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
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
him as before 307. 1 Sam. 15.35 It repented the Lord that he had made Saul King Rom. 11.29 The gifts and graces of God are without repentance The Scripture speaking by anthropopathy after the manner of men affirmes that God repented because he knew Saul to be impenitent and that he should lose his Kingdome and his life also by the just judgment of God * 1 Sam. 15.35 with 1 Sam. 19.24 Answ He went not to see or visit him by way of office or friendship as formerly He prophesied before him when he was by himself which was not to visit him 308. 1 Sam. 16.1 Saul was rejected by God that he should no longer raign over Israel above ten years Acts 13.21 He gave them Saul the son of C is a King for forty years Saul after he was annointed raigned ten yeares Paul joyned the government of Saul and Samuel together 309. 1 Sam. 16.21 David stood before Saul and became his Armour-bearer Chap. 17.55 Saul seeing David go forth against the Philistines he said unto Abner Whose sonne is this young man Order is not alwayes observed in History before the duell with Goliah David was no approved Souldier but after that therefore it is Hysterosis that is put before which should follow after * 310. 1 Sam. 16.21 And David came to Saul and stood before him and he loved him greatly c. 1 Sam. 17.55 He said unto Abner the Captain of the Host Abner whose son is this youth Answ Some would have this Chapter dislocated and by an Hystâ—rosis to be put after the sixteenth which ought to have been put after this if the other story would have suffered it This seventeenth Chapter speaks of David as a youth not exercised in armes or fit for fighting But the sixteenth Chapter speaks him to be strong and warlike and thus in other places of the Bible as Gen. 2. 5. Jo. 21. 15 c. there are the like dislocations Others say that David after his coming to Court had been some good time absent before this battle and so was forgotten of Saul a little time making a great change in growing youth and that Sauls memory was not altogether so strong as to remember those that were absent from him though he might those which were constantly with and before him Others say that he might know him in his person and yet more curiously enquire after his condition and parentage having promised to give him his Daughter and as for Abner being Captain of the Host he might be abroad in some Warlike expeditions when David was in Court and therefore now knew him not * 311. 1 Sam. 18.19 When Merab Sauls daughter c. with 2 Sam. 21.8 And the King took the five sons of Michal c. They are the naturall sonnes of Merab and the legall sonnes of Michal and therefore to bear doth onely signifie to bring up to feed and to nourish For thus the sonnes of Machir are said to be born on Josephs knees that is brought up Filiation is either naturall or legall naturall is by generation legall is adoption testified by education and bringing up and by succession in the Kingdome and in Levitation of which Deut. 25.5 by the Law of redemption 312. 1 Sam. 21.1 David came to Nob to Abimelech the Priest Mark 2.26 He went into the House of God in the dayes of Abiathar the Priest Abimelechs Father was Abiathar the Sonne doing the Priests office was in place of his Father who followed David and was in exile with him * 1 Sam. 21.1 with Mark 2.26 He is called Abiathar and there Abimelech Answ When these things came to passe Abiathar the sonne of Abimelech was present who was made High-Priest upon the murther of the Father or else you may conclude both Father and Sonne had two names 1 Cro. 15. 1 Cro. 18. where when David reigned its said Sadok and Abiathar were Priests and that Sadok and Abimelech were Priests 313. 1 Sam. 21.13 David changed his behaviour before Achish and fayned himself mad Eccl. 7.17 Be not foolish 1 Pet. 2.1 David fearing greatly counterfeited folly and by that dishonest meanes secured himself Joh. 14.5 314. 1 Sam. 26.10 Or his day shall come to dye Eccles 7.17 Why wilt thou die before thy time His dayes are determined the number of his moneths are with God thou hast appointed his bounds which he cannot pass Ecclesiastes warns us that we should not by intemperance and wickedness shorten our dayes for they that are put to death by mans reason might live longer * 315. 1 Sam. 28.11 The Woman said whom shall I bring up unto thee He said Samuel c. Rom. 4.17 God raised the dead To raise a vanishing specter or shadow is one thing and a living body is another To act a dead carcasse is one thing and to call the soul back into the body and the body from the earth is another The Devill might do the one but not the other * 316. 1 Sam. 28.13 I saw men as Gods Verse 14. An old man cometh up The Hebrews to shew the dignity of the person use the plurall number for the singular Exod. 32. these are thy gods speaking of the Calf And this may be seen in Sauls reply of what form or shape is he she then leaves the plurall for the singular an old man which shews he was but one 317. 1 Sam. 28.14 Samuel appeared to Saul after his death Rev. 14.13 For the dead rest from their labours He saw a shadow of Samuel but not true Samuel whose soul is in Gods hands and his body rests in peace had it been Samuel indeed he would not suffer Saul to worship him but would have reproved him for that he had fallen from God to look after Witches it was the Devill therefore in Samuels likenesse * 1 Sam. 29.3 David did not remain years onely four moneths Chap. 27. Answ 'T was Achish lye the better to set forth Davids fidelity or some say he did not lye but he spoke by disjunction or the words may be understood of his first flight when he did feigne himself mad * 1 Sam. 31.6 with 2 Sam. 1.4 Not all but many were slain diverse escaping Answ When the Text speaks of all being slain it speaks of all Sauls familiar Friends Courtiers Followers and Guards * 318. 2 Sam. 1.10 with 11. He reigned two years he reigned seven years Two years before War the War arose betwixt David and him and afterwards five years in trouble * 319. 2 Sam. 6.10 Obed-edom was a Levite How then was he of Gath a City of the Philistins He was said to be of Gath because of his habitation he and his Father were banished thither with David and Abiathar the High-Priest * 320. 2 Sam. 6.20 with Vers 14. 1 Cro. 15. He was naked or deprived of his Majesticall Ornaments and onely cloathed with a Linen Ephod as Priests use to be * 2 Sam. 6. ult Michal the daughter of Saul had no child
unto the day of her death 2 Sam. 21.8 9. The five sons of Michal the daughter of Saul c. To have children of her own body is one thing to bring up her Sisters children as her own is another It is one thing to speak after the Court phrase of the Hebrews another thing to express particulars at large The latter place by Michal as some think intends Michals sister Merab the Wife of Adruel who being educated and adopted by Michal are called here her sonnes Some think that here is used the figure of Ecclipsis cutting off the name of the one Sister and expresing it by the other So Verse 19. Goliah for the brother of Goliath and Jer. 32.12 Uncle for Uncles sonne Michals Sisters five sonnes are called Michals sonnes * 321. 2 Sam. 7.1 11 David sate down in his house and God gave him rest c. And again I have caused thee to rest from all thine enemies 2 Sam. 8.1 10. After this it came to passe that David smote the Philistines c. and fought against c. It s one thing to be at rest in regard of Wars past another thing for the future He was at rest in regard of forreigne Armies assaulting him not in regard of his own Armies afflicting him or disturbance in his Family David at present had intermission to build the House of God though afterward he was troubled Some think that after this no forreign enemy made an assault on him or gave him provocation he might take offence against them * 322. 2 Sam 8.3 9. Hadadezer c. 1 Cro. 18.3 Hadarezer The Hebrew Letters Daleth and Resh are like one another and often put and used for one another see Esay 46.15 Jer. 11.20 which shew that the Hebrew Letters had the same forme and figure in those dayes which they have at this day And the same observation may be made upon the like change of other Letters wittingly made in Scripture and much used in proper Names and much more used in the many mistakes of Interpreters and Translators of Scriptures in many other place and all by reason of the similitude of their Hebrew Characters as namely of × and ×› of ×™ and ×– and ן of ×” and ×— of ו and ×– of ר and ר of â— and ס so a Learned man 323. 2 Sam. 8.18 The Sons of David were Priests Elders Lev. 8. Aaron and his sons were consecrated to be Priests Priests that were to officiate in sacred things were chosen only out of the Tribe of Levi as Aaron and his sonnes but in politick matters by Priests of Justice Presbyters of Counsels are Presidents Princes and chief Rulers to be understood * 2 Sam. 8.18 with 1 Cro. 18. They could not chuse Priests of the Tribe of Judah Answ The name Priest is sometimes given to the Prince who was familiar with the King as the Priest with God and so the chief Courtiers were called Priests per Catachresin 324. 2 Sam. 10.2 David would make a league with Hanun King of the Ammonites Deut. 22.3 Ammonites and Moabites shall not enter into the Congregation of the Lord. The Jews might not make a publick league with the Ammonites yet they might hold private friendship with them and the Moabites * 325. 2 Sam. 10.18 David flew seaven hundred Chariots and forty thousand horsemen with 1 Cro. 19.18 Seaven thousand in Chariots and forty thousand footmen Answ The Text speaks Metonymically when it numbers seaven thousand Chariots slain it intends the things contained though the thing containing be used of those forty thousand Horse which are here mentioned Many faught in Chariots and in Chronicles the footmen are reckoned which are here wanting In this battle was slain eighty thousand armed men besides those Nobles which fought in the seaven hundred Chariots and from them both is to be reckoned the number of the slain * 2 Sam. 10.18 with 2 Chron. 19.18 Seaven hundred Chariots which had in them ten fighting men in every Chariot which make up the number of seaven thousand or seaven hundred Troops of Horsemen in Chariots consisting of ten in a Troope There was forty thousand Horsemen besides the forty thousand Footmen mentioned in 1 Chron. 19. for with such huge multitudes of men the Syrians and others used in those days to go out to battle * 326. 2 Sam. 11.3 Bathsheba the daughter of Eliam 1 Chron. 3.5 Bathshua the daughter of Ammiel These two are the same persons writ different wayes which is easily done in the Hebrew Eliam and Amiel are the same person though thus varied and so there are other words in 1 Chron. 3. 327. 2 Sam. 12.15 David judged a man worthy of death for taking away a sheep Exod. 22.1 If any one steal a sheep he shall restore four sheep for it David judged the punishment of this theft ought to be increased for the civill circumstances that went with it so the Magistrate useth to lay on more punishment where he finds the offender more bold 328. 2 Sam. 12.30 David put the Crown of the King of the Ammonites on his own head Deut. 7.25 Thou shalt take nothing to thy self of the prey taken from the enemies of God That Law was concerning Idolatrous people that inhabited the Land of promise the Ammonites were out of those bounds therefore David sinned not when he put the Kings Crown on his own head and divided the spoil to his followers * 329. 2 Samuel 13.13 with Levit. 18. Forbids the Marriage of Brother and Sister though of severall venters Answ Thamar was of a Gentile Mother i. e. of the daughter of the King of Gessur where such a Wedlock was lawfull and she being ignorant of the Law of God did think it might have been Besides such were practised among the Hebrews Or Secondly She spake this to elude him and put off the fury of his lust for the present 330. 2 Sam. 14.27 Absalon had three sonnes and one daughter whose name was Tamar Chap. 18.18 He said I have no sonnes to keep my name in remembrance The sons of Absalon were dead before their father and so he was without sons 331. 2 Sam. 17.25 The Father of Amasa was Ithra an Israelite 2 Chron. 2.17 An Ismaelite He was an Israelite by birth by education an Ismaelite for he lived there a long time * 332. 2 Sam. 18.6 with Vers 24. and 19.15 The battle was beyond Jordan Why then in Ephraim which was on this side Jordan Answ This was called the wood of Ephraim because of the great destruction and slaughter of the Ephramites there spoken of Jude 12. * 2 Sam. 18.18 with 14.27 Three sons and one daughter Answ They were by this either all dead or else he erected the Pillar before their birth * 333. 2 Sam. 19.20 How was Shimei of Joseph when he was Chap. 16. of the kindred of Saul and consequently of Benjamin Answ The whoâ—e house of Israel is frâ—quently called the house of Joseph as Psal 79. Thou that leadest Joseph like a sheep
poureth contempt upon Princes c. The righteous shall see it and rejoyce Prov. 24.17 Rejoyce not when thine enemy falleth The righteous rejoyceth not at the fall of the person so much as at the fall of the power of a wicked man He pitties his person but he is glad that the Sword is taken out of the hand of the wicked whereby the righteous might and should have been made to weep The godly rejoyce not out of spleen to the wicked but because Gods enemies are fallen and Gods glory begins to shine and that he hath manifested his wrath against impiety and oppression 527. Psal 108.9 He curseth his enemies Mat. 5.44 Love your enemies blâ—sse them that curse you c. Christ in the person of David by a propheticall spirit wisheth horrid punishments to the enemies of God and his Church In Matthew he exhorts to sincere and ardent charity to our enemies 528. Psal 110.3 Thy people shall be willing in the day of thy power Mat. 11.12 The Kingdome of Heaven suffereth violence and the violent take it by force We are willing to do good when the holy Ghost doth his work in us and renews us The Evangelist means a spirituall violence of men with a burning zeal entring into the Kingdome of God and taking of it as it were by force obeying the Gospell forsaking legall ceremonies and embracing salvation by Christ * 529. Psal 112 3. Wealth and riches shall be in his house Act. 3.6 Silver and gold have I none Supply is one thing superfluity is another God promiseth wealth and riches to supply the godly mans needs The Apostles had none because none was then requisite they needed not at that time a supply of money but had it when it was necessary Wealth and riches when its necessary for them and as much as is necessary 530. Psal 112.6 The righteous shall not be moved for ever Prov. 24.16 The righteous man shall fall seven times a day Job 5.19 Psalm 34.10 The righteous in Christ founded on him by a true faith shall not be overthrown though the World and the Devill rage against him but if at any time by infirmity of the flesh he do fall yet he riseth again by Gods grace nor doth he despair or cast away his trust in God but by repentance he returns into favour with God again 531. Psal 115.4 The Idols of the heathens are silver and gold Isa 41.45 46 1 Cor. 8.4 An Idoll is nothing in the world Idols for their matter are things created by God but an Idoll is nothing privatively not negatively because it is not that which it is called namely God it hath nothing of God it can do neither good nor hurt 532. Psal 116.11 Every man is a lyar Rev. 14.5 There was found no guile in their mouth The first place sheweth what we are by nature of our selves the latter of what we are by grace after we apprehend Christ by faith and are led by the Spirit of God which is the Spirit of truth * 533. Psal 116.11 All men are lyars Isaiah 63.8 Surely they are my people Children that will not lye David said this in haste that all men are liars even Samuel and all who said David should be King so pressing was his affliction What he said when the cloud of blacknesse was upon his understanding is not to be taken as his clear judgement All men its true naturally are lyars but yet grace alters them Isaiah tells us what an opinion the Lord had of his people that they would not lie that is deal disloyally with God in departing from him to Idols If they had done so they had lyed in regard of the promise made to the Lord to the contrary 534. Psal 119.13 With my lips have I shewed all the judgments of thy mouth Rom. 11.33 The judgments of God are unsearchable The Psalmist speaks of the judgements of Gods mouth revealed in his Word Paul of the secret and unscrutable judgments or the reason why God doth this or that to make one man rich another poor 535. Psal 119.13 I have hated the wicked Rom. 12.14 Blesse those that persecute you and curse them not Godly men must not hate mens persons Mat. 5.2 Acts 7. but rather their faults not those that sinne of weaknesse but those that sinne of obstinacy and rather to pray for them both by the example of Christ and Stephen c. than to curse either * 536. Psal 119.54 Thy statutes have been my Songs in the house of my Pilgrimage Psal 137.3 How long shall I sing the Lords Song in a strange Land Gods statutes were Davids joy or comfort or Songs for that may be meant by Songs or Gods Word was the subject of his Songs in the time of his trouble The latter place tells us that Saints are unwilling to sing at the desire of the wicked which will make a mock of the Songs of God Nor doth it say but that Saints may sing the Lords Songs in the time of affliction when the Lord moves their spirits to that work It is one thing for Saints to sing of their own accord another thing to sing by compulsion or invitation of the wicked 537. Psal 119.155 Health is far from the ungodly Mat. 9.13 I came not to call the righteous but sinners to repentance The Psalmist speaks of wicked men obstinate and such as are hardned in their sinnes rejecting the grace of God and Christ the author of salvation Christ speaks of penitent sinners who being convinced with the sense of their own sinnes flie to the mercy of God and seek health in Gods grace onely through Jesus Christ 538. Psal 125.1 They that trust in the Lord shall not be moved Rom. 11.17 Some of the boughs were broken off for their incredulity Christ makes fruitfull and barren Vines the Apostles boughs by which he represents the faithfull and Infidels those that were broken off it was for their unbelief 539. Psal 128.1 Blessed are all they who feare the Lord. 1 Joh. 4.18 There is no fear in love for love casts out fear Filial fear proceeds from faith by which we apprehended God as present all the faithfull have this and consolation accompanieth it The Apostle speaks of the servile fear of the Infidels which proceeds from a sense of the presence of God as a Judge and there is no consolation in this but confusion * Psal 128.1 with 1 John 4.18 There is a twofold fear servile filial servile is that fear which hath punishment for its object and nothing else Now in punishment are two things observable First The punishment of losse Secondly The punishment of sense 1. The punishment of losse a totall and finall separation from the face presence and favour of God which in some measure may be the object of a filiall fear 2. The punishment of sense the dolours pains and torments of Hell and of these there is a twofold fear moderate and immoderate Now when the fear of these are immoderate
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
makes up seaven years of famine * 341. 2 Sam. 24.14 with Heb. 10.31 It is better to fall into the Hand of God immediately for when men are employed in these punishments of God they mix their own passions and often exceed the measure of Gods manifest intent though not of his secret Decree It is better to fall into the hands of God which revives penitents which cruell men will not The other place tels us it s a fearfull thing to displease God and purchase to themselves not only a temporall but an eternall displeasure 342. 2 Sam. 24.14 It is better to fall into the hands of the Lord. Heb. 10.31 It is a fearfull thing to fall into the hands of the living God It is good to be in the hands of God when he is pleased with us because his mercies are great It is fearfull to fall into the hands of God when he is angry for the wicked cannot stand before him in judgment 343. 2 Sam. 24.15 God sent a Pestilence upon Israel from the morning unto the time appointed Vers 13. Shall there be three dayes Pestilence in thy Land The time appointed was from the morning untill noon of one day or of the continuall morning sacrifice that is four hours 344. 2 Sam. 24.24 David bought of Araunah the floor and the Oxen for fifty shekels of silver 1 Chron. 21.25 David gave to Arunah for the threshing floor six hundred shekels of gold of just weight The floor with all the ground about it was bought for six hundred shekels of gold a greater price then what was given for the threshing flour the Oxen and the wood appointed for the sacrifice * 2 Sam. 24.24 with 1 Chron. 21.25 Fifty shekels of silver was only the price of the Oxen and instruments and the price of the threshing floor is not mentioned at all Others reconcile this diversity thus that in both places is to be understood the price of all together both of floor and Oxen c. But that by the fifty shekels of silver are to be understood not shekels of silver in kind but simply so much money as should amount to the Summe of fifty shekels of Gold and that in the Chronicles the six hundred shekels of Gold ought likewise to be understood for shekels of Gold in kind but for common shekels of silver paid in fifty shekels of Gold in specie according to the proportion of the weight one in Gold being in value as much as twelve of silver unlesse the sale of the floor were made at an old quit rent the principle value of which is set down in the Chronicles The two Books of KINGS Heb. Malachim THe first Book contains the History of Solomon The building of the Temple The division of the Kingdome to Judah and Israel The life of five of the Kings of Judah and eight of Israel Of Elias the Prophet With the History of an hundred and sixteen yeares The Second Book contains the Deeds of sixteen Kings of Judah and twelve of Israel Of Elisha and the destruction of the Kingdome and carrying the people of Israel captive to Assyria Of the children of Judah to Babylon With the History of three hundred forty five yeares Jeremias writ both of them * 345. 1 KIngs 1. with 1 Chron. 23.1 29.22 The doubt lieth in this whether he were three times made a King indeed and so all the three Texts that speak of it to be taken severally or whether only twice as 1 Cro. 29.22 seemeth to hold Answ The annointing of Solomon in 1 Kings 1. upon the aspiring of Adonijah was the first time that ever David shewed who should Reign after him See Vers 20 27. and therefore it must needs be held concurrent with the same 1 Chron. 23.1 onely that scruple that lies in the way that being supposed is this That David at this first unction of Solomon should be in his Chamber and upon his bed and exceeding decrepit and yet at his second annointing should be in the midst of his Princes and Commanders and standing upon his feet 1 Chron. 28.2 but this also will be removed if it be but considered that Davids present infirmity was not sicknesse but coldnesse and benummednesse and old age he was heart-whole and head-whole but he was old and Palsiish and therefore though his common and most commodious posture and composure was to be in his Chamber and upon his Couch yet upon such an occasion as to Crowne Solomon before all Israel he came forth and stood upon his feet and made Orations and gave advice for things to come 346. 1 Kings 2.4 If thy children shall keep my wayes and walk in them in truth there shall not fail thee a man to fit on the Throne of Israel Gen. 49.10 The Scepter shall not depart from Judah till Shiloh come In the former place it is spoken conditionally of the Kingdome of Israel If the sons of David should keep the wayes of the Lord but because Solomon failed therefore the Kingdome of Israel departed from his sonne and in the seventh generation the Kingdome of Judah was translated upon Nathan whose posterity ruled over the Jews untill the coming of Christ In the latter place any kind of dominion is foretold to remain in Judahs posterity untill the Messias should come 347. 1 Kings 3.1 Solomon took Pharaoh his daughter and brought her into the City of David Exod. 34.15 Enter not into Covenant with the Inhabitants of that Land nor marry a wife c. Marriages in a different Religion are dangerous 2 Cor. 6.14 nor are they pleasing to God We must not draw in the same yoake with Infidels for there can be no firme charity or unity where the foundation is neglected that is true Godlinesse That Queen forsaking her Religion 1 Kings 11.4 and her fathers house and marrying with Solomon was a type of the marriage of Christ and his Church But because Solomon loved also the women of other Nations and his heart was led away by them to follow other gods he drew the anger of God upon himself and his posterity and caused a defection from them 348. 1 Kings 3.13 I have also given thee riches and honour that none of the Kings shall be like unto thee Matth. 6.29 Solomon in all his glory was not like the Lillies of the field Solomon exceeded all the Kings in wisedom riches and honour Christ compares the Lillies with his vestments in his greatest splendour * 349. 1 Kings 3.13 with Mat. 6.29 The former place compares Solomon with other Kings The latter place compares him with the Lillies of the field He might be the most glorious of Kings and yet lesse glorious than Lillies * 350. 1 Kings 4.26 Solomon had forty thousand stals of Horse 2 Chron. 9.25 Solomon had four thousand stals of Horse and Chariots Some thus he had forty thousand for his Chariots the other four thousand Horse and Chariots The latter puts them together to be numbred according to the
descents of another line that is of Nathan the younger sonne of Solomon from which line came our Saviour and not of Solomons line and though Ieconiah may seem to have seed and sons more out of Ier. 22.28 30. yet he is doomed childlesse because neither Salathiel if he were his son nor any of Ieconiahs race Zedekiah the last King being uncle to Ieconiah did succeed him in the legality to sit on the Throne of David though in a kind of Soveraignty as Zerubbabel the son or grandchild rather of Salathiel by Pedaiah did succeed in regard of which successions both Salathiel and after also Zerubbabel may be called sonnes of Iehojakim the father of Ieconiah It is likewise said he shall have none to sit upon the Throne of David that is for any time worth speaking of for his son Ieconiah reigned but three moneths and ten dayes 401. 1 Chronicles 3.18 The sonne of Salathiel Pedaiah of Pedaiah Zorobabel Ezd. 3.2 Mat. 1.12 Salathiel begat Zorobabel Zorobabel was the nephew to Salathiel which he begat by his sonne Pedaiah * 402. 1 Chron. 3.18 with Matth. 1.12 Sons of Pedaiah Pedaiah might dye while his sons were young and Salathiel their grandfather bring them up and in this respect Zerubbabel is called the sonne of Salathiel or Shealtiel 403. 1 Chron. 10.6 Saul died and his three sonnes and all his house died together 2 Sam. 2.8 Abner made Isbosheth the son of Saul King over Israel Isbosheth after his fathers death though he had for a time the name of a King at last he was miserably slain in his bed and Mephibosheth was by favour in the Court of David without any rule so the family of Saul perished rightly with him nor ever could aspire any more to any eminent dignity 404. 1 Chron. 18.12 Abishai smote of Aedom in the valley of salt eighteen thousand 2 Samuel 8.13 It was David Psalm 60.2 That Victory is imputed to Joab Abishai with Joab having the Army divided conquered the enemy at the first assault he overcame six thousand of the Edomites Joab killed twelve thousand of those that fled away but the Victory is imputed to David as their King * 405. 1 Chron. 21.5 The summe of the number a thousand thousand and a hundred thousand 2 Sam. 21.9 There were eight hundred thousand Upwards to the eight hundred thousand in 2 Sam. 24. seem to be added here those twenty eight hundred thousand of Davids Trained-bands 1 Chron. 27.1 15. already enrolled in publick Records and their Collonels Captains and Commanders and Officers to the number likely of twelve thousand which make up the said eleven hundred thousand to the forty seven hundred thousand of Judah are thirty thousand added more in 2 Sam. 24.9 which addition might either be the number of the Regiments under those thirty worthies of David having one thousand in each or rather an addition of so many out of Jerusalem only or out of Levi and Benjamin also which still joyned themselves to Judah after Joabs first return to Jerusalem and giving up the number to the King which he finished not he being weary of that service which was so abominable to him viz. 2 Sam. 24.9 * 406. 1 Chron. 21.12 with 2 Sam. 24.13 Three years famine or seven years famine Answ Some say there is a failing in transcribing the Text in the Hebrew three and seven being so like and the seventy in the 2d of Samuel read it three year and the Arabick M S. in the hands of the Congregation Orators and reason much asserts that it was three years for other judgments go by three as three dayes three moneths Some say the Prophet at the first spake of seven years but his heart being troubled at Davids horror mitigated it to three 407. 2 Chron. 2.14 Hiram was the sonne of a woman of the daughters of Dan whose Father was of Tyre 1 Kings 7.14 He was the son of a widow of the Tribe of Nephtalim The Father of Hiram was of the Tribe of Nephtalim who lived many years in Tyria and had a wife of the Tribe of Dan. * 408. 2 Chron. 6.1 The Lord hath said that he will dwell in thick darknesse 1 Tim. 6.16 Dwelleth in light which no man can approach He dwels in darknesse not so as to include him nor so in light as to exclude him from dark places He may be said to dwell in thick dark-darknesse in relation to us who are ignorant of him and yet dwell in light in relation to himself The Lord probably was said to dwell in darknesse in Solomons time because the sanctum sanctorum by reason of the burning of Incense was through the great smoake therein as it were filled with a cloud or darknesse and in this place did God manifest himself and dwell therein * 409. 2 Chron. 6.6 I have chosen Jerusalem to put my name there John 4.21 Nor yet at Jerusalem men ought to worship In the time of the Law God did put his name in Jerusalem by setting his Tabernacle there and having his Temple built there and thither the Tribes went to worship In the time of the Gospell God took away the priviledge of that place and now he willeth that men lift up pure hands every where 410. 2 Chron. 8.1 Solomon built those Cities which Hiram restored to him 1 Kings 9.11 Solomon gave to Hiram twenty Cities in the Land of Galile Solomon gave to Hiram those Cities for twenty yeares that he might have a yearly revenue from them untill the charges were paid to him then Hiram restored them to Solomon and he built them and made the children of Israel dwell in them * 411. 2 Chron. 14.2 He overthrew the Altars 1 Kings 15. He took not away the high places There were two sorts of high places among the Jews Altars and Temples in the higher places some whereof were erected to Idols these Asa subverted Others were dedicated to the true God which was likewise unlawfull for the Temple by divine institution was only to be at Jurusalem And so although he purged the prophane Temples yet he overthrew them not which occasioned the restitution of Idolatry afterwards * 412. 2 Chron. 15.19 The War was not till the thirty fift year And Chap. 14. It was said Zura was slain by Asa therefore there is war Answ The computation of years is not taken from the beginning of the Kingdom of Asa but from the Kingdom of Judah i. e. Solomons death when the devision began betwixt Rhehoboam and Jeroboam And thus the Text of the next Chapter is to be understood where it is said Baasha the King of Israel ascended into Judah Anno 36 of the Kingdome of Asa for then it was the sixteenth year of his Kingdome * 2 Chron. 13.5 The Lord God of Israel gave the Kingdome over Israel to David for ever 1 Kings 13 32 35. But I will take the Kingdome out of his sons hand c. The promise was conditionall if his sons would walk in his wayes the
condition not performed the Lord might give the Kingdom to whom he would * 2 Chron. 16.1 In the thirty six year of the reign of Asa Baasha the King came up 2 Chron. 15.19 And there was no more war unto the five and thirtieth year of King Asa The former place thirty six year must be understood of that Kingdome wherein Asa was now King For Baasha began to reigne in the third year of Asa 1 King 15.28 and reigned twenty four years Verse 33. He died in the twenty seventh of Asa or twenty six compleat 1 Kings 16.8 and therefore this thirty six wherein Baasha waged War with Asa must be meant of the Kingdome of Judah that is since the division of the two Kingdoms at first and so reckoning seventeen years of Rehoboams reign and three of Abijah we found this thirty six to be the sixteen of Asas the next year after that full reformation 2 Chron. 15.10 and to be the thirteenth year of the reign of Baasha This difficulty is too hard for me to unloose it requires another Aedipus However Schorpius thus 2 Cro. 15.19 reckoneth the years of the Kingdome of Judah over which Asa was King from the division and separation of the ten Tribes from the two in Rehoboams time Kingdomes sometime have their denomination from the people sometime from the Prince which rules The time when Baasha went up against Judah was thirty six years of the Kingdome of Judah after the separation from the ten Tribes and this war to happen about the fiftenth yeare of Asa 2 Chron. 15.10 after which viz. the year following Baasha waged war against Asa viz. sixteen years of Baasha and for ten years together till his death 413. 2 Chron. 19.2 Iosaphat because he lent help to the wicked and made friendship with those that hated God deserved Gods wrath Gen. 14.13 Abraham and Isaac were in league with heathen Kings and Gentiles Leagues in civill affaires are granted but otherwise there can be no firme league made with them So was David at peace with his Neighbours and Abraham with the Cananites * 414. 2 Chron. 34.28 Thou shalt go to thy grave in peace but he was slain in the battle therefore this prophesie was not fulfilled Answ This Prophet speaks not of the private but the publick peace of this Nation and the prosperity which then flourished greatly when Iosias went out of his Kingdome with his Army to meet the King of Aegypt * 415. 2 Chron. 35.11 And they killed the Passeover and the Priests sprinkled the bloud from their hands and the Levites stayed them Lev. 1.6 And he shall stay the burnt-offering viz. Aarons sons The former Text tells us what was done by the Levites upon an extraordinary occasion the like 2 Chron. 29.34 the Priests being few and their work too great for their hands The latter place tells us what should be done ordinarily by the Priests 416. 2 Chron. 35.18 There was not the like Passeover in Israel from the dayes of Samuel the Prophet 2 Kings 23.22 There was not the like passeover from the dayes of the Iudges which judged Israel nor all the days of the Kings of Iudah Samuel was the last of the Judges the meaning therefore of the words is this there was no passeover like that from the time that Kings began in Israel 417 2 Chron. 35.34 Iosias was killed in battail by the City of Megiddo by the Archers of the Aegyptians Chap. 34.38 I will gather thee to thy Fathers and thou shalt be gathered to thy grave in peace Iosias his reign death and buriall were peaceable though he were wounded in the war fighting against Pharaoh Necho contrary to Gods Word yet there is no doubt of his salvation * 418. 2 Chron. 36.9 He was eight yeare old when he began c. with 2 King 24.8 And he was eighteen years old c. He ruled eighteen year with his father and his father being dead he began to rule when he was eighteen years old and so according to this he ruled but three moneths and ten dayes So some But others better say that it s meant of Iehojakim the father mentioned Verse 8 and not of the son Iehojakim EZRA THey were both written by Ezra and contain the returne of the Jewes from Babylon to Judea and the building of the Temple and of the City Jerusalem the correction of the people and restitution of Religion with the History of two hundred years 419. EZra 1.5 There rose up the chief of the Fathers of Iudah and Benjamin the Priests and the Levites with all them whose spirit God had raised 1 Chron. 9.3 The Israelites the Priests Levites the Nethinims went up to Jerusalem the children of Judah Benjamin Ephraim and Manasses There came to Jerusalem in their return not only the children of Judah but of other Tribes and they restored the worship of God amongst themselves who were before time transported out of Judea with them into Babylon 420. Ezra 2.5 The sons of Arah returned seven hundred seventy five Neh. 7.10 They are recorded six hundred fifty two First are set down those that gave up their names to return then those that came into Judaea the rest remaining in Babylon or perishing in the journey so also is reconciled the unequall number of other families * 421. Ezra 2.5 with Nehem. 7.11 There was a double numbring of the people The former was taken at their setting out from Babylon The other upon their coming to Judea and Jerusalem and so some might not come to Jerusalem which had not registred their names in Babylon and some might register their names in Babylon which yet came not up to Jerusalem either changing their minds to stay in Babylon or dying by the way Or else that in Nehemiah might be applied to the persons that were living and remaining in the Land of Judah in his time or else it may be taken out of some other Register besides this in Ezra The numbers of them that returned with Zerubbabel in this Catalogue Ezra 2. and in that Nehem. 7.6 62. fall far short of that totall summe both in Ezra and Nehomiah which is said to be forty two thousand three hundred and sixty besides seven thousand three hundred thirty seven more of servants and Profelites Ezra 2.64 65. Nehem. 7.66 67. The number wanting seems to be supplyed out of those Ezra 2.62 and out of the Relicts of the ten Tribes which were both captivated and returned with them of Judah and are not numerically set down yet after the return continued among them and professed their Religion even till the coming of our Saviour and the small destruction of Jerusalem 422. Ezra 2 6. The children of Pahath-moab eight hundred and Joab of the children of Joshua and Moab two thousand eight hundred and twelve Nâ—â— 7.11 The children of Pahath-moab of the children of Joshua and Moab two thousand eight hundred and eighteen There was a lesse number of some of those families but at length it
our sinnes and detest evill justly and as we should so God is daily angry with us for our sinnes But damnable anger and unlawfull is joyned with the sin of those who for every light offence do maintain their anger reckoning more of what is committed against them than against God 461. Psal 9.8 God shall judge the world in righteousnesse 1 Cor. 6.2 Know ye not that the Saints shall judg the world The manner of judging of the world is either by authority so the whole Trinity will judge or of subordinate authourity so Christ as Mediator and man will judge or of assertion so the Apostles will judge the world or of approbation so all the Saints and Angels shall allow of the sentence pronounced by the supreme judge Chrysostome the Saints shall judge the world by exemplary judgement because by example of their faith the infidelity of the world shall be condemned 462. Psal 14.1 The fool said in his heart There is no God Psal 19.1 The Heavens declare the glory of God and the firmament sheweth his handy work Wicked men if not in words yet in their deed and actions they deny God and as much as in them is they wish there were no God and no Hell 463. Psal 18.42 They cryed unto the Lord and he heard them not Jer. 29.12 Ye shall call upon me and I will hearken unto you God doth not hear the prayers of hypocrites but he hears the prayers of penitents 464. Psal 19.4 Their line went out into the ends of the earth Rom. 10.18 Their sound went out into the whole world Paul interprets the Psalme concerning the Doctrine of the Gospell and saith that it is the Canon of the holy Ghost and rule of faith and manners of Christians appointed by God by the sound and voice of the prophets of Christ and his Apostles in which the will of God is revealed and therefore it is called the Canonicall Scripture * Psal 19.4 with Rom. 10.18 To fetch an allusion from a place is one thing to allude to a place only is another He that alludes to a place only is not bound to recite the words further than that allusion requires The Apostle was shewing that the Gospell spread much in the world even as David said the light of the Sunne did * 465. Psal 19.7 The Law of the Lord is perfect converting the soul Rom. 6.23 The Law is the ministration of death The former place speaks of the Morall Law and also of the Gospell-Doctrine of Christ as it was held forth in the Scripture before Davids time The latter place of the Morall Law alone which though it be a perfect rule of righteousnesse yet in regard of us so unable to performe it and transgressors of it we can have nothing but death by the Law for cursed is he that doth not continue in all that the Law requires The Law is a killing Letter and a ministry of death not of it self but to us so sinfull and wretched 466. Psal 19.8 The Statutes of the Lord are right rejoycing the heart 2 Cor. 3.7 The Law is the ministration of death engraven in stones In this Psalme by the Law is understood all the will of God revealed from above The Apostle speaks only of the Morall Law not as it is in it self for so it is the perfect Law of righteousnesse and brings life but in respect of us who are transgressors of the Law and obtained nothing but death by it 467. Psal 19.11 And in keeping of thy Commandements there is great reward Luke 17.10 When you have done all ye were commanded ye shall say We are profitable servant we have done nothing but what we are obliged to do David commendeth the Law of God and that there is great reward in the keeping of it In which the goodnesse of God is commended who may of right require obedience from us yet he freely gives a reward unto us which he oweth not Christ sheweth that we and all that we have are due unto God therefore we can aske nothing for a reward and it is presumption to think that we can deserve any thing at Gods hands * Psal 19.11 with Luke 17.10 There is great reward of mercy not of merit neither of congruity nor condignity for when we have done all we ought we cannot profiâ— he Lord. It s one thing what God gâ—â—es to us as sonnes another thing what we expect as wages for our work 468. Psal 22.1 My God my God wherefore hast thou forsaken me Joh. 14.10 Chap. 16.32 I am not alone for the Father is with me In the first place is signified the sense of Gods wrath and the effect thereof in Christ who taking upon him our person is made sinne for us though he complained that he was forsaken as man yet he was not forsaken as the Sonne of God nor was the divine nature separated from the humane nature but supported it In the latter place when Christ saith I am not alone he hath respect to the flight of the Apostles and fortifieth himself against it by the presence of his Father 469. Psal 22.3 My God I cryed by day and thou heardest not John 11.42 I knew because thou hearest me alwayes Christ was not heard in his passion because he was to dye In the latter place he speaks of his prayer for believers he gives thanks to his Father that he was alwayes heard 470. Psal 24.1 The earth is the Lords and the fullness thereof Luk. 4.6 I will give to thee saith Satan unto Christ all this power and glory Satan being the spirit and father of lying Joh. 8.4 Matth. 28. Psal 22 8. doth falsly appropriate to himself the power of the world Christ being appointed by his father King of Kings to whom was given all power in Heaven and Earth he rules in Heaven and Earth from sea to sea from the Rivers unto the ends of the earth 471. Psal 24.2 The Lord hath founded the earth upon the seas Exod. 20.4 The waters are under the earth The earth hath its stability from the first Creation the foundation thereof is the power of God which is the center of the whole and it doth as it were move upon the waters above and beneath it hath the waters on the sides so that the Sea is higher than the earth it is therefore the wonderfull work of God that he preserveth mankind from drowning in the midst of the waters 472. Psal 26.2 Prove me O Lord. 1 Cor. 11.28 Let a man prove himself God because he proves our thoughts words and deeds therefore we must prove our selves that we may make our selves approved to God * 473. Psal 2.9 Turn not thy face far from me Psal 51.9 Turn thy face from my sins It is one thing to turn away his face from Davids sinne another thing to turn away his face from Davids person David prayed that God would not withdraw his favour from him but that he in favour would hide away his face from his
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
in him he was despised and we esteemed him not In the first place is spoken of Christ exaltation and the glory of his Kingdome of which Solomon was a type not outwardly in the sight of men but inwardly and spiritually before God and the faithfull people In the latter of Christs humiliation and as carnall men judge of Christ * Psal 45.2 with Isaiah 53.2 The former speaks of Christ as he appeares to the soule broken and bruised and called home The latter of Christ as he appeared to the men of the world Jews and the wicked without any Majesty or Kingship The former as he shall appear in glory the latter as he appears in outward dispensations here below The comelinesse is rather relating to his Majesty than to his person though questionlesse which in it self was fair yet was through his troubles and sorrow beclouded and he seemed a man of sorrow 492. Psal 49.8 The Brother shall not redeem his Brother Heb. 2.12 Christ our Brother offered himself for the price of our Redemption Because men could not satisfie the Divine Law Christ God and Man our Brother and our Saviour by his obedience and suffering fulfilled the whole Law for us his satisfaction is our Redemption for our sinnes 1 Joh. 2.2 Rom. 20. and the sinnes of the whole world and he is the fulfilling of the Law for righteousnesse to every one that believeth * 493. Psal 49.12 He is like the beasts that perish Rom. 8.21 The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the Sonnes of God Beasts perish because when they die there is an end they have no resurrection The second place speaks of the renewing of the world after desolution thereof And whether by the creature he means the Heaven and the Earth with the rest of inanimate things or he intends the animate Besides he shews that they shall be no more subject to any such alteration and corruption as now when the beasts perish much lesse to serve for the object and instrument of sinne but every thing according as its capable shall be glorified and fully delivered from vanity and perishing * 494. Psal 50.15 Call upon me in the day of trouble and I will hear thee Isa 65.25 And it shall come to passe that before they call I will answer When God saith he will answer before they call it hinders not but that when at other times they do call he will answer The latter promise in Isaiah doth not say that he will alwaies answer before they call but that sometime he will answer before they call i. e. he will deliver his people before they apprehend danger * 495. Psal 51.11 Cast me not away from thy presence c. Heb. 13.5 I will never leave thee nor forsake thee Doubt If the Lord should take away his Spirit and cast his people out of his presence Then how comes he not to leave us Answ The words of David might be spoken by him in his desertion in which case a man may fear that which he is most sure to avoid His praying that God would not cast him off doth not necessarily imply a fear that God would do it but rather an hope and assurance that God would not do it As elsewhere we find him praying for that which God hath promised unto him and which he doubted not but God would performe 2 Sam. 26.27 The former place shews what David in justice might fear for his sinne The latter what God in mercy would grant for his Christ The former what David in his prayers did seek The latter what God in his promise did answer 496. Psal 95.11 Slay them not O Lord. Vers 13. Consume them in thy wrath First he praies that the enemies of God may be tollerated a while for example to others and led captive in triumph then when others are taught better by their example let them be destroyed That destruction if it may not be understood of their lives yet it may be of their power dignities and wealth that so being brought down they may not be able to hurt the Church or oppose themselves against God * Psal 59.11 with 13. Slay them not at once or suddenly let them rather have Cains punishment but yet consume them surely that so they may know themselves to be men and thou the God of Heaven * 497. Psal 60. title When Joab returned and smote of Aedem in the valley of Salt twelve thousand 1 Chron. 18.12 Abishai the sonne of Zeruiah slew of the Aedemites in the valley of Salt eighteen thousand 2 Sam. 8.13 And David gat him a name when he returned from smiteing of the Syrians in the valley of Salt eighteen thousand The victory is ascribed to David as Generalissimo to Joab and Abishai as two chief Commanders and so all three had their speciall Victories running into one They are called Aedomites in some places Syrians in another because both Syrians and Aedomites joyned together against David Joab and Abishai In one place its said eighteen thousand in another place twelve thousand probably either David or some of the three at first slew six thousand and then Joab returning with the rest he either giving the first onset or else doing some remarkable service is said to slay twelve thousand more and so in all eighteen thousand 498. Psal 60.3 O God thou hast cast us off Rom. 11.1 Hath God cast off his people God forbid David speaks of temporall casting off Paul of eternall 499. Psal 62.11 God spake once Heb. 1.1 God spake by divers manners to the Fathers and Prophets God speaks once not by number but by counsell nor doth he deliberate the second time but he speaks divers wayes with a voice or without a voice to men waking or sleeping by himself or by his Angels In the former place the certainty in the latter the manner of divine Revelation is understood * 500. Psal 68.18 Thou hast led captivity captive and thou hast received gifts for men Ephes 4.8 When he ascended up on high he gave gifts to men Led captivity captive which may be interpreted either passively or actively Passively he took away from Satan Death and Hell all their captives changing their miserable captivity into an holy and happy captivity whereby they are brought into the obedience of the Gospel 2. Actively Christ hath captivated the world flesh and Devill Death and Hell which in severall kinds had before captivated mankind Received gifts and gave gifts i. e. receiving gave as the phrase is Exod. 25.2 and in divers others places taking is used for giving 1 Kings 3.24 17.10 Judg. 14 2. and giving is used for taking as Gen. 42.30 So as Christ received gifts at Gods hands in the Psalms and he did not keep these gifts or use them for himself but Saint Paul would have us to know that he gave us these spirituall gifts Thus the one shews the giver the other interprets to what end they were
they cannot stand with love But when we are affraid out of the love and respect we owe to God to displease him or we moderately fear the punishments of the Lord. These may stand with love Perfect love casts out all tormenting fear not all fear whatsoever for Matth. 10.28 Fear him which is able to destroy both soul and body in Hell * 540. Psal 129.1 Many times have they afflicted me from my youth up Nahum 1.9 Affliction shall not rise the second time The first place tells us that the godly are often afflicted The second place tells nothing to the contrary but that the enterprises of the Assyrians against Judah and the Church were against God and therefore he would so destroy them at once that he should not need to return the second time to destroy 541. Psal 132.13 God hath chosen Sion for his habitation this is my rest for ever here will I dwell because I have chosen it Acts 6.14 We heard him say that Jesus of Nazareth should destroy this place and change the traditions of Moses In the first place is a promise of the conservation of the Temple and of the Jewish polity upon condition of their obedience if the Jews should do that which God commanded them and keep his holy Covenant In the last Stephen from the predictions of Christ and the Prophets concerning the ruine of the City and Temple at Jerusalem invites them to repentance 542. Psal 136.1 to 26. The goodnesse and mercy of the Lord is for ever and ever Tit. 3.4 When the gentlenesse and love of God our Saviour appeared The Fathers under the old Covenant did no otherwise taste the goodnesse of God than we do by looking unto Christ to whom God commended his goodnesse and him that he promised to give our Fathers for their salvation he hath given unto us revealed in the flesh 543. Psal 139.1 O Lord thou hast proved me Gal. 6.4 Every man shall prove his own work The Psalmist prayeth that God would prove him not that he was free from sinne but he desires by mercy to be cleansed The Apostle sheweth what is our duty namely to make our works approved to God which he will prove * 544. Psal 139.21 22. Do not I hate them O Lord that hate thee c. Matth. 5.44 Love your enemies There is a difference betwixt our enemies cause and his person Their sinnes and evill causes must be hated we must give no approbation thereto but their persons being Gods creatures and was his Image must beloved Enemies are of two sorts private and publick a private enemy is he which hateth a man for some private cause such a one we must love and not hate A publick enemy is he that hates an enemy for Gods cause for the Gospels cause and these be of two sorts curable and incurable if curable pray for their conversion hating their conditions incurable 1 Cor. 16.22 and even to these we must haâ—e their sinâ— and for their sinnes hate their persons and no otherwise David in the former place speaks of publick not private who hated not him but God and were incurable 545. Psal 145 8. The Lord is gracious and full of compassion Exod 33.19 I will have mercy on whom I will Rom. 9.15 19. God is gracious and mercifull so that he offereth his goodnesse to wicked men also and declares in them the effects of his grace and clemency he made them he given them temporall goods he defers his temporall and eternall judgments though they are ungratefull to him but he sheweth mercy to whom he will not looking on our worth but he saveth us frely without being obliged he doth all of his own goodnesse and mercy * Psal 145.8 with Exod. 33.9 The former place speaks of Gods mercy compared with his other attributes as they are communicated to men and so comparatively his mercy is above all his works for even wicked men have many mercies from the Lord. The second place shews Gods mercy from eternity on particular persons which no waies crosseth the former 546. Psal 147.9 He giveth to the beasts his food c. 1 Cor. 9.9 Doth God take care for Oxen God takes care for Oxen so as to give them their food in due season Yet he takes no care for Oxen in comparison as he cares for man The Apostles meaning is to shew that the end of the Law was not to shew or prescribe how Cattle should be sed though that may be occasionally delivered in it but to command equity to be used in the just rewarding of those who labour for us and under similitudes and shadows these werâ— prefigured in the Law The PROVERBS OF SOLOMON VVIthout doubt it was taken out of his three thousand Parables and his most wise sentences for the good of the Church teaching good men patience and wisdome and the fruit of it is to be imbraced and sinne to be fled from Relating the works of the wise and foolish he commends the manners of an honest woman 547. PRov. 1.15 My sonne walk not with sinners remove thy foot from their paths Luk. 15.1 All the publicans and sinners came unto him to hear him and he received them Solomon forbids us to run to evill with wicked men or to allow of their wickednesse Christ receiving publicans and sinners reproved their faults exhorted them to repentance by his great love toward them * 548. Prov. 1.20 Wisdome uttereth her voice in the streets Esay 42.2 He shall not cause his voice to be heard in the streets Christ the eternall wisdom of his Father uttereth his Gospell in the most publick places so as none can plead ignorance Nor doth this hinder Christ in his Incarnation to come privately and not with the externall pompe and glory of worldly Princes which by reason of their followers and triumphs make a noise in the streets 549. Prov. 1.26 I will mock at your trouble and laugh when your destruction cometh Ezek. 18.32 I will not the death of a sinner for I take no pleasure in the destruction of a sinner God is delighted in his justice when he punisheth those which despise his grace and that will not hearken to his fatherly vocation but of his mercy he will not the death of sinners as death is the destruction of nature The former place belongs to Gods consequent will the latter to his antecedent will that is ruled by justice this by mercy * 550. Prov. 1.28 They shall seek me early but shall not find Mat. 7.7 Seek and ye shall find When Christ saith seek and find he bids seek in time and not out of time not deferre our repentance and calling on God till Gods time be past for then if they seek God as many may do in distresses and calamities they shall not find a return of deliverance But if any man in the day of grace will seek God he shall find him * 551. Prov. 2.19 They that go in to her return no more 1 Cor. 6.10 Such were some of
you but you are washt When Solomon speaks of none returning he speaks comparatively none in regard of the multitudes that never return There are so few return that they may be accounted none in comparison of the multitudes that perish by whoredome And though some of the Corinthians returned yet they were but some few and unus vir nullus vir 552. Prov. 4.3 Solomon was the only son of his Mother 2 Sam. 11.27 Bathsheba bare sons to David Siman Sobab Nathan Solomon was so beloved of his Mother for the singular gifts of nature as though he had been her only son 553. Prov. 6.6 Go to the Airs thou sluggard and consider her wayes Psal 55.22 Cast thy way upon the Lord and he shall bring it to passe Solomon by the example of the Pismire would bring idle slothfull people to honest labour The Psalmist warns all to trust in God and his providence yet not so that we should omit any thing of our duty for so God doth govern all things that he will have us to use lawfull means and effect all our works by them So when Christ faith Be not carefull for the morrow Luke 12.15 Theoph. he doth not forbid us to work or to give our selves over to care and to neglect Gods providence for we are commanded to till the ground and to take care to live 554. Prov. 6.39 It is no great fault for a man to steal to fill his hungry soul Exod. 20.15 Thou shalt not steal Solomon compareth Theft with Adultery and he determines that the punishment and the offence is lesse in Theft than Adultery 555. Prov. 6.31 A Thief if he be found shall restore seven fold he shall give all the substance of his house Exod. 22.1 If any man steal an oxe or a sheep or have killed or sold it he shall restore five oxen for one and four sheep for a sheep If a man stole money or cloaths he must restore seven fold for the seventh number being perfect he must redeem his life by it Thefts which could be hid were more heavily punished than such as could not so well be hid as Cattle * 556. Prov. 8.5 O ye simple understand wisdome Prov. 24.7 Wisdom too high for a foole Simplicity which is naturall is one thing simplicity which is heightned is another Oh ye poor souls which are naturally simple though you cannot by your selves understand wisdom which is spirituall yet come hither and by using of the meanes you may attain to a right understanding of wisdom or divine knowledge There are men which are naturally ignorant and bemone their ignorance being willing to be instructed in the things of God such simple ones are called Others are fooles in spirituall things and yet think themselves wise these cannot attain to wisedom * 557. Prov. 8.17 I love them that love me 1 Jo. 4.19 He loved us first God first loves the creatures and infuseth his graces into their hearts whereby they love him and then he loves them for loving him so that the last Text shews that Gods loving us is the cause of our loving him The second Text tells us he rewards our loving him not as merita nostra but as dona sua 558. Prov. 8.23 I Wisedom was creaâ—â—d from the beginning 2 Peter 1.19 21. Holy men spake as they were moved by the holy Ghost in time First is meant the essentiall wisdome of God that is Christ the Lord but the Apostle means wisdome revealed by the Prophets 559. Prov. 8.35 He that findeth wisdome findeth life Eccles 2.16 There shall be no remembrance more of the wise than of the fool forever In the former place we must understand divine wisdome which conferres eternall life In the latter humane wisdome which profits nothing after death * 560. Prov. 13.15 The way of transgressors is hard Mat. 7.13 Broad is the way The way of transgressors is hard or harsh displeasing to good men Nor doth the breadth hinder the hardnesse of the way For a way which is broad may be hard Broad in regard of the liberty they take to themselves hard in regard of the judgement of others yea their way is hard in themselves * 561. Prov. 15.27 He that hate-eth gifts shall live Prov. 17.8 A gift is a pretious stone in the eyes of him that hath it whithersoever it turneth it prospereth He that hateth gifts shall live comfortably in respect of his own house of his own conscience and of his own renown he shall live in the desires and memories of good men and he shall live in the sight of God and with him When Solomon tells us of a gift being a precious stone he intends in the eyes of those which giveth it they thinking that they by their gifts shall prosper and be glorious Not that he doth by these words approve either of giving or taking gifts but shews what the givers commonly esteem them 562. Prov. 15.27 He that hates gifts shall live Chap. 17.8 A gift is as a precious stone in the eyes of him that hath it Chap. 18.16 A mans gift maketh room for him and bringeth him before great men A gift to corrupt covetous Judges is accepted and causeth that he that corrupts the Judges may attain his end that he desires for he that bribes oft-times obtains what his mind wished for * Prov. 15.27 with 17.8 and 18.16 The first place relates to Magistrates and those who may have gifts offered them to hinder justice Such as refuse gifts as bribes may live in the favour of God The second place speaks of gifts as they are commonly esteemed of men by reason of the corruption of their minds even as pretious pearles drawing mens eyes The third place speaks what effects gifts have with many if not with the most men it tells us not what they ought to have 563. Prov. 16.4 God made all things for himself Vers 4. The wicked also for the day of wrath Since God hath ordained the wicked for the day of wrath he hath ordained him for his own glory for when he punisheth wicked men with temporall or eternall punishments he justifieth himself in his own glory God created wicked men also but he created not their wickednesse * Prov. 16.4 with 4. For the day of wrath The end of a thing is either ultimate or lesse principall God made all things ultimately for his own glory but there are proximate or lesse principall ends and thus God made the wicked for the day of wrath yet he so made them for the day of wrath that in the ultimate end they might be to his glory 564. Prov. 16.6 By mercy and truth iniquity is purged Heb. 9.22 And without shedding blood there is no remission Mercy and Truth are understood of God himself 1 Joh. 1.7 who is the primary cause of the remission of sinnes nor doth this contradict the meritorious effusion of Christs bloud for us whereby we are cleansed * Prov. 16.6 with Heb. 9.22 Mercy and truth are either understood
A righteous man turns away from his righteousnesse and doth iniquity he shall dye in it Rom. 8.30 Whom he justified them he glorified Righteous in the first place is not truely so but only in opinion so Christ came not to call the just Matth. 9.13 but the Apostle speaks of those that are truely just who are jâ—stified in Christ and shall be surely glorified Or if the place of the Prophet be to be interpreted of him that is truely just it is conditionall and so proves nothing and the contradiction is reconciled * Ezek. 18.26 with Heb. 6.4 The first place speaks Hypothetically Qui subponit nihil ponit such suppositions say nothing positively that the supposition is true the latter place speaks positively The first place speaks in vindication of Gods justice that if it were so that a righteous man could fall that God would do and so The latter place speaks in confirmation of those that are godly that they cannot fall away The first place speaks of Hypocrites the latter of reall Saints so as they cannot be in opposition to one another The former of such a man as is righteous by his own righteousnesse The latter by such as is righteous by the righteousnesse of Christ 677. Ezek. 20.25 I gave them also Statutes that were not good and judgements whereby they should not live Psalm 19.9 The judgements of the Lord are true and righteous altogether Precepts that are not good are either legall threatnings by which God menaces curses to the wicked or false doctrine when God by his just judgement suffers those that would not believe the truth but go forward in iniquity to believe lies * 678. Ezek. 20.25 I gave them also Statutes which were not good Rom. 7.12 The Law is holy just and good God gave them Statutes which as they relate to the Law-giver were good and in themselves were good but in respect of them that seek justification by them they will prove such judgments whereby they shall not live 679. Ezek. 44.9 No stranger uncircumcised in heart and flesh shall enter into my Sanctuary Gal. 5.2 If you be circumcised Christ shall profit you nothing The Prophet means spirituall circumcision by faith in Christ but the Apostle means nothing but corporall and legall circumcision which was that the Jews strove to be justified by Col. 2.16 * 680. Ezek. 48.35 Jehova Schamma The Socinians hence would gather that the name Jehovah is not onely attributed to God But this place proves no such thing for 't is a sentence which is as a name to the City and 't is not in the nominative but hath a transition into the genetive case and the name of that City shall be the habitation of Jehovah the place of the habitation of Jehovah DANIEL HIS PROPHESIE DAniel was carried young with Joakim to Babylon there he lived seventy years to the time of Cyrus in the yeare 3370. He interprets Nebuchadnezzars Dreame of the Image and writeth what was done under Nebuchadnezzars Reign Belshazzars and Darius And describes the four Monarchies and the eternall Kingdome of Christ he numbred also the weeks of years of the coming of Christ 681. DAn 1.5 The King appointed for Daniel and his fellowes a daily provision that at the end of three years they might stand before the King Chap. 2.1 In the second year of Nebuchadnezzar the King dreamed a dreame wherewith his spirit was troubled Vers 16. Daniel went in and desired of the King that he would give him time That was done in the second year after these things were ended which were appointed for the education of Daniel and his companions under the government of Nebuchadnezzar * Dan. 1.5 with Dan. 2.1 And in the second year of the reign of Nebuchadnezzar That is two years after that these young Jews had been brought up in the Court the space of three years Dan. 1.5 So that this second year is not to be taken from the Kings Reign which fell out in the fift but from Daniels Coronation as it were with wisdom this dreame following was expounded 682. Dan. 1.21 and 6.28 And Daniel continued unto the first year of King Cyrus Chap. 10.1 In the third year of Cyrus King of Persia a thing was revealed to Daniel In the former place the two following years are not excluded but it is noted that God prolonged the life of Daniel untill the time of the return of the people of the Jews from Babylon Daniel was in his office at Court to the first year of Cyrus then being grown old he led a quiet private life 1 Sam. 7.3 683. Dan. 2.46 Nebuchadnezzar fell upon his face and worshipped Daniel Deut. 6.13 10.30 Matth. 4.10 Thou shalt worship the Lord thy God Revel 19.10 Nebuchadnezzar would have worshipped Daniel after the heathen manner but being better instructed by him he changed his purpose being admonished by Daniel to worship and adore the true God of gods 684. Dan. 3.12 Chap. 2.49 Daniel Shadrach Meshach and Abednego despised the Kings commandement Rom. 13.1 Let every soul be subject to the higher powers Act. 4.19 ch 5.29 God being the highest power we must principally obey him and above all men we must obey the Magistrate in things which are not against Gods Word and his true worship 685. Dan. 4.27 O King break off thy sinnes by righteousnesse and thine iniquities by shewing mercy to the poor Isai 53.7 The Lord hath laid upon him the iniquitie of us all 1 Joh. 1.7 The Bloud of Jesus Christ doth cleanse us Our sinnes before men are redeemed by making satisfaction for injuries and by sorrow for them to this Daniel exhorts Nebuchadnezzar but before God onely the merits of Christ Jesus can take away sinnes 686. Dan. 6.10 Daniel his windows being open in his chamber toward Jerusalem kneeled upon his knees three times a day and prayed 2 King 4.33 Elisha shutting his doores prayed Matth. 6.6 Christ commands the same Daniels work of confession was necessary lest he should seem to deny God and his truth by reason of the wicked command of the King Christ forbids not publick prayers but boasting hypocrisie 687. Dan. 9.3 to the 20. The prayer of Daniel is contained in many words Matth. 6.7 And when ye pray use not many words Isai 23.3 Daniels prayer was no vain repetitions but a testimony of his fervent desire powred out in prayer from before the most holy God So was the prayer of Moses David Solomon and our Lord Jesus Christ But in the latter place Christ reprehends the foolishnesse of them who think that by many words repeated they can perswade God 688. Dan. 9.17 Cause thy face to shine upon the Sanctuary for the Lords sake John 16.24 Ye have hitherto asked nothing in my name We do aske in the name of Christ with confidence of his merit that did the godly under the Old Testament comparatively secretly implicitely under a shadow and a propitiatory but under the New Testament simply nakedly
a Tongue extant at this day partly consisting of Greek and partly of old Aegyptian is used for Saturn as Kircherus saith We know the Septuagint was writ in the Land of Aegypt at the instance of Ptolomeus Philadelphus where the Translators using Rephan the noted name for Saturne instead of Chiun altered the word and reteined the sense a liberty lawfully assumed by the most faithfull Interpreters And probably Saint Stephen spake to the Jewes in their own language But Saint Luke writing in Greek alledgeth his words according to the Septuagint Translation And whereas Saint Stephen addeth to worship them 't is but an amplification of the meaning which changeth not the sense at all onely shew the end of their making such a God Lastly One place nameth beyond Damascus The other beyond Babylon Saint Stephen onely more clearly Interprets what the Prophet meant for 2 Kings 16.9 Damascus was not far from thence 712. Amos 8.14 They shall fall and never rise up again 1 Cor. 11.22 We shall all rise The first place speaks of a resurrection from sinne to grace or from death to life which is denyed to impenitent sinners But the latter speaks of the generall resurrection of our bodies at the last day OBADIAH HIS PROPHESIE HE Prophesieth against the Idumeans He comforteth the Jews and promiseth grace and help to the people of God He prophesied in the year 3337. 713. OBad Vers 15. As thou hast done it shall be done unto thee Rev. 18.6 Double unto her double In both places is manifested the just revenge of God he is commanded to mix double for Babylon according to her works thereby to shew that the Kingdome of Antichrist shall be most miserably destroyed and trod down 714. Obad. Vers 21. And Saviours shall come upon Mount Sion Matth. 1.21 Jesus shall save his people from their sins The Prophet means ministeriall Saviours that is Jer. 3.18 1 Tim. 4.16 Jam. 5.20 Isa 53.11 Joh. 1.29 Eph. 1.7 the Apostles and other Ministers of the Church who do serve for the salvation of those that believe in Christ by the ministry of the word and not by the merit of their works and these turning sinners from their evill wayes do save their souls from death Christ Jesus is the onely Saviour who takes away the sins of the world in whom we have redemption by his blood and remission of our sinnes according to the riches of his grace nor is there salvation in any other Act. 4.12 JONAH HIS PROPHESIE THe sonne of Amittai of the Tribe of Zebulon He was sent to Nineveh the Metropolis of Assyria to Preach First when he refused he was cast into the Sea swallowed by a Fish and the third day he was cast on the Shoar then being sent again to Nineveh he was angry because God spared them upon their repentance therefore he was reprehended by God He prophesied in the year 3110. 715. JON. 1.3 Jonas rose up to flee unto Tharses from the presence of the Lord. Vers 9. I fear the Lord the God of Heaven who hath made the Sea and the dry Land Jonas would not flee from God so much as to escape his office by flying Vers 9. In the midst of the tempest he gives the Mariners an account of his Religion and of his flight confessing that for his disobedience that great tempest was sent 716. Jon. 1.10 Jonas fleeth to Tharsis from the presence of the Lord. Psal 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence Jonas was not ignorant that no man could so flee from the face of the Lord but he thought that if he forsook the holy Land then all divine apparitions to him would cease and that God would then call some other man to the office he had laid upon him 717. Jon. 2.6 The earth with her barres was about me for ever Vers 10. The Fish cast Jonas on the dry Land Jonas thought in the belly of the Whale that he should remain there but God brought him forth and shewed thereby that he had power over life and death 718. Jon. 3.4 Yet forty dayes and Nineveh shall be overthrown Vers 10. God spared them The divine commination was conditionall if they repented not but because they did embrace the Word of God and detesting their wickednesse Jer. 10.7 8 9 10. they did turn to the Lord with all their hearts God spared them Of such God means speaking thus If I speak against a Kingdome or a Nation that I will root it out and that Nation repents of their evill wayes I will repent that I thought to do so to them 719. Jon. 3.4 Jonas foretold the overthrow of Nineveh and it was not performed Deut. 28.22 If a Prophet speak in the name of the Lord and that thing cometh not to passe the Lord hath not spoken it but the Prophet hath spoken it presumptuously That Sermon of Jonas was not so much a prophesie as a commination Moses speaks not of comminations and Prophesies which have a condition included but of such Prophesies as are absolute as Samuel foresaid to Saul that two men should meet him 720. Jon. 3.9 Who knows whether God will return and repent Mal. 3.6 I the Lord change not Numb 23.19 Jon. 1.7 Repentance and passions of men are attributed to God not properly but figuratively and by way of comparison and by Anthropopathy whilst God shews himself as a man repenting otherwise with God there is no change Jam. 1.17 721. Jon. 4.11 In Nineveh were more then sixscore thousand persons which partly by want of age and partly by simplicity did not know their right hand from their left Gen. 8.21 The imagination of mans heart is prone to evill from his youth Between the right and the left hand they did not know the difference who were yet so young as to be free from actuall sinnes and others in years that were simple and sincere MICAH HIS PROPHESIE THe Morasihite against the Kings the Judges the Priests and false Prophets in Judah and Israel He threatens perdition to impenitent sinners and promiseth salvation to the Saints which remained He prophesied in the year 3197. 723. MIcah 5.2 And thou Bethlehem Ephrata though thou be little amongst the thousands of Judah out of thee shall he come forth unto me that is to be Ruler in Israel Matth. 2.6 And thou Bethlehem in the Land of Judah art not the least amongst the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel The Prophet calls it Bethlehem Ephrata and Matthew Bethlehem Judah for a difference from an other City so called in the Tribe of Zabulon It was indeed a little Town before Christs coming before Christ was born but afterwards it became a most noble City because the Messias was born there Matthew cites the place of the Prophet faithfully which the Pharisees had corrupted and sets down the words which the Pharisees speak unto Herod Micah 5.2 And thou Bethlehem
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
kinds of injuries First for which restitution may be made Secondly for which it may not be made and of this kind is striking for what profiteth if thou strike him that striâ—eth thee Is the hurt of thy body salved by this There is a revenge which belongs to mercy which is not to be understood in the former in that which availeth to correction This belongs to them which have Authority for they ought to revenge but with such a mind as Parents bear towards their little Children whom they hate not He speaketh afterwards of such injuries as restitution may be made as money coat c. * 787. Mat. 5.40 And if any man will sue thee at the Law and take away thy coat c. Rom. 13.1 There is no power but of God Mat. 5.25 Luk. 12.58 1 Cor. 6.4 The former forbids not the going to law but the wronged to revenge himself to wit being injured in his goods either privately or under colour of Law The latter shews that Magistracy is the Ordinance of God and it may be used lawfully The former place is not to be understood simply but comparatively to wit rather than a man should seek private revenge he must not only suffer the loss of one garment but of more * 788. Mat. 5.42 And from him that would borrow of thee turn thou not away Deut. 15.3 Of a forreigner thou maiest exact it again Our Saviour in the former not simply as reaching to all persons whatsoever and to all things but lend to the poor and lend what thou canst spare He is worse than an Infidel that provideth not for his Family It was lawful to look for money back with Usury of strangers which was not a Moral Rule Besides it is one thing to lend or give to the poor another thing to them which are not really poor but only at present want such or such a quantity of money to help him in his bargain c. we must not expect again where it is not to be had we may when it is to be had 788. Mat. 5.43 Thou shalt love thy neighbour and hate thine enemy Ver. 44. Luk. 6.35 Rom. 12.20 Love your enemies do good to those that hate you The first place was corrupt and came into use from the time of the Maccabees The latter was not delivered by Christ as a new law but the true sense of the divine Law concerning love to our neighbours is explained by him For God in the Old Testament expresly commands men to love their enemies Deut. 22.2 789. Mat. 5.40 If any any man will sue thee at the law and take away thy coat from thee let him have thy cloak also Rom. 13.1 There is no power but of God Christ doth here prescribe the law of patience to his followers that they should not be troubled for the loss of their goods but wait on the Lord quietly untill he take revenge on wicked men yet he forbids not the lawful means of recovering goods fraudulently or forcibly taken away or appeal to the Magistrate for power much less doth he condemn it 790. Mat. 6.6 When thou prayest enter into thy closet and shutting the door pray 1 Tim. 2.8 I will that men pray in every place Christ against boasters teacheth us that our duty in prayer is that we seek to please God rather than men because God considers our hearts men look only on the outside and he that is alone prayeth better with a composed mind than he that prayeth amongst a multitude of People whether therefore we pray privately or publickly let us alwaies pray so as if we were hid in our Closets The Apostle witnesseth that our prayer is accepted with God be it in private or publick when God is worshipped in spirit and truth * 791. Mat. 6.6 Enter into thy Chamber c. Mat. 18.19 20. Where two or three are gathered together in my name c. In the former place Christ opposeth private prayers to hypocrysie and vain-glory praying in the Closet to praying in the streets He opposeth not private and publick prayer for they may well suit together at different times and upon different accounts private prayer the more freely to give our selves to God The publick prayer to demonstrate our faith in God and to help forward the Petitions of the Congregation and to stir up zeal in them that are cold 792. Mat. 6.7 When you pray use not vain repetitions Luk. 18.1 Men ought to pray alwaies and not to faint Col. 4.2 1 Thes 5.17 Christ taxeth the vain babling and foolish prating of those who suppose to move God with words often repeated Isa 23.13 though they be cold and distrustful in their prayers But he forbids not continuance in prayers but will have us to pray alwaies if not in words yet in desires for the prayers of godly men are arrows that are shot into heaven 793. Mat. 6.7 They think they shall be heard for their much speaking 2 Tim. 1.3 Pray without ceasing It is one thing to speak much and put confidence in their much speaking in prayer another thing to pray frequently or long and refer their hearing to the force of Christs Mediation Christ condemns not long prayers if they be strong prayers but he forbids and condemns mens thinking if they can but babble any thing to make their prayers long that the length of their prayers the very opus operatum shall be effectual 794. Mat. 6.13 Lead us not into temptation Jam. 1.13 Let no man say when he is tempted that he is tempted of God Temptation is either good for a good end as when God proves the faith hope patience obedience constancy of his children or evil to an evil end and we pray in the Lords prayer that God will not let us be tempted with evil nor give us over into the hand of Satan to tempt us 795. Mat. 6.13 For thine is the Kingdom the power and the glory Luk. 11.4 That conclusion is not found in the Lords Prayer One Evangelist omitting what the other hath set down doth no waies derogate from the truth of Gods Word David used the same thanksgiving 1 Chron. 29.11 2 Tim. 4.18 Thine is the greatness and the power and the glory and the Victory and the Majesty And Paul useth the same words And the Lord shall deliver me from every evil work to whom be glory for ever Amen From whence is taken that of the Church Glory be c. * Mat. 6.17 But when thou fastest anoint thy head c. Joel 1.13 Gird your selves and lament c. Fasts are either publick such as concern Families Towns or Countries we must put on sackcloath in these and publickly declare our sorrow Private Fasts or personal such as are meant here in Matthew must be conâ—eiled from others as much as may be The words in the former place are either properly to be taken or improperly Properly so they cannot be taken in regard this would condemn all former Fasts of the
sate at the right hand of God Chap. 14.22 This is my body Christ ascending and sitting at the right hand of God doth not take away the presence of his body in the holy Supper but confessing it Phil. 2.9 that he is exalted above all things into glory 935. Mar. 16.19 Christ sits at the right hand of God Eph. 1.20 Col. 3.1 Heb. 1.3 c. 8.1 1 Pet. 3.22 Act. 7.56 Steven saw Jesus standing at the right hand of God To sit is the part of the Judge to stand the part of him that fights and helps us saith Gregory Homil. de Ascens Domini Steven therefore being at the conflict with death saw him standing whom he had for to help him but Mark describes Christ sitting after his Resurrection for after the glory of his Ascension he shall come as Judge in the end of the World The Gospel of St. LUKE IT comprehends the Conception of John Baptist and Jesus Christ with their Nativity Life Vocation Sermons in special the Miracles of Christ his Passion Death Resurrection Apparition and Ascension into Heaven 936. LUK. 1.13 Zacharias prayer is heard ver 18. He believed not Although he had a conflict through the weakness of his faith of the special gift of so wonderful a Son yet he had a general faith concerning a Messias the Deliverer of the people from their disgrace and therefore his doubting did not exclude his prayers from being heard 937. Luk. 1.32 The Lord God shall give unto him the Throne of his Father David Joh. 18.36 My Kingdom is not of this world To sit in the Throne of David here is not to govern a temporal Kingdom as David did here on earth but a spiritual wherein Christ reigns by faith in the hearts of his followers and he rules over sin death and the devil 938. Luk. 1.33 And he shall reign over the House of Jacob for ever 1 Cor. 15.24 He shall deliver up the Kingdom to God the Father ver 28. He shall be subject unto him Christs Kingdom is eternal and without end not as Davids earthly Kingdom was for a few daies but it must be continued for ever in the Person of Christ and the faithful after a spiritual manner he shall deliver the Kingdom to the Father not that he shall no longer rule with the Father but because â—fter this world is ended he will fully joyn us to his Father and will govern his Church otherwise than it is now governed * Luk. 1.33 with 1 Cor. 15.24 28. There is a twofold Kingdom of Christ 1. Essential as God 2. Oeconomical as Mediator God and Man betwixt God and Man The first Kingdom is not here spoken of in either place And as for the second which he received from his Father he shall surrender it up again to his Father after he hath subdued sin and death and put all his enemies under his feet Christ governs his Kingdom his Church and people here by means and instruments as the Word Sacraments Ministers c. By Angels Men Ecclestastical or Politick opposing means for the suppressing his childrens adversaries Now he shall deliver this Mediatory rule when he hath fully reconciled all men to God and perfected his work to God the Father who will rule his Children in a new and hidden way without men or means nor mediatly but immediately by himself Christ shall still reign He shall reign over Israel for ever because he shall rule till Eternity come and after him there shall be no King for when Eternity comes he shall rule though in a new way 939. Luk. 1.36 Elizabeth Maries Cousin ver 5. She was of the daughters of Aaron Luk. 2.5 Mary was of the Tribe of Judah of the house of David In the Scripture they are called Cousins though they are not at all of the same family so vulgarly Anna is affirmed to be the mother of Mary and the sister of Elizabeth 940. Luk. 1.44 The babe leaped in my womb for joy that is Iohn Baptist in the womb of his Mother when Mary came to her Joh. 1.31 I knew him not saith Iohn Christ was known to John before by internal and spiritual knowledge but John knew him externally and corporally in his baptism 941. Luk. 1.67 Zacharias prophesied being full of the Holy Ghost Joh. 7.39 The Holy Ghost was not yet because Christ was not yet glorified The first place is meant of the gift and Spirit of Prophesie the latter place is concerning the visible and wonderful effusion of gifts of the Holy Ghost upon the Apostles after Christs glorification 942. Luk. 2.11 There is born to you a Saviour in the City of David which is Christ the Lord. 1 Pet. 3.21 Baptism doth save us Subalternates do not disagree Christ makes his people safe from their sins principally as the efficient meritorious cause Baptism serves but instrumentally and not alwaies for it is not the want of Baptism but the contempt which condeâ—ns us 943. Luk. 2.33 His Father and mother marvelled at those things Mat. 1.8 Jesus according to his humanity had no Father Heb. 7.3 According to his Divinity had no Mother The Father of Jesus Christ Joseph was only so for his care but not really and naturally so for he was appointed by God to be a keeper of the Virgin Mary espoused to him and her Son and Christ being a little child gave him honour and reverence due to a Father The Virgin Mary was his natural Mother according to the flesh for he received his humane nature of her substance 944. Luk. 2.34 Simeon blessed him Heb. 7.7 The lesser is blessed of the better Simeon prayed well for Mary congratulating her concerning her happy and blessed Off-spring and by a Prophetick Spirit foreshewing the hard success she and her Son should have but he did not prefer himself before them 945. Luk. 3.7 The Baptist cals the Pharisees a generation of Vipers Mat. 5.22 He that saith to his brother Thou Fool shall be in danger of hell fire John Baptist calls them not so reproachfully out of an ill affection but from his Office because such were full of poyson and malice working the Viperous works of the devil the old Serpent So the Ministers of the Church must publickly complain of the sins of the people 946. Luk. 5.10 Fear not from henceforth thou shalt catch men Joh. 1.42 Andrew brought Simon his brother to Christ Simon is brought by Andrew to follow Christ and to profess the Gospel by a general call but Christ calls him by a special call to the Sacred Function about the matter of Fishing 947. Luk. 6.1 And it came to pass on the second Sabbath after the first that he went through the Corn fields Mat. 12.1 At that time Jesus went on the Sabbath day through the corn The Jews calâ—ed the eight day of the great solemnity the second Sabbath after the firâ—â— for some of their Feasts lasted for eight daies and the first day with the eighth day were the most solemn and the intermediate