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
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
then enter but when the cloud was removed then he went into it 182. Numb 8.7 The Levites shall shave off all the hair of their flesh Lev. 19.27 You shall not round the corners of your heads nor shave your beards In the time of the Leviticall pacification they did shave the hair of their flesh Ezek. 44.22 but otherwise to cut the hair of their heads or shave their beards round was sorbade them by Moses 183. Numb 10.29 Hobab was Moses father in law Exod. 2.18 Raguel Chap. 3.1 4.18 18.5 Jethro Hobab because he was the sonne of Raguel is thought by some to be Moses kinsman in the Scripture oft-times persons have two or three names so the father in law of Moses had many names * 184. Numb 12.1 His wife who was an Aethiopian Exod. 2.10 She was a Midianite of Arabia Answ There was a double Aethiopia one West without Aegypt in Africa which is called Abasa the other East which is called Arabia which comprehends the Midianites and other people living toward the South 185. Numb 12.8 God spake with Moses mouth to mouth Exod. 33.20 Joh. 1.18 No man hath seen God at any time 1 Tim. 6.16 The divine essence is invisible and dwels in an unaccessible light that Moses in his morality saw not perfectly yet we piously believe that the Sonne of God taking on him the shape of a man as he was afterwards to be incarnate did speak with Moses familiarly 186. Numb 14.1 All the people with a 〈◊〉 voice murmured against Moses Verse 23. They shall not see the Land of promise except Caleb Joshua 14.1 The children of Israel possessed the land of Canaan which Eleazar the Priest and Joshua the sonne of Nun and the heads of the Fathers distributed to them Chap. 24.7 Whose eyes saw what the Lord had done in Aegypt 1 Cor. 10.5 Eleazar and Caleb and other faithfull people came into the Land of promise but those that murmured were destroyed in the wildernesse for with many of them God was not well pleased 187. Numb 15.38 Speak to the children of Israel that they make themselves fringes in the borders of their garments Mat. 23.5 Christ condemns the Pharisees for enlarging their phylacteries and their borders The abuse of a thing doth not take away the use of it God commanded the Israelites that so often as they should look upon their garments they should remember the Commandements of God and do them But the Pharisees abused this commandement of God boasting hypocritically of their long garments and fringes as though there had been some holinesse in them therefore their hypocrisice is deservedly reprehended * 188. Numb 16.29 If these men die the common death of all men c. Eccles 3.19 As one dyeth so dieth the other for they have all one breath It s one thing to speak of death according to the course of nature another thing to write of strange judgements above the course of nature according to the course of nature as the one dyeth so dyeth the other But this was a particular case of Corah Dathan c. which were to dye in a strange manner that the people might see the Lords sending of Moses 189. Numb 16.32 The earth opening her mouth devoured them all which belonged to Corah with their houses and substance Deut. 11.6 Psalm 106.17 26.32 When Corah perished all his sonnes perished not The sonnes of Corah which escaped alive were in the Tabernacle of the Lord when the sedition began because they consented not to the Levites in the sedition of their Father 190. Numb 18.16 The redemption of the first-born shall be from a moneth old for five shekels after the shekell of the Sanctuary Exod. 22.30 Thou shalt give me thy first-born and with Sheep and Oxen thou shalt do the like seven dayes it shall be with the dam on the eight thou shalt give it me The first-born of man and of clean beasts were consecrated unto God the eighth day but the unclean beasts were redeemed after one moneth A woman after she brought forth a male child must stay apart six weeks after a female twelve weeks in that time they were purged from their issue of blood 191. Numb 18.20 God said unto Aaron Thou shalt have no inheritance in the Land neither shalt thou have any part amongst the Israelites I am thy part Joshua 21.41 The 48 Cities of the Levites were within the possessions of the children of Israel The Levites had their habitation and food in those Cities with their families which Cities were as Schooles wherein they were instructed rightly in the Law and to perform their office in holy things as they should 192. Numb 20.11 At the stroak of Moses on the rock of flint the waters came out abundantly and the congregation drank and their beasts also Psalm 18.1 1 Cor. 10.4 They all drank the same spirituall drink for they drank of that spirituall Rock which followed them and that rock was Christ Moses relates historically the water that came out of the flint for the use of the people and their Cattle The Apostle speaks after a spirituall manner and saith that Christs bâ—nefits to us were prefigured thereby 193. Numb 20.18 21. Edom would not suffer the Israelites to passe through the land Deut. 9.29 Let me pass through thy land as the children of Esau did unto me Jude 11.18 The children of Esau denied to let the children of Israel passe through the publick way through their Cities and Villages the King of Edom suffered them to passe about by his borders and through by-wayes 194. Numb 20.28 Elcazar the high Priest was present at his fathers death Lev. 21.11 The high Priest shall not go in to any dead body nor defile himself for his Father or his Mother Eleazar was not yet the high Priest actually and this was a singular example Augustine That time that the high Priest did his office of high Priest it was forbidden him that he should not come to his Parents being dead * 195. Numb 20.29 In the mount Hor and yet Aaron is said to dye in Mosera and to be buried there Answ Hor and Mosera are the same places the Mountain was called Hor but the place adjoyning in which the Tents were fixed was called Mosera 196. Numb 21.9 Moses made a Serpent of brasse and put it up for a sign and when they that were bitten beheld it they were healed Exod. 20.4 Thou shalt not make unto thee any graven Image or any likenesse of any thing in heaven or earth God gave an especiall command of setting up the brasen serpent like to the fiery Serpents whose wounds and bites the Israelites could not endure that so looking on this they might be safe it was a figure of Christ crucified 197. Numb 22.12 God said to Balaam Thou shalt not go with them Verse 20. Rise and go with them Verse 35. Go with the men God would not that Balaam should go to curse the Israelites at last he
written by Samuel It contains the History of three hundred years * 278. JUdg 3.11 The Land had rest forty years Under this number are all the yeares comprehended from the death of Joshua to the death of Othniel as also the eight years of the servitude under the Syrians The lesser number is to be counted under the greater and more complete * 279. Judg. 3.30 The Land had rest eighty years c. Here from the death of Othniel are numbred also the years of Ehud and Samgar for Ehud could not be Judg eighty years for when these years are expired the whole time of man is run out The like we meet with Jud. 5.31 8.28 9.22 10.2 3. 11.26 where in the three hundred yeares are included the forty years of their carrying in the desart 280 Judg. 5.31 Let all the enemies of the Lord perish Prov. 25.21 If thy enemy hunger feed him with bread Mat. 5.44 Luk. 6.35 Rom. 12.20 if he thirst give him water to drink We must do good to our enemies but not to Gods enemies and for private injuries we must not curse them but as they are Gods enemies of whom there is no hope of their conversion out of zeal of a S. Spirit we may pray also for their destruction 281. Judg. 6.17 36. Gideon asketh a signe from God Mat. 12.39 An evill generation seek for a signe Gideon was confirmed in his office by a signe given from God so Moses and Joshua Christ calls the Pharisees an evill generation justly because they out of curiosity sought for a signe Let us be content with the Word of God 282. Judg. 6.21 Gideon sacrified on a rock Lev. 1.5 The sons of Aaron shall offer the sacrifices on the Altar Gideon offered the matter of the sacrifice to the Lord and God himself was the Priest in burning the offering nor was there any Leviticall officer present and the event teacheth us that what Gideon did was from divine instinct * 283. Judg. 9.18 with the whole Chapter and Chap. 8.3 Object It s gathered that there were not seaventy but sixty eight for Abimelech one of the brethren was the slayer and the youngest Jonathus fled Answ The Scripture often puts a round and full number neglecting the lesser or more which either come short or exceed it as Numb 11. There is said to be seaventy Elders when in truth there were seaventy two so here on the contrary seaventy for sixty eight * 284. Judg. 10.1 with Judg. 6.15 Of the Tribe of Issachar of the Tribe of Manasse Answ Gideon and Phua although brothers by the same venter yet of severall Fathers of severall Tribes A woman might marry to a man of another Tribe so as the heritage was not transferred into another Tribe * 285. Judg. 10.4 with Numb 23.41 Object This latter saith they were called Jair from one of an Elder date from Jair the sonne of Manasses Answ The elder Jair gave a name to the Villages The latter to the Walls which encompassed them and so made them Townes or Cities and further he strengthned and confirmed their names * 286. Judg. 11.26 Israel dwelt in Heshbon and Aroer and their Towns three hundred years These years are to be reckoned from the departure of all the Israelites out of Aegypt after this manner the time of their abode in the wildernesse forty yeares the Government of Joshua seaventeen of Othniel forty Iudg. 3.11 of Ehud and Samgar eighty Iudg. 3.30 Barak forty Gideon forty Iudg. 8.28 Abimelech three Iudg. 9.22 Tolah twenty three Iudg. 10.2 Iair twenty two Iudg. 10.3 The whole in all is three hundred and five years Here therefore the five years odde are not named it may be because this even number three hundred is fitter both for the computation and the speech 287. Judg. 11.39 Jephtha did according to his vow Vers 31. Whatsoever cometh forth of the dores of my house to meet me I will offer up for a burnt-offering to the Lord. Deut. 12.31 The Lord hates all the abominations that the Gentiles used to their Gods and those that offered up their sonnes and daughters and burned them in the fire Jephtha vowed disjunctively that whatsoever should first meet him out of his house should be the Lords that it should be either sacrificed or deputed for Gods service for he knew that all living creatures could not be offered in sacrifice to the Lord therefore he he consecrated his daughter for the work of the Sanctuary Verse 38. for she being sanctified to God knew no man and she bewailed her virginity 288. Judg. 13.7 Samson was a Nazarite from his mothers womb unto the day of his death Mat. 2.23 It was fulfilled in Christ he shall be called a Nazarite The Nazarites in the Old Testament were votaries according to Law Numb 6. who gave themselves wholly to meditate upon divine matters and others which were born so as Samson here on whose head never razor came nor was his head ever shorne others were called so both wayes joyntly Christ was prefigured by them who was most free from all uncleanness commonly called a Nazarite because he was brought up in the Town of Nazareth * 289. Judg. 18.1 with Josh 19.47 It s said Dans Lot was the seaventh Lot Answ The Lot assigned them in regard the Amorites possessed a great part thereof was not great enough for them nor was it large enough for them in regard of their numerous Tribe * 290. Judg. 20.46 with 35. There were slain of the Benjamites twenty five thousand Vers 35. twenty five thousand one hundred men Answ An hundred are not counted it may be because this even number of twenty five thousand is fitter for computation and speech * 291. Judg. 21.4 with Exod. 38. There were no more Altars to be built after the erecting of that by Moses Answ Not without the Tabernacle but within the Tabernacle or Temple they might erect as many as was sufficient for the sacrifice as Solomon did 1 Kings 8. But without the Tabernacle none was to be erected without a special dispensation from the Lord. 292. Judg. 16.31 Samson killed himself Exod. 20.14 Thou shalt not kill Samson killed not himself with the Philistins by any rashnesse of his own but he did that by the instinct and power of God and was a figure of Christs overthrowing our enemines RUTH IT is so named from Ruth a woman Samuel describes in this Book Ruths dutifullnesse to her Mother in Law and the integrity of Boas who was Davids Grandfather 293. RUth 3.4 Naomi perswades Ruth to lie down at Boas feet 1 Tim. 2.9 Women adorning themselves with modesty and sobriety That was indeed a dangerous counsell nor must it be drawn in for an example Naomi was brought on to do that by the Law of raising children to the brother that was dead Yet God hindred that no dishonesty happened thereby 294. Ruth 4.13 Boas took Ruth and she was his wife and he went in unto her Deut. 7.3 You shall
make no marriages with them Moah who was the sonne of Lot of his posterity they were not forbid to marry wives but of the Hittites Gergeshites Amorites Cananites Perisites Hivites Jebusites c. Ruth followed the true Religion and the Nation of the Jewes and not the Moabites The two Books of SAMUEL Heb. Schemuel IN the first Book is described the life and death of Samuel with the Governement of Saul In the second the translation of the Kingdome to David and his administration of it Samuel writ the first Book to the twenty fift Chapter The rest with the second Book were writ by Nathan and Gad both Prophets In these two Bookes is contained the History of an Hundred and Twenty yeares * 295. 1 SAM 1.1 with 1 Cro. 6.33 The one saith Elcanah was of the Tribe of Levi the other saith he was an Ephramite Answ He was truely of the Tribe of Levi but born of the City Ramata a Levites City so that by dwelling he was an Ephramite yet Levitish Parents So some think those Cretes and Arabians in Acts were Jewes by birth the other by dwelling * 296. 1 Sam. 1.12 with Numb 3.45 Object How was Samuel dedicated by his Mother to the Lord since all Levites were so by institution Answ The Levites were so from thirty to fifty by the Lords Institution Numb 4.2 But Hanna devoted her sonne to be a Nazarite in perpetuall obedience * 297. 1 Sam. 3.7 And Samuel yet knew not the Lord with 1 Sam. 2. Samuel grew and pleased the Lord and men Object How could he please the Lord and not know the Lord Answ This Text speaks of a peculiar knowledg and science which the Lord indewed Prophets withall sensibly and by revelation 298. 1 Sam. 3.13 Eli knew his sonnes did wickedly and he restained them not Chap. 2.24 He said to his sons Wherefore do you all these things that I hear of you from all the people do not so my sons it is no good report The correction of Eli in reproving his sonnes was too gentle nor is it accounted for a restraint Chrysostome saith if Eli had been unreproveable himself in his life In Mat. hom 17. he should more sharply have corrected his sonnes treading under foot the Law of God therefore was he justly punished 299. 1 Sam. 7.2 From the day that the Arke of God abode in Kiriath-jearim the time was long for it was twenty yeares and all the house of Israel lamented after the Lord. 1 Chron. 13.6 David in the fifth yeare brought it from thence The Ark was in Kiriath-jearim unto the dayes of Saul who first brought it into the Army and then sent it back to its place David being made King first translated it to Obed-edoms house and after that unto the Mountain of Sion * 300. 1 Sam. 8.6 with Deut. 17. Object How should it be so displeasing to the Lord to have the Israelietes ask a King of God and yet he sets a King over them or suffer them to have one Ans The people offended not in asking a King that would be guided by Gods Laws but their offence was in asking a King to be governed by strange and barbarous Laws such as the Nations had and upon this account it was that the Kings Laws are held to be unjust * 1 Sam. 8.18 with 1 Sam. 9.16 The Lord refuseth to answer the people when they cry against the oppression of their Kings which they so desired He refused not to hear their prayers in other afflictions * 1 Sam. 11.1 with 1 Sam. 12.12 Naas is said to fight against Jabesh Galead after Sauls election one moneth and yet it s said it was before this Answ Naas undertook this expedition against Israel before Sauls election and Israel hereupon made tearms of agreement but having this new and fresh occasion the Tyrant renews his Wars 301. 1 Sam. 9 16. Thou shalt annoint him to be Captain over my people Israel for I have looked upon my people because their cry is come unto me Hos 13.11 I gave thee a King in mine anger and took him away in my wrath God gave a lawful Magistrate of his mercy for the good of the godly to defend them against the Philistines yet because by diffidence of God they sought for a King after the example of the Nations as if they could not be safe without a King therefore God gave them a King in his anger * 302. 1 Sam. 10.6 And the Spirit of the Lord will come upon thee and thou shalt prophesie with them and be turned into another man Rom. 8.14 For as many as are led by the Spirit of God they are the Sonnes of God The true and sanctifying graces and gifts of the holy Spirit is one thing the common illuminations of the Spirit are another The Spirit of the Lord came upon Saul with gifts fitted for a King to make him exercise that office better than another man but not the sanctifying graces as faith repentance c. for these come onely on the Elect which are the Sonnes of God * 303. 1 Sam. 13.1 And Saul reigned two years over Israel That is he reigned according to Law and Equity or de jure rightly God by reason of the Princes wickednesse leaves out or omits his name or the number of his years * 1 Sam. 13.1 with Acts 13.20 Answ These forty years seem to take in the Regiment of Samuel and Saul Paul joyns them both together Saul begun to reign in the thirty eighth year of Samuel and so onely two is for Saul Or as others Saul reigned more than two years but he reigned onely two years unblameably in which he represented his child-like candor and upon this account Saul begun his reign in the twenty three of Samuel 1 Sam. 13.14 David was a man after Gods own heart Acts 3. 2 Sam. 11.4 An adulterer Verse 5. A Murderer David amended all by repentance and the heart of God is that he desireth not the death of a sinner but rather that he should be converted and live Just Mart quaest 78. David indeed erred in many things yet was he constant in the Covenant with God * 304. 1 Sam. 14.3 with 1 Sam. 22. Abimelech the Sonne of Achitob Answ The Priests had two names as many others in the Scripture 305. 1 Sam. 15.24 Saul said to Samuel I have sinned now therefore I pray thee pardon my sin Esay 43.25 I am he saith the Lord that blot out thy transgressions for my Name sake God by his own authority but men ministerially from God remit sinnes and declare to those that are penitent the pardon of their sins for Christs sake 306. 1 Sam. 15.35 After Agag was slain Samuel saw Saul no more Chap. 19.24 Saul prophesied with the rest before Samuel Samuel saw him no more when he had withdrawn himself from Saul till he had joyned himself to the company of Prophets or he never saw him more in his Kingly ornament or to converse familiarly with
with it This the Text directed us to look after when it called his mother the daughter of Omri which was indeed the daughter of Ahab Now these forty two years are easily reckoned by any that will count back in the Chronicle to the second of Omri 382. 2 Kings 9.26 I have seen the bloud of Naboth and the bloud of his sons saith the Lord. 1 King 21.14 Then they sent to Iesabel saying Naboth is dead Naboth and his sons were killed lest they should by lawfull inheritance possesse the Vineyard what therefore the holy Ghost conceals in one place he explains in another * 2 Kings 9.27 with 2 Chron. 22.8 9. The current of the story at large was thus Iehu slayeth Ioram in the field of Iezreel as Ahaziah and Ioram were together Ahaziah seeing this flieth and gets into Samaria and hides himself there Iehu marcheth to Iezreel and maketh Iezabel Dogs-meat from whence he sendeth to Samaria for the heads of Ahabs children and posterity which are brought him by night and shewed by him to the people in the morning Then he marcheth to Samaria and by the way slayeth Ahaziahs kinsmen two and forty men findeth â—ehonadab coming in to Samaria he maketh search for Ahazia they find him hid they bring him to Iehu he commands them to carry him up to Gion by Ibleam and there to slay him It may be his father Ioram had slain his brother there as Ahab had done Naboth in Iezreel they do so smite him there in his Chariot and his Chariot driveth away to Mâ—giddo before he dies The story in the Book of Kings is taken up short and laid with the story of the death of Iehoram that the end of both the Kings may be taken up together but Chronicles shew the order 383. 2 Kings 12.21 Iosachar and Iosabad his servants smote Iâ—as and they buried him with his Fathers in the City of Dauid 2 Chron. 24.26 Zabad and Iosabad conspired against him and killed him in his bed and buried him but not in the sepulchre of the Kings Iosachar otherwise is called Zobad Ioas was unworthy of Kingly buriall because he was perfidious to God and ungratefull to men 384. 2 Kings 13.1 In the three and twentieth year of Ioas the sonne of Ahaziah King of Iudah reigned Iehoahaz the sonne of Iehu over Israel in Samaria seventeen years Vers 10. In the thirty seventh year of Ioas King of Iudah began Iehoash the son of Iehoash to reign over Israel sixteen years in Samaria Ioachas King of Israel reigned seventeen years to the thirtieth year of Ioas King of Iudah the son of Ioachas Ioas was joyned with his father in the Governement in the thirty seventh year of Ioas King of Iudah and so he reigned two years with his father * 385. 2 Kings 13.1 with Verse 10. If this be taken in the first place of the begining of the year and the account made from the two and twentieth year and the seventeen years be accounted current so as he reigned but sixteen years compleat and the thirty seventh year mentioned Verse 10. be taken compleat then the account of this Verse will very well stand with the account of the other * 386. 2 Kings 13.21 with 1 Cor. 15.20 Rising to a temporall life and dye again is one thing rising to an everlasting life never to dye another thing The first sort were all they that ever by divine Miracle rose from death before Christs coming The latter only in Christ and cannot befall the creature untill the last resurrection * 2 Kings 14.21 And all the people of Judah took Azariah which was sixteen years old and made him King instead of his father Amaziah 2 Chron. 26.1 Then all the people of Judah took Vzziah who was sixteen yeares old and made him King Here is the same person designed under two Names Azariah and Vzziah 387. 2 Kings 15.30 Hoshea the sonne of Elah after the death of Pekah reigned in the twentieth year of Jotham the sonne of Vzziah King of Judah about thirty three Jotham reigned sixteen years Hosheah reigned in the twentieth yeare of Jotham not of his reign but from the beginning of his reign who died in the sixteenth year and Ahaz his son succeeded him * 2 Kings 15.30 with 33. Jotham lived twenty years after he came to be King but four years before he died he resigned up the Kingdome to his son Ahaz so he reigned twenty and yet but sixteen or else the twentieth year from the time that Jotham began to reigne for he reigned but sixteen yeares Vers 33. * 2 Kings 15.30 And Hoshea reigned in the twentieth year of Jotham 2 Kings 16.2 Twenty years old was Ahaz when he began to reign and he reigned sixteen yeares With 2 Kings 17.1 In the twelfth year of Ahaz King of Judah began Hoshea the son of Elah to reigne in Samaria over Israel nine years 2 Kings 18.1 In the third year of Hoshea son of Elah King of Israel Hezekiah began to reign Here seems a double difficulty in the twentieth year of Jotham i. e. the fourth of Ahaz How can this agree with that which is said Ahaz onely reigned twelve years 2. When it is said Hoshea onely reigned nine years and began his reign in the fourth of Ahaz How could it come to pass that Ezekias began his reigne in the third of Hoshea i. e. the seventh or eighth of Ahaz How can the third of Hezekiahs be the seventh of Hoshea By collation of places and the diagrams of the Kings of Judah and Israel it appears there was seventeen yeares exclusive from the twentieth yeare from the beginning of Iothams Kingdome or from the fourth of Ahaz to the sixt of Hezekias in which year Samaria the Metropolis of the Kingdome of Israel after three yeare siege Hoshea the last King of Israel with the ten Tribes were led into Assyria by Salmanassar Captive so as by this account Hoshea reigned seventeen years or if the last of Ahaz and the first of Hezekiah were the same year as it sometimes happens in such accounts the sixt of Hezekiahs must be the seventeenth of Hoshea How then did Hoshea reigne only nine Ahaz about the beginniÌ„g of his reign being oppressed by the Syrians and Israelites called into his help Tiglath-Pelezer and conquered them in the fourth of Ahaz and first of Hoshea So as Hoshea was for eight years Tributary to Tiglath-Pelezer and those eight years he is said not to reign But rising up in the twelfth year of Ahaz he reigned nine years till the transportation of the ten Tribes which was in the ninth year from the Rebellion or rising and this was the sixt of Ezekias so as Ezekiah reigned in the third of Hoshea not from the beginning of his reigne but from shaking off the Assyrian bonds in the eighth of his reign It was the third of the Rebellion and the eleventh of his reign Hoshea began the fourth of Ahaz from thence to Hezekiah twelve which was the eleventh of Hoshea
of peace Mad men here wrest the name of evill as though God were the author of evill that is sinne but it may easily appear how absurdly they do it abusing the testimony of the Prophet The Antithesis sheweth this sufficiently the members whereof must be compared together for he opposeth peace to evill that is to adversity * 621. Isai 45.7 with Lam. 3.37 38. Amos 3.6 Joseph was sold by his brethren Job spoiled David cursed by Shimei Christ crucified by the Jews and all this by the determinate counsell of God Answ Distinguish betwixt the act and pravity thereof the act as proceeding from God and as issuing from the rationall creature God willeth an act quà act and produceth it by the creature as the first cause by the second cause and although the second cause may contaminate the act by a morall pravity yet God willeth or suffereth the same act as coming from him by a morall rectitude for he produceth it by his power from an unblameable and unspotted holinesse which can never deviate nor be contaminated by any secundary cause God is pleased to use that act which in it self is essentially good though it be contaminated by the creature holy and justly from his divine justice either as a punishment or as an instrument of probation and exercise and by an orderly and convenient medium he brings the act to a good end Thus he creates evill Joseph was by him sold into Aegypt c. God did predetermine to produce those acts as acts and to permit the creature to contaminate these acts and though those acts should be contaminated by the creatures yet the Lord would call them forth to good ends God willeth the act quà act voluntate decernente God suffereth the vitiosity of the act as contaminating the creature voluntate permittente and he suffereth the act as now contaminated by the creature to some good and holy end God can will the same act as an act and nill it by his commanding will as an act so depraved The act quà act is essentially good and indeed indifferently good or evill For as the essentiall goodnesse of an act receives morall tinctures of good and evill so it s denominated 622. Isa 49.6 I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the ends of the earth Matth. 10.5 Christ sent the twelve saying unto them Go not into the way of the Gentiles but to the lost sheep of the house of Israel The first is concerning the generall gracious Ministery of Christ to both Jews and Gentiles The latter concerning the especiall sending forth of the Apostles to the Jews alone to whom the Gospell was first published untill such time as the partition wall betwixt the Jews and Gentiles was broken down Mat. 28.19 Mark 16.15 Luke 2. which was done in the resurrection of Christ Afterwards he sent the Apostles to all Nations for he was the light of the Gentiles * 623. Isai 49.6 with Matth. 10.5 6. The former place tells that Christ would be a light to the Gentiles and to restore the preserved of the Jews The latter shews that Christ by his Disciples strove to restore the Jews Nor doth this sending of Christ at that time onely to the Jews conclude that Christ did not afterwards make good this promise for he did make it good afterwards by sending of his Disciples unto the Gentiles When the Text saith Go not into the way of the Gentiles it s but to be understood temporarily 624. Isai 52.31 The Lord hath made bare his holy arme in the eyes of all the Nations Matth. 15.24 I am not sent but to the lost sheep of the house of Israel Christ was sent for the salvation and redemption of all Nations His office of teaching Isai 52.13 Revel 19.10 and confirming his Doctrine by Miracles he discharged only amongst the Israelites as Minister of the Circumcision 625. Isa 52.13 My servant shall be exalted and extolled and shall be very high Rev. 19.10 Our fellow servant and brother must not be worshipped In the first place Christ God and Man is pointed at In the latter they are the words of a created Angell not admitting of divine worship 626. Isai 53.2 He hath no form nor comlinesse Heb. 1.3 The brightness of his fathers glory The Prophet speaks of the passion of Christ wherein was scorn and great pain otherwise he is the splendor of his Father which he presents in goodnesse and majesty the fairest the most comely also in his body white ruddy beloved chosen before thousands Cant. 5. 627. Isai 53.8 Who shall declare his generation Mat. 1.1 The book of the generation of Jesus Christ The first place is of Christs divinity Heb. 7.3 whose generation no man can declare as he is described in the figure of Melchisedech The latter concerning his humanity for according to the flesh he was born of the Virgin Mary Luk. 2. 628. Isai 56.7 My house shall be called a house of prayer for all people Matth. 6.6 When thou prayest go into thy chamber and shutting the door pray The Prophet by the name of the house of God understands not only the Temple built by Solomon where the Jews yearly came together to worship God but the Church of which that Temple was but a figure wherein amongst all Nations God is invoked every where Christ against Hypocrites and boasters teacheth that it is better to pray in our closet than hypocritically to pray in publick places yet he doth not by this precept take away publick prayers in the Church John 4.21 23. Ezek. 3.17 Ch. 33.7 but he will have us depend on God and the internall testimony of our own conscience not on the opinion and applause of men 629. Isai 58.1 Cry aloud spare not lift up thy voice like a Trumpet Ephes 4.31 Let all bitternesse clamours and indignation be taken from you In the first place God commands the Prophet to cry aloud against obstinate sinners and this cry proceeds from zeal to the glory of God of which Paul speaks Convince reprove In the latter the Apostle forbids crying which proceeds from anger troubles the unity of the spirit and all carnall boasting earthly devillish cries directed for revenge against our Neighbour 630. Isai 59.21 This is my Covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed Matth. 23.38 Your house shall be left unto you desolate First God promiseth that he will defend the Church collected together of Jews and Gentiles against the gates of Hell In the last Christ threatens ruine to the ungratefull people of the Jewes and desolation to them that were blinded by their malice * 631. Isai 59. ult My Covenant shall not depart from thee nor from thy seed for ever Matth. 21.43 The Kingdome shall be taken from you It is one
and two of a Tribe being saved this week and as many another in the conclusion the whole summe being cast up will be great if we consider all times The number of the godly is great in it self but its small compared with the multitude of the wicked 643. Jer. 6.10 Chap. 9.26 All the house of Israel are uncircumcised in heart Rom. 11.16 If the root be holy so are the branches All is taken here for the greatest part The root of the Jews was holy by reason of the Covenant because they were born from their Father who was in the Covenant and so were they confederate with God and separated from the profane Gentiles * 644. Jer. 9.17 Send for the mourning women Ezek. 24.17 Make no mourning for the dead The former place shews the Judgment of God to fall so heavily upon the people that they should make a solemn mourning for themselves The latter place intimates that the affliction should be so great upon the people that there should be no mourning for them because noe mourning could expresse it pauca cura loquunter ingentes stupent or else this was a peculiar case which breaks not a generall rule 645. Jer. 10.23 O Lord I know that the way of man is not in himself it is not in man to direct his steps Matth. 23.37 I would have gathered thy children together and thou wouldest not In spirituall matters that concern his salvation a man can do nothing that is good In politick and civill affairs he can indeed do something but more inclining to evill than to good * 646. Jer. 15.1 with Matth. 18.19 The former place speaks that God may in some cases be so provoked by sinne as he will not hear even two or three gathered together though the most renowned of Saints The second place speaks that God will grant all things which are asked by faith which must be according to the rule and Cannon of faith by two or three together 647. Jer. 17.5 Cursed be the man that trusteth in man Rom. 10.11 He that believeth in Christ shall not be confounded Isa 28.16 The Prophet speaks of bare mortall deceitfull man in himself The Apostle speaks of man subsisting in the person of the Sonne of God in whom the fullnesse of the Godhead dwelt bodily 648. Jer. 15.1 If Moses and Samuel stood before me yet my mind could not be toward this people Matth. 18.19 If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in Heaven In the former place the speech is hypotheticall as if he should say though they were amongst the living and did stand before me and would turn away my wrath from this people yet would I not spare them Christ in the latter promiseth temporall good things upon condition of repentance 649. Jer. 17.10 Chap. 20.12 I the Lord search the heart I try the reins 1 Cor 2.11 Who knows what is in man but the spirit of man which is in him God is not excluded from knowing what is in the heart but Angels and men are be they good or bad 650. Jer. 22.11 Thus saith the Lord touching Sellum the son of Josiah 2 Kings 23.30 2 Chron. 3.6 The people of the Land took the sonne of Josiah Joachaz and annointed him to be King Joachaz is called Sellum ironically because as King Sellum Israel was led captive into Egypt so Joachaz shall not return from the Babylonish captivity 651. Jer. 22.30 Thus saith the Lord Write ye this man childlesse 1 Chron. 3.19 for no man of his seed shall prosper Mat. 1.12 Salathiel his son Jekonias died without children Salathiel the son of Neri was from Nathan the adopted son of Jekonias and by succession not his naturall sonne 652. Jer. 25.1 The fourth year of Jehojakim the son of Josiah King of Judah was the first year of Nabuchadonozer King of Babylon Dan. 1.1 In the third year of Jehojakim King of Judah came Nabuchadonozer King of Babylon to Jerusalem That is in the end of the third year and the beginning of the fourth year of Jehojakims reign * 653. Jer. 25.1 with Dan. 1.1 That of Daniel which saith the third counts from the time he reigned as a vassall to the King of Babylon 2 Kings 24.1 having before reigned seaven years as a Vassall of Aegypt 2 Kings 23.34 36. Now these three years must be understood compleate because that which is there spoken of hapned the fourth of his reign as in Jeremy 654. Jer. 25.11 And this whole Land shall be a desolation and an astonishment and these Nations shall serve the King of Babylon seventy years Acts 1.7 It is not for you to know the times God by a Propheticall spirit revealed this to Jeremiah and so comforted his people but we must not curiously search to know the times contrary to Gods will that is the moment of the day of Judgement the destruction of the world which the Father hath reserved in his own power 655. Jer. 29.11 I think toward you thoughts of peace and not of evill Vers 17. Thus saith the Lord of hosts I will send upon them the Famine God gives peace to penitent sinners but punisheth sinners for their sins 656. Jer. 31.15 A voice was heard in Ramah lamentation and Rachel weeping Matth. 2.16 That was done at length in the killing the children at Bethlehem The Prophets speak often in the present tense or time past of things which are to come for the certainty of the Prophesie So here he foreshews the lamentation of the Mothers for the children that were slain at Bethlehem by Herods command 657. Jer. 31.2 The Lord shall create a new thing on the earth Eccl. 1.10 There is no new thing under the Sun New things are made by creation so God the Father created all things new so we are a new creature in Christ by sanctification when we are regenerated by the holy Ghost by change so when Christ shall come all things shall be made new 658. Jer. 31.31 Behold the days come saith the Lord and I will make a new Covenant with the house of Israel and the house of Judah Matth. 5.17 I came not to destroy the Law God promised a new Covenant when Christ should come yet such a one that should not differ from the former Covenant in substance but sanctified by the Messias The Doctrine of the Prophets and the Apostles was not changed by the coming of Christ but remains an eternall Law of leading our life the ceremonies are abrogated according to their use but their signification was more declared by his coming and illustrated and the Prophesies had their complement in him 659. Jer. 36.30 Thus saith the Lord of Jehojakim King of Judah he shall have none to sit upon the Throne of David 2 Kings 24.6 And his sonne Joakim reigned in his stead Joakim did not sit that is he had no fast seat in the Kingdome for in the third moneth
affectation of glory for the manifestation of truth and the good of others will require it If Christ should not have discovered what he was they had not known what he had been therefore his saying he was the light of the world was no affecting or seeking glory of himself but a manifestation of truth for the good of others * 1028. Joh. 8.50 I seek not my own glory Joh. 17.1 Father glorifie thy Son Glory is either earthly and external or spiritual and eternal Christ sought not as those who affect external glory on earth to do what he could to be seen of men and reputed potent for he strove to hide his Miracles many times from the Jews but he notwithstanding might pray and did that God would be pleased to deliver him from this prison of the world and give him eternal glory and spiritual enjoyments in heaven 1029. Joh. 8.51 If a man keep my saying he shall never see death Heb. 9.27 It is appointed unto all men once to dye Christ speaks of spiritual and eternal death the Apostle speaks of corporal and temporal death 1030. Joh. 8.58 Before Abraham was I am Heb. 2.17 He took upon him the seed of Abraham There are three kinds of speeches concerning Christ some things are spoken of him according to his Divine Nature so he was before Abraham some things are spoken according to his Humane Nature when he is called Abrahams seed or Davids and some things are spoken of both Natures that he is the Mediator between God and Man 1 Tim. 2.5 1031. Joh. 9 3. Neither this man sinned nor his Parents Rom. 3.10 There is none righteous no not one none that understandeth The cause of his blindness was no notable and enormous wickedness of himself or his Parents though all men be sinners and for their sins infirmities and defects of nature are obnoxious to temporal and eternal punishments * Joh. 9.3 with Rom. 3.10 This man and his Father both sinned and were sinners yet neither the Fathers particular sin or the Sons was the cause why the Lord made this man blind but the reason why this man was blind was God would have glory * 1032. Joh. 9.29 We know not whence thou art Joh. 7.27 We know whence thou art We know not from whom thou hast thy authority or was sent whether from God or not But we know thy Country and Kindred and Parents 1033. Joh. 9.31 God heareth not sinners 1 Joh. 1.9 If we confess our sins God is faithful and just to forgive us and to cleanse us from all our sins God hears not impenitent sinners obdurate in their wickedness but to such as repent confess and amend their lives he pardons their sins 1034. Joh. 9.39 For judgment I am come into this world Chap. 3.17 Chap. 12.40.47 I came not to judge the world but to save the world In the former place by Judgment is meant a benefit given to men by the coming of Christ by which he brought those things to good order that were out of order In the latter Christ speaks of his principal end of his coming into the world * Joh. 9.39 with 12.40 47. The former place intimates that he came to discern betwixt the cause of such as believe and confess and of the proud who think that they see being hereby the more blinded And as he discerned rightly the cause of the blind and seeing so he administred knowledge and light as the Physitian judgeth betwixt him that is really crazy thinking himself to be sound and him that is really sound and thinks himself crazy The latter place speaks of his authoritative Judicature of men according to their works at the last day For thus at his first coming he came not to judge the world though the other way he did come to judge 1035. Joh. 9.41 If you were blind you should have no sin Rom. 11.25 Blindness is hapned unto Israel In the first place Christ speaks of the Jews according to the opinion they had of themselves for they did not acknowledge any blindness of their minds or their sins In the latter what was the truth of them indeed blindness hapned to them not that they should all perish but that many multitudes of the Gentiles might be converted and saved so well as the Jews * Joh. 9.41 with Rom. 11.25 Blindness is either praevâ— dispositionis or purae Negationis if they were blind purae Negationis then they had not had sin i. e. sin so aggravated so as now that they have the means and waies of knowledge and will not know Blindness is partial or Total The Apostle tells us they were blind in part if they had been totally ignorant and blind and wanted the means of knowledge they had not had sin Blindness is either affected and joyned with a contempt of knowledge Job 21.14 or blindness which ariseth from negligence when men use not their just endeavours to know that which they should and ought to practice ignorance is per accidens as when it follows upon the doing of some voluntary previous action as drunkards sin of ignorance or ignorance is invincible and that is to be understood both juris facti That is defined to be invincible which when the person who is ignorant useth all sufficient means for knowledge and yet doth not attain knowledge If the Jews had been blind or ignorant this way they had had the less sin but their blindness was affected and negligent and per accidens blindness The Apostle speaks of this blindness not of that which is invincible * 1036. Joh. 10.8 All that came before me are thieves and robbers Joh. 1.6 There was a man sent from God whose name was John The former place meaneth of false Prophets which came not in by Christ or his authority but by Satan and their own ambition who did not preach Christ as Moses and John did in all their administrations all these false Prophets are thieves The latter place speaks not of a false Prophet but of a true Prophet who declared Christ * 1037. Joh. 10.15 Christ laid down his life for his sheep Heb. 10. Christ poured forth his bloud for the ungodly By bloud in the second place as in other Scriptures no more is meant than life so that to pour forth his bloud and to lay down his life are all one For his sheep i. e. for the Elect. For the ungodly by ungodly is meant the Elect before their Conversion or Justification as Rom. 4.5 5.6 So that Christ poured forth his bloud for the Elect even when they were not yet converted or justified but in their natural and sinful estate and condition to the greater glory of his grace * 1038. Joh. 10.22 The Feast of the Dedication and it was Winter Solomons Feast was about the Autumnal Aequinoctial 1 Kin. 8. Zerobabels was in the Spring a little before Easter This was neither for it was instituted by Maccabeus 1 Mac. 4.59 The design was to praise God for the deliverance of the people