked * 13. Gen. 1.31 All that God made was very good Lev. 11. Many Creatures are accounted unclean The former place speaks of the good of Being and Creation as the things are in themselves or as they have their designations to such and such particular ends The latter place speaks of the uncleannesse as to hic nunc in relation to certain persons the Jews and certain times under Moses his Law God accounted these things unclean not that they were unclean in themselves but in regard of this command as Lord over all they would have made the persons which used them unclean and filthy in the sight of the Lord as having trespassed on his Majesty by their disobedience * Gen. 1.31 all was very good Es 45.7 I create evill Answ Evill is three-fold naturall morall and materiall every thing was naturally good bonum ens convertuntur 2. But that which is morally evill is deprived of those virtues and perfections which the Law requires and so that which is naturally good may be morally evill as having swerved from the rule of God 3. Materiall evill such as hurtfull beasts poisons in plants c. which though they be not evill in their own nature and simply considered ad hic nunc applied to this or that subject are so Of the first and last God is the Author
Cains blood was not immediately shed because that he might propagate children to the replenishing of the world which then was unfurnished 35. Gen. 4.16 And Cain went out from the presence of the Lord. Psalm 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence Cain being made a runnagate left his parents and their habitation and the place where they worshipped God In the Psalms Gods omnipresence is maintained * Gen. 4.15 with Psalm 139.7 The presence of God is either the presence of his essence and so he is in every place or the presence of his speciall face and manifestation and so he is present in and with his Saints especially in his Ordinances and Assemblies Some think the former words are fitted to Cains Atheisticall conceit which was that he could get out of the reach of Gods revenging hand but others more probably say is meant his going from the place where God gave evidence of his presence in his conference with him Or from his presence that is from that part or quarter of the world where God had his Church which is the place of his especial presence which he did as it were excommunicate himself from The other place shews no man can go be he where he will from the sight and presence of God which is in all places though even in these places they may go from the presence of his favour Cain was in the presence of his essence not of his favour 36. Gen. 5.24 And Enoch walked with God for God took him Rom. 8.8 They that are in the flesh cannot please God Enoch walking with God lived according to Gods will the Apostle by the flesh here understandeth men that walk after their carnall lusts * 37. Gen. 5.26 And Mathusalem The Doubt lies in this that by this account Mathusalem seemed to live to the end of the flood in the year 1656 and yet we read not of his entring into the Ark. But 't is answered from the birth of Lamech to the end of the flood is precisely reckoned 782 years and so many it was to that death of Mathusalem Seeing then he came not into the Ark we say the last year of his life was not compleat but onely inchoate the Hebrews and especially Rabbi Salomon that Mathusalem died seaven dayes before the beginning of the flood 38. Gen. 5.24 Enoch was not for God took him Heb. 9.27 It is appointed for all men once to dye Enochs translation was a work extraordinary 1 Cor. 15.53 1 Thes 4.17 it was to him in the place of death as the taking away of Elias and the translation of those who in the last day shall be saved alive But the Apostle sheweth what must ordinarily befall all men the consequence is not good from a singular priviledge to a generall rule 39. Gen. 6.3 His dayes shall be 120 years Chap. 11.13 Arphaxad and others after the flood lived above 400 years In the first place the space of time betwixt manifest impiety and the flood Aug. lib. 13. De Civ Dei 1 Sam. 15.11 and not the age of man is to be understood as if he had said unlesse the world repent they shall perish within 120 years * Gen. 6.3 with Gen. 11. Though some lived after the flood longer than 120 years yet this hinders not the agreement for the Text is not to be understood of mans life but of the time God would give them for repentance before the flood came on the world * Gen. 6.5 6 7. When the Lord saw that the wickednesse of man was great c. Gen. 8.21 I will henceforth curse the ground c. because the imaginations of his heart c. When the former place tells us because of the wickednesse of mens hearts and actions God sent the flood the latter place tells us that God decreed and resolved with himself that he will not again curse the ground not that by this he cancelled the generall curse inflicted for the sinne of man or give security against the future consuming the world by fire but that there should be no more such generall floods as this was This word Because in the second place may signifie Although as 1 Sam. 14.39 which reading reconciles the Texts in the first God threatens to destroy the world because the inhabitants were so bad In the other where he smelt the savour of his Sonnes righteousnesse in Noah's sacrifice He is resolved although the wickednesse of mens unclean hearts are so bad yet he will never take that course any more to drown the world 40. Gen. 6.6 It repented the Lord that he had made man 1 Sam. 15.29 God is not a man that he should repent Repentance as it is an argument of mans weaknesse so can it not fall upon God but the Scripture often speaks of God after the manner of men Aug. lib. 1. cap. 7. De Civ Dei Psal 131. and where it is said that it repented God there is meant the charge of things God still remaining unchangeable * Gen. 6.6 with 1 Sam. 15.29 Repentance is either properly or improperly taken properly taken for a passion of nature or change of the mind or improperly only for a change or alteration of actions God repents not the first way not so as to change his mind but he is said to repent when he doth as a man which repents change his actions in this or that particular according to the purpose of his own will 41. Gen. 6.9 Noah was a just man and perfect 2 Pet. 2.5 Psalm 13.3 There is none that doth good Rom. 3.12 Heb. 11. no not one Noah was just before God by faith and unblameable in the sight of men he is said to be perfect not as though he were without sinne but in comparison of others he had his conversation holy and without hypocrisie * 42. Gen. 6.9 with Rom. 3.10 Noah was two wayes just Imputatively Christs righteousnesse being reckoned to him by faith 2. Inherently and yet he was not simply just but in his generation or he was not absolutely just but comparatively in his generation compared with those of his time or he was inherently just that is sincerely just in his profession of Religion without hypocrisie but not perfect that is free from all sin There is a justice of parts and one of degrees No man is inherently in degrees fully compleatly and absolutely just though Gods children are just in parts and intentions to be so The second place is meant of man in his naturall estate no man is just so though by faith and Gods acception and their intention the children of God are just 43. Gen. 7.2 Of every clean beast thou shalt take Lev. 11.1 Moses divided the clean beasts from the unclean The Patriarchs before the flood had a distinction in their sacrifices between clean and unclean living creatures By the Mosaicall Law not only for sacrifices but for meat the use of the unclean wat forbidden 44 Gen. 7.6
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
God would not suffer bastards to be admitted to publick offices for the disgrace of their births and the honour of Matrimony lest the Common-wealth should grow contemptible by such but that exclusion is not to be taken for a punishment but an affliction which God in the next life will reward with more glory if they be pious and penitent 241. Deut. 23.6 Thou shalt make no peace with the Ammonites and Moabites Rom. 12.18 If it be possible as much as lyeth in you live peaceably with all men Those Nations did not onely lay snares for the Israelites temporall life but also for their eternall life we so farre as we are able and where piety is not indangered must hold and embrace peace with all men 242. Deut. 23.15 Thou shalt not deliver to his master the servant which is escaped from his master unto thee Philemon verse 13. Paul sent Onesimus who was fled from his Master to his Master again The fugitive servant was not to be sent back to his angry master who was ready to kill him There was a difference amongst the servants of the Jews for he that was to serve seaven years if he ran away after he had served six years he was not to be sent back to his Master but the Gentiles were bond-servants all their lives 243. Deut. 24.1 If a man have taken a wife and married her and she find no favour in his eyes because he hath found some uncleannesse in her let him write her a Bill of divorcement and give it in her hand 1 Cor. 7.15 and send her out of his house Matth. 5.32 Chap. 19.7 Whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery and whosoever shall marry her that is divorced committeth adultery The Law of divorcement of wives was nothing but a concession of Moses for the hardnesse of the hearts of the Jews and the danger of the lives of the women Christ abrogated that custome by the divine Law and a precept from the beginning and corrected the false glosses upon the Divine Law Mal. 2.6 * Deut. 24.1 with Mat. 19.8 The latter place saith Moses suffered it the former doth not say Moses commanded it If we read it as some say it may be read thus And He hath written her a Bill of divorcement and given it c. and sent c. and she hath departed and gone and been another mans wife so that he bids them not to put her away but forbids to take her again after she had been married to another or if men will say Moses commanded it it was by a politicall Law not by a morall Law or the Law of nature 244. Deut. 24.2 She that was sent away from her husband might marry another husband Rom. 7.3 Whilst her husband liveth she shall be called an adulteress if she be married to another man Divorce by a bill of divorcement doth not dissolve matrimony therefore they that are unlawfully parted must not attempt second marriages because they that are once married are made one body Gen. 5.1 1 Cor. 15.35 245. Deut. 24.16 The children shall not be put to death for the parents Rom. 5.12 By one man sin entred into the world The innocent children are not punished for the sinnes of their fathers but in Adam we all sinned and we are dayly polluted with many actuall transgressions 246. Deut. 25.3 Forty stripes he may have given him and not exceed 2 Cor. 11.24 I received of the Jews five times forty stripes save one The Jews to seem more merciful subducted one stripe 247. Deut. 25.4 Jos Ant. l. 4. c. 8. Thou shalt not musle the Ox which treadeth out the corn 1 Cor. 9.9 Doth God take care for Oxen The former place doth not properly appertain to Oxen but it is a figurative speech In the latter the Apostle speaks tropologically of the Ministers of the Church as if he would say if God take care for Oxen then much more doth he care for men and the Ministers of his Church * Deut. 25.4 with 1 Cor. 9.9 It is certain God takes care for Oxen by his generall providence for by this he provides for all creatures The second place is therefore not simply and so to be understood as if God had no provision for bruit beasts but to be understood comparatively he rather takes care for men and those men which labour in his word and so he argues à minori ad majus he that provideth for Oxen will much more provide for Ministers but God provides for Oxen therefore for Ministers * 248. Deut. 25.5 If brethren dwell together and one of them die and have no child c. Lev. 18.16 Thou shalt not uncover the nakednesse of thy brothers wife There are severall ways of interpreting this former Scripture By Brother may be understood the next kinsman for so the word may signifie and so 't is not a naturall Brother but some other in the kindred who might marry or yet it may be meant of a naturall Brother for where there were many Erothers who all died childlesse successively the surviving Brethren were to marry the Widdow if there were no son but a daughter there was a diffâ—rent course to be taken 249. Deut. 27.15 Cursed be the man that maketh a molten Image Rom 12.14 Blesse and curse not The former place must be understood to proceed from duty and zeal to the glory of God not our of desire to revenge So Moses and Paul did curse 1 Cor. 4.12 Let us follow the example of Christ who being reviled reviled not again when he suffered he threatened not lest he should seem desirous of revenge * 250. Deut. 29.2 You have seen all that the Lord hath done before your eyes Verse 4. Yet the Lord hath not given you eyes to see unto this day To see as the Israelites did that which the Lord did with their bodily eyes is one thing and to see the intent and purpose why the Lord did such things with the eys of their understanding is another They saw with their outward eyes but their hearts did not see and consider what the Lord had done * 251. Deut. 29.29 Secret things belong to God c. Psalm 25.14 The secret of the Lord is with them that fear him Things are secret either as they have relation to the subsequent issue which is hidden from all or else as they have relation to this or that person There are many things which the Lord keeps in his own bosome as not necessary for his children to know and there are other things which his wisedom thinks fit onely to reveale to persons fitly qualified for so great secrets and they are his own children The former place speaks of the secrets of Gods providence which are not fit to be discovered till they appear in their effects And the latter place speaks of such things as the Lord hides from the world in generall and thinks fit to discover onely to
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
grew greater by the dignity of those that went forth and greatest of all wheâ— others joyned themselves to them that had not set down their names 423. Ezra 3.8 The Jews built the wals of Ierusalem after their return Zach. 3.4 Ierusalem shall be inhabited without wals Zach. 2.5 Under the name of Ierusalem Zacharias prophesieth or the Church of Christ and the heavenly Ierusalem the majesty of it is larger than can be comprehended in one City of which God is the wall a fire round aboue and glory in the midst of her 424. 2 Ezra 5.9 10 12. Nehemias reprehends the richer Iews because they thought to live by usury Gen. 47.23 Ioseph bought the Land of Aegypt and the people thereof he made subject to Pharaoh for corâ—â— The Aegyptians were punished by God for their iniquities the Iewes after their returne into their Countrey were so proved the richer Iewes oppressing their poore brethren with biting usury did burden them which Ioseph did not 425. Ezra 6.3 Cyrus the King decreed that the house of God should be built at Jerusalem and let them lay the foundations the height thereof sixty cubits and the breadth thereof sixty cubits 1 Kings 6.2 The house which King Solomon built for the Lord the length thereof was sixty cubit the breadth twenty cubits the height thirty cubits The structure of Solomons Temple was more beautifull than this 2 Chron. 3.3 Agg. 2.3 Ezra 3.12 therefore the Elders that saw this wept because the beginnings of this did not seem to answer the Majesty of the former Temple * Ezra 6.3 with 1 Kings 6.2 Cubits are common or sacred the common are half the length of the sacred which were unknown to the Heathen In the former place they are taken for common cubits and so the former Temple eâ—ceeded the latter And the number of them may be reckoned from the bottom of the foundation to the top of the outside and from the ouâ—â—ides of the Temple including the thicknesse of the Walls and of the Chambers adjoyning And so this Temple will be less than Solomons besides Solomons exceed the other in proportion ornaments outward and inward 426. Ezra 7.7 And there went up some of the children of Israel of the Priests and the Levites unto Jerusalem in the seventh year of Artaxerxes Chap. 1.1 Jerem. 25.12 34.10 2 Chron. 3.22 In the first yeare of Cyrus King of Persia the Jews had power given them to go up to Jerusalem After that Cyrus had given licence to them to return from Babylon to Jerusalem many with Ezâ—â—ras and Nehemiah returned to Jerusalem under the reign of Artaxerxes 427. Ezra 10.32 The houses were not builde Vers 3. Let not your doores be opend Their houses were not fully built the Cities had gates 428. Ezra 8.18 Ezra read in the book day by day Eza 3.4 They kept also the feast of Tabernacles as it is written This was a singular example of piety for they were not bound to do so by the Law yet they came willingly day by day to hear the book of the Law 429. Ezra 10.32 Also we made ordinances amongst our selves yearly to charge our selves with a third part of a shekell for the work of the Lord. Exod. 30.13 They shall give every one that passeth amongst them that he numbred half a shekell Moses once by Gods command laid on them that tribute and Ioas at the renewing of the Temple ordered that every one should give what he pleased so Nehemiah ordained the third of two shekels by the year to restore the Temple not from the Law but from necessity 430. Ezra 11.6 Of the children of Phares that dwelt at Ierusalem were four hundred sixty eight Benjamin nine hundred twenty eight 2 Chron. 9.6 Iehuel six hundred and ninety Benjamin nine hundred fifty six First the chief are set down to whom a dwelling fell by lot then other voluntary inhabitants who chose a habitation willingly NEHEMIAH * 431. NEhemiah 8.18 with Leviticus 23.36 and Ezekiel 3.4 The former place speaks of what was done extraordinarily by the people The latter what was usuall for the people to do as their duty * 432. Nehem. 11.5 My God put it into my heart c. to reckon by genealogies c. 1 Tim. 1.4 Neither give heed to endlesse genealogies The Jewes were to observe and keep their genealogies because they were to know of what Tribe Christ was Saint Paul forbids not making or reckoning up Genealogies simply But he forbids our spending our time and study in seeking out Genealogies which were endlesse By endlesse may be understood those of the Iews who were turned Christians which were so addicted to these Genealogies that they might have a pretence of claiming kindred of Christ that they made no end of drawing down their lines of descent from David or from Abraham or because the Questions moved concerning Genealogies by reason of the slender proof and ground they had for them could receive no determination or end * Nehem. 11.6 The sons of Perez were four hundred sixty eight with 2 Chron. 9.6 Six hundred and ninety In the former place mention is made of those who came by lot to inhabit at Ierusalem In the latter 2 Chronicles 9. not only of such but of voluntary inhabitants as Ephraim Benjamin and Manasseh ESTHER THe Book of Esther is so called from Esther who was Ahasuâ—rus wife here is shewed how Ahasuerus divorcing Vashti chose Esther to be Queen Haman the enemy of the Jewes and of Mordecai is hanged Mordecai is made Provost of the Kingdome It contains the History of twenty yeares Ezdras was the writer of it or else the men of the great Synagogue 433. ESther 1.12 Ahasuerus divorced Vashti because she refused to come at his commandment Matth. 19.9 Whosoever shall put away his wife except for fornication and shall marry an other committeth adultery The pride of Vashti hurt not the King alone but all the people and Princes of the Kingdom by shewing a kind of dominion over the King before other women Now adayes men do not divorce their wives but for the cause of Adultery onely and they are bound by the Laws of God and man to obey their husbands 434. Esther 9.21 Mordecai sent to the Jewes in all the Provinces that the fourteenth and fifteenth dayes of the moneth Adar should be held for festivals Deut. 4.2 Chap. 12.32 What I command you this day you shall not add to it The ordinance of Mordecai was not against the Law nor was it a feast of Gods worship but onely commemorative for the divine wonderfull deliverance of the people of the Jews JOB THis Book is so called from Job who was also called Joab King of Edom. Gen. 36. Moses is thought to have written that Book for an example of patience therein is contained the affliction of Job and contention with his friends and disputing with them God ends this controversie at last and restores Iob to his former prosperity The History appertains to
Lord will do The first That wicked men will not take notice of the Lords glorious works though the works being considered in themselves are glorious The second place shews what a glorious work that of redemption should be that even all that would see and take notice of it not shutting their eyes and being obstinate as the wicked do might see it * 607. Isai 26.14 They are dead they shall not live Vers 19. Thy dead men shall live The condition of wicked men perishing is one thing the Saints rising is another There is a difference betwixt men that are dead to God and men that are Gods dead men or that die for God or are his The former Texts speaks of oppressors which are but dead though they live they are many times cut off in the midst of their dayes they shall not live but those that are dead or slain upon Gods account shall live again live for ever 608. Isai 26.20 The wicked will not behold the Majesty of the Lord. Chap. 40.5 And the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it The Prophet speaks concerning the Kingdome of Christ and the state thereof and he teacheth in the former place that the wicked shall be so blinded that they cannot perceive the mighty worke of God wherein he hath shewed his greatnesse his glory his power and his mercy which blindnesse of theirs doth not take away the glory of God and of Christs Kingdome which all men may see in the saving work of mans Redemption 609. Isai 28.16 Behold I lay in Sion a stone a sure foundation faith the Lord. 1 Cor. 3 10. I have laid the foundation saith Paul God laid the foundation of our salvation in respect of his decree the sending of his Sonne and the perfection of mans salvation Paul laid the foundation in respect of manifestation and of his office and of the Christian Religion at Corinth * 610. Isai 30.26 The light of the Moon shall be as the light of the Sun and the light of the Sun seven-fold Matth. 24.29 The Sun shall be darkned and the Moon shall not give her light Spirituall shining is one thing naturall is another The light and knowledge of God should so farre exceed that which it had been that as much as the Moon light was inferiour to that of the Sun so much the knowledge of that time should be inferiour to that which was to be in after ages Nor yet doth this hinder but that at the generall desolution of the world the naturall lights of the Sun and Moon should be obscured * 611. Isai 30.20 Thy Teachers shall not be removed into a Corner any more Phil. 5.1 Paul a prisoner c. The former place speaks comparatively thy Teachers shall not as formerly be removed into corners but there shall be more plenty Nor doth this hinder but God may upon speciall occasions remove this and that Teacher and suffer them to be imprisoned as Paul though he never leaveth his Church in generall without Teachers Some distinguish betwixt teaching in Corners and Teachers to be driven to Corners by persecution * 612. Isai 31.7 Idols of Silver and of Gold which your own hands have made 1 Cor. 8.4 We know that an Idol is nothing Idols are something materiall or in relation to the substance that they are framed of they are nothing in relation to their effects and energies an Idol is of no force or value * 613. Isai 33.52 The Lord is our Law-giver Gal. 3.19 The Law was Ordained by Angels The former place speaks of God as the Author the latter place denies not God to be the Author but speaks of Angels as instruments or meanes by which the Lord gave the Law * 614. Isai 35.8 He was taken from prison and from judgement and who shall declare his generation Act. 8.33 In his humiliation his judgment was taken away It is one thing to quote the word another thing the sense Luke quoted the sense and substance of what the Prophet had said and not the words He was taken away from the judgement of his adversaries and delivered from prison What else was that but the exalting of his own judgement above them that past upon him The word that is rendred is as well to lift up a thing as to take away 615. Isa 38.1 2 Kings 20.1 2 Chron. 32.24 Set thy house in order for thou shalt dye and not live Vers 5. I will adde unto thy dayes fifteen years saith the Lord. Augustine saith that Ezechias was in order to dye according to some causes of future events In Gen. tit lib. 6. cap. 17. yet God added fifteen years to his life doing onely that which he foreknew he would do before the beginning of the world Gods justice brought the command for Ezechias death but his mercy prolonged his life and so Ezechias Piety and Repentance is proved 616. Isai 41.7 Chap. 46.6 They lavish gold out of the bag and weigh silver in the ballance and hire a Goldsmith and he wageth it a God 1 Cor. 8.4 An Idoll is nothing Silver and Gold and such materials as the Idols are made of were created by God but relatively unto God they are said to be nothing because they have nothing of God in them for God will not be worshipped by Idols 617. Isai 42.8 Chap. 48.11 I will not give my glory to another Matth. 11.29 Chap. 28.19 All power is given to me in Heaven and in Earth God will not give his praise and glory to an Image Christ to whom all power and glory is given is not only man but the true and eternall God also with the Father and the holy Ghost having co-equall glory with them but by reason of his office of Mediator all things are given him of the Father 618. Isai 42.8 I will not give my glory to another Rom. 8.14 The glory of God shall be revealed in us The first place is concerning those things wherein God will be glorified by us in this life that is by worship adoration invocation The letter concerning the participation and place of glory in the life to come which he will communicate to us 619. Isai 42.10 Sing unto the Lord a new Song that is the Gospell Gen. 3.15 It was Sung in Paradise concerning the blessed seed of woman That Evangelicall Song is called new not for time but because it comprehends new and wonderfull things a new light is kindled by it it makes a new Creature and shews us the new way to heaven 620. Isai 45.6 7. I am the Lord and there is none else I forme the light and create darknesse I make peace and create evill I the Lord do all these things Gen. 1.31 And all that God made was good God makes evill not of sinne but of punishment and calamity by which he justly afflicts sinners Also the Prophet here opposeth the evill of the misery of war to the good
of his Government Sedechias was put by force not by right into his place by Nebuchadonozer 660. Jer. 37.14 Jeremy said I fall not away to the Chaldeans Chap. 21.9 He that goeth out and fals to the Chaldeans shall live Jeremy taken in the gate defendeth his innocency that he fell not to the Chaldeans nor was a betrayer of his Countrey but he said that he would go into the Land of Benjamin 661. Jer. 52.31 In the thirty seventh year of the captivity of Jehojakim King of Judah in the twelfth moneth in the twenty fifth day of the moneth Evilmerodach lifted up the head of Jehojakim King of Judah 2 Kings 25.27 In the thirty seventh year of the captivity of Jehojakim he was lifted up in the twelfth moneth the seven and twentieth day On the twenty fifth day Evilmerodach took counsell to deliver Joakim out of prison on the twenty seventh day it was concluded and effected all things being disposed well for his enlargement THE THRENES or LAMENTATIONS OF JEREMIAH THe Prophet bewails the destruction of Jerusalem and the Kingdome of Judah and the captivity of the people He comforteth himself and the people in the promise of God and commends the cause to God by his prayers * 662. LAm 3.31 The Lord will not cast of for ever Lam. ult ult Thou hast utterly rejected us The first place tells that God may afflict his for a time yet he will not cast off for ever The latter place are the words of those sadly afflicted which makes them think themselves so miserable as that they were utterly rejected Or else it may be read by way of Interrogation Hast thou utterly rejected us not that it doth say that God would reject them but that they were so long in affliction as they thought God had forgotten them * 663. Lam. 3.33 He afflicts none willingly 1 Pet 4.19 They that suffer according to the will of God It is true they which suffer suffer according to Gods will and yet he afflicts none with delight or so as taking pleasure in it or doing it upon recreation but he is forced thereto by their wickednesse 664. Lam. 3.37 Who is he that saith and it cometh to passe when the Lord commandeth not Verse 38. Out of the month of the most High proceedeth not both evill and good Deut. 32.4 The works of the Lord are perfect The evill of punishment not of sin is meant in the first place which is not ill in it self but in respect of men For all punishment in respect of God that inflicts it hath the nature of good 665. Lam. 5.7 Our fathers have sinned and are not and we have born their iniquities Ezek. 18.20 The Sonnes shall not bear the Fathers iniquities The children succeeding the Parents in their sinnes succeed them also in their punishments Godly and penitent children shall not bear the iniquities of their parents for ever though they be afflicted with temporall punishments 666. Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned Psal 119. ult Hosea 14.2 Turn O Israel to the Lord thy God Conversion and repentance is the work of God Act. 11.8 he gives it to the Gentiles and none but those that are enlightned in their hearts can truely turn unto God EZEKIEL HIS PROPHESIE THE Priest the sonne of Buzi who was brought into Babylon under Jekonias and confirmed the Prophesie of Jeremiah and comforted the captives about the year 3350 by the River Chebar he had the visions from God He prophesied twenty years 667. EZek. 8.12 The Lord seeth us not Heb. 4.13 All things are naked and open before the eyes of God The Prophet makes mention of what foolish men say who thought both by their words and deeds that God saw them not whose perverse judgment doth not hinder the truth which maintains that all things be they never so secret yea the thoughts of our hearts are open before God 668. Ezek. 18.4 The soul that sins that shall dye Rom. 5.6 Christ died for us The first sentence is legall and teacheth what must be done by the Law divine or humane legally The last is Evangelicall shewing that God for Christs sake freely gives us his grace and salvation 669. Ezek. 12.13 I will bring Zedekiah into Babylon to the Land of the Chaldees yet shall he not see it though he shall dye there Jer. 34.3 Thine eyes shall behold the eyes of the King of Babylon and he shall speak with thee mouth to mouth Zedekias being taken saw the King of Babylon afterwards they put out his eyes that he could not see the Land of the Chaldees nor Babylon in his captivity * 670. Ezek. 16.3 Thy birth and thy nativity is from the Land of Canaan Rom. 11.1 The seed of Abraham It s true the Israelites were of Abrahams race yet so degenerate that they in manners seemed rather to be Ammonites and Hittites two execrable Nations they were Canaanites in imitation Israelites in generation 671. Ezek. 18.19 Walke in my precepts keep my judgments 1 Tim. 19. The Law was not made for the righteous but for the wicked and disobedient The Prophet understands the Law that teacheth and enlightens us The Apostle the Law that condemns us Rom. 8.33 For there is no condemnation to those that are justified in Christ Jesus 672. Ezek. 18.21 But if the wicked will turn from all his sinnes that he hath committed he shall not dye Heb. 6.4 It is impossible for those that were once illuminated if they shall fall away to renew them again by repentance It is hard and impossible in respect of those who barre themselves out from Gods mercy and shut their hearts that they may not be enlightned by the Sun of righteousnesse but it is not so in respect of God who would have all men to repent and be saved yet he justly punisheth with finall impenitency all obstinate and malicious Apostates and such as sin against the holy Ghost 673. Ezek. 18.23 and 33.11 God will not the death He hath no pleasure in the death of the wicked Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth God will not the death of a sinner by his antecedent will but by his consequent will or his justice because he justly punisheth him who rejects the grace of God offered unto him He hardens therefore permissively not affectively 674. Ezek. 18.23 I will not the death of him that dieth Chap. 3. 18. Thou shalt die the death God as our Father will not by the Gospel but as he is our judg and revenger he will by the Law that a sinner shall die 675. Ezek. 18.23 32. I have no pleasure in the death of him that dyeth 1 John 5.16 A sin unto death God will not the death of him that repents for his mercy is over all his works A sinne unto death is a sinne against the holy Ghost and so it is called because it is justly punished with finall impenitency 676. Ezek. 18.26 When
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
is taken properly in the first place for Christ will not that private men should use the sword for revenge and to resist evil but should overcome evill with goodness Rom. 12. In the latter place a sword is taken metaphorically for the Word of God with which we must fight against Satan and our spiritual enemies and therefore we must be armed with it * Mat. 26.52 with Luk. 22.36 The former place forbids taking of swords for private defence unlawfully The latter place tels us that the Persecution would be so great as it in all probability would be the greatest wisdom to part with our estates and buy swords not that indeed he would have them to buy swords but that by this Prophesie he would shew them they must provide for trouble and that it is rather meant of material swords will appear by their shewing of him two material swords which he seeing and their willingness to defend his person said It is enough 897. Mat. 27.4 Judas saith I have sinned betraying the innocent bloud Act. 1.18 Falling headlong he burst asunder in the midst and all his bowels gushed out The confession of Judas and the testimony he gave of Christs innocency was not with true repentance but only sorrow by the sense of his sin which led him not to conversion but to hang himself * Mat. 27.4 with Act. 1.18 The one place speaks what Judas said before he went to hang himself which the other place saith he afterwards did * 898. Mat. 27.5 And went and hanged himself Act. 1.18 And falling headlong he burst asunder in the midst and all his bowels gushed out Having hanged himself to hasten his death the more or to be the more revenged of himself he cast himself headlong with violence from the place where the halter was fastened and so it being broken fell down and with the violence of the fall he burst asunder and his bowels burst out in a pittiful manner * 899. Mat. 27.7 And bought with them the Potters field Act. 1.18 Now this man purchased a field He purchased the field by their hands and they purchased the field with his money * 900. Mat. 27.9 That which was spoken by Jeremy the Prophet Zach. 11.12 So they weighed for my price thirty pieces of silver There are two things reconcileable 1. Whether Matthew mean Jeremy or Zachary If Jeremy then where is it in that Prophesie If Zachary why cals he him Jeremy 2. Why urgeth he the words so Matthew speaks according to an ordinary manner of speaking used among the Jews by them would easily be understood though he cited a Text of Zachary under the name of Jeremy For the illustration of which matter we must first produce their ordering of the books of the old Testament the Law the Prophets and Hagiographa By the last meaning the Psalms Proverbs Ecclesiastes Canticles Job Ruth Ester c. Then the five Books of Moses Joshua Judges Samuel Kings and then the Prophets among whom Jeremy was set first and then Ezekiel and after him Isaiah and then the twelve And thus in the Bibles of old Jeremy came next after the book of the Kings and stood first in the Volumn of the Prophets So that Matthew alledging of a Text of Zachary under the name of Jeremy doth but alledge a Text out of a Volumn of the Prophets under his name that stood first in that Volumn And such a manner of speech is that of Christ Luk. 22.44 in which he follows the general division that we have mentioned only he calleth the whole third part or Hâ—giographa by the title of the Psalms because the book of Psalms stood first of all the books of that part In that saying Mat. 16.14 Others say Jeremy or one of the Prophets There is the same reason why Jeremy alone is named by name viz. because his name stood first in the Volumn of the Prophets and so came first in their way when they were speaking of the Prophets Or 2. It may be it was at first delivered by Jeremy and after written by Zachary who in many things imitates him Hence the Hebrews say the spirit of Jeremy was in Zachary Or 3. It might be taken partly out of Jeremy and partly out of Zachary for Ieremy bought a field also Ier. 32. Or Zachary might have two names As for the second Question some think the words are partly taken out of Ier. 18.2 and 32.9 and Zach. 11.12 and here in Matthew are conjoyned and although the name of Potter be in Ier. 18. yet as not pertinent to the History of Christs Passion it is omitted 901. Mat. 27.32 They compelled Simon of Cyrenea to bear his Cross Joh. 19.17 Christ bearing his Cross went forth into a place called the place of a skull At first going forth Christ himself carryed the Cross and when he was grown too feeble in body the souldiers compelled Simon whom they met on the way to carry the Cross 902. Mat. 27.44 The Thieves also who were crucified with him cast the same in his teeth Luk. 23.39 And one of the malefactors which were hanged rayled on him Matthew ascribes to both that which was proper to one as the murmuring before amongst the Apostles or if both at first did rail on him one of them at last confessed his sin and acknowledged Jesus to be the Messias * 903. Mat. 28.1 In the end of the Sabbath as it began to dawn Joh. 20. The first day of the week cometh Mary Magdalene early when it was yet dark Iohn saith Mary Magdalene came while it was yet dark Matthew when it began to dawn Mark saith she and the other women came thither at Sun-rising All which speak the story thus That at the dawning and while it was yet dark the women as soon as they could see at the least Mary Magdalen set out to go to the Sepulchre and that was at the very instant of Christs rising when there was a great earthquake and an Angel came and rolled away the stone Mary Magdalen came from Bethany from her Brother Lazarus's house if she came from her own home and the other women were at their several Lodgings and to get them altogether would spend some time so as though Mary were early stirring yet it was Sun-rising before they were altogether at the Sepulchre 904. Mat. 28.2 The Angel of the Lord descended from heaven Joh. 20.12 And seeth two Angels with Mar. 15.5 The women had two journeys to the Sepulchre the first early in the Morning when they saw an Angel without sitting upon the stone and coming within the Sepulchre they saw a young man sitting on the right side of the Sepulchre and then after this they go to the Disciples and came back again to the Sepulchre where Mary finds either the same Angels to have shifted their places and to sit at the head and feet or two others to sit within the Sepulchre which John speaks of 905. Mat. 28.8 The Maries departed from the Sepulchre with fear
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
certainty of the things foretold in respect of God though not in our opinion he shuts out long delaies for the whole time of this Prophesie unto the last day is in the sight of God but as one day or one hour Psal 94. 2 Pet. 3.8 which is a comfort to the godly that they may not despair and it exhorts the wicked to repentance by reason of the sudden destruction shall fall upon them * 1478. Rev. 1.7 And every eye shall see him and they also which pierced him Job 19.27 Whom I shall see for my self and not another or a not stranger Every eye godly and wicked shall behold Christ either to their comfort or sorrow Job saith he shall see him and not another shall see him for Job or in the place of Job but Job shall see him for himself Which denies not but Job and another yea all shall see Christ and yet every man for himself 1479. Rev. 1.13 I saw one like to the Son of man Mat. 9.6 Christ is the Son of man really The first place is an Hebraism by which is intimated the certainty of Christs humanity also he may be said to be like man because he appeared in a singular form 1480. Rev. 2.11 He that overcometh shall not be hurt of the second death Heb. 9.27 It is appointed unto men once to die The bodily death is one because the soul is but once separated from the body The second death is taken Metaphorically for the misery and torment of the soul after the death of the body 1481. Rev. 3.7 Christ openeth and no man shutteth shutteth and no man openeth Ver. 20. If any man hear my voice and open the door I will come in to him The Son of God is he that opens the internal door of the heart Joh. 14. we open only the external for no man comes to the Father but by him 1482. Rev. 3.10 I will keep thee from the hour of temptation which shall come upon all the world Ver. 19. As many as I love I rebuke and chasten God kept the Angel of Philadelphia from evil temptation because he was a pious assertor of the truth but the Angel of Laodicea who was luke-warm he would mend by his reprehension 1483. Rev. 4.8 They rest not night nor day Chap. 14.13 They that dye in the Lord rest from their labours The souls in the heavenly rest of the blessed are not idle they have their labours that weary them not but most sweetly refresh them in the latter place is understood the end of the troubles of this world 1484. Rev. 5.1 I saw a book written Ver. 4. No man was worthy to look thereon John saw the book in a bare Vision but no man could see the mysteries contained in it * 1485. Rev. 5.5 Christ is called the Lion of the Tribe of Juda. Rev. 5.6 Christ is called the Lamb. He is called a Lion to shew his great strength Majesty and Dignity and of the Tribe of Judah because he arose from thence which Tribe boar the Arms a Lion * 1486. Rev. 5.12 Worthy is the Lamb to receive honour glory and blessing If Christ be God how can he receive honour for we cannot add to Divinity Ans Christ as God cannot receive an addition of honour in himself but we may give him a relative honour or Quo ad nos He may seem to be more honourable to us that is when we take all the honour that the Creature hath or Idols hath and place it upon the head of Christ we esteem him most honourable and glorious 1487. Rev. 6.9 Under the Altar I saw the souls of them that were slain Ver. 11. White robes were given to every one of them Souls are invisible spirits which cannot be seen or cloathed it is therefore the sight of the mind and not of the body which is here understood for these things were seen in the Spirit 1488. Rev. 6.10 The souls of those that were slain cry out for revenge against those that slew them Mat. 5.44 Love your enemies and pray for them The cry of the souls proceeds not from a wicked desire of revenge but an earnest desire for Gods glory because they would have no ungodliness or wickedness remain unpunished c. in the day of revenge and judgment we suffering here according to Christs command pray for our enemies 1489. Rev. 7.9 I saw a great multitude which no man could number Luk. 12.32 The flock of Christ is called a little flock The Church compared with the numerous multitude of the wicked is a little flock but considered in it self it comprehends an innumerable multitude of all Ages Sexes Places Tribes and People * 1490. Rev. 7.12 Blessing and Glory and Wisdom c. Rev. 8.1 There was silence in heaven about the space of half an hour In the former place it shews what is Angels work in heaven as I take it The latter is shewn what for a little while may be done on Earth whether as in Constantines time or it be an allusion to that silence that was used to be in the Temple while the Incense was offering whereas they blew Trumpets and sung while the sacrifice was offered 1491. Rev. 11.19 The Temple of God was opened in heaven Cha. 21. v. 22. And I saw no Temple therein In the former place the Temple is taken figuratively this the Holy Ghost intimates that God is worshipped most holily with Hymns and Psalms In the latter place we must not think there shall be any material Temple in the life to come as we have here on earth 1492. Rev. 13.8 The Lamb slain from the foundation of the world Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman He was the Lamb slain from the foundation of the world not properly but figuratively and in Gods Decree by Types Predictions and Efficacy by Acceptation not by Execution 1493. Rev. 16.1 Go and pour out the vials of the wrath of God upon the earth Ver. 4. to the 13. They poured out their vials of wrath upon the sea the rivers the fountains the sun the seat of the beast and Euphrates In the first place the earth is taken in a general signification because the effects of all the Vials redounds to the earth in a manner and to earthly men the followers of Antichrist for whatsoever the wrath of God was which was cast on the Seas Rivers or the Ayr or Sun was not for themselves but to afflict the earth and those that dwell thereon 1494. Rev. 18.6 Double unto her double according to her work Mat. 7.2 And what measure you mete shall be measured to you again The first place is a special command of God concerning retaliation In the latter Christ forbids rash judgment concerning others adding the Law of retaliation the more to convince the Jews * Rev. 18.6 with Mat. 7.2 Double not of her deserts but of those miseries she hath brought on you before and that is just
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
than that we seeing the necessity of the duty of sanctifying our selves and not finding power in any other to sanctifie us besides God we should apply our selves to God as the fountain of our sanctification 168. Lev. 13.46 The Leper and unclean lived alone without the Camp Mat. 8.2 In the City a Leper craved of Jesus The divine Law was that the Leper set apart should dwell alone but this Leper comes boldly to Christ not doubting to be free from his leprosie 169. Lev. 16.3 The sacrifices were appointed by Gods commandement Psalm 40.7 Sacrifices and burnt-offerings thou wouldst not The sacrifices were appointed by God under the Old Testament that they might shadow forth the sacrifice of Christ and foreshew his coming but God would none of them as the Jews abused them for ostentation and placed the worship of God in the outward ceremony without the internall devotion 170. Lev. 16.6 Aaron shall offer his bullock and make an attonement for himself Heb. 10.4 It is impossible that the blood of Goats should take away sins The legall sacrifices did not expiate sinnes of themselves but as they were a figure of Chrst his own oblation surpasseth them all and is propitiatory for our sins * 171. Lev. 17.3 with 1 Sam. 7.9 1 Kings 18.33 The cause ceasing the effect ceaseth or the prohibition ceaseth The causes of these prohibitions were two First That no Lay-man should not arrogate the office of sacrificeing Secondly That the Jews should not fall into the Gentiles mode of sacrificing in the high places 172. Lev. 18.6 None of you shall approach to any that is neer of kin to him Verse 16. Thou shalt not uncover the nakednesse of thy brothers wife Deut. 25.5 The brother shall take his brothers wife The law of the nearness of blood and not uncovering the brothers nakednesse is perpetuall and must be holily observed by us but that of raising seed to the brother was partly ceremoniall figuring the primogeniture of Christ partly judiciall lest the inheritance should depart to another family which doth not oblige us but is abrogated The former was a generall rule and was to have no exception but such as God himself who made that rule did give which he did Deut. 25 5. * 173. Lev. 19.18 Thou shalt not avenge nor bear any grudg c. Numb 31.2 Go and revenge Midian Private revenge of personall injuries is one thing to be the instrument of Gods vengeance is another We must not revenge our selves as private persons But where God is wronged in his peoples wrong there we being lawfully called to it having the Word of God for our rule we may execute his wrath upon these wicked ones 174. Lev. 19.18 Thou shalt love thy neighbour as thy self 1 John 2.15 If any man love the world the love of the father is not in him In the former pâ—ace he understands the love that is due to our neighbour according to Law In the latter concerning unlawfull love of worldly things as those that prefer the things of this world as honours riches and pâ—easuâ—es before God himself * 175. Lev. 19.27 Ye shall not round the corners of your head 1 Cor. 11.14 Doth not nature it self teach you that if a man weare long hair c. The word round signifies such a rounding as may be without cutting The word corners is in the original in the singular number and so may not some singular cutting of one corner of the head round in the manner of a circle as the Aegyptian Priests or else in manner of an half Moon or taking the singular number for the plurall so it may be meant of crisping or curling round the hair in some corners of the head or cutting off the longest of the hair to offer tufts or locks as a devoted oblation to Idols as many Heathens did makeing the bare place round with a superstitious conceit of a round figure as most pleasing to God Or of cutting the hair as the Aegyptian Priests did who worshipped the Idols Anubis and Isis shaving round their heads and their eye-brows or of cutting round the hair in mourning The second place speaks of wearing long hair as Women do or very long hair longer than is modest 176. Lev. 22.25 From a strangers hand you shall not offer the bread of your God 1 Kings 5.10 Hiram gave to Solomon cedar-trees and fir-trees All strangers were not abominable in the sight of God but onely the enemies and persecutors of his Church so Cyrus King of the Persians promoted the building of the second Temple and restored to the Jews the golden and silver vessels 177. Lev. 24.19 As he hath done so it shall be done to him Rom. 12.19 You shall not revenge your selves In the former place private persons are forbidden to avenge themselves but the Magistrate is admonished of his office In the latter onely private revenge is forbidden Exod. 22.29 Deut. 1.18 178. Lev. 27.30 And all the tithe of the Land whether of the seed of the Land or of the fruit of the tree is the Lords Numb 18.21 I have given the children of Levi all the tithes in Israel for an inheritance for the service which they serve me The tenths are called Gods because they were commanded by him for a holy use and good of the Church they were given to the sonnes of Levi or to the Ministers of the Church for their service for an inheritance to support them because they being consecrated to Gods service had no inheritance amongst their brethren NUMBERS THIS Book is so called from the numbring of the people of God Wherein Mansions and Offices were ordained for all the Tribes between the Mount of Sinai and the promised Land many transgressions and dangers of the people and punishments and benefits of God are numbred The History contains 28 years 179. NUmb 1.19 Moses numbred the people in the wildernesse of Sinai 2 Sam. 24. David offended God by numbring the people Moses and Aaron did that for good order as God commanded them but David sinned out of arrogancy by numbring the people without command 180. Numb 4.3 The Levites stood from 30 years old to 50 years old to minister in the Tabernacle of the Covenant 1 Chron. 23.3 24. The Levites did the work of the Ministry for the house of the Lord from 20 years old Numb 8.23 from 25 years The younger Levites were newly instructed to 20 years then they were admitted to the office of doing service at 25 years from that time a kind of secondary service was committed to them till they came to be 30 years old from 30 to 50 years they did fully execute the Leviticall office 181. Numb 7.89 Moses entred into the Tabernacle of the Covenant Exod. 40.35 Moses could not enter into the Tabernacle of the Congregation for a cloud abode thereon and the glory of the Lord filled the Tabernacle First when the cloud covered the Tabernacle of the testimony and the glory of God filled that Moses could not