recorded in the last Chapter of this Book for either as we said before concerning Moses they were written by him through a Prophetick Spirit that foresaw these things or else they were added by some other Inspired Writer So perhaps were those Words unto this Day ch 4. v. 9. ch 5. v. 9. though it is not necessary at all to believe so for Ioshua relating some Passages that happen'd a good while before he wrote this Book which was a little before his Death might speak after this manner very well And some few other Words may seem to have been inserted after Ioshua's Death but that the Main was written by Himself there is no ground of questioning The History of the Iudges followeth which relates the State of the Iewish People in the Land of Canaan in the time of the Iudges from Ioshua's Death until Eli that is about three hundred Years These Iudges were Men of Heroick Spirits raised up by God out of the several Tribes to govern the People and to deliver them from their present Dangers They were Supream Rulers but Temporary and some of them were Types of our Blessed Saviour and Deliverer In the time of this peculiar Polity of the Israelites there were very Notable Occurrences which are faithfully recorded in this Book Here we are acquainted with the gross Impiety and Wickedness of that new Generation which came up after Ioshua's Death here are recorded to their perpetual Infamy their Intimate Converse with those Idolatrous People that were left remaining in that Land their Approving of their Superstitious and Irreligious Customs and their Serving their Gods Here is a particular Account of the Corruption of their Manners of their Prophane and Scandalous Practices which occasion'd the very Heathens to open their Mouths against them yea to blaspheme God whose Name they were call'd by Here also we have a brief View of the Different Dispensations of Heaven towards this People sometimes Relieving and Delivering them at other tâ—mes most severely Chastising them and causing them to groan under Tyrants and Oppressors Here are contain'd in this History most admirable Examples of God's Displeasure against Apostates and such as revolt from the True Religion and here are on the contrary as memorable Instances of his Rewarding those that adhere to Him and his Cause and hold fast their Integrity in the worst and most perillous Times Here are most amply displayed his Love and Care of his Church in stirring up so many Eminent Worthies and Champions to fight for her and to push them on by no less than an Extraordinary Impulse of Spirit to enterprize and effect such Mighty Things for the welfare of his Chosen Servants To conclude here and in the Book of Ioshua occurs such a plenty of Antient Rites Customs and Practices relating both to Peace and War to Civil and Religious Matters as is able to stock an Antiquary of the first Size We are not certain who was the Penman of this Book It was written by Samuel say the Talmudists and it may be after one of the Books of Samuel and then 't is no wonder if some things are here mention'd or referr'd to that are spoken of there Others say it was not composed till Ezrâ—'s Time by Ezra The Book of Ruth is an Appendix to that of the Iudges in whose time the Things were done that are here related Particularly a little before Eli's Time they happen'd then it was that there being a Famine in Canaan Elimelech and his Wife Naomi and their Sons went into the Land of Moab and there these latter were married one to Ruth and the other to Orphah After ten Years were expired Elimelech and his Sons died whereupon Naomi and her Daughter-in-Law Ruth for the other Daughter stay'd behind returned to their own Country and coming to Bethlehem were kindly received by Boaz their Kinsman The Particulars of this kind Reception and Entertainment are set down here and the Close was that he married Ruth who bare to him Obed who was the Grand-father of David It is true this is but a Private History yet as it is such it contains in it many things worthy of our observation viz. the Difference of Children in their Affection and Regards to their Parents Orphah with great Ease and Willingness left Naomi but Ruth clave unto her the Prudent Instructions and Wise Demeanour of that Excellent Matron towards her Daughter the young Widow Though I must needs add with reference to Ruth's Behaviour that her Boldness and almost endangering of her Chastity are not to be Examples to others for Modesty and Shamefacedness are the proper Qualities of that Sex Wedlock is not to be sought after by them with such peril And therefore this daring Fact of this Venturous Widow is to be look'd upon as an extraordinary Instance and not to be imitated by other Females Here is remarkable the Merciful Providence of God towards the Afflicted the Widows and Fatherless the Reward of Constancy and Obedience the Blessing of God upon those that fear him and trust in him Besides here are observable the Antient Right of Kinsmen and of Redemption and the Manner of buying the Inheritance of the Deceased with other Things of great Antiquity Nay this is more than Private History as will appear if we consider that this Pious Woman Ruth was the Mother of Obed the Father of Iesse the Father of David of whom our Lord Christ came and therefore you find her inserted into his Genealogy by St. Matthew Again Ruth a Moabitish Woman of the Posterity of the Daughters of Lot was a Type or rather indeed an Eminent Instance of the Calling of the Gentiles into the Church which is a Thing of no private Concern but of the largest Extent imaginable The Two Books of Samuel are Publick Histories the former whereof contains Things done under the two last Iudges Eli and Samuel and under the first King who was Saul as also the Acts of David whilest he lived under Saul Here is a Narrative of the Change of the Iudges into Kings of the Republick or Aristocracy of the Iews into a Monarchy and of the Great and Many Evils which they suffer'd as consequent upon it all worthy of our serious Perusal and Consideration Here is an Account of their New King 's being deposed by God viz. for his rash and prophane Sacrificing and his wilful disobeying the express Command of God concerning the total Destruction of the Amalekites and whatever belonged to them The latter Book â—s wholly spent in the History of King David's Reign that is his Acts after Saul's Death These â—re either his Military Acts his Troublesom and Dangerous and sometimes Successful Enterprizes in War or his Political Acts shew'd in the wise Administration of Civil Government or his Ecclesiâ—â—tical and Religious Undertakings which respect 〈◊〉 Church of God in those Days With these are mixed the great Failings and Miscarriages of that King which are as particularly recorded as his other Acts and as
contain'd and here are those Choice Materials which no other Histories furnish us with But I should be endless if I should enlarge here by particularizing therefore I will not launch out but only commend to the Reader the Learned Endeavours of Strigelius in his Commentaries on the Books of Samuel Kings Chronicles where he will be amply convinc'd of the unparallell'd Diversity Multiplicity and Peculiar Excellency of the Historical Examples in Scripture The Antientest Poetry is in the Old Testament for as Moses was the first Historian so he is the first Poet that is â—xtant A Proof of this we have in that Eucharistick Song which he composed upon his passing the Red Sea and is recorded in Exod. 15. An Admirable Hymn it is and in Hexameter Verse if Iosephus may be Judg in this Matter and if a Christian Father may be credited who had more Hebrew than most of the Writers of the Church in his time yea more than all of them except Origen But whether this be true or no this is without Controversy that there is no Piece of Poetry in the World that hath the Priority of this of Moses for Orpheus who is reckon'd by the Pagans as the First Poet was according to the most favourable Computation of some of their Historians three hundred Years after Moses and Homer was towards six hundred Besides this Divine Hymn there are other Antient ones of the like nature recorded in the same Authentick Writings viz. Deborah's Song Iudg. 5. which hath many Noble Flights of Poetry and that of Hannah the Mother of Samuel 1 Sam. 2. 1 c. which hath Excellent Poetick Raptures And here by the way I will offer this Conjecture that perhaps from Miriam's bearing her part in Moses's Song Exod. 15â— 20 21. and from these other Womens Poetick Inspiration which came to be celebrated among the neighbouring Nations the Poets who as I have largely shew'd elsewhere have frequent References to the Old Testament took occasion to report that Poetry was of Female Extraction and that Calliope one of that Sex was the Author of their Faculty Other famous Instances there are here of this Sacred Art as David's Incomparable Elegy on the Death of Saul and Ionathan 2 Sam. 1. 16 c. that Gratulatory Hymn in the 12th Chapter of Isaiah Hezekiah's Song of Praise in the 38th of the same Prophet Habakkuk's Lofty Description of the Divine Majesty and Greatness in Poetick Numbers chap. 3. the Stile of which is far more sublime and majestick than any of Orpheus or Pindar's Odes I appeal to any Man of Skill and that hath a right Poetick Genius whether this be not true And as there are these single Hymns and Songs so there are Just Poems for of the Books of the Old Testament there are six that are composed and writ in Verse viz. the Books of Iob the Psalms Proverbs Ecclesiastes Canticles Lamentations As to the Nature of the Hebrew Poesy and the Kinds of Verses which are in the Bible the Learned Mersennus and others have given us some Account of them but it is very short and mean and much of it is mere Surmise and therefore I will not trouble the Reader with it A late Writer hath attempted to prove that the Hebrew Verse or Poetry of the Old Testament is in Rhythm which I believe is true in many Places and if the Pronuntiation and Sound were the very same now that they were when these Poetick Books were composed we should observe the Cadence in them more frequently But he goes too far in asserting that all the Hebrew Poesy in Scripture is Rhythmed for they were not so exact at first though the Verses end with the same Sound sometimes yet generally they took a Liberty Upon Examination we may find this to be true and I may have occasion to say something further of it when I come to speak particularly of the Psalms But the other Assertion viz. that the Psalms and other Pieces of Hebrew Poetry are always Rhythmical necessarily infers a great many Faults and Mistakes in the Scripture it supposes several Places to be corrupted and mangled for we do not find all the Poetry of the Bible to be such at this day and consequently subverts the Truth and Authority of the Bible which is by no means to be allowed of All that I will add under this Head is that even among the Gentiles the first and antientest Writers were Poets Strabo undertakes to shew that Poetry was before Prose and that this is but an Imitation of that It can't be denied that the First Philosophers writ in Verse as Orpheus parmenides Empedocles Theognis Phocylides c. and thence as One of the Learnedest Men of our Age observes the Moral Precepts of the Philosophers were call'd of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Carmina The Grecian Oracles were delivered in Verse Concerning the Agathyrsi we are told by Aristotle that their Laws were all in Metre Concerning the Old Germans Tacitus relates that their very Records and Annals were in Verse And all this it is probable was in Emulation of the First Sacred Writers the Penmen of the Old Testament in whose Writings there are several things dictated in Measure and some entire Books are altogether Metrical for it was the Design of the Holy Ghost to delight as well as profit With Poetry let us join Musick it being of so near Affinity with it and the First Inventer of this also is to be known only from the Scripture which informs us that Iubal the Son of Lamech the sixth from Adam was the Father of such as handle the Harp and Organ Gen. 4. 21. From whose Name some have thought the Iubilee was called because it was proclaim'd with Musick The poets tell us that Apollo and Mercury were the first Authors of it by whom it is not improbable they meant Moses who first gives an Account of the Original of this Art and might well be represented by Apollo because of his Singular Wisdom and by Mercury because he was the First Interpreter of the Divine Will in his Writings and on other Accounts merited that Name as I have evidenc'd in another Place Perhaps the Story of Pythagoras's finding our Musical Notes from the Strokes of the Hammers upon the Smith's Anvil was suggested from this that the first Musical Instrumeâ—â—â— were made of Iron and Brass the Metals of the Smith and Brasier Or if I should guessâ— it a downright Mistake of Tuâ—al for Iubal Sons of the same Father a Smith for a Musician or that it was suggested from the Musick of their Nameâ— Tuâ—al and Iubal having some affinity in the Sound it would be hard to disprove it But that which is certain is this that as the First Inventers oâ— other things are recorded in Scripture so particularly is he that found out Musick and by the Harp and the Organ all other Musical Inâ—trumentâ— are meant whether Pulsative or Pneumatick And it is not improbable that the
Fighting 3. Bow and Arrows Kesheth and Chitzim are of great Antiquity Indeed no Weapon is mention'd so soon take thy Weapons thy Quiver and thy Bow Gen. 27. 3. though it is true these are not spoken of here as used in War but Hunting And so they are supposed and implied before this viz. in Gen. 21. 20. where 't is said of Ishmael that he became an Archer he used Bow and Arrows in shooting of wild Beasts It is likely that the Military Art commenced from Mens encountâ—ring with Brutes They fought wiith wild Beasts and for that purpose invented Arms which afterwards they unhappily used against one another Particularly shooting with the Bow was first used in Hunting and Killing of Beasts and then of Men. At last there was scarcely any Battel fought but it was decided by the Bow It was so useful a Weapon that care was taken to train up the Hebrew Youth to it betimes When David had in a solemn Manner lamented the Death of K. Saul he immediately gave order for teaching the young Men the use of the Bow 1 Sam. 1. 18. that they might be skill'd in the Primitive Artillery of the World that they might be as expert as the Philistines by whose Bows and Arrows Saul and his Army were slain So in 2 Chron. 26. 14. we read that these were part of the Military Ammunition for in those times Bows were instead of Guns and Arrows supplied the Place of Powder and Ball. From Iob 20. 24. I gather that the Warlike Bow was generally made of Steel and consequently was very stiff and hard to bend wherefore they used their Foot in bending their Bows and thence to tread the Bow Jer. 50. 14. is to bend 〈◊〉 and Bows trodden Isa. 5. 28. 21. 15. are Bows â—â—nt as our Translators rightly render it but the Hebrew Word which is used in these Places is darak calcavit In short this Weapon was so requisite in War that it is thence call'd Kesheth Mil chamah the Bow of War or Battel-Bow Zech. 9. 10. 10. 4. Fourthly You may observe that the Great Commanders and Chief Warriours not only among the Egyptians Exod. 14. 6 7. Canaanites and Philistines Josh. 17. 16. Judg. 1. 19. 4. 3. 1 Sam. 13. 5. Syrians 2 Sam. 10. 18. 1 Kings 20. 21. Babylonians Ezek. 23. 24. but among the Iews 2 Sam. 15. 1. 1 Kings 10. 26. fought in Open Chariots or War-Coaches This was the antient manner of Fighting and afterwards was used by other Nations as Diodorus of Sicily reports Homâ—â— acquaints us that these Military Chariots were in use among the Trojans And that they were so among the Persians Quintus Curtius lets us know when he describes Darius's Army Xenophon attributes the Invention of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls them these Sithed Chariots to Cyrus But from this as many other things we may discern the Defect of these Historians and their failure in the Point of Antiquity These great Iron Chariots for Battel were much older than that Monarch We read of them in the Sacred History about a thousand Years before his time for Pharaoh's Chariots without doubt were of this kind which we may infer from the great Number of them which was six hundred and from the appointing of Captains over them Exod. 14. 7. which shews they were no other than their Fighting Chariots And we read that about fifty Years afterwards the Canaanites had got this sort of Warlike Vehicle and used them in that Champian Country which struck Terror into the Iews and made them almost despair of conquering that part of the Nation Iosh. 17. 16 18. I might add that our Predecessors the Old Britains as both Caesar and Tacitus record fought in these Chariots which as they describe them to us were fang'd at the Ends of the Axle-trees with Iron Hooks or Sithes With these fastned on both Sides and standing out about a Yard in length they cut down their Enemies that came in their way I remember the Hebrew Word Ketzir is both Harvest and War Exod. 23. 16. Isa. 9. here we have too true an Account of it for with these Sithe-Chariots they mowed Men down as some Corn at Harvest is wont to be Fifthly We learn from the Scriptures that when they were besieged of old they made use of Engines on their Towers and Bulwarks to shoot Arrows and great Stones withal 2 Chron. 26. 15. and when they sat down before a Place and resolv'd to besiege it they dug Trenches 2 Sam. 17. 20. they drew a Line of Circumvallation Lam. 2. 8. they made Ramparts they built Forts against it and cast a Mount against it and set the Camp also against it and set battering Rams against it round about Ezek. 4. 2. for though Carim in the last Place here mention'd signiâ—ies both Arietes and Duces and is taken in this latter Sense in Ezek. 21. 22. yet in this Place it seems to be restrained to the former denotation viz. of Iron Engines wherewith they batter'd down the Walls of a Town Of this sort is Mechi Ezek. 26. 9. whence perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Machina an Engine of War as we render it which they made use of to set against the Walls as you read there to demolish them and lay them even with the Ground It may be this is that Military Instrument with which they shot Stones into a City or besieged Place whichâ— theâ— foremention'd Place in the Chronicles and is perhaps the same with Sollelah Jer. 6. 6. an Engine of Shot as our Margin renders it These were of a resembling Nature with the Balistae and Catapultae among the Romans which were used for throwing Stones and Arrows and were to them of old instead of Mortars and Carcases Next I might observe that to give notice of an approaching Enemy and to bring the despersed Inhabitants of the Country together to resist and repel him they used to set up Beacons on the Tops of Mountains as a â—it Alarm on that Occasion Isa. 30. 17. This perhaps is Maseth Jer. 6. 1. which we translate a Sign of Fire lifted up that those that were afar off might be warned of the Enemies coming Nay if I am not mistaken this was of far greater Antiquity for that great Flame with Smoke rising up out of the City which was appointed as a Sign between the Men of Israel and the Liers in wait Iudg. 20. 38 40. seems to be meant by this And now when I am enumerating the Kele Milâ—hamah the Instruments or Vtensils of War as the Prophet calls them Ier. 51. 20. I might take notice that Trumpets were antiently used on this Occasion as they are at this Day Numb 10. 5 6 7. 2 Sam. 2. 28. 18. 16. Iâ—r 4. 21. 6. 1. Ier. 4. 2. 14. Zeph. 1. 16. So were Ensigns Banners Standards Exod. 17. 15 16. Psal. 74. 4. Cant. 6. 4. Isa. 13. 2. Ier. 4. 6. 51. 12. But the most eminent Place for
a Consequent of them the many Disappointments and Crosses he met with the various Judgments and Plagues which were inflicted on him and his People by God The Books of the Kings are the History of the Kingdoms of Israel and Iudah under the Reigns of their several Kings The first contains the latter Part of the Life of David and his Death the Glory and Prosperity of that Nation under Solomon who succeeded him his erecting and consecrating of the Temple at Ierusalem his scandalous Defection from the true Religion the sudden Decay of the Jewish Nation after his Death when it was divided into two Kingdoms under Rehoboam who reign'd over the two Tribes of Iudah and Benjamin and under Ieroboam who was King over the other ten Tribes that revolted from the House of David The rest of it is spent in relating the Acts of four Kings of Iudah and eight of Israel The second Book which is a Continuation of the History of the Kings is a Relation of the Memorable Acts of sixteen Kings of Iudah and twelve of Israel and the End of both Kingdoms by the carrying of the Ten Tribes Captive into Assyria by Salmanasser and the other two into Babylon by Nebuchadnezzar the just Rewards of that People's Idolatry and Impenitency after so many Favours shew'd to them This and the former Book together comprehend the History of about four hundred Years The Chronicles or Iournals according to the Hebrew are the filling up of those Parts of the History which are omitted in the Books of the Kings And though we know not which of these Histories viz. of the Kings or the Chronicles I speak as to the main Body of the Books not one particular Passage as that in the Close of the Second Book of Chronicles where mention is made of the Deliverance of the Iews by Cyrus which might be added afterwards were written first for the Book of Kings refers to the Book of Chronicles and this again sends the Reader to that yet this we see that this of the Chronicles is more full and ample sometimes than that of the Kings what was left out or not so fully set down in the one is supplied in the other And thence these Books are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Remains Supplements Additions by the Greek Interpreters The first Book of Chronicles relates the Rise and Propagation of the People of Israel from Adam which is the entire Subject of the first Nine Chapters which consist wholly of Genealogies and then afterwards most punctually and accurately gives an Account of the Reign of David The second Book as faithfully sets down the Progress and End of the Kingdom of Iudah even to the Year of their return from the Captivity in Babylon These Books of Chronicles together with those of the Kings and Samuel make up the Best and Choicest History in the World Here we are abundantly furnish'd with such Useful Notices Truths and Maxims as these all confirmed by Noted and Illustrious Examples and such Instances as are Certain and Unquestionable Crowned Heads are encircled with Cares and seldom find rest and repose though their Lives are more Splendid yet they are not less Calamitous than those of the Common People Good Kings are rare and the Number of them is inconsiderable in comparison of those that are Bad. The best Kings have their Faults and some of them of a very scandalous Nature There is little Piety in Princes Courts and as little Integrity and Honesty The People are easily induced to follow the Examples of their Governours and Religion and Manners too often vary according to the Wills of Superiours Good Kings are the greatest Blessing and Wicked Ones are the greatest Curse to a Nation Princes mistake their Measures when they either disobey God or oppress their People Tyrannical Princes procure their own Ruine The Sins and Vices of Rulers prove fatal to their Subjects Publick Enormities are punish'd with Publick and National Calamities Kings may be known by the Ministers they choose and make use of Those Counsels that are founded in Religion are most successful Evil Counsellours contrive their own Destruction Wars are the Effect and Consequence of fighting against God The Success of Arms depends upon the Divine Blessing The Church is never more shock'd than under Bad Princes Religion and Reformation are never effectually promoted unless the Great Ones have a Hand in them Divisions and Rents about Religion have immediate influence on Secular Affairs and when the Church is divided the State is so too The Revolutions in both are by the particular Disposal of the Wise Over-ruler of the World True Religion and Godliness are attended with Earthly Rewards and Blessings and the contrary bring down the greatest Plagues even in this World The worst Times afford some of the Best and most Holy Religious and Zealous Men. Whatever Changes and Revolutions happen in the Kingdoms of the Earth the Church of God remains secure Though there are great and frequent Defections yet there never is a total Extinction of it In a Word the Church is impregnable this Rock is immoveable And many other Propositions and Maxims of the like Nature which are of great Service in the Life of Man are to be deduced from these Excellent Histories Ezra is a Continuation of the aforesaid Book of Chronicles and compriseth the History of the Jews from the time that Cyrus made the Edict for their Return until the twentieth Year of Artaxerxes Longimanus which was about a hundred Years For the Jews return from Babylon was at two several Times viz. first in the Days of Cyrus the first Perâ—â—an Monarch under the Conduct of Zerubbabel their Captain and Ieshua their High Priest Here are recorded the Number of those that returned Cyrus's Proclamation for the rebuilding of the Temple the Laying of the Foundations of it the Retarding of the Work under the Reign of two of the Kings of Persia at last the Finishing of the Temple in Darius's Reign The second Return of the Jews was in the Reign of Artaxerxes under the Conduct of Ezra a Priest who had been a Courtier in the Persian Court and was sent into Iudea by Artaxerxes in the seventh Year of his Reign which was above eighty Years after the first Return in Cyrus's Time to expedite the Building of Ierusalem This Pious Reformer observing the Peoples 〈◊〉 with Strangers and Inâ—idels and their joining themselves to them in Marriage proclaim'd a â—olemn Fast and Pray'd and Mourn'd and Lamented their gross Miscarriages and with great Earnestness and Zeal exhorted them to Reformation and Amendment of their Ways that they might thereby avert God's Wrath and conciliate his Favour and Pardon This is that Ezra who was the Penman of this Book and who was also a Restorer of the Sacred Books of the Old Testament and collected and methodized them into certain Order and reviewed the Copies and amended all Errata's that were contracted in the time of the Captivity Nehemiah who
mystical Sense of Christ who was the true Melchisedek that is King of Righteousness and King of â—eace This mystical Interpretation of that historical Passage is vouched by the inspired Penman who wrote the Epiâ—tle to the Hebrews Again it is written viz. in Gen. 16 21. that Abraham had two Sons the one by a Bond-maid the other by a Free-woman This is the Letter or History Now observe the figurative Interpretation of it which things saith the Apostle are an Allegory for these are the two Covenants that is these two Mothers Hagar and Sarah denote the two Covenants the Law and the Gospel the one from the Mount Sinai which gendreth to Bondage which is Hagar for this Hagar is Mount Sinai in Arabia that is the Law was given on Mount Sinai and brings Servitude and strict Observances with it this is represented by Hagar for the Name of Hagar signifies the Mount where the Law was given and answereth to Jerusalem that now is that is the present State of the Jews The Hagarens i. e. the Arabians and all that spring from Ismael as Historians tell us no less than the Apostle intimates here are bound by their own Laws to be circumcised and observe therein the Mosaical Law like the Iews and so they like Hagar their Mother are in a servile Condition still are in Bondage with their Children But Jerusalem which is above is free which is the Mother of us all that is Sarah which denotes the State of the Gospel that new City which Christ brought with him from Heaven of which all Christians are free Denizens is a free Woman and signifies that we Christians Gentiles as well as Jews for she is the Mother of us all are free from all Moses's Rites and are justified without them Gal. 4. 22 24 25 26. Thus it appears from the Apostle that besides the historical Sense there is a higher and nobler in the Old Teâ—tament and particularly in that Place of Genesis where the two Mothers Sarah and Hagar and the two Sons Isaac and Ishmael were designed to signify the different State of those in the Church of God they respect the Law and the Gospel the Mosaical and Christian Dispenâ—ation There was this besides the bare historical Sense From the same Divine Writer we learn that the Pillar of the Cloud the passing through the red Sea the Mannah the Drink out of the Rock and the Rock it self which you read of in Exodus had a spiritual meaning and therefore some of these especially are expresly called spiritual they did eat the same spiritual Meat and drink the same spiritual Drink for they drank of that spiritual Rock which followed them and that Rock was Christ. 1 Cor. 1 c. 1 2 3 4. Hence it is evident that this historical Part of the Book of Exodus is likewise symbolical and capable of a spiritual Construction though still the Truth and Reality of the History remain entire So what we read in Numb 22. 9. viz. that Moses made a Serpent of Brass and put it upon a Pole that if any Man bitten with a Serpent beheld it he might live i. e. be cured of the venemous Biting hath a secondary meaning in it as our Saviour himself interprets it namely that the Son of Man should be lifted up that whosoever believeth on him should not perish but have everlasting Life John 3. 14 15. The lifting up of the brazen Serpent upon a Pole in the Wilderness signified the lifting up of Christ upon the Cross for the healing and saving of all that look up to him with an Eye of Faith Thus when we read that God swore in Numb 14. 28. that the murmuring and unbelieving lsraelites should not enter into Canaan which the Psalmist calls their Rest Psal. 95. 11. the primary historical Sense is well known but besides this there is a secondary or spiritual one which our Apostle hath acquainted us with in Heb. 4. 1 c. Whence you may gather that in the History of the Israelites entring into the Promised Land and of the greatest Part of them that came out of Egypt being shut out there is a secondary meaning included viz. that Believers shall possess the Heavenly Canaan they shall enter into their everlasting Rest that Rest which remains to the People of God but Unbelievers shall come short not only of the Promise whicâ— is left of entring into this Rest but the Rest it self Thus you will find that Place in Numbers interpreted by the inâ—allible Apostle Again this mystical or secondary Sense is observable in those Places in the Mosaick Law which speak of the Rites and Services and Levitical Priesthood which the Jews were under as you may infer from three Chapters together in the Epistle to the Hebrews where the Apostle applies those things in a higher Sense viz. to Christ himself and his offering himself upon the Cross than ever was intended by the Letter But this double Sense of Scripture is no where more remarkable than in the Book of Psalms The 22d Psalm though primarily it be meant of David when he was in great Distress and forsaken of God yet secondarily i. e. mystically it is to be understood of our Blessed Savioâ—r when he was in his Passion and hung upon the Cross and accordingly you will find the first Words of it applied by himself Mattâ— 27. 46. My God my God why hast thou forsaken me And other Passages of this Psalm the 8th 16th 18th Verses are taken notice of by the Evangelist as fulfilled at that time Matth. 27. 35 43. Now it is certain they could not be fulfilled unless they had been meant in this mysterious Sense of Christ. The latter Part of the 16tâ— Psalm is spoken in David's Person and is without doâ—bt in the first and immediate Sense of it to be understood of him and of his Hopes of rising after Death to an endless Life But it is as clear from Acts 2. 25 c. that it was spoken of Christ the Son of David and who was typified by that holy King and Prophet for St. Peter saith there in his Sermon to the Jews David speaketh concerning him I foresaâ— the Lord always before my Face for he is on my right Hand that I should not be moved Therefore did my Heart rejoice and my Tongue was glad Moreover also my Flesh shall rest in Hope Because thou wilt not leave my Soul in Hell neither wilt thou suffer thy Holy One to see Corruption Thou wilt shew me the Path of Life c. Which are the four last Verses of that Psalm before-named and you may see in the following Words of this Chapter what the mystical Interpretation of them is according to that Apostle who had the Spirit to direct him to the utmost meaning of those Words Part of the 68th Psalm though it be David's Thanksgiving for the present Mercies he received yet undoubtedly it is a Prophetick Praising of God for the glorious Ascension of
Great he killed St. Iames and imprison'd St. Peter Acts 12. 2 3. and was at last devoured by Worms ver 23. There was also another Agrippa who was the Nephew of this Herod and it is probable was called Herod whose Incestuous Wife for she was his Sister is mentioned Acts 25. 13 23. There was an Ananias who was struck dead Acts 5. 5. There was another of that Name who was a Disciple at Damascus and was sent to Saul Acts 9. 10. There was a third that was High Priest Acts 23. 2. Besides Simeon the Patriarch in the Old Testament there is in the New one of that Name who was a devout Man of Ierusalem and prophesied of Christ Luke 2. 25. There is Simeon called Niger a Teacher of the Christian Church at Antioch Acts 13. 1. and Peter also is call'd by that Name Acts 15. 14. There are six or seven Iosephs he that was one of the Patriarchs one of those that had married strange Wives Ezr. 10. 42. a Priest that went up with Zorobabel Neh. 12. 14. the reputed Husband of Mary the Virgin Mary also a Wise Counsellor of Arimathaea Matth. 27. 57. Ioseph called Barsabas Acts 1. 23. besides two others that were obscure Persons Numb 13. 7. 1 Chron. 25. 2. Simon is a Name of yet a larger Extent but is found only in the New Testament where by this Name is call'd the Apostle Peter Matth. 16. 17. Luke 4. 38. and in many other Places another Apostle call'd the Canaanite Mat. 10. 4. and Zelotes Luke 6. 15. also one that was a Leper Matth. 26. 6. call'd a Pharisee in Luke 7. 36. likewise the Father of Iudas Iscariot John 12. 4. ch 13. 2. moreover a Man of Cyrene the same who bore Christ's Cross Matth. 27. 32. and is call'd the Father of Alexander and Rufus Mark 15. 21. Further the Sorcerer of Samaria Acts 8. 9. and lastly a Tanner of Ioppa in whose House St. Peter lodged a considerable time Acts 9. 43. There are four or five Iudases or Iudes mention'd in the New Testament 1. He that was the Good Apostle the Brother of Simon Peter 2. The Traitor call'd Iscariot 3. One surnamed Barsabas a Companion of Silas Acts 15. 27. though some think this to be the Apostle 4. The Mutineer Iudas of Galilee Acts 5. 37. 5. One in whose House St. Paul was Acts 9. 11. There were three Gaius's one of Derbe Acts 20. 4. the other of Macedonia Acts 19. 29. the other of Corinth 1 Cor. 1. 14. Of Women the same may be observed viz. what different Persons of that Sex have the same Name as that of Deborah is common to Rebecca's Nurse Gen. 35. 8. and to the famous Prophetess and She-Judg Iudg. 4. 4. Abigail is the Name of Nabal's Wife 1 Sam. 25. 3. and David's Sister 1 Chron. 2. 16. so that David had a Wife for Abigail was married to him after the Death of Nabal and a Sister of the same Name By the Name of Tamar is called the Wife of Er Iudah's incestuous Daughter Gen. 38. 6. Ruth 4. 12. and inserted into our Saviour's Genealogy Matth. 1. 3. so is named Absalom's fair Sister ravish'd by Amnon 2 Sam. 13. 1. likewise Absalom's fair and only Daughter 2 Sam. 14. 27. There are more Maries than one in the New Testament and to distinguish them aright is of very great Use. Besides Mary the Mother of John whose Surname was Mark Acts 12. 12. and another Mary whom St. Paul greets Rom. 16. 6. there are thought by some to be five more of that Name viz. the Blessed Virgin the Mother of our Lord Mary the Sister of Martha and Lazarus Luk 10. 39. Joh. 11. 1. Mary Magdalene Mar. 15. 40. Mary the Mother of Iames and Ioses Matth. 27. 56. Mar. 15. 40. Mary the Wife or Daughter of Cleophas Ioh. 19. 25. But others reduce these to three for Cardinal Baronius and our Learned Rabbi Dr. Lightfoot hold that Mary Magdalene was the same with Mary the Sister of Lazarus And the most profound Dr. Pâ—arson avers that Mary the Mother of Iames and Ioses and Mary the Wife of Cleophas are the same She had the former Denomination from her Sons and the latter from her Husband Iohn or Cleophas These three Maries are particularly mention'd in Iohn 19. 25. There stood by the Cross of Iesus his Mother and his Mother's Sister Mary the Wife of Cleophas and Mary Magdalene In the rest of the Evangelists we find at the same place Mary Magdalene and Mary the Mother of James and Joses And again at the Sepulcher Mary Magdalene and the other Mary Wherefore saith this Learned Writer this other Mary by the Conjunction of these Testimonies appears to be Mary the Wife of Cleophas and the Mother of Iames and Ioses and thence he infers that Iames and Ioses who are said to be Christ's Brethren were not the Sons of Mary his Mother but of the other Mary and are call'd his Brethren according to the Language of the Jews because the other Mary was the Sister of Christ's Mother she was our Blessed Lord's Aunt on the Mother's side And so the right understanding of these Places where the Maries are mentioned may lead us to a true Notion of Christ's Brethren spoken of in the Evangelists whereby we may know whether they were the Children of Mary the Blessed Virgin by Ioseph or of the Virgin 's Sister or of some other Mother akin to her and therefore call'd the Brethren of Christ because they were his Kindred Again I could observe that sometimes the same Names in Scripture are given to Persons of both Sexes as among us Francis and Philip and some other Names are common to both Men and Women Not to mention Gen. 5. 2. he call'd their Name Adam whence it is evident that Adam was the Name of both our first Parents at the beginning though afterwards the Woman had another Name given her by her Husband and he took the Name Adam as proper to himself Gen. 3. 20. There are other plainer Instances in Gen. 36. 2 41. and in the same Chapter ver 12 40. and 1 Chron. 1. 36. where you will see that Aholibamah was the Name both of a Man and of a Woman and so was Timna I find that Noah is the Name of a Woman the Daughter of Zelophehad Numb 36. 11. but I confess the words differ in the Hebrew one is Noach the other Nognah Iohn and Ioanna especially the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 3. 27. are in a manner the same Name but belonging to different Sexes And further to let you see how differently the same Names are bestowed I could observe that Michael is the Name both of a Man 1 Chron. 7. 3. and of an Angel Dan. 12. 1. Moreover under this Head it might be more material to observe that One Name served for all the Successive Kings of a Country or at least for several of them All Historians agree
meant of the conâ—uming of their Intestines in the Fire with sweet-smelling Gums and precious Ointments But Iehoram was wholly incapable because of the unusual Malady whereof he died of this Fragrant Burning which was the Funeral Ceremony generally used at the Deaths of his Progenitors This I take to be the genuine meaning of the Place but however I submit this to the Judgment of Learned and Impartial Criticks who whether this Comment be true or conjectural only will not disdain this free offer of my Sentiments on this Text. It appears from what hath been said that the Funeral Burning of the Iews and of the Heathens was not of the same kind The former was only a committing of the Bowels of the Dead to the Flames the latter was a Burning of their whole Bodies Besides among the Jews their Conflagration was used to their Kings and Great Ones only but among the Pagans to all Rurying in the Ground as Plâ—y acknowledeth had the Priority among the Romans and others of Burning the dead Bodies for this latter had its Rise he saith from the barbarous and inhumane digging up of the Carcases by Enemies to prevent which they consumed a great Part of them in their Funeral Pyres and what what was remaining was preserv'd in Sepulchral Urns and Pitchers and deposited so deep in the Earth that they were for the most part out of the Reach of the Adversary This was the Custom of the Old Germans as Tacitus reports and from other Authors it appears that the Antient Galls Spaniards and other Nations were no Strangers to it Yea some Old Britains took it up and Polydore mentions particularly the Flaming the Blazing Obsequies of Belinus King of the Britains This Pagan Usage was first left off among the Romans in the Reigns of the Antonines And when Christianity got a firmer Footing in the World it was quite laid aside and extinct and they return'd to the old Primitive Institution of burying the dead Bodies in the Earth from whence they had their Original Of other things relating to Funeral Rites we have the antientest Account in these Inspired Writings as namely that they used to mourn for the Dead in a solemn manner rending their Garments and putting on Sackcloth as may be gathered from what Iacob did thinking his Son Ioseph was dead Gen. 37. 34. and as may be made appear from more positive Texts which make mention of exchanging their usual Habit for Hair-cloth or some such coarse sort of Covering known by the Name of Sac not only among the Hebrews but all other Nations whereby they used to testify their Grief This altering the Habit and Wearing of Mourning Apparel at Funerals was afterwards practised among thâ— Iews 2 Sam. 14. 2. So was the Ceremony of covering the Face and Head 2 Sam. 19. 4. for in that manner David express'd his Mourning for the Death of his dear Absalom Whence we may understand the Meaning of Lev. 10. 6. Vncover not your Heads i. e. put not off your usual Head-Aâ—tire to put on the Covering of Mourners it is not God's Will that you should lament the Death of those wicked Men Nadab and Abihu And from this you may know how to interpret Ezek. 24. 17. Bind the Tire of thy Head upon thee i. e. keep on thy ordinary Head-Apparel and do not change it for a Mourning one such as is uâ—ed at Funerals The Prophet is here forbid upon the Death of his Wife to use any such Funeral Ceremony There was antiently a peculiar Space of Time allotted for lamenting the Deceased which they call'd the Days of Mourning Gen. 27. 41. 50. 4. Thus the Egyptians who reverenced the Patriarch Iacob as a Prince and a Great Man lamented his Death threescore and ten Days Gen. 50. 3. which is confirmed by what Diodorus the Sicilian saith that the Egyptians mourned for their Kings when they died seventy two Days wherein he is either guilty of a small Mistake of the Number or those People afterwards added two Days more to the Time of Mourning But it must needs be an Oversight in Iosephus when he saith the Time of Publick Mourning among the Egyptians was forty Days Which Mistake perhaps was grounded on what is said in the preceding Words of the forecited Place forty Days were fulfilled for the embalming so that it is likely he mistook the time of Embalming or making Preparations in order to the Funeral for the time of Mourning which was distinct from that and was seventy Days The Hebrews Term of Condoleance was far short of this for Ioseph mourned for his Father but seven Days Gen. 50. 10. And generally afterwards the Funeral Mourning was confined within a Week both among the Iews 1 Sam. 31. 13. and the Arabians Job 2. 13. Thus the Time of Mourning was Proportionable to that of Feasting which as I have observed lasted seven Days Yet at some Times and for extraordinary Reasons it was lengthned out to a much longer Season thus they mourned for the Death of Aaron thirty days Numb 20. 29. and so long a Time they lamented the Death of Moses Deut. 34. 8. And this particular Period of Funeral Lamentation is mention'd in Deut. 21. 13. Mourning at Funerals was heretofore help'd and advanced by Musick and that both of Voice and Instrument Thence 't is said that King Iosias's Death was lamented by all the singing Men and the singing Women 2 Chron. 35. 25. And thence you read of the Mourning Women Jer. 9. 17. the same with those that were afterwards call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bewailers Lamenters of whom Buxtorf speaks The same with the Praeficae among the Romans and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks who were hired at Funerals soften and melt the Relations of the Deceased into Fits of dolorous Passion by their mournful Notes Of this sort are the Mourners that go about the Streets Eccl. 12. 5. that attend the Corps to the Grave the long Home as 't is stiled in that Verse for the Chaldee Paraphrast expounds Beth Gnolam by the House of the Sepulture The Forms used at these Funeral Lamentations and Outcries are mention'd in Ier. 22. 18. Ah my Brother ah my Sister c. and in Ch. 34. v. 5. To the mournful Musick on such Occasions refer the Prophet's Words Ier. 48. 36. my Heart shall found like Pipes i. e. with a Mourning-sound such as Minstrels made at Funerals as a Modern Critick rightly guesses tho Dr. Hammond is positive that there is no mention of Instruments of Musick at Funerals in the Old Testament In the New Testament we read of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Players on the Pipe or Flute at the Houses of those who were deceased Mat. 9. 23. For this Musick was used before the Dead were carried forth to Burial but chiefly at the time of Interment That this Custom was received among the Gentiles is clear from that of Ovid Cantabis moestis tibia funeribus And