love to us but Judas delivered Christ out of covetousness The Father for us and for our salvation Judas for thirty pieces of silver to his own destruction 1183. Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law Jam. 2.24 You see that by works a man is justified and nat by faith only Paul doth not separate as to existency works from faith which works by love but the object of Justification before God Gal. 5.6 James rejects faith which wants good works that is a dead faith of the devil v. 17 19. and attributes to works the declaration of Iustification v. 21. yet he confirms a lively faith v. 22. by the example of Abraham Augustine saith that when the Apostle saith a man is justified by faâ—â— he doth it not that works should be despised because they follow the man justified they do not go before Justification * Rom. 3.28 with Jam. 2.24 St. Paul tells us a man is justified by faith in opposition to that justification which the Jews expected by the deeds of the Law St. James tells us a man is justified by works in opposition to a pretence of faith or such a faith as men say they have while they pretend to believe in Christ and yet do nothing that Christ commands St. Paul tells us it is a faith alone that justifies but not such a faith as is alone for that faith which justifies though it justifie as alone yet it alwaies is accompanied with good works St. James saith a man is justified by works or a faith which is working St. Paul speaks of faith as it justifies in foro divino before God St. James of works as they justifie in foro conscientiae vel humano as they justifie us to our selves or to others Faith justifies our Persons Works justifie our Faith 1184. Rom. 3.31 Do we then make void the Law through faith God forbid yea we establish the Law Heb. 7.18 There is a disanulling of the Commandment going before through the weakness thereof The first place is of the Moral Law which faith confirmeth because Christ came to fulfil it and not to destroy it and the end of the Law is to bring us to Christ The latter place is concerning the Ceremonial Law which is abrogated because the shadow was to give place to the substance * 1185. Rom. 4.3 Abraham believed God and it was counted unto him for righteousness Psal 106.31 And Phinehas executed judgment and it was counted unto him for righteousness Abraham was not justified merito fidei by the merit and worthiness of his faith Abraham was justified by faith not materialiter materially as it was an act but relate objective as it hath relation unto the Object the Justice of Christ and Organice instrumentally as it applyeth the righteousness of Christ Abraham believed the Promise of God to be his shield and to give him an heir of his own body and to multiply his numerous Posterity of whom Christ was the chief and by whom all Nations were to be blessed As for Phinehas God accounted his Act as a righteous Act though men might count it an an Act of rash Zeal So that the Act did not Justifie the Person but the Person doing that Act sincerely was justified as to that Action * 1186. Rom. 4.5 God justifieth the ungodly 1 Kin. 8.31 Condemning the wicked to bring his way upon his head and justifying the righteous God justifieth the ungodly not as he is ungodly but as he is penitent and turning from his ungodliness He is said to justifie the ungodly as those who were so in themselves and are cloathed in Christ and so are esteemed godly * 1187. Rom. 4.5 But to him that worketh not but believeth Lu. 10.28 This do and thou shalt live The former place saith He who is not able to fulfil the condition of works not grounding himself thereon taking the way to be saved by believing to him is the reward reckoned The latter place shews us a man who sought Eternal life by the works of the Law which he could not fulfil whom Christ referred to the Law to shew him his sin knowing that would be a means to bring him to Christ or leave him inexcusable and so they intend the same thing 1188. Rom. 4.7 Blessed are they whose iniquities are forgiven and whose sins are covered Mat. 5.2 Blessed are the poor in spirit the clean in heart the merciful In the first place is spoken of the cause of blessedness namely remission of sins and imputation of righteosness In the latter place of vertues which are the way to blessedness 1189. Rom. 4.15 Chap. 5.20 Where there is no Law there is no transgression Chap. 2.12 As many as sin in the Law shall be judged by the Law In the former place the Law is taken generally without which there can be no transgression In the latter place he speaks of the natural Law for even the Gentiles shall perish for violating of it * 1190. Rom. 4.17 Even God who quickneth the dead 2 Kings 4.35 Elias raised the dead c. God only and of his own power raised the dead the Prophets and Apostles raised the dead by power of God and not by their own power They as Instruments God as the Cause 1191. Rom. 4.18 Abraham against hope Ver. 18. Believed in hope He believed contrary to humane hope by his hope in God having confidence contrary to the reason of the flesh the force of nature for all these would have weakned hope would make him doubt and despair also yet he overcame all those difficulties by firm hope he hoped in things desperate distrusting himself but trusting in God * 1192. Rom. 4.20 He staggered not at the Promise Gen. 17.17 Abraham fell upon his face and laughed This laughing is of admiration at Gods favour nor at distrust of his power though he had hitherto found an indisposition in his body to beget a Child and having been so long without he could not but entertain the Promise by way of wonder and rejoycing and in this rejoycing his faith might reach as far as the joy of the Messiah Luk. 2.10 Joh. 8.56 1193. Rom. 4.25 God raised Jesus Christ our Lord from the dead Joh. 10.18 I have power to lay down my life and I have power to take it up The Resurrection is ascribed to God the Father because the works of the Trinity ad extra are indivisible to the Son because he hath the same power with the Father who willingly underwent death and therefore the Resurrection is to be ascribed to his free will 1194. Rom. 5.2 By faith we stand and rejoyce 1 Cor. 10.12 Let him that thinketh he standeth take heed least he fall We stand founded on Gods grace whilst we are kept by the power of God by faith unto salvation by sin we fall when we think we stand 1195. Rom. 5.4 Patience worketh experience Jam. 1.3 Experience worketh patience Probation in the first place is taken
ordinary and usuall course of nature and so he sheweth his presence in respect of us not that there is any thing that he doth not see and know or doth change his place but this is attributed to God after the manner of men and in respect of our sense as Gen. 18.21 Psalm 14.2 * Gen. 11.7 with 1 Kings 8.27 God in descending forsaketh not the place wherein he was but containeth in himself all space and place Yet the attributes and properties of God are of the very substance of his nature his power his wisdome his justice goodnesse and providence wherefore when by these he manifestly sheweth his glory to us inferiour creatures he is rightly said to descend unto us For although his power was never absent nor his providence in directing that which men did wickedly commit unto his own glory and the profit of his Church yet now he descended by his power when he sheweth unto men the force thereof and by his providence when he declared himself displeased with their wicked enterprize 58. Gen. 11.12 Arphaxad begat Salem Luke 3.36 Which was the son of Sala which was the son of Cainan c. Beda in Luk. 3. The name and the generation of Cainan in Genesis and the words of the dayes according to the truth of the Hebrews is not found but Arphaxad is said to have begotten Sala there being none betwixt him Luke took this genealogy from the edition of the 70 Interpreters 59. Gen. 11.26 Terah lived 70 years and begat Abram Nahor and Haran Chap. 12. â— And Abram was 75 years old when he departed out of Haran Terah did not beget three sons in the same year but he began to generate at 70 years old and he lived in Haran to 205 years old it may be Abram was the younger son but because he is so commended in the Scriptures he is set down first before his brethren as Jacob Mat. 1.3 Judas 1 Pet. 4.1 * Gen. 11.26 27. with 12.4 Abram when he went out of Haran was 75 years Chap. 12.4 5. before which time Verse 32. of this Chapter whose age is summoned up to 205 out of which deduct the age of Abram at the time of his departing out of Haran which presently followed the death of his father and the birth of Abram will fall out to be about the 130 year of Terahs age It s supposed Haran was the eldest and Abram the youngest for Sara was Harans daughter and ten years elder than Abram Others conceive Abram the eldest as born in the 70 year of Terah and that he departed from Haran into Canaan while his Father lived but had no settled possession till after the decease of Terah 60. Gen. 12.5 Abraham took Sara his wife and Lot his brothers son Chap. 13.8 and 14.14 Abraham said to Lot we are brethren c. Brothers are called by blood Gen. 27.13 of alliance Chap. 14.4 of gentility Deut. 15.3 of affection 2 Sam. 1.26 of unity of confession of faith Jer. 31.34 We are brethren saith Abraham to Lot perswading him not to contend with him but seeing that he is joyned with him in the band of religion and consanguinity he wisheth him to avoid occasion of quarrell and not to give scandall to the infidels 61. Gen. 12.3 and 18.18 All the Nations of the earth shall be blessed in him Gal. 3.14 The blessing of Abraham came on the Gentiles through Christ This promise was made to the seed and posterity Gen. 22.18 Heb. 11.3 but not to the person of Abraham so the promises made by God to the Fathers are fulfilled in their children and in individuals * 62. Gen. 12.3 In thy seed all Nations shall be blessed Eph. 3.5 6. In other ages it was not made known c. The promise of the Gospel was not so hid in other ages but that some knew the calling of the Gentiles before but because very few knew it and they that did know it had it revealed to them darkly and for the most part under figures in generall and confusedly it was revealed before but not so distinctly and particularly as now it is * 63. Gen. 12.5 And they departed to go into the Land of Canaan Heb. 11.8 And he went out not knowing whether he came The nomination of a Country in generall is one thing the designation of some particular place of abode in that Country is another Moses speaks in the former sense and the Apostle in the latter Besides at the first God did not tell him of the place whither he should go for the greater triall of his faith but when he was come into Canaan then he told him that was the place * 64. Gen. 12.8 Into a Mountain eastward from Bethel Gen. 28.19 The place in Abrahams time was called not Bethel but Luz But the holy Writers speaking of things and persons that are past do anticipate that is they speak of them according to the custome of that place and time in which they wrote 65. Gen. 12.18 Abraham told a lye Psalm 5.7 Thou shalt destroy all those that speak leasing Mat. 26. Psalm 32. Seeing that the Devill is the Father of lying Abraham denying his wife sinned against God by distrust against Sara and Pharaoh by injustice for he sought to save his life by wrong means as Peter did by denying Christ God will destroy impenitent lyers but not whose lies and offences are pardoned in Christ and covered as Abrahams Isaacs and Peters were who repented * Gen. 12.18 with Psalm 5.7 The latter place speaks of such as tell lies and repent not a lye is a sin and punishable where ever it is found But repentance takes away the sting of the lye and so it doth not destroy nor did it destroy Abraham 66. Gen. 12.7 13.15 15.38 This land which thou seekest will I give to thee and thy seed c. Acts 7.5 Heb. 11.9 And he gave him nâ— inheritance in it no not so much as to set his foot on Prophesies and Promises are given to some and fulfilled to others nor are they alwayes fulfilled to those to whom they are given but in those for whose cause they were given So the Land was given to Abraham according to right but to his posterity for possession * 67. Gen. 13.15 To thee will I give it Acts 7.5 Heb. 11.9 And he gave him none inheritance in it Chrysostome hath an observation on Hosea 11. that the promises and prophesies were given to some and fulfilled to others being not alwayes fulfilled to those they were given but to those for whom they were given The Land was given to Abraham as to right to his sons as to possession the future being put for the time past or present For first the inhabitants of Canaan were to be dispossessed but that they were not yet their iniquity being not then full * 68. Gen. 13.17 Arise and walk thorough the Land and I will give it thee Act. 7.5 He gave him no inheritance in it no not a foot
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
wicked Ezek. 21.3 I will cut off from thee the righteous and the wicked Abraham speaks of eternall destruction and cutting off God speaks of corporall and temporall affliction of the righteous with the wicked 79. Gen. 21.9 Ismael plaid with Isaac Gal. 4.29 He persecuted Isaac Jerome saith That Ismael challenged the primogeniture insulting over Isaac in words and deeds and he calls that the contention of the young ones It is certain if Ismael had not wronged Isaac he should not have been expelled from his Fathers house * 80. Gen. 21.31 Wherefore he called the name of that place Beersheba Gen. 26.33 Therefore the name of the City is Beersheba unto this day There were two places of that name the one in the Tribe of Zebulon betwixt the upper and nether Galilee so Aducham the other was in the south part of Judah Josh 15.21 28. which these Texts speak of Now there was a Well and a City of the same name Abraham gave a name to the Region or Countrey it self Isaac to the City or else Abraham gave name to the City and Well but in processe of time it lost it among the Cananites filling up the Well but Isaac opening the Well again gave it the old name of Beersheba * Gen. 21.31 There they both sware Matth. 5.34 Swear not at all Abraham sware solemnly to confirme what they were about Christ condemnes vain rash frivolous vitious and ill conceived swearing He condemnes not all swearing for Deut. 6.17 Thou shalt sware by his name and Psalm 53.12 but that rash ordinary swearing which is used commonly and prophanely 81. Gen. 22.1 God tempted Abraham James 1.13 Let no man say when he is tempted I am tempted of God The first place is concerning outward temptation sent from God to prove our faith patience and hope and for our good The latter is concerning internall temptations from the flesh and the devill who do allure us to sinne or concerning temptations for our hurt Aug. lib. 16. cap. 32. De Civ Dei Abraham was tried to sacrifice his sonne that so his dutifull obedience might appear not to God but to the ages that should be for a mans mind oft-times cannot be known to himself unlesse he make tryall of his strength not by word but by deeds when he is examined by temptation * Gen. 22.1 with James 1.13 Temptations are either probations or provoca ions to evil When God tempâ—s its by probation not provocation and that probation is either by mercies Deut. 8 2 16. or by afflictions James 1.2 1 Peter 2.7 And this God doth not that he knows not what is in man but that man may know what is in himself and that either as to his grace or corruption or else that man may see what Gods preventing renewing and saving grace is able to do 'T is true that God may in a judiciary manner tempt man or leave him to be tempted withdrawing his grace from him Saint James speaks of temptations actively not passively to evill not to good to the evill of sin not of suffering 82. Gen. 22.2 Thou shalt offer the sonne whom thou lovest for a burnt-offering Exod. 20.13 Deut. 5.17 Thou shalt not kill God gave the Law not to himself but us this is a command and example which is singular of the faith or obedience of Abraham or of his triall neither is it contrary to the precept of the Decalogue of not killing our neighbour for the speciall dictâ—tes and commands of God do not derogate from his generall commands 83. Gen. 22.2 God commanded vers 12. God forbad to offer up Isaac James 1.17 With God there is no variablenesse The decree of God which he will bring to effect is immutable those decrees that are not fulfilled are but conditionall and but for tryall such is this example of a command given to Abraham and then revoked * Gen. 22.2 Take thy son and offer him c. 22.12 Lay not thy hand on the Lad. James 1.17 in whom there is no shaddow of change God did decree to command Abraham to offer his sonne and yet resolved he should not be suffered to offer his sonne but only tried whether he would offer him or no so as God alters not his will he only prosecutes the decree he had made * 84. Gen. 22.12 Lay not thy hand on the child c. Heb. 11.17 Abraham offered up Isaac when he was tryed Intention is one thing reall performance is an other yet God accepts of the intention for the action Abrahams intentions were to offer up his sonne and he endeavoured it which made the holy Ghost account his sonne as offered 85. Gen. 22.18 In thy seed shall all the nations of the earth be blessed Ephes 3.5 The mystery of the incarnation of the Sonne of God was not known to the sonnes of men as it is now revealed to his Apostles and Prophets by the Spirit In the former place God promised to Abraham that of his seed should be born Christ the Saviour of the world In the latter the Apostle speaks by comparison for that mystery was not known before the preaching of the Gospel Heb. 1.1 for it was revealed to the Fathers in many parts and divers manners under shadows and figures only but to us after the promises fulfilled in Christ plainly clearly and perspicuously * 86. Gen. 23.17 18. Were made sure unto Abraham c. Acts 7.5 And He gave him none inheritance c. The Land or Cave was made sure to Abraham not for an heritage so much as a burying place not for the living to enjoy as for the dead to rest in the right of possession and heritage was not bought by Abraham but given by God gratis to his posterity 87. Gen. 23.37 Abraham stood up and bowed himself to the people of the land Exod. 20.5 Thou shalt not bow down thy self to them nor serve them Mat. 4.10 Thou shalt worship the Lord thy God He gave civill adoration to the people which was an ordinary thing amongst those of the east but religious adoration is only due to God which he will not have to be given to an other 88. Gen. 25.23 The elder shall serve the younger Chap. 33.3 Jacob bowed himself seven times when he came to his brother Jacob gave civill honour to his brother Esau who was in great power and authority yet that takes not off from the force of the promise Psal 60.1 which was fulfilled in its time when David conquered the Idumaeans and made them subject to the Israelites * 89. Gen. 25.23 with Gen. 33.3 33.14 The person of a man is one thing his posterity is another The elder shall serve c. The preeminence of Jacob the younger above Esau the elder consisted in the prerogative of the birth-right which gave him authority over his brethren and the rest of the houshold under his Father devolved from Esau to Jacob. 2. In promise of the land of Canaan 3. in the holy Covenant of Religion with
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
of his Government Sedechias was put by force not by right into his place by Nebuchadonozer 660. Jer. 37.14 Jeremy said I fall not away to the Chaldeans Chap. 21.9 He that goeth out and fals to the Chaldeans shall live Jeremy taken in the gate defendeth his innocency that he fell not to the Chaldeans nor was a betrayer of his Countrey but he said that he would go into the Land of Benjamin 661. Jer. 52.31 In the thirty seventh year of the captivity of Jehojakim King of Judah in the twelfth moneth in the twenty fifth day of the moneth Evilmerodach lifted up the head of Jehojakim King of Judah 2 Kings 25.27 In the thirty seventh year of the captivity of Jehojakim he was lifted up in the twelfth moneth the seven and twentieth day On the twenty fifth day Evilmerodach took counsell to deliver Joakim out of prison on the twenty seventh day it was concluded and effected all things being disposed well for his enlargement THE THRENES or LAMENTATIONS OF JEREMIAH THe Prophet bewails the destruction of Jerusalem and the Kingdome of Judah and the captivity of the people He comforteth himself and the people in the promise of God and commends the cause to God by his prayers * 662. LAm 3.31 The Lord will not cast of for ever Lam. ult ult Thou hast utterly rejected us The first place tells that God may afflict his for a time yet he will not cast off for ever The latter place are the words of those sadly afflicted which makes them think themselves so miserable as that they were utterly rejected Or else it may be read by way of Interrogation Hast thou utterly rejected us not that it doth say that God would reject them but that they were so long in affliction as they thought God had forgotten them * 663. Lam. 3.33 He afflicts none willingly 1 Pet 4.19 They that suffer according to the will of God It is true they which suffer suffer according to Gods will and yet he afflicts none with delight or so as taking pleasure in it or doing it upon recreation but he is forced thereto by their wickednesse 664. Lam. 3.37 Who is he that saith and it cometh to passe when the Lord commandeth not Verse 38. Out of the month of the most High proceedeth not both evill and good Deut. 32.4 The works of the Lord are perfect The evill of punishment not of sin is meant in the first place which is not ill in it self but in respect of men For all punishment in respect of God that inflicts it hath the nature of good 665. Lam. 5.7 Our fathers have sinned and are not and we have born their iniquities Ezek. 18.20 The Sonnes shall not bear the Fathers iniquities The children succeeding the Parents in their sinnes succeed them also in their punishments Godly and penitent children shall not bear the iniquities of their parents for ever though they be afflicted with temporall punishments 666. Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned Psal 119. ult Hosea 14.2 Turn O Israel to the Lord thy God Conversion and repentance is the work of God Act. 11.8 he gives it to the Gentiles and none but those that are enlightned in their hearts can truely turn unto God EZEKIEL HIS PROPHESIE THE Priest the sonne of Buzi who was brought into Babylon under Jekonias and confirmed the Prophesie of Jeremiah and comforted the captives about the year 3350 by the River Chebar he had the visions from God He prophesied twenty years 667. EZek. 8.12 The Lord seeth us not Heb. 4.13 All things are naked and open before the eyes of God The Prophet makes mention of what foolish men say who thought both by their words and deeds that God saw them not whose perverse judgment doth not hinder the truth which maintains that all things be they never so secret yea the thoughts of our hearts are open before God 668. Ezek. 18.4 The soul that sins that shall dye Rom. 5.6 Christ died for us The first sentence is legall and teacheth what must be done by the Law divine or humane legally The last is Evangelicall shewing that God for Christs sake freely gives us his grace and salvation 669. Ezek. 12.13 I will bring Zedekiah into Babylon to the Land of the Chaldees yet shall he not see it though he shall dye there Jer. 34.3 Thine eyes shall behold the eyes of the King of Babylon and he shall speak with thee mouth to mouth Zedekias being taken saw the King of Babylon afterwards they put out his eyes that he could not see the Land of the Chaldees nor Babylon in his captivity * 670. Ezek. 16.3 Thy birth and thy nativity is from the Land of Canaan Rom. 11.1 The seed of Abraham It s true the Israelites were of Abrahams race yet so degenerate that they in manners seemed rather to be Ammonites and Hittites two execrable Nations they were Canaanites in imitation Israelites in generation 671. Ezek. 18.19 Walke in my precepts keep my judgments 1 Tim. 19. The Law was not made for the righteous but for the wicked and disobedient The Prophet understands the Law that teacheth and enlightens us The Apostle the Law that condemns us Rom. 8.33 For there is no condemnation to those that are justified in Christ Jesus 672. Ezek. 18.21 But if the wicked will turn from all his sinnes that he hath committed he shall not dye Heb. 6.4 It is impossible for those that were once illuminated if they shall fall away to renew them again by repentance It is hard and impossible in respect of those who barre themselves out from Gods mercy and shut their hearts that they may not be enlightned by the Sun of righteousnesse but it is not so in respect of God who would have all men to repent and be saved yet he justly punisheth with finall impenitency all obstinate and malicious Apostates and such as sin against the holy Ghost 673. Ezek. 18.23 and 33.11 God will not the death He hath no pleasure in the death of the wicked Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth God will not the death of a sinner by his antecedent will but by his consequent will or his justice because he justly punisheth him who rejects the grace of God offered unto him He hardens therefore permissively not affectively 674. Ezek. 18.23 I will not the death of him that dieth Chap. 3. 18. Thou shalt die the death God as our Father will not by the Gospel but as he is our judg and revenger he will by the Law that a sinner shall die 675. Ezek. 18.23 32. I have no pleasure in the death of him that dyeth 1 John 5.16 A sin unto death God will not the death of him that repents for his mercy is over all his works A sinne unto death is a sinne against the holy Ghost and so it is called because it is justly punished with finall impenitency 676. Ezek. 18.26 When
worthy of them But Christ never tells a poor penitent that comes weeping to him that he must be gone for he hath been a Rebel a base man or the like he upbraids no man with his former life 836. Mat. 11.25 O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Iam. 3.13 Who so is a wise man and endued with knowledge amongst you let him shew out of a good conversation his works with meekness of wisdom Christ speaks of the wisdom of this world and diabolical wisdom which is contrary to divine wisdom James speaks of both divine and humane wisdom 837. Mâ—t. 11.28 Christ saith Come unto me all 1 Cor. 1.26 You see your calling brethren how that not many wise men after the flesh not many noble are called The general vocation extends to all there is one general call of all men to the great Supper and another special call of believers only Luk. 14. who obey Christ and his Gospel * Mat. 11.28 with 1 Cor. 1.26 Christ calls not every particular man in the world he calls every particular man that is weary in and of the world to come to him The latter place shews that not many wise are called but hereupon it follows not that those wise ones are not weary ones 838. Mat. 11.30 My yoak is easie and my burden is light Mar. 10.25 It is easier for a Camel to go through the eye of a needle then for a rich man to enter into the Kingdom of God The yoake of Christ is easie and his burden light to the spirit not to the flesh to those that are mild and humble by Christs example or the Gospel-yoak is easie by the Holy Ghost and in comparison of the unsupportable yoak of the Law It is a hard matter for a rich covetous man to enter into the Kingdom of God not for that riches are evil but because he doth wickedly abuse them * 839. Mat. 12.1 At that time Iesus went on the Sabbath day Luk. 6.1 And it came to pass on the second Sabbath after the first In Matthew it is Sabbaths in the Plural by an enallage Numeri as Jephtha is said to be buried in the Cities of Gilead Jud. 12.7 That is in one of the Cities or its Sabbaths that is the second Sabbath after the first which if so it belongs to one of their Festivals in their great festivals as their Paschal Feast of Tabernacles and Dedication the first day was most holy the rest to the last not so renowned yet all were called Sabbath although it was lawful on such daies to provide victuals it was called the second Sabbath after the first because it was the second from that renowned and great Sabbath and that first great Sabbath of those which followed So as he who walked the second day from the Sabbath according to Matthew and Mark walked on the Sabbath and as Luke the second Sabbath after the first Or others are of opinion the second Sabbath after the first the next Sabbath after the Passeover Exod. 12.16 It was not lawful to do any work upon it Others by the second Sabbath after the first understand the next Festival to the Passeover which is Pentecost * 840. Mat. 12.10 And they asked him saying is it lawful to heal on the Sabath daies Luk. 6.8 But he knew their thoughts It is probable that the Jews at first observed Christ whether he would heal or no and after he had healed the man they ask him whether it were lawful to heal on the Sabbath or not and he by way of answer asks them whether it were lawful to do good on the Sabbath And though Matthew do place the words before the healing yet there may be an anticipation Or else thus that while they observed him he deferring to do any thing they broke out into this question Whether it were lawful to heal on the Sabbath day Which might be taken as a question simply moved to learn of him but it is said that he knew their thoughts and that they had a mind in them to cavil with him for his Question to them Whether it were lawful to do good or to do evil upon the Sabbath day It agreeth fitly to the occasion for the not helping a man in misery is to do evil at any time in him that hath power to help not to save life when a man can is to kill * 841. Mat. 12.5 Have you not read in the Law that the Priests prophane the Temple on the Sabbath Exod. 20. Remember to keep holy the Sabbath The Jews had an opinion that rest on the Sabbath as I conceive must be so large as no work at all must be done on it Christ he goes about to prove if this opinion were true then David and the Priests break and have broken the Law they have broken the Law because the Priests did circumcise on that day did make fires kill Oxen offer burnt offerings c. which were but Ceremonial works whereas the work of his Disciples plucking corn was a work of necessity a Moral Command it was to do good to all and at all times so that Interpretation of the Jews about the Sabbaths observation and their censuring his Disciples were in vain And whereas there may seem a difference betwixt Matthew and Mark saying they spake against Christ and Luke that they spake against the Disciples they peradventure began with the Disciples and after came to him Or they spake against Christ in speaking against the Disciples 842. Mat. 12.10 The Pharisees ask Christ if it be lawful to heal on the Sabbath daies Mar. 3.4 Christ asketh the Pharisees whether it were lawful to do good on the Sabbath daies To the question of the Pharisees Christ answereth by inversion intimating that God was more pleased to help a miserable man then to forsake him Mat. 12.8 843. Mat. 12.32 Whosoever speaketh a word against the Son of Man it shall be forgiven him but whosoever speaketh against the Holy Ghost it shall not be forgiven him Rom. 5.20 Where sin hath abounded grace doth much more abound The unpardonable sin against the Holy Ghost is not so in it self that it cannot be forgiven but for the malicious obstinacy of those that will not come to Christ by repentance and do proudly seduce others * 844. Mat. 12.48 Who is my mother with Luk. 2. Christ had a mother and was not born of a Phantasie as Marcion the Heretick and the Manichees nor denieth duty to them God sent forth his Son made of a woman Gal. 4.4 and he was the seed of Abraham and his Genealogy was derived from Adam according to the flesh He had brethren but brethren are taken several waies in Scripture 1. By nature as Jacob and Esau 2. By Nation as the Jews 3. By affection as Christians in general or else in special as friends David and Jonathan 4. By Cognation the Jews calling kindred