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
the face of Pharaoh Heb. 11.27 He feared not the wrath of the King Moses feared for killing the Aegyptian whilst Pharaoh sought to slay him therefore he fled into the Land of Madian But upon his return when God sent him to Pharaoh he despised his threatnings being secure from all danger 114. Exod. 4.21 and 7.3 and 10.27 and 11.10 But I will harden Pharoahs heart Chap. 8.15 8.32 Pharaoh hardened his heart and was hardened c. Ezek. 18.23 33.11 Cont. Faust. God hardens permissively not effectively by no antecedent will for he will not the death of a sinner but by a consequent will when he punisheth by just judgement and useth evill to a good end Satan saith Augustine hardens by perswading Man by consenting God by forsaking * Exod. 4.21 7.3 10.27 with Exod. 8.15 13.15 Hardening in Scripture is given to Satan to wicked Men and to God First To Satan as the first author and mover to sin and hardness of heart Secondly To wicked Men when man by his own proper will turnes himself from God and consents to the councell of Satan rejoycing in evill and detesting that which is good Thirdly to God not as hardning is evill and he the author of evill but that God useth it to a good end Satan hardens by perswasion Man by assenting God by forsaking God hardens sometimes First Temporary and that either for triall or for correction or for a punishment Secondly Eternally which is a part of divine vengeance God casting off wicked men not onely taking away his graces but delivering them to Satan so as they harden themselves more and more And of this sort God either hardens as some think because he by prescience foresees their hardning Or 2. By Permission Or by more efficatious waies As 1. By his generall providence whereby we live and move 2. By withdrawing his Spirit 3. By affording opportunities which wicked men lay hold on and harden themselves By hardning in the former place is meant I will withdraw and withhold grace from him as by withholding or withdrawing light he causeth darknesse and permitting Satan to work upon him and to excite and spurre on his corrupt nature to all manner of contradiction and contumacy against God and thus he shall harden himself by taking those courses whereby he may be hardned 115. Exod. 4.24 Moses had his wife with him in his journey Chap. 8.5 And Iethro Moses Father in law came with his wife and his sons unto Moses Moses sent his wife Zipporah back to Her Father and then afterwards received Her with her Children brought unto him by his Father in law 116. Exod. 5.2 Who is the Lord that I should obey his voyce and let Israel go I know not the Lord c. Rom. 1.21 The Nations knew God and his power so that they are inexcusable Pharaoh was ignorant who Jehovah the God of Israel was nor had he a true knowledge of the true God that he might serve him onely * 117. Exod. 7.1 I have made thee Pharaohs God Exod. 20.3 Thou shalt have none other Gods before me Office is one thing Essence is another It is one thing to represent the Person of God another thing to be a God Moses was to represent God having the office to be an extraordinary Messenger from God The word is Elohim which is ascribed to men in authority and here it is given to Moses as an Ambassadour from God for God and in his stead to command Pharaoh and to punish him if he will not obey the words of Moses speaking in Gods name and working miracles by his power for the confirmation of what he said 118. Exod. 7.20 21. All the waters in Aegypt were turned into bloud Vers 22. And the Magicians of Aegypt did so with their inchantments when they came to the water That which the Magicians did with water digged cut of the earth seemed to be the like for they are no true miracles of God which are done by the help of the Devill * 119. Exod. 9.6 All the Cattle of Aegypt died 9.20 They that feared the Lord among the servants of Pharoah put their Cattle into their houses All the Cattle i. e. the Cattle of all sorts not every one of every sort of Cattle for there were some reserved till another time as in the second place and so the word all is used in other places of Scripture 120. Exod. 9.16 And in very deed for this cause have I raised thee up for to shew in thee my power and that my name may be declared throughout all the earth Rom 3.8 We must not do evill that good may come of it The hardning of Pharaoh was a punishment of his former sinnes and of his tyranny shewed over the Israelites and this God directed for a good end that in Pharaoh his power glory and justice might appear 121. Exod. 9.29 Moses prayed for Pharaoh that the plagues may cease 1 John 3.4 and 5.16 We must not pray for any that sin unto death Moses prayed not for Pharaoh but for the taking away of the plagues farther to declare the power of God and to overcome the wickednesse and obstinacy of Pharaohs tyrannicall heart 112. Exod. 11.5 And all the first-born in the Land of Aegypt shall dye Chap. 12.30 There was not a house where there was not one dead We must understand here not onely the first born by birth but such as were so by authority for it was so ordered by divine providence that there was a first born found in every house * 123. Exod. 12.2 Nisan which answers to our March Exod. 23.16 Thisrin which answers to September How can the year begin at both times Answ Nisan was the beginning of the religious year accord to which was the new Moons and Feasts c. September was the beginning of the Civill year before the Lords Command And hence the account in Civill affaires took their rise yea Sabbaticall and Iubily an yeare though they were sacred yet in that there were many contracts and bargaines c. they begun from September if these years had begun from the Spring then the Jews had forborn reaping and sowing two years together for they should have left their Husbandry in March and so have wanted it in Autumn following twice but beginning at September they only absteined from one harvest and crop unlesse the Sabbaticall year immediately proceeded the year of Jubely which God remedied by antidating a double fertility * 124. Exod. 12.3 They shall take every one a Lambe Jer. 7.22 I spake not unto your fathers in the day that I brought them out of the Land of Aegypt It is one thing to enjoyn sacrifice and offerings as a duty representing other things another to enjoy a duty for its own cause and sake God enjoyned not sacrifice or Lambs as things to be done for their own cause but he enjoyned these things as representing Christ which if he were not represented God esteemed the duty as
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
suffered him to go though he were displeased at it yet on this condition that he should speak nothing than what God commanded him * 198. Numb 22.22 And the Lord was angry Verse 32. with 20. Answ God gave Balaam leave to go upon this condition that he should do nothing but what the Lord commanded But Balaam being overcome with the desire of money resolved with himself if he could by any means to curse the Hebrews which was altogether against Gods mind * 199. Numb 23.12 Must I not speak that which the Lord hath put into my mouth Josh 13.22 Balaam the son of Peor the Southsayer A wicked man may speak the truth the Lord makes use of such instruments for his own glory Balaam was probably a southsayer yet he might have particular wayes of knowing the mind of God in this case or his reason might dictate that to him However it was that he knew the mind of God he did deliver it 200 Numb 23.10 Balaam prophesied to his own disgrace 1 Cor. 12.7 To every man the manifestation of the Spirit is given to profit withall The gift of Prophesie was not hurtfull to Balaam in respect of God that gave it him had he used it well John 11.51 but Balaam abused it False Prophets also speak truth as Caiphas did though it be against their will 201. Numb 25.3 Israel joyned himself to Baal-peor and God was angry with Israel 1 Cor. 10.8 Neither let us commit fornication as some of them committed Lyra. Since Idolatry is spirituall fornication Paul makes mention of it for the daughters of Moah would not admit the Israelites before they had eaten things offered to Idols 202. Numb 25.9 There died of the plague 24000. 1 Cor. 10.8 They fell in one day 23000. Moses collects the number of those which fell by sword and strangling but the Apostle counts onely those that fell by the sword * Numb 25.9 with 1 Cor. 10.8 There was a double execution of Gods anger upon this people the one by the hand of man Verse 4. The heads of the people were to be hanged up The number of which probably was a 1000 and 23000 died by the immediate hand of God in one day and though it be said that 24000 died of the plague by the best interpreters of the Original may be read stroake there died of that stroak of divine justice for all was either of Gods bidding or his doing 24000 the lesser number taken away by mans hand cast into the greater number and so making up the whole of 24000 there is rather a subordination than a contradiction for the lesser number is contained in the greater * Numb 25.12 with 1 Sam. 2. In the one place there is a promise made of the Priesthood being kept in Phinehas line In another Heli hath it who was as Josephus saith lib. 5. Antiq. cap. ult lib. 8. cap. 1. of Ithamars family Answ This promise was conditionate if the posterity of Phinehas continued in faith and the true worship of God So that though that it was taken away from them afterward when they repented in the dayes of David and Solomon the Priesthood was restored again and reserved in that family till the dayes of Herod or well nigh and although there was an interception towards the end of the synagogue-worship yet they held Jus ad rem not in re 203. Numb 27.12 Go up into mount Abarim and see the land Deut. 34.1 Moses went up to mount Nebo to the top of Pisgah c. Abarim was the mountain but Nebo and Pisgah were the tops of that mountain so they differ but as a part from the whole 204. Numb 27.21 The Priest shall ask counsell for him after the judgement of Vrim 1 Sam. 30.8 And Abiathar brought to David the Ephod and he enquired at the Lord. The Ephod was properly belonging to the high Priest common to all sacrificing Priests which David made use of extraordinarily and was inspired by God with a propheticall spirit 205. Numb 31.18 But all maids that have not known a man keep alive for your selves 1 Sam. 15.3 Slay both man woman and infant The sinne of the Midianites was not so horrible as that of the Amalekites and we though we know not the cause of Gods commands yet must we say Righteous art thou O Lord and just are thy judgements 206. Numb 32.16 17. Reuben and Gad and the half tribe of Manasse went armed to battle before the children of Israel Joshua 22.8 Divide the spoile of the enemies with your brethren that is to those that staid at home The strong and fighting men went with the Israelites but those that were weak and unfit for warre staid at home who took the charge to look to the Cities and manuring of the fields 207. Numb 32.21 with Josh 4.13 Every Warriour not every man that could fight for likely they were more than 40000 but every Warriour appointed by me or Joshua for there were some that staid behind to keep the Cities on the other side Jordan 208. Numb 33.54 Divide the land amongst you Deut. 18.12 Lots are forbidden Lots were ordained of God which are used according to Gods Commandement Josh 14.2 Act. 1.26 and the Land of Canaan was divided by the lawfull use of them Matthias was chosen to be an Apostle so every man must be contented with his own lot they are unlawfull and prohibited which are used in sports and playes 209. Numb 34.17 Eleazar the Priest and Joshua shall divide the Land unto you Luke 12.13 Christ would not divide the Inheritance An office which is Ecclesiasticall is distinguished from a secular office in the dividing of the land Eleazar the Priest for his authority was joyned to Joshua the Prince that all things might proceed in right order and the Tribe of Levi might be well provided for a place to dwell in from every Tribe DEUTERONOMIE THat is the second Law Moses repeats here the ceremoniall and judiciall Laws spoken before in Exodus and Leviticus Chap. 34. to the end from Verse 5. Joshua fulfilled them after the death of Moses The time of this Booke is but two moneths namely the two last moneths of the 40 year divided into the time of Moses his repeating the Law and dying and Israels mourning 30 dayes for him 210. DEut. 1.16 Judge righteously Matth. 7.1 Judg not at all Judgements appointed by God in the Church or Common-wealth are lawfull but Christ forbids disorderly and rash judgements that man should suddenly or falsly pass sentence on his neighbours words or deeds 211. Deut. 2.5 I will not give you in the land of Esau so much as a foots breadth Psalm 60.8 Over Edom will I cast out my shooe 2 Chron. 10. The Israelites going into the Land of Canaan through the Land of the Edomites were not to offend them because the time to bring them into subjection was not yet full but they were made tributaries under David nor was the land of Idumaea
given to the Israelites as the land of Canaan was 212. Deut. 2.19 I will not give to thee of the land of the children of Ammon Josh 13.24 Moses gave to the tribe of Gad the one half of the land of Ammon The Ammonites held the land which they possessed in the dayes of Moses the other part of the Countrey formerly possessed by Sihon was distributed to the Israelites * 213. Deut. 4 6. Sure this great Nation is a wise and understanding Nation Rom. 3.11 There is none that understandeth It was a wise Nation politically and in humane affaires but yet might be spiritually blind naturally every man is blind not understanding the mind of God * 214. Deut. 4.48 To Mount Sion which is Hermon Now Hermon was beyond Jordan Sion at Jerusalem Answ Hermon in the Sidonian tongue is Sarion as Numb 9. which the Sidonians and Amorites call Sanir the whole tract of the Mountain was called Galaad whose utmost part beyond Jordan is called Hermon or Sarion or Sanir or Sin but it s writ with Shin to difference it from the other Scin which was the Tower of David which is writ with Tsade * Deut. 5.3 He made not a Covenant with our Fathers c. Gen. 15.18 He made a Covenant with Abraham Answ The Covenant he made with Abraham was not such a Covenant as this he made with the Israelites He promised the Land of the Cananites to Abraham but to these his posterity that they should be his peculiar people by peculiar Laws Ceremonies obliged to himself and they on the contrary did oblige to take him for their God 215. Deut. 4.10 11. The Israelites stood before the Lord God in Horeb. Exod. 29.11 The Tables of the Law were given in Mount Sinai Mount Horeb was called otherwise Mount Sinai or the top of the pinacle of the Mount 216. Deut. 6.3 10.20 Thou shalt fear the Lord thy God and him onely shalt thou serve Col. 3.23 Exod. 6.5 Servants obey in all things your Masters according to the flesh with fear God must be feared above all things and he must be first served masters according to the flesh must be obeyed for his sake and in respect to his commandement * 217. Deut. 6 4. Hear ô Israel the Lord our God is one Lord. Matth. 2.8 Baptizing them in the name of the Father c. Object The latter place speaks distinctly of three else why should they be baptiz'd in their names the former place speaks of one God Answ Unity is referred to the essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Trinity of Persons to the Hypostasis which subsist in one simple and undivided essence and distinguished by incommunicable proprieties When the Scripture speaks of the Unity of the Godhead it speaks in opposition to the Creature but when it speaks of the Trinity of Persons it speaks with relation to the Divinity considered in it self or one Person with another 218. Deut. 6.13 Thou shalt swear by the name of the Lord. Mat. 5.34 Swear not at all Aug. Epist 154. That oath is lawfull when we give testimony to the truth in the name of God the Magistrate and necessity requiring that of us such an oath Christ condemns not but vain and unnecessary oathes and such as are made by the creatures and he saith so not because it is sin to swear the truth but perjury is a horrid sin 219. Deut. 6.16 Thou shalt not tempt the Lord thy God James 1.13 God cannot be tempted with evill Divine temptations are for tryal but men do tempt God when they ask such things of him that are not according to his will Exod. 17.8 Psalm 9.2 Matth. 12.39 Diabolicall temptations are to seduce us he tempts good men to turn them from what is good wicked men to keep them still in their wickednesse * Deut. 6.16 with James 1.13 Temptations wherewith men tempt God are twofold First Such as men tempt God withall as are good if we regard the things asked and sought of God yet if we regard the circumstances of Persons asking time place c. we cannot say they are good Thus Exod. 17.8 Psalm 95. 1 Cor. 10. Meat was good but not good to ask it so of God in the wildernesse and tempt him in the desert Secondly Evill temptations or such temptations as are evill in themselves and tend to evill God cannot be tempted this way nor he ought not the other way Of the latter sort might those temptations of the Jews to Christ and the Devill to Christ Cast thy self down Thou shalt not tempt that is our duty God cannot be tempted that is his nature we may try that God cannot yield to temptations in respect of himself who is infinitely good he cannot be tempted but in respect of men he is often tempted Eph. 17.2 * 220. Deut. 7.3 4. Thou shalt make no marriages with them c. for they will turn away thy sonnes from following me c. 1 Cor. 7.14 The unbelieving wife is saved by the believing husband It is one thing to marry an Infidell while she is an Infidell another thing for Infidels or one of them after marriage to be converted The former place is meant of a believers marrying an Infidell the latter of Infidels converted after marriage * 221. Deut. 7.2 Thou shalt make no Covenant with them 1 Kings 15.19 There is a league between me and thee This was a particular case of the Israelites with the inhabitants of Canaan as to dwelling c. Nor did it hinder but they might make a Covenant with the rest of the Nations which God sent them not to destroy * Deut. 7.2 Destroy the Cananites Matth. 5.44 Love your enemies We must love the Lord absolutely and others in God and for God that is so farre forth as it standeth with his pleasure and therefore when he commandeth to kill we may lawfully kill And this we may do by way of punishment appointed by God not only without hatred but in love to Gods Command forgiving the wrong which concerns us and also praying for grace and mercy for the party if he belong to God * 222. Deut. 10.6 7 8. with Numb 33.31 32. From Moseroth to Bene-Jaakan and here it s said to be from Beeroth to Bene-Jaakan to Moseroth Now there were seaven severall encampings between Moseroth and Mount Hor Numb 33.31 c. Answ In those stations mentioned Numb 33. they were marching towards Kadesh before their 40 year and so they went from Moseroth to Bene-Jaakan But in these stations Deut. 10.6 they are marching from Kadesh in their 40 year by some of that way that they came thither and so they must go from Bene-Jaakan to Moseroth Moseroth Mount Hor Gudgadah and Horhagidgad were but the same place and Countrey as Horeb and Sinai were though they be counted two severall Encampings of Israel Exod. 17.1 6. 19.1 compared 223. Deut. 10.17 The Lord your God is God of Gods and Lord of Lords Chap. 32.39 I am God alone
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
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
sinne because sin would displease him 474. Psal 32.3 When I kept silence my bones waxed old Vers 3. Through my roaring all the day long Silence respects the suppression of sins Crying the complaints and lamentations for grief of mind 475. Psal 32.10 Many sorrowes shall be to the wicked 73.5 The righteous are punished more than the wicked Punishments internall and sempiternall are for the wicked but externall and temporary are understood by the last place 476. Psal 34.5 They lookt unto him and were lightned 1 Tim. 6.16 He dwels in a light that no man can approach unto God is said to dwell in light not properly but metaphorically for by this his glory and manifest presence is understood 477. Psal 34.10 There is no lack to them that fear God 2. Tim. 3.12 All that will live godly in Christ Jesus shall suffer persecution The Godly suffer no want in spirituall good but in corporall and temporall good yet their persecutions are good for them and are rewarded with eternall life 478 Psal 34.22 None that trust in the Lord shall be desolate Rom. 3.23 All have sinned and come short of the glory of God In the first place is understood delinquency to death and eternall destruction but they that believe in Christ their faults shall not be imputed to them unto death 479. Psal 35.6 Let their way be made slippery and dark and let the Angell of the Lord persecute them Mat. 5.44 Love your enemies In the first place are meant the incorrigible and obdurate enemies of Christ and his Gospell In the latter place those of whose conversion we have hope 480. Psal 36.8 Thou shalt preserve both man and beast O Lord. 1 Cor. 9.9 Doth God take care for Oxen Under the generall care of God are comprehended all creatures but under his speciall care Men for whose sake God hath made the beasts Ambrose saith God cares nor for beasts for themselves but for our sake for which he created all things and therefore his principall care is for us * 481. Psal 36.25 I never saw c. But many good men have perished by hunger Lazarus and Martyrs Res When God laid on the temporall punishment he supplied it with spirituall comforts and food Secondly David speaks of himself I have not seen if it happened it happened the seldomer 482. Psal 37.21 The wicked borrowes and payeth not again Luke 6.35 Lend looking for nothing again If the Debter be fallen into extreme want that he cannot pay we must not kill him or forsake him in his utmost necessity 483. Psal 37.25 I have been young and now am old yet saw I never the righteous forsaken nor his seed begging their bread Luke 16.20 Lazarus a beggar desired to be satisfied with the crumbs which fell from the rich mans Table Beggery is a punishment to the wicked but to the godly a fatherly punishment and it is found in the unlawfull begging of Monks sturdy obstinate and idle people which refuse to work but the lawfull begging is for the Members of Christ which are brought to extream poverty by banishment war fire water sickness c. * 484. Psal 37.25 with Luke 16.20 The former Text saith I never saw the righteous forsaken his seed begging It wants Nor in the Originall And it may as well be rendred The righteous forsaken and his seed i. e. both the righteous and his seed One may be forsaken as Lazarus but not both the righteous and the seed of that righteous person forsaken 485. Psal 40.7 Sacrifice and offering thou wouldest not 1 Pet. 2.5 Ye as living stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices unto God by Jesus Christ God would none of the sacrifices of the Jews which were offered without faith The Apostle speaks of the spirituall sacrifices of Christians as the oblation of our body a contrite heart giving of thanks works of charity which are acceptable sacrifices to God * 486. Psal 40.7 Sacrifice and offering thou didst not desire Lev. 16. The Lord commanded c. God would not have sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they came from prophane persons without faith and charity Yet God desires sacrifice in respect of their end and institution as they prefigured Christ to come not as the Jews gloried in them and abused them to resist Christ nor as they were to remain in the Jewes opinion after Christ or as they might be conjoyned with Christ nor yet as they might imagine that he was to be served with the outward act and not having the inward power joyned with that outward act 487. Psal 40.9 Lo I come in the volume of the book it is written of me that I might do thy will O God Matth. 26.39 Father if it be possible let this cup passe from me yet not as I will but as thou wilt Christ that he might fulfill the will of his Father in redeeming mankind offered himself freely and though in the act he was sorrowfull as men are and would if it had been possible have escaped death without the detriment of mans salvation yet he submitted himselfe to his Fathers will * 488. Psal 43.1 Judg me O Lord. Psal 143.2 Enter not into Judgement with thy servant O Lord. Juding of a mans persons is one thing of a mans cause is another David desires God to manifest himself whether the cause which he was disputing with his enemies were just and whether his heart was upright in that matter in relation to them But when David comes to consider the difference betwixt God and him occasioned by his sinnes then he finds himself so faulty that he praies God to pardon him and not judg him for his sins were many 489. Psal 44.23 Awake why sleepest thou O Lord rise 121.4 The keeper of Israel sleepeth not So the godly being grievously afflicted speake after the manner of men not as if God slept or took no care of them but they crave of God that he would shew himself by his works of justice and mercy and would help them * Psal 44.23 with 121.4 In the former place he spake out of a sense of divine displeasure In the latter he spake out of a sense of Gods providence Affection makes Gods children think that to be which is not think that God sleeps when he doth not every moment in mesery being apprehended as the absence of a years mercy * Psal 44.23 with Psal 121.4 Sleeping is attributed to God by a Metaphor from men when they are on sleep they help not nor regard the danger of other And when God regarded not or helped not David as he apprehended he seemed to be as on sleep to him and his affaires though he did not apprehend God to be on sleep in himself or to others for if he had he could not have imagined so small a cry as his on earth could have raised him in Heaven 491. Psal 45.2 Thou art fairer than the children of men Isaiah 53.2 There was no comlinesse
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
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
Christ but he doth expect if you would have salvation by Christ you should confess his name So that the former place tells us how and by what we come unto the kingdom of grace by the Spirit The latter how we should come unto the kingdom of glory and that is by believing and confessing 1296. 1 Cor. 5.1 It is reported that there is fornication amongst you and such as is not amongst the Gentiles Rom. 1.26 The Gentiles were given up to all unclean affections The Apostle sheweth that this wickedness was detested by the more honest heathens that without detestation it could not be named before chaste ears also the offenders themselves did detest that wickedness * 1 Cor. 5.1 with Rom. 1.26 The former place shews that Incest was practised among these Corinthians a crime that the very Gentiles detested severely punished in their Laws if any among them which seldom fell out defiled themselves with any such unnatural contract or abominable act The latter place shews that the Gentiles were given to all unclean affections in the whole yet that this sin of Incest was generally practised of them or by any of them without punishment is not said 1297. 1 Cor. 5.12 What have I to do to judge them that are without Cha. 6.2 Do you not know that the Saints shall judge the World The first place is of his Apostolical function whereby Paul was very careful of those who were made members of the Church by the word he preached to them The latter is of the Saints in general and their judgment of approbation The Saints saith Chrysostome shall judge the world by their exemplary judgment because by their example the perfidiousness of the world shall be condemned 1298. 1 Cor. 6.1 Dare any of you go to Law before the unjust Rom. 13.1 Let every soul be subject to the higher powers In the first place the Apostle condemns their desire to contend before an unbelieving Judge yet he doth not forbid them to appear before civil Judicature * 1 Cor. 6.1 with Rom. 13.1 The Apostle condemns not their going to law or their trying civil Causes at the Tribunal of Infidels if right could not be had else where and if the matter were of very great consequence and not only concerning our selves But he condemns them for going to law before Infidels whereas there were brethren and Christians enough to compose differences and not out of spleen or other sinister affection to implead one another before heathen Judges which could not be done without great scandal to the godly and wrong to Christian Religion for this laid open to the Gentiles the Ambition Envy Covetousness c. of the Christians who at the best are but men though the Heathens considered it not but were subject to throw the failings of Professors on Profession it self * 1299. 1 Cor. 6.2 Do ye not know that the Saints shall judge the World Psal 9.8 And he shall judge the world in righteousness God judgeth the World authoritatively and Primarily The Saints judge the World derivatively and as Assessors and approvers of Gods Judgment to be just 1300. 1 Cor. 6.5 Is there not a wise man among you Chap. 1.20 There are not many wise In the first place he makes the question in the next he asserts that there are not many wise men amongst the Corinthians but he requires not carnal wisdom but Christian wisdom the beginning whereof is the fear of the Lord. * 1 Cor. 6.5 with 1 Cor. 1.26 While he asks the question Whether there be a wise man He doth not deny that there is but rather asserts it And while he saith that not many wise men after the flesh He doth not assert that there were many wise men among them but this that in all the world we should find that not many carnally wise men were converted to believe in Christ The former place is spoken of discreet and prudent Christians The latter place of carnally wise men 1301. 1 Cor. 6.13 God shall destroy the belly Phil. 3.21 He shall change our vile body The first place is of the abuse of the belly of the flesh and worldly pleasures the belly being it is a part of mans body shall not be destroyed but glorified with the other members 1302. 1 Cor. 7.1 It is good for a man not to touch a woman Ver. 2. Let every man have his own wife Good here is not opposed to evil or to sin as if it were sin to live in Wedlock but it signifies tranquility of life especially in time of persecution The wife before the fall was given to man by God as a helper to his devotion society generation education oeconomy and much more after the fall is she a helper to him in his infirmity and is the remedy of unlawful love 1303. 1 Cor. 7.6 I speak this by permission and not of commandment Vers 5. Defraud you not one the other Vers 2. Let every man have his own wife The first place leaves it free to married people to live continently if they can and are willing so to do Gen. 2.24 Mat. 19. â— In the latter places the pious custome of married people by the Institution of God and the approbation of Christ is commended 1304. 1 Cor. 7.10 I command Mat. 5.32 c. 19.3 yet not I but the Lord. Ver. 12. Speak I not the Lord. First he saith not I but the Lord because it was a Law to forbid divorcements Afterward I saith he not the Lord because by him without a commandment of God the Holy Ghost did then teach * 1 Cor. 7.10 with 12. I command you from the Lord and not by any new doctrine or Law and yet not by meer counsel and advice of wisdom but by Christs express command He speaks not this by peculiar revelation as some other things afterwards but that he had an express command for it in Scripture Yet I speak not the Lord I guided as I suppose by the Holy Ghost but I cannot be so confident of this as of the rest because I have not so clear a revelation from God nor have the express Word of God for it so as for the other * 1305. 1 Cor. 7.10 Let not the wife depart from her husband Luk. 18.29 No man hath left House or Parents or Brethren or Wife c. There is a double departure from a Wife the one in body the other in spirit and affection let no man depart from his wife in the latter account some may be forced upon the account of the Gospel to depart from their Wives bodily and separate thus from them though they that are thus separated are not separated in spirit and if it be put to the question Whether we should obey God in forsaking all or else forsake God and keep us to our Wives The answer will be that our obeying God though in opposition to our Wives doth not argue our hating our Wives or departing from them in affection but our loving God better
that he is not far off and yet not so at hand as to make us cast off all labour plowing and sowing and to make us sit idely every hour expecting his coming * 1398. Phil. 4.12 Salute all the Saints Luk. 10.4 Salute no man by the way When our Saviour forbids his Disciples to salute it was only by the way and upon that extraordinary occasion he then sent them not that he did afterwards forbid salutations The Epistle of St. PAUL to the COLOSSIANS HE exhorts them to embrace the Doctrine of the Gospel and to fly from the teaching of false Apostles and he warns them to live godly putting off the old and putting on the new man that in Oeconomical Government the men old men and Masters should observe humanity and equity women children and servants should live in obedience that all should be watchful in prayer It was sent from Rome by Tychicus and Onesimus * 1399. COL 1.15 Christ is the Image of the invisible God Joh. 1.1 And the Word was God Now an Image is not of the same substance and excellency as the thing it self Christ is called the Image of God i. e. substantial Image not a vanishing or vain one as Images and forms and shapes are in our mind but God the Eternal Father knowing himself and beholding himself begot this enduring Image in his own Deity which Image is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Christ was the Image of God from Eternity a Word increate a perfect essential and invisible Image of his Father and thus in respect of his eternal birth 2. In respect of his being made man God the Father did in him and by him as a lively Image set forth before our eyes his glorious attributes of Wisdom Goodness Righteousness and Almightiness c. Now though Christ was God yet he might be in the Image of God for the word God is taken personally not essentially it designs the Father alone not the Divine Nature in genere Christ is the Image of the Father not of the Deity The Person of the Son bears the Image of the Person of the Father but the Divine Essence or Nature in the Son is the same with that in the Father Christ therefore cannot be the same in Person with him whose Image he bears yet he may be the same in Essence * 1400. Col. 1.15 The first born of every creature Hence the Arians imply that Christ is a Creature But the first born of every Creature is no more than that he was begotten before every Creature even from Eternity this is not so to be interpreted as if his ineffable generation as God had a beginning from the beginning of time so that first or first born implies when it is said of God not temporally it excludes a priority of other things 1401. Col. 1.24 I fill up that which is behind of the afflictions of Christ in my flesh for his body's sake which is the Church Heb. 10.14 For by one offering he hath perfected for ever them that are sanctified Zac. 2.8 Mat. 25. 2 Tim. 3.12 The Passions of Christ as to merit and satisfaction are perfect for his Church the Apostles and Martyrs fill up in their flesh what is behind of the afflictions of Christ enduring miseries wherein Christ himself suffereth for they are his Members He that toucheth you toucheth the apple of mine eye What you do to any of these little ones you do it unto me It is added for the Church not to redeem the Chuch but to edifie and strenthen the Church by our example of constancy and patience * Col. 1.24 with Heb. 10.14 The afflictions or passions of Christ are twofold those which he suffered in his own body and so nothing remaineth to be fulfilled or filled up Or secondly for such afflictions which Christ suffers in his mystical body the Church and so there remains many things to be filled up personally i. e. in every man there must be an enduring and bearing of afflictions after the manner of Christ 1402. Col. 2.3 In Christ are hid all the treasures of wisdom and knowledge Mat. 24.36 But of that day and hour knoweth no man no not the Angels in heaven but the Father only Christ in the state of exaltation hath a perfect knowledge of all things because all power in heaven and earth is given to him and he fits at the right hand of God In the state of humiliation he knew not when the last day should be not in respect of himself saith Augustine but in respect of us Christ hath in him the perfection of all wisdom and knowledge or else secondly all saving knowledge and true wisdom consists in a right knowledge of him 1403. Col. 2.9 In Christ dwelleth all the fulness of the Godhead bodily Heb. 2.17 It behoved him to be like unto to us in all things sin excepted He is like to us in all things in respect of the Essence of Humane Nature not in respect of his subsistence in the person of the Word and of his Hypostatical Union Glory and Majesty 1404. Col. 3.2 Set your affections on things above and not on things on the earth Rom. 11.33 O the depth of the riches both of the wisdom and knowledge of God To set our affections on things above is to elevate our minds to heaven above all earthly things unto our Country where we wait for our happiness yet so that we be not high-minded and desire to know that which God will not have us to know for some things are to be believed and soberly to be searched into but other things which exceed the measure of our faith must not be searched into Pro. 25 2. he is overwhelmed with Glory that seeks into Gods Majesty 1405. Col. 3.2 Set not your affections on earthly things 1 Tim. 5.8 He that provideth not for his own houshold is worse than an Infidel The first place forbids us to search after earthly things neglecting spiritual and heavenly things for so far must we take care for earthly things as they may serve to Gods glory and our use for our salvation * 1406. Col. 3.22 Servants obey in all things your Masters Deut. 10.12 To serve the Lord thy God with all thy heart c. Servants may and must obey in all things their Masters so be those all things exceed not the bounds of all things in the Lord Eph. 6.1 in all things warrantable for the Masters to command and the Servants to perform Subordinate obedience of Servants to their Masters is not contrary to an absolute obedience to God but rather the obedience Servants shew to their Masters being in reference to perform Gods command fulfils that command of serving God with all our heart Two Epistles of St. PAUL to the THESSALONIANS IN the first he commends their faith and constancy and exhorts them to an honest life and a serious expectation of Christs last coming In the second he comforts them against persecutions and foretels the last day the Kingdom
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
his children 252. Deut. 30.11 The commandment which I command thee this day is not hidden from thee neither is it farre off John 5.39 Search the Scriptures Moses understands not only legall precepts but Evangelicall also which God writes in our mouth and our heart Christ commands us to seach the Scriptures to increase our knowledg by because we know hereby in part c. 1 Cor. 13.9 * Deut. 30.11 with Jo. 5.39 It is one thing for to manifest and clear suâ naturâ in it self and another thing to be clear quoad nos First The Word of God is clear in it self it was spoken in a clear and known language even their own and the Laws were not to be locked from them but read and explained to them by their Priests and though some things in the Law of lesser consequence were more obscure yet the things of greater concernment as to salvation are clearer so that he which runs may read Secondly Yet in regard of our dulnesse many things are hidden and dark to us in the Law therefore we may we must search the Scriptures 253. Deut. 30.15 I have set before you this day life and good death and evill John 8.24 Ye shall die in your sins Moses foreshews favour to those that keep the Law and wrath to the transgressours Christ threatens the Jewes the servants of sin with death and eternall destruction 254. Deut. 30.19 I have set before you good and evill Rom. 6.16 Wicked men are the servants of sinne In the first place it is spoken of Gods people In the latter of the wicked who are called the servants of sinne that run after it with greedinesse it reigns in them and their will leans to evill 255. Deut. 31.2 Moses was an hundred and twenty years old Psalm 90.10 The dayes of our years are seaventy or eighty Moses obtained long life by a singular priviledge from God The term of our life is seaventy or eighty years or at the most an hundred years as Ecclus speaks Chap. 18.9 * Deut. 31.2 with Psalm 90.10 The former place speaks of what hapned to Moses Historically the latter tels what happens to men many times and this Doctrinally Not that men even in our age passe not seaventy or eighty many exceed that but that this is generally the longest term which old men live to 256. Deut. 32.21 I will provoke them by those that are not a people Rom. 10.19 Matth. 10.5 Enter not into the way of the Gentiles rather go to the lost sheep of Israel In the former place is understood the calling of the Gentiles In the latter a temporary command of Christ by which he would that the Gospell should first be preached to the Jewes and then according to Moses Prophesie to all Nations and people 257. Deut. 32.39 I am alone and there is no other God 2 Cor. 4.4 The Devill is called the God of this world Jehovah is the true God the Devill is called the God of this world because he inclines the minds of wicked men to mischief and they obey him rather than God 258. Deut. 32.35 Revenge is mine I will repay saith the Lord. Rom. 13.4 The Magistrate is the revenger of Gods wrath on them that do evill That is Gods revenge which is done by the Magistrate therefore the Scripture forbids not publick revenge by Gods Ministers the Magistrates but onely private revenge * 259. Deut. 33.12 Object This seems not to be fullfilled for the Temple and Jerusalem were in the Tribe of Judah Josh 15.18 Answ The South superiour part of Jerusalem where Mount Sion was belongs to the Tribe of Judah The inferior and Northern part with the intermediall Mount Moriah in which the Temple was built belonged to the Tribe of Benjamin so Lyra in Gen. 28. And when God is said to dwell in Sion it s a Synecdochicall figure as Sion is put for the whole City of Jerusalem 260. Deut. 34.10 There arose not a Prophet since in Israel like to Moses Matth. 11.11 Amongst them that are borne of women there hath not risen a greater than John the Baptist In the Old Testament Moses was the greatest Prophet in the New Testament John Baptist who pointed out our Saviour with his finger JOSHUAH THis Book was written by Joshua the Sonne of Nun who brought the people of Israel over Jordan into the Land of Canaan conquering the Cities and killing their enemies and divided the Land amongst the Tribes of Israel he lived eighteen yeares after Moses This Book containeth an History of the seaventeen or as others eighteen years of the rule of Joshua which though they be not expresly named by this Summe in clear words yet are they to be collected to be so many from the grosse Summe of four hundred and eighty years from the delivery out of Aegypt to the laying of the foundation of Solomons Temple mentioned 1 Kings 6.1 For the Scripture hath parcelled out that Summe into these particulars forty years of the people in the Wildernesse two hundred ninety nine yeares of the Judges forty yeares of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seaventeen yeares that must make up the Summe four hundred and eighty must needs be concluded to have been the time of the rule of Joshua 261. JOsh 1.5 None shall be able to stand against thee all the days of thy life Chap. 7.4 Three thousand men fled before the the men of Ai. The promise was conditionall that if they would be obedient unto God but because the Covenant was violated and the condition not performed on the peoples part therefore the violaters of the divine Covenant were punished The condition is not expressed but as in other Scriptures it is understood Besides by the words A man not able to stand before thee is meant a man that shall not be overcome in the conclusion and so the men of Ai though they did at first stand before Joshua yet not in the conclusion being conquered 262. Josh 1.11 Prepare your victuals Exod. 16.20 Manna remained till the next day Joshua understood not Manna alone but other provisions which he would have them buy of the children of Esau 263. Josh 1.11 Deut. 2.6 After three dayes you shall passe over Jordan Chap. 3.4 That was done many days after Joshua speaks according to his humane intention hoping that the spies would return to him within three daies but because they were forced to lie hid in the Mountains untill such time as those that sought after them were returned therefore that passage of Israel over Jordan was delayed * Josh 1.11 After three dayes c. with the following Chap. Object Mentioning three men which went to search the Land which lay three dayes hid in the Mountains and after their return the Jews stayed three dayes on the other side Jordan as Chap. 3. Answ These are related per hysteron proteron Anticipative the sending