thing what is done to Gods own peculiar children in a Nation Another thing what is done to a Nation in generall God promised his spirituall seed or the true Israel that they should not be cast off but have the incomes of his Spirit c. When Christ saies the Jews Kingdome should be taken from them he meanes from the externall Israelites which were not of the spirituall seed Nor doth he say that he would take away the spirituall Kingdome from his Children but he would take away the externall Kingdome 632. Isai 60.6 Ps 42.10 The multitude of Camels shall cover thee the Dromedaries of Midian and Ephah all they from Sheba shall come they shall bring gold and incense Mat. 2.1 The wisemen came from the East to Jerusalem Sheba lay to the South First this is a generall promise concerning the calling of the Gentiles that the greatest company of them should give up their names to Christ The Evangelist doth historically relate the coming of the wisemen to Christ out of Persia which in respect of Judea lyeth to the East 633. Isai 60.11 Thy gates shall be open continually they shall not be shut day nor night Luk. 13.24 Strive to enter in by the straight gate The heavenly gate is most large and it stands open to all believers in Christ who opened it to them but that all go not in by that gate it is through their own fault For Christ denyeth not pardon to such as repent but such as despise the treasures of Gods patience who crying to God seek for salvation and are grieved not so much that they have offended God but because they see punishment provided for them which they cannot avoid and yet they repent not * 634. Isai 60.11 Thy gates shall be open continually they shall not be shut day nor night Rev. 21.25 And the gates of it shall not be shut at all by day for there shall be no night there The first place shews that the gates of the Church shall continually be open to receive Converts for by night and day is meant continually The second place tells us the same for the gates shall be open all day that is continually and whereas St John mentioneth onely the day and not night He would have us to know that the light of the Gospel shall be so great as that in regard of the dispensation under the Law there should be no night but all should be day so that its the same in substance onely a variation of phrases to shew the glory and light of the Gospel * 635. Isai 63.11 Who is this that cometh up from Aedom c. Glorious in his apparrel c. Matth. 2.15 Out of Aegypt have I called my Sonne The first place is a description of Christ returning from the conquest of the enemies of his Church among whom the Aedomites none of the last or least propounded as a Type of the spirituall enemies thereof The second place speaks of Christ not as returning from the conquest of his enemies but as returning from the persecution of Herod 636. Isai 65.1 I am found of them that sought me not 1 Chron. 28.9 If you seek the Lord you shall find him but if you forsake him he will forsake you The first place is of the calling of the Gentiles In the latter David exhorts Solomon to serve God with a perfect heart and a willing mind and to seek him by holy prayer so Christ teacheth his Disciples Mat. 7.7 for he moveth our hearts to seek him and gives both the will and the deed saith Paul * 637. Isa 65.1 with 1 Chron. 28.9 and Matth. 7.7 Seek and find Man is to be considered in a double capacity as dead in sinne and not able to seek God and so were the Gentiles 2. As converted and alive by the grace of God God finds those first who are in their naturall estate before they find him of this the first place But those that are converted and alive must seek the Lord before he will be found of them 638. Isai 65.24 And before they call I will answer and before they speake I will hear saith the Lord. 2 Cor. 12.8 Paul asked of God thrice that the messenger of Satan might depart from him and yet was not heard God hears the prayers of the godly though not according to their will yet according to their salvation and profit either giving them what they ask or deferring them that they may ask more earnestly and be content with his grace 639. Isai 66.2 But to this man will I lock even to him that is poor Chap. 57.15 Chap. 611. Rom. 2.6 There is no respect of persons with God God in the Prophet reproving Hypocrites sacrificing with an opinion of their desert prefers the poor in spirit before them and him that is contrite and of a sincere heart professing to do nothing without Gods grace but God respects not mens persons nor is he a respecter of them for in gratitudes accepting of persons can have no place Acts 10.34 And he is accepted with God amongst all Nations who fear God and work righteousnesse * 640. Isa 66.2 with Rom. 2.1 Looking or approving and taking care of a person is one thing accepting of the person is another God he looks and approves of the person of the humble more than the curious fabrick of his materiall Temple so in the former place in the latter he is no accepter of the persons of men i. e. he chuseth not this man and refuseth that upon the account of Nation stock gifts birth breeding lands or the like or refuseth poore men because they are poore but he accepts of this man poore or rich that is contrite The PROPHESIE OF JEREMIAH THe sonne of Hilkias the Priest who prophesied at Jerusalem about the year of the world 3324 unto the captivity of Babylon which he foretold and the desolation of the City and the Temple and the time of the Jews captivity for seventy years After the captivity he went into Aegypt and there he shewed to Idolaters the anger of God and punishments with the destruction of Babylon by the Medes and Persians he prophesied thirty four years 641. JEr 3 5. Will he reserve his anger for ever will he keep it to the end Matth. 25.46 And those shall go into everlasting destruction The Prophet speaks in respect of those that are penitent Matth. 7. with whom God is not angry for ever he chastneth them indeed with temporall punishments Christ speaks of obstinately wicked men of whom God is the severe judge and he cals them the workers of iniquity * 642. Jer. 3.14 And I will take you one of a City and two of a Tribe Rev. 7.4 There were sealed an hundred forty and four thousand of all Tribes The first place signifies that there should but a few of that people be saved from the Judgement which the Prophet there speaks of and though it were meant of eternall salvation yet one of a City
greater amongst all men but not that all under the New Testament should have the gift of Prophesie The latter places are of publick and ordinary Prophesie * Joel 2.28 with 1 Cor. 14.34 I suffer not a woman to speak in the Church If women were to have the spirit powred upon them in the times immediately after Christs Ascention then why must they not speak in the Church The former place speaks of extraordinary gifts given to some women the latter of a duty lying upon all The former â—s to be restrained to the times â—ext after Christs life the latter is a duty lying upon all times The former hath reference to extraordinary parts and gifts the latter hath reference only to ordinary preaching and teaching by way of office 702. Joel 2.32 Whosoever calls upon the name of the Lord shall be delivered Heb. 6.4 Chap. 10.26 They that are once enlightned if they fall they cannot be restored The first place speaks of the faithfull who call on the Lords name in faith The latter concerning Apostates that sinne against the holy Ghost who have neither faith nor true prayer though they pray with their lips for they do it not sincerely and therefore their prayers are an abomination to God * Joel 2.32 with Heb. 6.4 The former place is a promise to those that can pray The latter to those who cannot pray but actually fall away The former is spoken of Gods Children for God heareth not sinners the latter speaks of the wicked for Gods Children never fall away finally from grace enlightning not being put here for saving knowledge but a Theory of Christ 703. Joel 3.20 But Judah shall dwell for ever and Jerusalem from generation to generation Amos 9.11 The Tabernacle of David is fallen down Matth. 24.1 Acts 15.16 The promises of the perpetuity of the Temple and Kingdome of Judah belong not to the building and walls of the City or the civill Kingdome but to the perpetuity of the Kingdome of Christ and his Church against which the gates of hell shall never be able to prevail and they â—re conditionall upon their faith obedience and purity of Divine worship * Joel 3.20 with Matth. 24.1 The former place is meant of the spirituall Jerusalem and Judah the Children of God The latter of the materiall Temple and Jerusalem The former is a promise if it be meant of the externall Judah and Jerusalem which hath a condition if not expressed yet implyed viz. that they should walk with the Lord. The latter by the threatning of such judgements shews and implies that they had broke their promise The former place useth the word for ever But that in Scripture is many times used for a long season and so it was in the latter before the judgment came on Jerusalem after Joels time AMOS HIS PROPHESIE VVHO was of the common people amongst the Heardsmen of Tekoa He prophesieth of the wrath of God to the Kings and Kingdomes of Judah and Israel and he threatens Famine Sword Pestilence devastation and ruine to the neighbours who were enemies to Gods people He prophesied in the year 3153 in the dayes of Josiah King of Judah 704. AMos 1.3 6 9 11 13. Chap. 2.1 4 6. For three transgressions and for four I will not spare And at length he reckons but one It is a periphrasis of the seventh number which three and four do make which is called a perfect number in the Scriptures and a certain number is put for anuncertain as if he would have said For many iniquities I will not spare those Nations * 705. Amos 3.6 Is there any evill in a City that I have not done Deut. 32.4 The Lord is a God of truth void of iniquity The former place speaks of God as the Author of malum poenae of affliction the latter of him not as Author malum culpa of sinne In the former sense affliction is not simply and in it self evill or as it is a punishment of God but in respect of mens understanding or apprehension and if God should punish sinne with sinne we cannot say but the punishment is good as from God though the sinne be naught as practised by man 706. Amos 5.18 Woe unto you that desire the day of the Lord that day of the Lord is darknesse Matth. 6.10 Thy kingdom come Chap. 24.30 Let it come with glory The Prophet speaks of the day of Judgement of this world which hypocrites desire who look to be justified in their works and not of the last judgement which godly men ought to pray for and to cry without ceasing Rev. 22. Come Lord Jesus * 707. Amos 5.18 with Matth. 24.30 Rev. 6.10 The former place speaks of a profane or scoffing desire either as daring and provoking God to bring that once to passe which he hath so long threatned Or as believing that the day should never come to passe or by an impudent presumption as if God coming to Judgement should find them innocent or lesse guilty than they were adjudged to be and so they are the words of profane persons The latter place of the desire of the faithfull in humility for the coming of Gods grace God comes sometimes as a Judge with vengeance to the wicked so in the former and he comes by his Spirit to the godly as a sanctifier so in the latter 708. Amos 5.21 I hate I despise your feast dayes Exod. 20.8 Remember thou keep holy the Sabbath day God hated the feasts and solemnities of the Israelites because they were defiled with humane traditions and a Pharisaicall opinion of merit But he doth not despise the Sabbaths appointed by himself and feasts which are kept at his command 709. Amos 5.26 But ye have born the Tabernacle of your Moloch and Chiun your Images the star of your God which you made for your selves I will cause you to go into captivity beyond Damascus Act. 7.43 You took up the Tabernacle of Moloch and the star of your God Rempham figures which you made to worship them and I will carry you beyond Babylon Rom. 16.19 1 Esd 8.17 Stephen cites this Prophesie though in divers words yet in the same sense so Christ and his Apostles cite other places of the Old Testament Moloch and Rempham were the Idols of the Ammonites The Israelites of Damascus by Cyromedia were carried further into Persia and the Countrey of the Caspians beyond Babylon * 710. Amos 5.26 with Acts 7.43 The places have some seeming differences but thus reconciled The former place useth the words the latter place the matter and sense of those words which accorded to the institution and transposed some words for perspicuity and evidence Rempham in the latter place is added or put for Chiun if by Chiun as some will the Planet Saturne is meant Plautus in his Penulus calls the Ciun and the Aegyptian Anubis calls Cyon in Greek Plutarch conceives to be the same with Saturne then its the same with Rempham Besides Rephan in the Coptick language
should walk after God with all their heart The Prophesie by a legall commination moved both King and people to manifest their zeal But he frighted the wicked Hypocrites and such as were averse from God by threatning them that so they might forsake their sins 733. Zeph. 1.7 The day of the Lord is at hand 2 Thes 2.3 Be not terrified as though the day of the Lord were at hand In the former place by the day of the Lord is understood the neernesse of the Babylonish captivity In the latter the coming of the Lord to Judgement the time whereof is not for us to know 734. Zeph. 3.7 I said surely thou wilt fear me Vers 7. But they corrupted their own doing I said The Lord useth that word after the manner of men not as though he had failed of his hope for all things are known to him before they be but as if he should say Who would think you should be so hardned that my very threatnings should not move you HAGGAI HIS PROPHESIE HE upbraids the Jews for that they did not rebuild the Temple and exhorts them to build it and he describes the magnificence of the second Temple He prophesied after the captivity of Babylon under Darius Hystaspes in the year 3444. 735. HAggai 1.8 Bring wood and build the house Isai 66.1 Thus saith the Lord Heaven is my seat and the earth is my footestole what house is that you will build unto me The rebuilding of the Temple was accepted with God for the holy convocation and the worship in it to Gods glory that was with the Priesthood and Leviticall Rites a Type of Christ unto whose coming only it was to endure 736. Haggai 2.3 You that saw this house in its first glory and how do you see it now Is it not in comparison of it as nothing Verse 9. The glory of this latter house shall be greater than that of the former house saith the Lord of Hosts The structure indeed of this house did not answer the Majesty of the first house built by Solomon Yet the spirituall glory of this latter house shall be greater than the former house because the Lord himself came into it and preached in it disputed and wrought great miracles there 737. Haggai 2.4 Do so for I am with you saith the Lord of Hosts Zach. 1.12 O Lord of Hosts how long will it be ere thou have pitty on Jerusalem In the first place the Prophet comforts the people by the hope of promises in Christ promising that God would be present there with his people after the captivity of Babylon In the latter Christ intercedes for his Church which hath sinned against God and was punished by a just judgement of God with a Babylonian captivity for seventy years * 738. Haggai 2.4 with Zach. 1.12 The former place is conditionall I am with you if you do so The latter shews that they were in affliction and so it implies they had broken their condition 739. Haggai 2.6 Yet a little while and I will shake the Heaven and the Earth and the desire of all Nations shall come This Prophesie was fulfilled after five hundred yeares under Augustus Caesar Luk. 2.11 With God a thousand yeares are but as one day or one watch in the night ZECHARIAH HIS PROPHESIE THE sonne of Barachiah He warns the Jewes to repent to build the Temple he makes mention of his Visions and explains them by the effusion of the Spirit of grace and prayer He prophesied after the returne from Babylon in the year of the world 3456. 740. Zech. 1.3 Turn unto me and I will turn unto you Joh. 6.44 No man comes unto me unlesse my Father draw him The first place is legall requiring of us what we ought and not what we can do The latter is Evangelicall for no man comes unto God unless God draw him by his Spirit Jer. 31.18 Therefore we must pray diligently Convert me ô Lord that I may be converted because thou ô Lord are my God 741. Zech. 1.17 Chap. 2.10 The Lord shall yet comfort Zion and shall yet chose Jerusalem Eph. 1.4 God the Father chose us in Christ before the foundations of the world The election of a certain people to be a visible Church in the first place is taken metonymically for by that deed God sheweth that he hath confirmed the election of Jerusalem In the latter God speaks of our election unto eternall life 742. Zech. 2.8 He that toucheth you toucheth the apple of mine eye Isa 3.1 Behold the Lord of hosts doth take away from Jerusalem the whole stay of bread In the first place is contained the promise of God to the faithfull that keep his Covenant in the latter is the pronouncing of judgement against the obstinate Jews God is said to have kept his people as the apple of his eye so long as they were obedient Deut. 32.10 Psal 17.8 But temporall punishments inflicted on the wicked do not infringe the truth of his promise and of divine performance 743. Zech. 3.9 I will remove the iniquity of his land in one day Rev. 13.8 Christ slain from the beginning of the world In one day is the performance of Christs passion who dying for our sins restored us unto life But he was slain from the beginning of the world in Gods determinations by election virtue eficacy and acceptation and in respect of the fruits of it which redounded to the Church under the Old Testament 744. Zech. 6.13 He shall sit and rulâ— upon his throne Isa 9 7. He shall sit upon the throne of David and upon his Kingdome Luk. 1.33 Christ in respect of his divine nature hath his throne from everlasting to everlasting But in respect of his humanity being he is born of the seed of David according to the flesh the Lord God hath given him a throne that he may reign over the house of Jacob for ever 745. Zech. 11.12 They weighed for my price thirty pieces of silver Matth. 27.9 Then was fulfilled what was spoken by Jeremiah the Prophet they took thirty pieces of silver the price of him that was valued whom they did value Eusebius saith De Demonstrat l. 10. c. 4. that Jeremiahs name was put for Zechariahs name by the errour of the Scrivener Out of Jeremiah some make the computation where he makes mention of seventeen shekels which make thirty pieces of silver Jer. 32.9 746. Zech. 13.7 Awake ô sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered Joh. 10.10 No man takes away my life from me The Prophet mentioneth God the Father commanding in the name of the whole Trinity whose words outwardly are common to the three Persons and undivided that his shepherd namely Christ should be slain that contradicts not Christs words who willingly laid down his life for us 747. Zech. 13.7 The sheep shall be scattered Joh. 17.12 Those that thou gavâ—st unto me I
number of his Chariots ten Horses to a Chariot and so but four thousand Others thus we must imagine that in each stall there were ten severall distinct places to place an Horse in each one * 351. 1 Kings 5.16 Three thousand and three hundred with 2 Chron. 2.2 Three thousand six hundred The three hundred over-reckoned were Overseers of the Officers or else there might be three thousand three hundred over hewers of stone and three hundred over hewers of Timber * 352. 1 Kings 6.1 And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the Land of Egypt c. Acts 13.20 And after that he gave unto them Judges about the space of four hundred and fifty years untill Samuell the Prophet These places have tortured many heads and the difficulty lies thus Moses ruled forty Joshuah seaventeen Othniel forty Ehud and Samgar eighty Deborah forty Gideon forty Abimelech three Tola twenty three Jair twenty two Jepthtah six Ibzan seaven Elon ten Abdon eight Samson twenty Eli forty Samuel and Saul forty David forty Solomon four in all foure hundred and eighty out of which number if you deduct Davids forty and Solomons four there remains onely four hundred thirty six which falls short of St Pauls number four hundred and fifty fourteen years Although we take into the account the time of Kings Saul who was not properly to be reckoned among the Judges he being an annointed King and if we consult the next Verse 21. Acts 13. we shall see the other part of the Discourse begins at Saul Some would salve this and make Joshuah to rule twenty seaven so Gagnius as Lorinus quotes him but if so how will the four hundred and eighty years be made good Others think that the Scripture speaks not expresly of Othniels forty years ruling or Deborah c. but that the Land had rest forty years in their time not but there were interregnums and times of affliction which are not reckoned in the four hundred and eighty though Paul may reckon these odde yeares in and so make up his number But others say that Paul speaks not definitively but onely about the space of four hundred and fifty years using a round number for a broken Others say four hundred and fifty are to be referred to the time of Judges beginning immediately after the death of Joshuah and the Elders and ending the first of Samuel whose time is expresly excluded The manner of computation thus They served Chusan-risathaim eight Othniel judged forty they served Eglon eighteen Ehud eighty Jabin twenty Deborah forty the Midianites seaven Gideon forty Abimelech three Thola twenty three Jair twenty two the Ammonites eighteen Jephta six Itzan seaven Elon ten Abdon eight the Philistims forty Samson twenty Eli forty of Joshuah there is no time expressed and if there were he were not to be reckoned to the Judges Quisque abandet suo sensu 353. 1 Kings 6.2 The house which Solomon built for the Lord the length thereof was sixty cubits the breadth twenty cubits and the height thereof thirty cubits 2 Chron. 3.4 It is said to be an hundred and twenty cubits In the first place common cubits in the latter cubits of the Sanctuary must be understood for the sacred cubit did containe two common cubits * 354. 1 King 7.13 with 2 Cro. 2. The son of a woman a widdow of the Tribe of Napthali And in the other place Of the daughters of Dan. And besides in Kings he is called the Father of the King of Tyre and Chap. 4. he is called the Father of Solomon Answ He was born of a Mother of the Tribe of Dan but of a Father of the Tribe of Napthali He was called a Tyrian by reason of his diurnall habitation and exercise of that art in that City and he was called the Father of Solomon and King of Tyre because of his excellent Magistracy 355. 1 Kings 7.15 He made two brasen pillars of eighteen cubits high apiece 2 Chron. 3.15 He made two pillars of thirty five cubits high apiece Both the pillars did appeare but thirty five cubits high the half of each cubit was hid in the capitall or crowning of the pillar * 1 Kings 7.15 with 2 Chron. 3.15 Betwixt the foot whereon it stood and the Chapiter on the head of it for from the ground to the top of the Chapiter it was thirty five cubits high 2 Chron. 3.15 Besides the eighteen cubits here mentioned were sacred but the thirty five were common and shorter by a third part as is noted Verse 2. or else the height of one single pillar may be set down in the former place but of them both in the other The whole length of the pillars not appearing either of them seeming onely to have seaventeen cubits and an half because half a cubit of each pillar was taken up in the Chapiter 356. 1 Kings 7.19 The Chapiters were four cubits 2 Kings 25.17 They were three cubits The Crown with the Chapiter was four cubits without the Crown but three cubits 357. 1 Kings 7.26 The Sea contained two thousand baths 2 Chron. 4.5 Three thousand baths In the former place is expressed the number of baths which ordinarily were put into the Vessell by the Kings Order In the latter the capacity of the Vessell is set down unto the brim of it so it would hold three thousand baths * 1 Kings 7.26 with 2 Chron. 4.5 The former place speaks what was the usuall quantity which was used to be put in it viz. two thousand baths or five hundred barrels reckoning eight gallons to the bath and foure baths to the barrell The second place shews not what was put in it but what might be put in it if the Sea were filled to the brim viz. three thousand baths or seaven hundred and fifty barrels * 1 Kings 7.26 Two thousand measures With 2 Cro. 4. Three thousand measures Answ The measure of the Temple was a third part greater than the other measure or else though it was able to hold three thousand yet two thousand was onely powred in 358. 1 Kings 8.4 The Priests brought up the Arke of the Lord and the Tabernacle of the Congregation into the Temple 2 Chron. 1.13 The Tabernacle of the Congregatien of God was at Gibeon 2 Sam. 6.17 1 Chron. 16.1 The Tabernacle of David was a new one in which was the Arke of the Covenant The old one made by Moses was in the desart and remained at Gibeon 1 Kings 8.9 There was nothing in the Arke save the two Tables of stone c. 2 Chron. 5.10 with Heb. 9.4 Wherein was the golden pot that had Manna and Aarons Rod. viz. Exod. 25.16 359. 1 Kings 8.46 There is no man that sinneth not 1 John 3.9 Every man that is born of God doth not commit sin Naturally we are polluted with sinne by the frailty of the flesh they that are born of God are the sonnes of God who being
children which Job had lost should rise again and so joyned together they are doubled The PSALTER From Singing HEb Sepher Tehilin the Book of Praises 2 Sam. 23.2 It is called the Book of Psalms the small Bible The Psalms are in number an hundred and fifty The most are Davids who was an excellent Psalmist and is called the sweet finger of Israel All of them were written by the dictate of the holy Ghost The most before and some in the time and after the Babylonish captivity unto the times of the Maechabees Some are Didacticall some Propheticall some Eucharisticall containing Instructions Doctrines Exhortations Consolations 449. PSalm 1.2 In the Law of the Lord is his delight Rom. 6.14 Ye are not under the Law Godly men have a singular delight in the Law and in the holy Commandements of God Yet they are not under the yoak and curse of the Law which neither we nor our fathers were able to bear but by the grace of our Lord Jesus Christ Act. 15.10 we hope to be saved as well as they * 450. Psal 1.3 4. He is like a Tree planted c. the ungodly are not so Eccles 8.14 There be just men to whom it happeneth according to the work of the wicked and there are wicked to whom it happeneth according to the work of the righteous this is vanity The former place tels us what a godly mans portion and a wicked mans portion is in certainty and assurance The latter place speaks either of what happeneth from evill Princes who do oppresse the just and encourage the wicked which can but last only for the present Or else this happeneth by the providence of God that the wicked should live in pleasure and the godly in trouble as flesh and bloud judgeth yet it may easily be seen the rod of the wicked shall not rest on the lot of the righteous The righteous flourish either themselves as a Palm tree that hath been depressed or in their posterity after their departure which fals not out with the wicked 451. Psal 1.5 The ungodly shall not stand in the judgment 2 Cor. 5.10 We shall all appear before the judgment seat of Christ The first place is to be understood of temporall judgments which wicked men cannot endure when they are examined according to Gods judgments because they are convinced of their sinnes The latter speaks of the last judgment when all good men shall rise to life eternall and wicked men to eternall death * Psalm 1.5 with 2 Cor. 5.10 The wicked shall not be able to stand at the last Judgement though they shall appear i. e. not stand to justifie themselves in their evill actions nor shall they be absolved by the Judges sentence nor be raised from death to glory in the resurrection But they shall be beaten down with terror being void and fallen from all manner of hope * 452. Psal 2.7 Thou art my sonne this day have I begotten thee Prov. 8.22 The Lord possessed me in the beginning of his way before his works of old Christ as God was with God in the beginning of his way Christ as man was begotten in time This day relates to his nativity and exhibition in the flesh not to his Divinity And at his resurrection that begetting of Christ according to his humane nature was manifest and clear which probably made St Peter use it to that purpose in the Acts. 453. Psal 2.9 Thou shalt break them with an iron rod like a potters vessell Isa 42.3 He shall not break a bruised reed The Sonne of God will break the wicked with an iron rod and the blast of his mouth but he receives the weak in faith into favour and he perfects his strength in their weaknesse 454. Psal 2.10 Serve God in fear 1 Peter 2.10 Servants be subject to your Masters with all fear c. The fear of God is the beginning of wisdome and before all it is necessary to have that yet we must obey earthly Masters next under God * 455. Psal 5.4 Neither shall evill dwell with thee Esay 45.7 I make peace and create evill Evill dwels not with God as its a sinne but creates evill as its a punishment Evill is taken in the latter place not for that which is a breach of the Law God is not the author of sinne but for that which is contrary to our nature good and happinesse thus sicknesse and trouble c. are evill I create afflictions saith God Evill as its opposed to peace Evill is either that which is opposed to the increated good God himself and so its sinne or as it s opposed to created good and so its affliction God is the author of evill i. e. affliction not of sin because its contrary to himself 456. Psal 5.5 Thou hatest all workers of iniquity Rom. 9.18 Whom he will he hardneth God since he is just and mighty will and can punish all iniquity though he suffer the deceit and violence of the wicked for a time Aug. cont Faust Exod. 4.21 and 7.3 and 10.27 and 11.10 Hardning is imputed to God not as if he were the author of it as it is evill but as it is a punishment and God useth evill to good ends and governs the wicked for good * 457. Psal 5.5 with Rom. 5.8 But God commendeth his love towards us in that whiles we were yet sinners c. God hates all workers of iniquity as workers of iniquity God loves those which have wrought iniquity not as workers of iniquity but as they are considered in Christ those for whom Christ died and the creatures oâ—â—he Lord and as those which are returning to God from iniquity 458. Psal 5.6 Thou hatest all the workers of iniquity Luke 16.8 Christ praised the unjust steward because he dealt wisely God hates all iniquity and deceitfull persons are an abomination unto him God praised the unjust Steward not for his wickednesse deceit or wealth but he admired his subtilty and craft so we use in criminall things to commend the cunning of men though we detest their wickednesse 459. Psal 7.8 Judge me O Lord according to my righteousnesse and my innocency Psal 143.2 Enter not into judgement with thy servant for in thy sight shall no man living be justified A righteousness of the cause or action a righteousness of the person In the first place he speaks of the justice and the judgment of the good cause of David which he upheld against the enemies of God who oppressed him with their false calumnies and violence and therefore he appeals to God the judge of his just cause that he would defend his innocency In the latter he speaks of the justice of man and so no man is just in the sight of God if God should try him according to the rigor of his justice 460. Psal 7.12 God threatens and God is angry every day Ephes 4.31 Let all bitternesse and wrath and anger be taken from you Anger is commendable when we are angry for