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\
THE
WORKS
or
PRESIDENT EDWARDS:
WITH k
MEMOIK OF Ul^ LIFE.
IN TEN VOLUMES-
VOL. IX.
COMfAIMINa,
I. TTFK8 OF THE M£9SIAH.
II. NOTES ON THE BIBLE.
NEW-YORK :
PUBLISHED BV S. CONVERSE.
1830-
DlBTRICT OF CONNP.CTrCUT, 8S.
BE it remembered, That on the eleventh day of December, in the fifty-fonrth year
of the Independence of the United States ot' America,. Sereoo £. D wight, of the said
District, hatn deposited in this office the title of a' book, the right whereof to the
y ^ " works" he claims as proprietor, and to the *' memoii*' as author, in the words fol-
lowing, to wit :
I ** The Works of President Edwards, with a Memoir of his life. lu ten Toliiroes."
: In conformity to the act of Congress of the Unitod Stat6S| entitled '* An act for the
' encouragement of learning, by securing the copies of maps, charts, and books, to the
authors and proprietors of such copies, during the times therein mentioned :" and
also to an act, entitled ** An act supplementarjr to an act, mtitled An act for the en-
couragement of learning, by secunng the eopies of raafM, charts, and books, to the
authors and proprietors of such copies, daring the timet tbersin mentioned, and ex-
tending the benefits thereof to the arts of designing, engnmn^ and etching historical
and other prints."
CHAS. A. IN0ER80LL, Clerk of the District of Connecticut
A true copy of record, examined and sealed by roe,
CHAS. A. INGERSOLLi Clerk of the District of Connecticut,
CONTENTS OF VOL. IX.
I. Types of the MeMiah. •--... page 9
II. Notes on the Bible. 115
I« ■
TYPES OF THE MESSIAH,
That ike things of the Old Testament are Types of things apper"
iaining to the Messiah and his kingdom and salvation^ made
manifest from the Old Testament itself
We find by the Old Testament, that it has ever been God's man-
ner from the beginning of the world, to exhibit and reveal future
things by symbolical representations, which were no other than
types of the future things revealed. Thus when fature things
were made known in visions,, the things that were seen were not
the future things themselves, but some other things that were made
use of as shadows, symbols, or types of the things. Thus the
bowing of the sheaves of Joseph's brethren, and the sun, moon,
and stars doing obeisance to him, and Pharaoh's fat and lean kine,
and Nebuchadnezzar's image, and Daniel's four beasts, be. were
figures or types of the future things represented by them. And
not only were types and figures made use of to represent future
things when they were revealed by visions and dreams, but also
when they were revealed by the word of the Lord coming by the
mouth of the prophets, (as it is expressed.) *The prophecies that
the prophets uttered concerning future things, were generally by
similitudes, figures, and symbolical representations. Hence pro-
phecies were of old c^WeA parables ; as Balaam's prophecies, and
especially the prophecies of the things of the Messiah's kingdom
The prophecies are given forth in allegories, and the things fore-
told spoken of, not under the proper names of the things them-
selves, but under the names of other things that are made use of
in the prophecy as symbols or types of the things foretold. And
it was the manner in those ancient times, to deliver divine instruc-
tions in general in symbols and emblems, and in their speeches
and discourses to make use of types, and figures, and enigmatical
speeches, into which holy men were led by the Spirit of Crod*
This manner of delivering wisdom was originally divtoei ai mmj
VOL. IX. 2
10 TYPES OF THE MESSIAH.
be argaed from that of Solomon. Prov. i. 6. '* To understand
a proverb, (or parable,) and the interpretation, the words of the
wise and their dark sayings ;" and from that of the psalmist, Ps.
zlix. 3, 4, '* ^y mouth shall speak of wisdom, and the meditation
of my heart shall be of understanding. I will incline mine ear to
a parable. I will open my dark sayings upon the harp." And Ps.
Ixzviii. 1, 2. **Give ear, O my people, to my law; incline your
ears to the words of my mouth. I will open my mouth in a para-
ble, I will utter dark sayings of old." By a parable is meant an
enigmatical symbolical speech. £zek. xvii. 2, and xxiii. 3. Hence
speeches of divine wisdom in general came to be called parables,
as the speeches of Job and his friends. Hence of old the wise
men of all nations, who derived their wisdom chiefly by tradition
from the wise men of the church of God, who spoke by inspira-
tion, fell into that method. They received instruction that way,
and they imitated it. Hence it became so much the custom in the
eastern nations to deal so much in enigmatical speeches and dark
figures, and to make so much use of symbols and hieroglyphics,
to represent divine things, or things appertaining to their gods
and their religion. It seems to have been in imitation of the pro-
phets and other holy and eminent persons in the church of God,
who were inspired, that it became so universally the custom among
all ancient nations, for their priests, prophets, and wise men to ut-
ter their angaries, and to deliver their knowledge and wisdom in
tbeir writings and speeches in allegories and enigmas, and under
symbolical representations. Every thing that the wise said must
be in a kind of allegory, and vailed with types : as it was also the
manner of the heathen oracles, to utter themselves under the like
representations.
We find that it was God's manner throughout the ages of the
Old Testament, to typify future things, not only as he signified them
by symbolical and typical representations in those visions and pro«
pbecies in which they were revealed, but also as he made use of
those things that had an actual existence, to typify them, either by
events that he brought to pass by his special providence to that
end, or by things that he appointed and commanded to be done for
that end.
We find future things typified by what God did himself, by
things that he brought to pass by his special providence. Thus
the future struggling of the two nations of the Israelites and
£domite8 was typified by Jacob's and Esau's struggling together
in the womb. Gen. xxv. 22, 23. '* And the children struggled
together within her, and she said. If it be so, why am I thus f And
«be went to inquire of the Lord ; and the Lord said unto her.
Two nations are in thy womb, and two manner of people shall be
separated from thy bowels. And the one people shall be stronger
TYPES OF THE MESSIAH. IJU
than the other people, and the elder shall serve the yoanger." And
the prevalence of Jacob over Esau, and his supplanting him, so
as to get away his birthright and blessing, and his posterity's
prevailing over the Edomites, was typified by Jacob's hand tak**
ing hold on Esau's heeKin the birth. Gen. xxv. 26. *< And after
that came his brother out, and his hand took hold on Esau's heel ;
and his name was called Jiscoft," or supplanter. Chap, xxvii. 36.
** Is he not rightly named Jacob? for he hath supplanted me these
two times. He took away my birthright, and behotd now he hath
taken away my blessing." Hosea xii. 3. 6. *' He took his bro-
ther by the heel in the womb— —Therefore, turn thou to thy God,"
dsc. And as the Israelites overcoming and supplanting their
enemies in their struggling or wrestling with them, was typified
by Jacob's taking hold on Esau's heel, so Jacob's and his seed's
prevailing with God, in their spiritual wrestling with him, was ty-
pified by his wrestling with God and prevailing. Gen. xxxii. 28.
** Thy name shall be called no more Jacob, but Israel ; for as a
prince thou hast power with^God and with men, and hast prevail-
ed." Hos. xii. 4. '^ Yea, he had power over the angel, and pre-
vailed : he wept and made supplication unto him. He found him
in Bethel, and there he spake with us, even the Lord God of hosts,
the Lord is his memorial. Therefore, turn thou to thy God :
keep mercy and judgment, and wait on thy God continually." The
prevalence of the posterity of Pharez over Zarah, who first put
forth his hand, was typified by his unexpectedly breaking forth out
of the womb before him. Gen. xxxfx. 29. So by Moses's being won-
derfully preserved in the midst of great waters, though but a little
helpless infant, and being drawn out of the water, seems apparent-
ly to be typified the preservation and deliverance of his people,
that he was made the head and deliverer of, who were preserved
io the midst of dangers they were in in Egypt, which were ready
to overwhelm them, when the prince and people sought to their
utmost to destroy them, and root them out, and they had no power
to withstand them, but were like an helpless infant, and who were
at last wonderfully delivered out of their great and overwhelming
troubles and dangers, which in scripture language is delivering
oat of great waters, or drawing out of many waters. 2 Sam.
xiii. 17. '* He sent from above ; he took me, he drew me out of
many waters." And Psal. xviii. 16. It is the same sort of dcli-
Terance^ from cruel blood and blood-thirsty enemies that the
psalmist speaks of, that the Israelites were delivered from. And
to he does again, Ps. cxiiv. 7. *' Send thine hand from above ;
rid me and deliver me out of great waters from the hand of strange
children. And Ps. Ixix. 2. ** I sink in deep mire, where there is
no standing ; 1 am come into deep waters, where the floods over-
low me;" with verse 14. '^ Deliver me out of the mir^and let
12 TTP£8 OF THE MCS8IAH*
not sink ; let me be delivered from tbem that hate me, and ont
of tbe deep waters." That the king of Israel smote three times
upon the ground with his arrows, was ordered in providence to be
m type of his beating the Syrians three times. 2 Kings xiii. IS, 19.
The potter's working a work upon the wheels, and the vessel's be-
ing marred in the hand of the potter, so that he made it again an-
other vessel, as seemed good to him to make it, at the time when
Jeremiah went down to the potter's house, was ordered in provi-
dence to be a type of God's dealing with the Jews. Jer. xviii.
The twelve fountains of water and the threescore and ten palm-
trees, that were in Elim, Exod. xv. 27, were manifestly types of
the twelve patriarchs, the fathers of the tribes, and of the three-
score and ten elders of the congregation. The paternity of a
family, tribe, or nation, in the language of the Old Testament, is
called a fountain. Deut. xxxiii. 28. *' Israel shall dwell in safety
alone ; tbe fountain of Jacob shall be upon a land of corn and
wine." Ps. Ixviii. 26. '* Bless the Lord from the fountain of
Israel." Isai. zlviii. 1. *' Hear ye this, O house of Jacob, which
are called by the name of Israel, and are come forth out of the wa-
ters of Judah." And the church of God is often represented in
scripture by a palm-tree or palm-trees. Ps. xcii. 12. Cant. vii. 7,
8. And therefore fitly were the elders or representatives of the
church compared to palm-trees. God's people often are compar-
ed to trees. Isai. Ixi. 3, and Ix. 21, and elsewhere.
We find that God was often pleased to bring to pass extraordi-
nary and miraculous appearances and events, to typify future
things. Thus God's making Eve of A.dam's rib, was to typify
tbe near relation and strict union of husband and wife, and the
respect that is due, in persons in that relation, from one to the
other, as is manifest from the account given of it, Gen. ii. 21, 22,
23, 24. *' And the Lord God caused a deep sleep to fall upon
Adam, and he slept, and he took one of his ribs and closed up the
flesh instead thereof; and the rib which the Lord God had taken
from man, made he a woman, and brought her unto the man. And
Adam said. This is now bone of my bones, and flesh of my flesh ;
she shall be called woman, because she was taken out of man.
Therefore shall a man leave his father and his mother, and shall
cleave unto his wife; and they shall be one flesh." And when
God spake to Moses from the burning bush, concerning the great
affliction and oppression of the children of Israel in Egypt,
and promised to preserve and deliver them, what appeared
in the bush, vis. its burning with fire, and yet not being
consumed, was evidently intended as a type of the same thing that
God then spake to Moses about, viz. the church of Israel being in
the fire of affliction in Egypt, and appearing in the utmost dan-
ger of teing utterly consumed there, and yet being marvellously
TYP£S OF THE MESSIAH. 13
preserved and delivered. Such a low and weak state as the peo-
ple were in in Egypt, and such an inability for self-defence, we
find in the Old Testament represented by a bush or low tree, and a
root out of a dry ground, as was that bush in Horeb, which signi-
fies a dry place. Isai. iiii. 2. Ezek. xvii. 22, 23,24. Affliction
and danger in the language of the Old Testament, are called ^re.
Zech. xiii. 9. "I will bring the third part through the^r<?." Isai.
zlviii. 10. " I have chosen thee in the furnace of affliction." And
God's marvellously preserving his people, when in great affliction
and danger, is represented by their being preserved in the fire
from being burnt* Isai. xliii. 2. *< When thou passest through
the waters, I will be with thee — when thou walkcst through the fire,
thou shalt not be burnt, neither shall the flame kindle upon thee."
And God's delivering the people of Israel from affliction, and
from the destruction of which they were in danger, through
bondage and oppression under the hand of their enemies, is re-
presented by their being delivered out of the fire. Zech. iii. 2. Is
uot this a brand plucked out of the fire ? Tea, that very thing of
the deliverance of Israel out of Egypt, is often represented as their
being delivered out of the fire. Psalm Ixvi. 12. *' We went
through fire and through water, but thou broughtest us into a
wealthy place." Deut. iv. 20. *' The Lord hath taken you and
brought you out of the iron furnace, even out of Egypt." So
1 Kings viii. 51, and Jcr. xi. 4.
So Moses's rod's swallowing up the magicians' rods, Exod.'
vii. 12, is evidently given of God as a sign and type of the supe-
riority of God's power above the power of their gods, and that his
power should prevail and swallow up theirs. For that rod was a
token of God's power, as a prince's rod or sceptre was a token of
bis power. Thus we read read of the rod of the Messiah's
strength. Psalm ex. So the turning of the water of the river of
Egypt into blood, first by Moses's taking and pouring it out on
the dry land, and its becoming blood on the dry land, and after-
wards by the river itself, and all the other waters of Egypt being
turned to blood, in the first plague on Egypt, was evidently a
foreboding sign and type of what God threatened at the same
time, viz. that if they \vould not let the people go, God would
slay their first born, and of his afterward destroying Pharaoh
and all the prime of Egypt in the Red sea. (See Exod. iv. 9.
and chap, vii.) God's making a great destruction of the lives of
a people is, in the language of the Old Testament, a giving them
blood to drink. Isai. xlix. 26. " And I will feed them that op-
press thee with their own "flesh, and they shall be drunken with
their own blood." Aaron's Tod budding, blossoming, and bear-
ing fruit, is given as a type of God's owning and blessing his
ministry, and crowning it with success. His rod was the rod of
14 TYPES OF THE MESSIAH.
an aImond*tree, Numb. xvii. 8, which God makes ase of in
Jen i. 11, 12, as a token and type of his word, that speedily
lakes effect, as Moses's rod of an almond tree speedily brought
forth fruit.
God caused the corn in the land of Judab to spring again, after
it had been cut off with the sickle, and to bring forth another crop
from the roots that seemed to be dead, and so once and again, to
be a sign and type that the remnant that was escaped of the house
of Judah should again take root downward, and bear fruit up-
ward, and that his church should revive again, as it were out of
its own ashes, and flourish like a plant, after it has been seeming*
ly destroyed and past recovery : as 2 Kings, xix. 29, 30 ; and
Isa. xxxvii. 30, 31.
God wrought the miracle of causing the shadow in the dial of
Ahaz to go backward, contrary to the course of nature, to be a
sign and type of king Hezekiah's being in a miraculous manner,
and contrary to the course of nature, healed of his sickness, that
was in itself mortal, and brought back from the grave whither he
was descending, and the sun of the day of his life being made to
return back again, when according to the course of nature it was
just a setting. 2 Kings xx.
The miraculous uniting of the two sticks, that had the names
of Judah and Joseph written upon them, so that they became one
stick in the prophet's hand, was to typify the future entire union
of Judah and Israel.
Also God miraculously caused a gourd to come up in a night,
over the bead of Jonah, and to perish in a night, to typify the
life of man. That gourd was a feeble, tender, dependent frail
vine. It came up suddenly, and was very green and flourishing,
and was pleasant and refreshing, and it made a fine show for on^
day, and then withered and dried up. Jonah iv. 6, &c.
God reproved Jonah for his so little regarding the lives of the
inhabitants of Nineveh, by the type of the gourd, which was mani-
festly intended as a type of the life of man; or of man with respect
to his life, being exactly agreeable to the representations frequent-
ly made of man and his present frail life in other parts of the Old
Testament. This gourd was a vine, a feeble, dependent plant,
that could not stand alone. This God therefore makes use of to
represent man, in Ezek. xv. This gourd was a very tender, frail
plant. It sprang up suddenly, and was very short lived. Its life
was but one day; as the life of man is often compared to a day.
It was green and flourishing, and made a fine show one day, and was
withered and dried up the next. It came up in a night and perished in
a night; appeared flourishing in the morning, and the next evening
was smitten, exactly agreeable to the representation made of man's
life in Psalm xc. 6. <' In the morning it flourisheth and growetb
TYPES OF THE MESSIAH. 15
op; hi the evening it is cut down and withereth." The worm
Chat smote the gourd, represents the cause of man's death. The
gourd was killed by a worm, a little thing; as man is elsewhere
said to be crushed before the moth. It was that, the approach of
which was not discerned; it came under ground: as elsewhere
roan is represented as not knowing the time of his death, as the
fishes are taken in an evil net, &c. And as being smitten by an
arrow that flies unseen* That this gourd was intended by God
as an emblem of man's life, is evident from what God himself says
of it, and the application he makes of it. God himself compares
the lives of the inhabitants of Nineveh with this gourd, verse x«
11. Jonah had pity on the gourd, i. e. on himself for tlie loss of
it : for it was very pleasing and refreshing to him, while it lasted ;
and defended him from scorching heat. So life is sweet. The
Minevites by its preservation were held back from the wrath of
God, that had been threatened for their sins. How much more
therefore should Jonah have had pity on the numerous inhabit-
ants of Nineveh, when God had threatened them with the loss of
life, which was an enjoyment so much more desirable than the
gourd was to him ! And if he found fault with God, that he did
not spare to him the shadow of the gourd ; how unreasonable
was he in also finding fault with God, that he did spare the Nine-
▼ites their precious lives f
God miraculously enabled David to kill the lion and the bear,
and to deliver the lamb out of their mouth, plainly and evidently
to be a type, sign, and encouragement unto him, that he would
enable him to destroy the enemies of his people, that were much
stronger than they, and deliver his people from them. David did
this as a shepherd over the flock of his father ; and his acting the
part of a shepherd toward them, is expressly spoken of as a resem-
blance of his acting the part of a king and shepherd towards
God's people from time to time. 1 Chron. xi. 2. Psalm Ixxviii. 70,
71, 72. Jerem. xxiii. 4, 5, 6. Ezek. xxxiv. 23, 24. Chap, xxxvii.
24^ And God's people in places innumerable are called his flock,
and his sheep, and their enemies in David's Psalms and elsewhere,
ar« compared to the lion and other beasts of prey that' devour
the sheep; and David himself calls his own deliverance, and the
deliverance of God's people, a being saved from the lion's mouth*
Psalm vii. 1,2, and xvii. 12, 13, and xxii. 20, 21, and xxxv. 17,
and Ivii. 3. 4. And David himself thus understood and improved
God's thus miraculously enabling him to conquer these wild* beasts^
and deliver the lamb, as a representation and sign of what God
would enable him to do for hrs people against their strong ene-
mies; as IS evident from what he said to Saul, when he oflfered to
go against Goliath.
16 TYPES OF THE MESSIAH.
The accidental rending of Samuel's mantle, 1 Sara. xv. 27,
28, signified the rending of the kingdom from SaiiK It was a
common thing for God to order and appoint things to be done by
men, in order to typify future events; so Samuel poured out water
in Mizpeh, 1 Sam. vii. 6, to signify tlieir repentance. See Pool's
Synopsis. Ahijah's rending Jeroboam's garment in twelve pieces,
and giving him ten, was to testify the rending the kingdom of
Israel, and giving him ten tribes. 1 Kings xi. 30, fee. So see
1 Kings xx. 35, &c. and 2 Kings xiii. 14 — 20. The prophet's as-
sisting the king of Israel, in shooting an arrow eastward, towards
Syria, was appointed of God to signify that he would assist the
king of Israel in fighting with the Syrians. 2 Kings xiii. 15, &c.
The prophet Isaiah by God's appointment went naked and bare-
foot, to typify the Egyptians and Ethiopians going naked and
barefoot in their captivity. Isaiah xx. Jeremiah by God's ap-
pointment typified the captivity of the Jews into Babylon, with
many of its circumstances, by taking a linen girdle and putting
it on his loins, and hiding it in a hole in a rock by the river £u-
Ehrates, and returning again to take it from thence. Jer. xiii*
[e was commanded to typify the destruction of the people by
breaking a potter's vessel. Chap, xix.- By taking a wine cup and
offering it to many nations agreeably to God's appointment and
direction, he typified God's causing them as it were to drink the
cup of his fury. Chap. xxv. And he was commanded to make
bonds and yokes, and put them upon his neck and send them to the
neighbouring kings, to typify the yoke of bondage under Nebu-
chadnezzar that God was about to bring upon them. Chap, xxvii.
Mehemiah shook his lap, Neh. v. 13, to signify the shaking of
every man from his house, who should not perform the oath which
they had taken. Ezekiel very often typified future events, by
things that he did by God's appointment; as by his eating the
roll, &c. Ezek. iii. And by lying on his side, and many other
things that he was to do, that we have an account of, Ezek. iv.
And by shaving his head and beard, and burning part of the
hair in the fire, &c. chap. v. ; and by making a chain, chap. vii.
23; and by his removing, with the many circumstances that God
directed him to, chap. xii. 1, &c. ; and by his eating his bread
with trembling, verse 18; by filling a pot with the choice pieces
of flesh on the fire, fac; and by his not mourning for his wife,
chap. xxiv. The prophet Hosea typified the things he prophesied
of, by taking a wife of whoredoms, Hos. i. and by marrying an
adultress, with the circumstances of it, chap. iii. The prophet
Zechariah was commanded to typify the things he predicted, by
making silver and golden crowns on the heads of those that re-
turned from the captivity, Zech. vi. ; and by the two staves call-
ed Beauty and Bands ; and by his casting moi^ey to the potter in
TYPES OF THE MESSIAH. 17
the house of the Lord ; and his taking the instruments of a foolish
shepherd. Chap. xi.
It was so common a thing for the prophets to typify things that
were the subjects of their prophecies by divine appointment, that
the false prophets imitated them in it, and were wont to feign di-
rections from God to typify the subjects of their false prophecies.
See 1 Kings xxii. 11, and Jer. xxviii. 10. Things in common use
among the Israelites were spoken of by the Spirit of God as
types. Thus the vine-tree is spoken of as a type of man, espe-
cially of God's visible people. Ezek. xv.
It being so much God's manner from the beginning of the
worldy to represent divine things by types, hence it probably came
to pass, that typical representations were looked upon by the an-
cient nations, the Egyptians in particular, as sacred things, and
therefore called hieroglyphics^ which ^x^mfies sacred images or re^
presentations. And animals being very much made use of in the
ancient types of the church of God, so they were very much used in
the Egyptian hieroglyphics, which probably led the way to their
worship of all manner of living creatures.
Now since it was, as has been observed, God's manner of old,
in the times of the Old Testament, from generation to generation,
and even from the beginning of the world to the end of the Old
Testament history, to represent divine things by outward signs,
types, and symbolical representations, and especially thus to ty-
pify and prefigure future events, that he revealed by his Spirit, and
foretold by the prophets ; it is very unlikely, that the Messiah,
and things appertaining to his kingdom and salvation, should not
be tlius abundantly prefigured and typified under the Old Testa-
ment, if the following things be considered.
It is apparent from the Old Testament that these things are the
main subject of the prophecies of the Old Testament, the subject
about which the spirit of prophecy was chiefly conversant from
the beginning of the world. It was the subject of the first proper
prophecy that ever was uttered : and it is abundantly evident from
the Old Testament, that it is every way the chief of all prophetical
events. 'Tis spoken of abundantly as the greatest and most glo-
rious event, beyond all that eye bad seen, ear heard, or had en-
tered into the heart of man; at the accomplishment of which not
only God's people and all nations should unspeakably rejoice ;
but the trees of the field, the hills and mountains, the sea and dry
land, and all heaven and earth, should rejoice and shout for joy ;
and in comparison of which the greatest events of the Old Testa-
ment, and particularly those two most insisted on, the creation of
the world and the redemption out of Egypt, were not worthy to
be mentioned or to come into mind, and in comparison of which
the greatest and most sacred things of the Mosaic dispeasatioD,
VOL. IX. 3
18 TYPB8 OF THE ME88IAII.
even the ark itself, the most sacred of all, was not worthy of notice.
And it is also abundantly evident from the Old Testament, that it
was the grand event that, above all other future events, was the
object of the contemplations, hopes, and raised expectations of
God's people, from the beginning of the world.
And furthermore, the introducing of the Messiah and his king-
dom and salvation, is plainly spoken of in the Old Testament,
as the great event which was the substance, main drift, and end of
all the prophecies of the Old Testament, to reveal which chiefly it
was, that the spirit of prophecy was given, in that the angel, in
Dan. ix. 24, speaks of this event, as that in the accomplishment of
which prophecies in general are summed up, and have their nlti-
mate confirmation, in which the vision and prophecy or all pr<>-
phetical revelation has its last result and consummation. ** Se-
venty weeks are determined upon thy people and upon thy holy city;
to finish the transgression, and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteous-
ness, and to seal up the vision and prophecy ^ and to anoint the
most holy." That what has been expressed is the import of
the phrase of sealing up the vision and prophecy, is evident firom
the drift and manner of expression of the whole verse, and alto
Trom Eiek. xxviii. 12. '' Thou sealest up the sum, full of wisdom
and perfect in beauty." Mr. Basnage, in his history of the Jewv,
observes, that the rabbles among the Jews still agree to this da/t
that all the oracles of the prophets relate to the Messiah. Page
S71, Col. 1.
And besides, it is to be considered, that this event was that Id
which the people of God, from the beginning of the world, werB
most nearly and greatly concerned : yea, was of infinitely the
greatest concern to them of all prophetical events ; for His evi-
dent from the Old Testament, that the Messiah was not only to
be the Saviour of Grod's people, that should be after bis coming ;
but that he was the Saviour of the saints in all ages from the
beginning of the world, and that through his coming, and wbat
-he should do at his appearing, they all should have the only tme
atonement for their sins, and restoration from the curse broagfat
npon them by the fall of Adam, the resurrection from the dead,
and eternal life.
'Tis much more reasonable to suppose, that many things per-
taining to the sute and constitution of the nation of Israel, many
things which God ordered and appointed among them shonld be
typical of things appertaining to the Messiah ; because it is evi-
dent from the Old Testament, that the very being of that people
as God*s people, and their being distinguished and separated firosi
the rest of the world, was to prepare the way for the mtrodiietiMi
of that great blessing into the world of mankind, of the Mesnaii
and bti kingdlMB^II^nk^^^^^. ^^U the days of thy
■t tlie first planting of lite ViS;->^ ' serpent that
and separating (hat people ''"■n^'it^f by 'h<^ ^''^
of Abraham, in the three fiwt 'wO^NSifcL ^ **» '''^ "^"
bad said unto Abraham, getlhnowJi"V^^S^,%« s&iah; as
kindred, and from thy father's house. oS '"•sJ-i^TS gether;
ihee; and I will make of ihce a 8***^ w^^^^T^J, ^^ '''*
thee, and make thy name great ; and i\ia!^ "^t^^S '"'''
and I will bless them that bless thee, &"(icw^S\^^^ ^^^''
tbee ; and in thee shall a)l families of Ifae eu^^^^'V^S, V'
here seems to be manifest, that the inirodiicina^^Viq^%«^ ^
wbicfa God had in view, to all lbs families of the ,.** ^ti* ^Vn \
God bad in view in thus calltoff and separating Abtlc ^^m!^ \
of him an happy nation. It is tberefure much (he n>ofe'y\><iJL
many things belonging to them should be typical of i^'^S.Y'fc^
lure (bings appertaining to this great blessing, wli\ci,*'^V
great end God designed by ibem : and especially coQiiA^^J*'^
wc find it to be God's manner under the Old Testament, ii^^*^
persons and things, to signify and vepivieiit befor*hirt.^!ft
which God made or separated them for, or tba special mse «(?
sign God had in view with respect to thena. It wu Ctod'a^^
ner beforehand to signify and represent these things, in what u^
pertained to tbem, or happened concerning tbein> So baoftsi
did in the signification of the names that be gave tbem, u in tba
names of Eve, Noab, Abraham, Isaac, Israel, Judab, Joshns,
David, Solomon, &ic. and in things whirh they saw Qt did,
or which came to past concerning tbem ; as Hptei's being drawa
out of the water, and what God showed bim in Horeb, before b*
went into Egypt from Midian, in the burning bnsb ; aod io David,
ia his slaying the lion and bear and delivering the limb.
Again we find that many lesser redemptions, deliverances, and
victories uf God's people, which it is plain even frtim the Old Te^
lament, were as nothing in comparison wiih the salvation and vic-
tory of the Messiah, were by God's ordering represented by
types ; as the redemption out uf Egypt. Tiiis was mucb typified
afterwards in institutions that God appointed in commemoraiioD
of it. And the reason given by God for bis thus typifying of it,
was that it was so worthy to have signs and representations to fii
it in the mind. Thus concerning the representations of their
coming out of Egypt, in the passuver, by eating it with unleaven-
ed bread, with their staff in their hand, inc., this reason is given
why they should have such representations and memorials of it.
Esod. siii. 42. It is a night mucb to be remembered. This re-
demption out of Egypt was also much typified beforehand. It
was typified in the smoking furnace and the burning lamp following
it which Abraham saw. Gen. zv. 17. It was typified in Hoscs'a
20 TYPES OF THE MESSIAH.
being drawn out of the water, and in the burning bush that sur-
vived the flames, and by Moses's rod's swallowing up the magi-
cian's rods. David's victory over the enemies of God's people,
and his saving them out of their hands, was typified by his con-
quering the lion and the bear, and rescuing the lamb. God's
giving victory to Israel over the Syrians and delivering them from
them, was typified by the prophet's helping the king of Israel shoot
an arrow towards them. 2 Kings xiii. 15, &c. The salvation of
Jerusalem from Sennacherib's army was typified by the spring-
ing of the corn afresh t>om the roots of the stubble. Hezekiah's
being saved from death was typified by bringing back the sun,
when it was going down. Since, therefore, God did so much to
typify those lesser victories and salvations, is it not exceedingly
likely that great victory and redemption of the Messiah, which ap-
pears by the Old Testament to be infinitely greater, and that was
all along so much more insisted on, in the word of the Lord to
the people, should be much more typified f
It is much more reasonably and credibly supposed, that God
should through the ages of the Old Testament, be very much in ty-
pifying things pertaining to the Messiah and his salvation, not only
in prophecies, but also in types ; because we find in fact, that at
the very beginning of God's revealing the Messiah to mankind,
Erophecies and types went together in the first prophecy of the
lessiah, and the first proper prophecy that ever was in the world,
God foretold and typified the redemption both together, when God
said to the serpent, Gen. iii. 15^ *^ I will put enmity between thee
and the woman, ai^j^t^ween thy seed and her seed. It shall bruise
thy head, and thou sHfiU bruise his heel." This is undoubtedly a
prediction of the Messiah's victory over Satan, and his suffering
from Satan, and of the Messiah's people's victory and deliverance
through him. And none can reasonably question but that here is
also some respect had to that enmity there is between mankind and
serpents, and the manner of serpents wounding mankind and
of men's killing them'; for God is here speaking concerning a beast
of the field that was ranked with the cattle, as appears by the
foregoing verse. And this state of things with respect to ser-
pents, was plainly ordered and established in these words. But
if we suppose that both these things were intended in the same
words, then undoubtedly one is spoken of and ordained as a re-
presentation of the other. If God orders and speaks of the bruis-
ing of a serpent's head, and thereby signifies the Messiah's con-
quering the devil, that is the same thing as God's ordering and
speaking of the bruising of a serpent's head as a sign, significa-
tion, or (which is the same thing) type of his conquering the de-
vil. And in what is said to the serpent, ver. 14, " Thou art cursed
'above all cattle, and above every beast of the field : upon thy
TYPES OF THE MESSIAH* 21
belly shah thou go, and dust shalt thou eat all the days of thy
life ;'* it is evident that God speaks concerning that serpent that
was a beast of the field. And yet it is also evident by the Old
Testament, that he has respect to something pertaining to the state
of the devil, that should be brought to pass by the Messiah ; as
by Isat. Ixv. 25. '* The wolf and the lamb shall feed togetiier ;
and the lion shall eat straw like the bullock, and dust shall be the
serpent's meat* They shall not hurt nor destroy in all my holy
monntain;" compared with Isai. xi. 1 — 9, together with Isai«
xxvii. 1, and Zech. iii. 1, 2, &c. Thus the very first thing that
was ordered and established in this world after the fall, was a type
of the Messiah, and was ordered as such : which argues that typi-
fying of the Messiah is one principal way of God's foreshowing
him. And as types and prophecies of the Messiah began together,
so there is reason to think that they have kept pace one with an-
other ever since.
It is more credible, that not only some particular events that
came to pass among the Jews, or things appointed to be done
among them, should be typical, but that the state or constitution
of the nation, and their way of living in many things, was typical,
because we have an instance of an appointment of a way of liv-
ing in^ a particular family or race, to continue from generation to
generation, in the chief and more important things appertaining
to the outward state and way of life, requiring that which was very
diverse from the manner of living of all others, and that which was
very self-denying, in order to typify something spiritual The in-
stance I mean is that of the posterity of Jonadab, the son of Re-
chab, who was required by the command of Jonadab, commanding
them by the spirit of prophecy to drink no wine, nor build any
house, nor sow seed, nor plant vineyard.
It is a great argument, that the ancient state of the nation of
Israel, and both things that appertained to their religious constitu-
tion, and God's providential disposal of them, were typical of the
Messiah ; that the Jews themselves anciently thus understood the
matter. The ancient Jewish rabbies (as Mr. Basnage, in his his-
tory of the Jews, observes, p. 36S,) judged that all things hap-
pened to their fathers as types and figures of the Messiah. See
also Bp. Kidder's Dcmn. of the Messiah, part 2, p. 40, and part
1, p. 73, 74. Ibid. p. Ill, 112. Ibid. 150, and part 2, p. 67,
71. 77, 78, and 106.
As to the Historical events of the Old Testament, it is an argu-
ment that many of them were types of things appertaining to the
Messiah's kingdom and salvation, that these things are often in
the Old Testament expressly spoken of as represented or resembled
by those historical events. And those events are sometimes not
only mentioned as resemblances, but as signs and pledges of those
22 TYPES OF THE MESSIAH.
great things of the Messiah. In Isaiah xli. Abraham's great
victory over the kings and nations of the east, is spoken of as a
resemblance of the victory of the Messiah and his people over
their enemies. Abraham is here called the righteous man, verse
2 ; as the Messiah in the same discourse: in the beginning of the
next chapter, the Messiah is called God's servant^ that shall bring
forlh judgment to the Gentiles, and bring forth judgment onto
truth, and set judgment in the earth. God is said, xli. 2, to call
Abraham to his foot* Chap. xlii. 6, it is said of the Messiah,
*' I have called thee in righteousness." Of Abraham it is said
chap. xlL 2, '* That God gave the nations before him, as the
dust to his sword, and as the driven stubble to his bow :" And
this is spoken of for the encouragement of God's people, as a re-
semblance and pledge of what he would do for them in the days of
the Messiah, when he would cause their enemies before them to
be ashamed and confounded, to be as nothing and to perish ; so
that they shall seek them, and should not find them, and they
that war against them shall be as nothing, and as a thing of
nought; and they should thresh the mountains and beat them
small, and make the hills as chaff; so that the wind should carry
them away, and the whirlwind should scatter them. Verses II, 12.
15,16.
The church or spouse of the Messiah is spoken of, in CanL
vi. 13, as being represented by the company of Mahanaim, that
we have an account of Gen. xxxii. at the beginning, made ap of
Jacob's family and the heavenly host that joined them.
The redemption out of Egypt is very often in the Old Testa-
ment spoken of as a resemblance of the redemption by the Mes-
siah. Num. xxiii. 22, 23. **God brought them out of Egypt,
he hath as it were the strength of an unicorn. Surely there is no
enchantment against Jacob, neither is there any divination against
Israel. According to this time shall it be said of Jacob and of
Israel what hath God wrought?" Mic. vii. 15.- "According to
the days of thy coming out of the land of Egypt, will I show unto
him marvellous things." Isaiah Ixiv. 1. 3, 4. Oh that thoa
wouldest rend the heavens ; that that thou wouldest come down,
that the mountains might flow down at thy presence ! When thoo
didst terrible things that we look not for, the mountains flowed
down at thy presence. For since the beginning of the world,
men have not heard nor perceived by the ear," &c. Isaiah
xi. 11. ''And it shall come to pass in that day, that the Lord
shall set his hand a^ain the second time, to recover the remnant of
his people which shlll be left from Assyria, and from Egypt;" to-
gether with verses 15, 16. This redemption out of Egypt, is evi-
dently spoken of as a resemblance of the redemption of the Messiah.
In Psalm Ixviii. 6. '' God bringeth out those that were bound
TYPES OF THE MESSIAH* £S
with chains." Verse 13. ^^Tboogh ye have lieo among the pots,
yet shall ye be as the wings of a dove covered with silver, and her
feathers with yellow gold ;" in which there is an evident reference
to the people's hands being delivered from the pots in Egypt.
Pi. Ixxxi. 6, and the context, makes this evident. And the drift
and design of the psalm shows this to be a promise of the Mes-
siah's redemption. God's dividing the Red sea and the Jordan,
and leading the people through them, are often spoken of as re-
semblances of what God shall accomplish for his people in the
days of the Messiah. Isai. xi. 11. ^^ And it shall come to pass iu
that day, that the Lord shall set his hand again the second time to
recover the remnant of his people that shall be left — from Egypt."
Ver. 15, 16. ** And the Lord shall utterly destroy the tongue of the
Egyptian sea, and shake his hand over the river, and shall smite
it io the seven streams, and cause men to go over dry shod. And
there shall be an high way for the remnant of his people, which
shall be left from Assyria, like as it was to Israel, in the day that
be came up out of the land of Egypt." Isai. xliii. 2, 3. *' When
tboo passest through the waters, I will be with thee ; and through
the rivers, they shall not overflow thee — for I — gave Egypt for th^
ransom ;" ver. 16, 17, 18, 19. '^Thus saith the Lord, which maketh
a way in the sea, and a path in the mighty waters, which bringeth
forth the chariot and horse, the army and the power; they shall lie
down together, they shall not rise : they are extinct, they are quench-
ed as tow. Remember not former things — Behold, I will do a new
thing." Chap, xxvii. 12. " And it shall come to pass at that day,
that the Lord shall beat ofl" from the channel of the river under
the stream of Egjrpt," (or the Lord shall strike ofl", or smite away
both the channel of the river and the stream of Egypt,) ** and
ye shall be gathered one by one, O ye children of Israel." Cbap.
li. 10, 11. ** Art not thou It which hath dried up the sea, the wa-
ters of the great deep, that hath made the depths of the sea a way
for the ransomed of the Lord to pass overf Therefore, the re-
deemed of the Lord shall return and come with singing nnto
Ztoo," &c. Ver. J 5. '' But I am the Lord thy God, that divided
the sea," &c. Chap. Ixiii. 11, 12, 13. '* Then he remembered
the days of old, Moses and his people, saying. Where is he that
brooght them up out of the sea with the shepherd of his flock f
Where is he that put his Holy Spirit within him ? That led them by
the right hand of Moses, with his glorious arm, dividing the water
hefore them, to make himself an everlasting name f That led them
through the deep as an horse in the wilderness f" Psa. Ixviii. 22.
"I frill bring my people againr from the ilepths of the sea."
Zecb* z. 10, 11. ** I will bring them again also out of the land of
Egjp(......*4iiid he shall pass through the sea with affliction, and
iMI smite the -waves in the sea, and all the deeps of the river
24 TYPES OF THE MESSIAH.
shall dry up, and the pride of Assyria shall be brought down,
and the sceptre of Egypt shall depart away."
The destruction of Pharaoh and his host in the Red sea, is
spoken of as a resemblance of the destruction of the enemies of
God's people by the Messiah. Isai. xliii. 16, 17. '^ Thus saich
the Lord, which maketh a way in the sea, and a path in the mighty
waters ; which bringeth forth the chariot and horse, the army and
the power ; they shall lie down together, they shall not rise."
And particularly Pharaoh's destruction in the Red sea, ^is spoken
of as a type of the Messiah's bruising the head of the old serpent
or dragon. Isai. li.9, 10. '' Awake, awake, put on thy strength,
O arm of the Lord. Art not thou it tha^ hath cut Rahab and
wounded the dragon f Art not thou it which hath dried up the
sea, the waters of the great deep, that hath made the depths of
the sea a way for the ransomed to pass over f Therefore, the re-
deemed of the Lord shall return, and come with singing unto
Zion," &c« Pharaoh is called leviathan and the dragon in Psalm
Ixxiv. 13, 14, as the devil is in a like destruction in the Messiah's
time, Isai. xxvii. 1. That Pharaoh is intended in those foremen-
tioned places by the dragon and leviathan, is very manifest from
£zek. xxix. 3, and xxxii. 2.
The joy and songs of the children of Israel at their redemption
out of Egypt, and their great deliverance from the Egyptians at
the Red sea, are spoken of as a resemblance of the joy God's
people shall have in the redemption of the Messiah. Hos. ii. 15.
*' And she shall sing there as in the days of her youth ; and as io
the day when she came up out of the land of Egypt." The Spi-
rit of God seems to have reference to the manner of his leading
and guarding the people when they went up out of Egypt, in go-
ing before them to lead them, and behind to keep the Egyptians
from hurting them ; and to compare wliut he would do in the
Messiah's days thereto. Isai. lii. 12. '< For ye shall not go out
with haste, nor go by flight: for the Lord will go before you ; the
God of Israel will be your rereward ;" the God of Israel, that God
that thus led Israel out of Egypt, when he entered into covenant
with them, and became the God of that people. Here see Pool's
Synopsis on Exod. xii. 14. God's leading the people through the
wilderness, is spoken of as a resemblance of what should be ac-
complished towards God's people in the Messiah's times. Isaiah
Ixiii. 13. " That led them through the deep as an horse in the
wilderness." Psalm Ixviii. 8. " O God, when thou wentest be-
fore thy people ; when thou didst march through the wilderness ;*'
compared with the^restof the psalm. Hos. ii. 14, 15. " I will al-
lure her, and bring her into the wilderness, and speak comfortably
to her, and she shall sing as in the days of her youth ; as in th^
day when she came up out of the land of Egypt." Ezek. xx.
37. " And I will bring you out from the people, and gather yo
and wiih a stretcht ,, _„„^ .^
alluding to God's maonerof r<!d«C>ywij'«*,v,
" And I will bring you into tb« »i\fc^>*^'^\r?S* W
there will I plead with you face \a fw "-^'^ «^ ■A^'*» >i
your failiers in liie wilderness of itie lani ^ v^^vaV*-**'^ 1
plead Willi yon, saitli the Lord God. \n4 \H'iV.?^^i4i
pass under llie rod, and will bring 3(OR.iWoHi4L^''*''t* ^ \
nam." Where we may also obwrve^Bt^od'iiy^V^ '''**'^ 1
people face to face, and entering into eM'enatiii!vai''^*^Vht
mnking them his covenant people when be brouc\,^.L^^"), ^^,
£g'ypt, is spoken of as a resemblance of God'g revca.V,,.'^ ,^^l of
to his people in the days of the Messiah, and bringing Hwm-"'**^!
covenant relation lo himself by him. God's appearing viEl'*'*
children of Israel in a pillar of cloud and fire, is spokea of
resembtiuice of what God would do for his people in the dj^ \
the Messiah. Isai. iv. " And the Lord will create upon tve?«
dwelling-place of mount Sion, and upon lier astemhliei, «c\n^
and smoke by day, and the shining of » flame of fire by nigbL
For upon all the glory shall be a defence." The quaking of the
earth and of mount Sinai, at the time of the giving of the 1aw,i|
spoken of as a resemblance of what should be in the Meiiiah's
days. Ps. Ixviii. 8. " The earth shook— even Sinai itself wu
moved at the presence of God, the God of Israel." So the great
effect of God's presence on (he mountains, and especially mount
Sinai's being all enkindled by so great and dreadful m fire, ii
plainly spoken of as a resemblance of what should be in the dayi
of the Messiah. Isai. Ixiv. 1 — 4. "Oh that thou wouldst rend
the heavens, that thou wouldst come down, that the mountain*
might flow down at thy presence, as when the melting fire burn-
etii When thou didst terrible tilings wliich we looked notfor,
thoa comest down ; the mountains flowed down at thy presence.
For since the beginning of the world men have not heard," Sec.
So the rain thai descended on the people, at the time of the thun-
der and lightning at mount Sinai, or at the time of the great hail>
MDnes that God sent on the Ainorites, Psalm Ixviii. 7, 8, 9. " O
God, when thou wentest forth before thy people; when thou didst
march through the wilderness, the earth shook, the heavens drop-
ped at the presence of God. Thou, O Lord, didst send a plenti-
ful rain, whereby thou didst refresh thine inheritance when it was
weary." These things do abundantly .confirm, that the redemp-
tion out of Egypt, and the circumstances and events that attended
it, were intended by the great disposer of all things to be l}'pes of
the redemption of God's people by the Messiah, and of things
appertaining to that redemption.
VOL. IX. 4
26 TYPES OF THE MESSIAH.
It Is an argament that the manna that God gave the children of
Israel was a type of something spiritaal, because it is called the
corn of heaven and angels' food. Psal. bLXvili. 24, 26 ; andPsaU
cv. 40. It could be angels' food no otherwise than as representing
something spiritual.
Now by the way I would remark, that was before made use of
as an argument, that the great redemption by the Messiah was very
much typified beforehand, is very greatly strengthened by what
has been now observed. I mean that argument that lesser re-
demptions were by God's ordering represented by types, and par-
ticularly that the redemption of the children of Israel out of *
Egypt was much typified beforehand. Now if this was so, that
God was much in typifying this redemption beforehand, which it-
self was a type of the great redemption by the Messiah ; how much
more may we suppose this great redemption itself, that is the anti-
type of that, should be abundantly typified f Will God do much
to typify that, which was itself but a shadow of the Messiah's sal
vation f And shall he not be much more in prefiguring the very
substance— even that great redemption by the Messiah, in com-
parison of which the former is oflen in the Old Testament repre-
sented as worthy of no remembrance or notice f
God's bringing his people into Canaan, to a state of rest and
happiness there, is spoken of as a resemblance of what God would
do for his people through the Messiah. Jer. xxxi. 2. *' Thus
saith the Lord, the people that were lefl of the sword, found
grace in the wilderness, even Israel, whea I went to cause him to
rest :" compared with the rest of the chapter and the foregoing
chapter. Isai. Ixiii. 14. *' As the beast goeth down into the val-
ley, the Spirit of the Lord caused him to rest. So didst thou lead
thy people to make thyself a glorious name :" together with the
context. Psal. Ixviii. 10. '' Thy congregation hath dwelt therein:
Thou, O God, hast prepared of thy goodness for the poor." Ver.
13. " Though ye have lain among the pots, yet shall ye be as the
wings of a dove," &c. together with the context. The man-
ner of God's giving Israel the possession of Canaan, viz. by a
glorious conquest of the kings and nations of the land, is spoken
of as a resemblance of the manner in which God would bring his
people to rest and glory, by the Messiah, after his exaltation, Psa.
Ixviii. 11, 12. ** The Lord gave the word ; great was the compa-
ny of them that published it. Kings of armies did flee apace; and
she that tarried at home divided the spoil." Ver. 14. •* When the
Almighty scattered kings in it, it was white as snow in Salmon,"
taken with ver. 21, 22, 23. <' But God shall wound the head of his
enemies — The Lord said, I will bring again from Bashan ; I will
bring my people again from the depths of the sea : that thy foot
may be dipped in the blood of thine enemies, and the tongue of
TYPE3 OF THE MESSIAH. 27
Ihj dogs in the same.'^ Ver. 30. *< Rebuke the company of spear*-
men, the multitude of bulls," &c. — together with the rest of the
psalm.
What the people of God should be brought to, in the days of
the Messiah, is spoken of as represented by the children of Israel's
slaying Achan in Joshua's time. Hos. ii. 15. '* And I will give
ber her vineyards from thence, and the valley of Achor for a door
of hope ; and she shall sing there, as in the days of her youth, as
in the day when she came up out of the land of Egypt."
What came to pass in the time of Joshua's battle with the five
kings of the Amorites, and particularly God's sending down great
bail stones upon them, is spoken of as a resemblance of what
should be in the days of the Messiah. Isai. zxviii. 21. ''For the
Lord shall rise up in mount Perazim, and his wrath as in the vaU
ley of Gibeon, that he may do his work, his strange work, and
briDg to pass his act, bis strange act :" together with ver. 2. '' Be-
hold the Lord hath a mighty and strong one, which as a tempest
of hail, and a destroying storm, —^ shall cast down to the earth
with the band." And chap. xxx. 30. '' And the Lord shall cause
bis |]^loriou8 voice to be beard, and shall show the lighting down
of his arm, with the indignation of bis anger ——— with tempest and
hailstones." And xxxii. 19. '' When it shall hail coming down on
the forest ; and the city shall be low in a low place," (or shall be
utterly abased.) And Ezek. xxxviii. 22. '* I will rain upon him
an overflowing rain, and great hailstones."
What God did- for Israel in the victory of Deborah and Barak
over the Canaanites, is spoken of as a resemblance of what God
would do for his people against their enemies in the days of the
Messiah ; Psal. Ixxxiii. 9, 10. ** Do unto them as unto Sisera, as
to Jabin at the brook of Kison, which perished at Endor : they
became as dung for the earth." For this psalm is prophetical,
and these things have respect to the great things God would do
against the future enemies of his church. For it does not appear
that there, was any such confederacy of the nations mentioned
against Israel in David's or Asaph's time ; and particularly it
does not look probable^ that there was any such enmity of the in-
habitants of Tyre against Israel, as is here spoken of, ver. 7. And
it is very probable, that as this psalm is prophetical, so it is pro-
phetical of the Messiah's days ; as most of the psalms are. And
there is a great agreement between what is here foretold of the de-
struction of the enemies of the church, and what is foretold of the
Messiah's days in many other places. And the last verse, which
speaks of God's being made known to all mankind as the only true
God, and the God of all the earth, further confirms this.
Gideon's victory over the Midianites, is spoken of as a re-
lemblaDce of what should be accomplished in the Messiah's days.
28 TYP£S OF THE MESSIAH.
Isai. ix. 4. *' For thou hast broken the yoke of his burden and the
staff of his shoulder, the rod of his oppressor, as in the day of
Midian." Psal. Ixxxiii. 9. ** Do unto them as unto the Midian-
ites." Ver. 11.'' Make their nobles like Oreb and like Zeeb ; yea,
all their princes as Zeba and Zaimunna." As in the destruction
ofthe Midinnites every man's sword was against his brother ; so
it is foretold, that it should be with the enemies of God's people
in the Messiah's times. Ezek. xxxviii. 14. '' Every man's sword
shall be against his brother." Hag. ii. 22. *' And I will over-
throw the throne of kingdoms, and I will destroy the strength of
the kingdoms of the heathen, and I will overthrow the chariots of
them that ride in them, and the horses and their riders shall come
down every one by the sword of his brother."
God's wonderful appearance for David at Baal-Perazim, to
fight for him, against his enemies, is spoken of as a resemblance of
what should be in the Messiah's times. Isai. xiviii. 21. **For
the Lord shall ride up as in mount Perazim."
In Zech. ix. 15, '' The Lord of hosts shall defend them, and
shall devour and subdue with sling stones." There seems a refe-
rence to David's subduing Goliath with a sling stone, as though
that were a resemblance of the manner in which the enemies of
God's people should be subdued in the times ofthe Messiah ; and
this is an argument that David's bruising the head of this giant
and grand enemy of God's church, is a type of the Messiah, the
son of David, and who is often called by the name of David in
scripture, bruising the head of Satan.
It is an argument that the historical events of the Old Tes-
tament in the whole series of them, from the beginning of God's
great works for Israel in onler to their redemption out of Egypt,
even to their full possession of the promised land in the days
of David, and the building of the temple in the days of Solo-
mon, were typical things, and that under the whole history was
hid in a mystery or parable, a glorious system of divine truth
concerning greater things than these, that a plain summary,
rehearsal or narration, of them is called a parable and dark
saying or enigma. Psalm Ixxviii. 2. It is evident that here
by a parable is not meant merely a set discourse of things, ap-
pertaining to divine wisdom, as the word parable is sometimes
used ; but properly a mystical enigmatical speech signifying spi-
ritual and divine things, and figurative and typical representa-
tions; because it is called both a parable and dark sayings.
It is an argument that many of the historical events of
the Old Testament are types of the great events appertain-
ing^to the Messiah's coming and kingdom, that the Spirit
"* ^ ' * vpk occasion from the former to speak of the latter.
takes occasion to speak of and foretel the Messiah,
reat events ap|)ertaining to his salvation, ui)on occa-
TYPES OF THE MESSIAH. 29
sion of the coming to pass of these ancient events, or on his
speaking of these events, celebrating or promising them, he
takes occasion to speak of these latter and greater events, join-
ing what is declared of the one with what he reveals of the
other in the same discourse ; which is an argument that one
has relation to the other, and is the image of the other. Thus
the Spirit of God, when speaking by Balaam, took occasioni
when celebrating the wonderful work of God in bringing them
out of Egypt, to foretel that great salvation that God should
work for his people by the Messiah. Num. xxiii. 23« So the
Spirit of God in Nathan, when speaking of the glorious reign
of Solomon and his building an house to God's name, and pro-
mising these things to David, 2 Samuel vii., takes occasion to
foretel and promise the more glorious and everlasting kingdom
of the Messiah, as it is evident that David understood the words
of Nathan by what he says in chapter xxiii., and in the book
of Psalms ; and as it is evident from many things in the prophets,
the Spirit of God intended them. From the ark's being carried
up into mount Sion, and the great joy and privileges of Israel
consequent thereupon, the spirit took occasion to speak very
much of the exaltation of the Messiah, and the glorious privi-
leges of his people consequent thereupon ; as in 1 Chron. xvi. 7 —
36, especially from verse 22. So in Psalm Ixviii. which was pen-
ned or indited on occasion of the ascension of the ark into mount
Sion, as any one may be satisfied by duly considering the matter
ofthe psalm, especially verses 25— -29, and by comparing the first
and seventh verses of this psalm with Num. x. 35, and by com-
paring many passages in this psalm with many parts of that
song of David, on occasion of the carrying up the ark that is
recorded in 1 Chron. xvi. Again on this occasion the Spirit of
God speaks of the things ofthe Messiah in Psalm cxxxii., which
was penned on that occasion, as is very plain from the matter
of the psalm, and by comparing verses, 8, 9, 10, 11, with 2
CbroD. vi.41,42.
From David's great victories over the Syrians and Edomites,
the Spirit of God takes occasion to speak much of the victories
of the Messiah in Psalms tx. and cviii. Psalm Ixxii., which
is evidently a remarkable prophecy of the Messiah, was writ-
ten on occasion of the introducing of Solomon to the throne of
Israel, as is evident from the title, together with the first verse
of the psalm.
So the Spirit of God does abundantly take occasion to foretel
and promise the redemption ofthe Messiah, and the overthrow
of bis people's enemies by him ; from these two events, the des-
tractioD of Sennacherib's army, and the deliverance of Jerusalem
30 TYPES OF THE MESSIAH.
from hiuiy and likewise the destruction of Babjlon, and the le-
demption of the Jews from their Babylonish captivity.
Not only does God take occasion from these historical eFenti
lo speak of the great events that appertain to the Messiah's
coming and salvation ; but with regard to several of them, he
manifestly speaks of both under one ; the same words have
respect to both events. One is spoken of under the other, as
though one were contained in the other ; or as though one
were the other, which can be no other way, than by one being
the type or representation of the other in that sense wherein
David said the waters of the well of Bethlehem was the blood
of those men that bought it in jeopardy of their lives ; as the
beasts Daniel saw are said to be kingdoms and the horns to be
kings, and as Ezekiel's hair is said to be Jerusalem. Ezek.
▼. 5.
Thus Balaam prophesied of David who smote the four corners
of Moab, and of the Messiah, under one. So it is most mani-
fest that the peace and glory of Solomon's reign, and that of
the reign of the Messiah, are spoken of under one. Psalm Izxii.
And that the ascending of the ark into mount Sion and the as-
■cension of the Messiah are also spoken of under one in Psalm
Izviii.
Some of the historical events of the Old Testament, if they
are not typical, must needs be very impertinently taken notice
of in the history ; as David's sacrificing when they had gone
aix paces with the ark; 2 Sam. vi. 13. It must be both insig-
nificantly done and impertinently related in the history, unless
there be some signification of some important thing in it. So
the relation of there being twelve fountains of water and three-
score and ten palm-trees.
The remarkable similitude there is between many of the
events in the Old Testament, both miraculous and others, and
the prophetical descriptions of events relating to the Messiah,
is an argument that the former were designed resemblances of
the latter. God's causing the light to shine out of darkness,
as Moses gives us an account of it in the history of the crea-
tion, has a great similitude with what is foretold to come to pass
in the Messiah's times. Isaiah zlii. 16. '* I will make darkness
light before them." Isaiah ix. 2. *' The people that walked in
darkness have seen a great light. They that dwell in the
land of the shadow of death, upon them hath the light shined."
Isaiah, xxix. 18. '* The eyes of the blind shall see out of ob-
scurity and out of darkness." So there is a great resemblance
between the account Moses gives us of a river that ran through
the midst of Eden to water the trees of paradise, and the des-
criptions which the prophets give of what should be in the Mes-
siah's times ; as Ezek. xlvii. 7. ^* Now when I had returned, be-
TT1*ES OF THE MESSIAH. 31
bold at the bank of the rirer were very many trees, on the one
ride and on the other." Ver. 12. '* And by the river upon the
bank thereof, on this side and on that side, shall grow all trees
for meat, whose leaf shall not fade, neither shall the fruit there-
of be consumed." Isaiah xli. 18, 19. '*1 will open rivers in
hi^h places, and fountains in the midst of the valleys. I will
make the wilderness a pool of water, and the dry land springs
of water. I will plant in the wilderness the cedar, the shittah
tree and the myrtle and the oil tree. I will set in the desert
the fir tree and the pine and the box tree together." Compar-
ed with Isaiah li. 3. ''The Lord will comfort Sion — and he will
make her wilderness like Eden, and her desert like the garden
of the Lord." Ezek. zxxvi. 35. *' This land that was desolate
is become like the garden of Eden ;" and Psalm xlvi. 4. '' There
is a river the streams whereof make glad the city of God ;"
taken with Num. xxiv. 5, 6. '* How goodly are thy tents, O
Jacob, and thy tabernacles, O Israel ! As the valleys are they
spread forth; as the gardens by the river side ; as the trees of
lign aloes which the Lord hath planted^ and as cedar-trees be*
tide the waters;^* and Jer. xxxi. 12. '* And their soul shall be
like a watered garden, and they shall not sorrow any more at
all." So between what we are told of the tree of life in Eden,
(which being in the midst of the garden, we have reason to
think was by the river,) and the representations made of what
should be in the Messiah's times, Ezek. xlvii. 9. 12, '* Every
thing that liveth, which moveth whithersoever the river shall
come shall live. Every thing shall live whither the river
Cometh. And by the river upon the bank thereof, on this side
and on that side, shall grow all trees for meat, whose leaf shall
not fade, neither shall the fruit thereof be consumed. It shall
bring forth new fruit according to his months. The fruit there-
of shall be for meat and the leaf thereof for medicine."
The things that we have an account of in Moses's history of
the deluge, have a great resemblance of many of the Old Testa«
ment representations of things that shall be brought to pass in
the time of the Messiah's kingdom. That destruction of the
wicked world by a flood of waters is very agreeable to the Old
Testament representation of the future destruction that shall
come on all God's enemies, and particularly in the Messiah's
days. The wicked of the old woild were destroyed by a dread-
ful tempest. So it is said concerning the ungodly, Job xxvii.
20, 21. ** Terrors take hold on him as waters ; a tempest steal-
eth him away in the night. The east wind carrieth him away,
and be departeth ; a storm hurleth him out of his place." Sor-
fow and misery is very often represented by overwhelming wa*
tersy and God's wrath by waves and billows. Ps. xlii. 7, and
32 TYPES OF THB MESSIAH.
Izzxviii. 7. The waters of the flood did not only overwhelm
the wicked, but came into their bowels. God's wrath on the
ungodly is compared to this very thing. Ps. cix. 18. ** As he
clothed himself with cursing like as with a garment, so let it
come into his bowels like water." In the time of the flood the
waters were poured down out of heaven like spouts or cataracts
of water. God's wrath is compared unto this, Ps. xlii. 7. •* Deep
calleth unto deep at the noise of thy water-spouts." The wa-
ters of the deluge were what the ungodly of the world could not
escape, or hide themselves from them by resorting to caves in
the ground, or digging deep in the earth, or ^ing to the tops of
mountains ; so likewise is the matter represented with respect
to God's wrath on the ungodly, in Isaiah zxviii. 17. " The wa-
ters shall overflow the hiding-place;" and Amos ix. 1, 2. '* He
that fleeth of them shall not flee away : he that escapeth of
them shall not be delivered. Though they dig into hell, thence
shall mine hand take them : though they climb up to heaven,
thence will I bring them down : and though they hide them-
selves in the top of Carmel, I will search and take them out
thence :" and so in many other places. Particularly is there
a great resemblance between the destruction that was brought
on the wicked world by the flood, and what is foretold of the
wicked in the Messiah's times ; as in Isaiah xxiv. 18, 19, 20.
** And it shall come to pass, that he who fleeth from the noise of the
fear, shall fall into a pit; and he that cometh up out of the midst
of the pit, shall be taken in the snare." (So that there shall be no
escaping, let them flee where they will, as it was in the time of
the deluge.) ** For the windows from on high are open, and
the foundations of the earth do shake. The earth is utterly
broken down ; the earth is clean dissolved ; the earth is moved
exceedingly — and the transgression thereof shall be heavy upon
it." There is not only a resemblance between this representa-
tion of the punishment of the wicked world in the Messiah's
days, and the history of the flood, but here seems to be an evi-
dent allusion to the flood, and a designed comparison of that de-
struction of God's enemies, and what was in the time of the
flood, when we are told the windows of heaven were opened and
the fountains of the great deep were broken up, &c. So the
destruction of God's enemies in the Messiah's times is repre-
sented as being by a flood. D^n. ix. 26. '* And the end thereof,
shall be with a flood ;" and to a flood occasioned by a mighty rain.
Ezek. xxxviii. 22. <* I will rain upon him and upon his bands,
and upon the many people that are with him, an overflowing
rain." There is also a remarkable agreement between what
we are told in Moses's history of ^he preservation of those that
were in the ark, and what is often declared in Old Testa-
TYPES OF THE MESSIAH. S3
: prophecies concerning the preserration and salvation of
burch by the Messiah. Isai. xxxii., at the beginning. '* A
shall be a hiding place from the wind, a covert from the
test." Isa. iv. 6. ** And there shall be a place of refuge,
for a covert from storm, and from rain." Isa. xxv. 4.
ou hast beeii a strength to the poor, a strength to the needy
itress, a refuge from the storm — when the blast of the ter-
ones is as the storm against the wall." Psa. xlvi. 1, 2, 3.
d is our refuge and strength, we will not fear though the
\ be removed, though the mountains be carried into the midst
3 sea," (as they in a sense were in the flood. They were in
lidstof the sea ; the sea surrounded and overwhelmed them.)
ough the waters thereof roar and are troubled ; though the
itains shake with the swelling thereof." Isai. xliii. 2. " When
passeth through the waters, I will be with thee :" compare
texts with Psalm xxxii. 6. '' Surely in the flood of great
rs, they shall not come high thee," and Psalm xci. 7. " A
and shall fall at thy side, and ten thouand at thy right hand,
shall not come nigh thee." We may suppose that there
1 resolving and flocking of animals from all parts of the
I, such as are proper to hot countries, from the south; and
ELS dwell in colder climates from the north. And as there
lany countries that have their peculiar kinds of animals ;
J may suppose there was a resorting from every quarter,
sorting of beasts and a flocking of birds, which is a lively
iblance of what is often foretold of the gathering of God's
e into his church from all quarters in the Messiah's days,
oming to him for salvation when all the ends of the earth
d look to him to be saved. Isaiah xlv. 22. When God
d bring the seed of his church from the east, and gather
from the west, and would say to the north. Give up, and to
uth, Keep not back. Bring my sons from far and my daugh-
rom the ends of the earth. Isaiah xliii. 6, 7, and many other
lei places. And God would gather his people from all coun-
agreeably to many prophecies, and it shall be said. Who are
that fly as a cloud and as doves to their windows f The ga*
ig of all kinds of creatures to the ark, clean and unclean,
and wild, gentle and rapacious, innocent and venomous;
f(, wolves, bears, lions, leopards, serpents, vipers, dragons ;
he door of the ark standing open to them, and their all
ing there peaceably together under one head, even Noah,
(indly received them and took care of them, fed and saved
, and to whom they tamely submitted, is a lively rcpre-
tion of what is often foretold concerning the Messiah's
when it is foretold, that not only the Jews should be saved
L. IX. 5
34 TYPES OF THE MESSIAH.
but unclean Gentile nations, when the gates of God's church
should be open to all sorts of people, (Isai. Ix, 11, with the
context,) when proclamation should be made to every one to
come freely. Isai. Iv. 1 — 9. And God would abundantly pardon
the wicked and unrighteous, ver. 6, 7, 8, 9, and would bring
again even the captivity of Sodom and her daughters. Kzek.
xvi. 53. And those nations should be gathered to God's church,
to be one holy society with Israel that were wont to be their most
cruel and inveterate enemies ; such as the Egyptians; Psalm
Izxxvii. 4, and Ixviii. 31. Isai. xix. 18, to the end, and xlv. 14.
The Philistines ; Psa. Ix. 8, and Ixxxvii. 4. Zech. ix. 6, 7. The
Chaldeans; Psa. Ixxxvii. 4, and Assyrians; Isai. xix. 23,24,
25 ; and the most wild and barbarous nations. Tabor and ller-
mon, that were noted haunts of wild beasts ; Psa. Ixxxvii. 12 ;
Cant. iv. 8 ; Psa. xlii. 6. Hos. v. 1, and the nations of Arabia
and Ethiopia, (in many places see fulfilment of prophecies of
Messiah 4 160,) countries that abounded with the most rapa-
cious, venomous and terrible animals. When it is foretold that
the beasts of the field should honour God, and the dragons and
the owls, lsa.xliii. 19, 20; and when it is foretold ** jthat the wolf
shall dwell with the lamb, and the leopard shall lie down with
the kid, and the calf and the young lion and the fatling to-
gether, and a little child shall lead them ; and the cow and
the bear shall feed, and their young ones shall lie down to-
gether ; and the lion shall eat straw like the ox, and the suck-
ing child shall play on the hole of the asp, and the weaned child
shall put his hand on the cockatrice den, and they shall not hurt
nor destroy in all Gud's holy mountain," Isai. xi. 6 — 9, and
chap. Ixv. 25, events under the Messiuh^s kingdom are intend-
ed. The ark was a great while tossed to and fro on the face
of the flood, ready to be overwhelmed ; but at last rested on a
high mountain or rock, and the company in it had enlargement
and liberty, and were brought into a new world. So the church
in the Messiah's days is long in a state of affliction, tossed with
tempest and not comfoitcd. Isai. liv. 11. But when she is ready
to be overwhelmed, God will lead her to the rock that is higher
than she, Psa. Ixi. 2, and she shall be brought out of her afflic-
tion into a new world, Isa. Ixv. 17, 18, and shall dwell in God's
holy mountain, as is often foretold.
Another historical event, between which and the Old Testa-
ment representations of spiritual things, and particular things ap-
pertaining to the Messiah's kingdom, there is a great resemblance
in the destruction of Sodom and the neighbouring cities. There
is a great resemblance between this and the future punishment of
the wicked in general, as represented in the Old Testament.
Fire and brimstone were poured out from God outof heaven, and
rained down on these cities : so the wrath of God is often in the
TYPES OF THE MESSIAH* 35
Old Testamenrcompared to fire, and is represented as poured out
from heaven on the ungodly, and particularly to he poured out
like fire. Nahumi. 6. Isai. xlii. 25. Jer. xliv. 6. Lam. ii. 4. and
iv. 11. Eiek. xxii. 21, 22. 31. So it is threatened in allusion to
the manner of Sodom's destruction, Psa. xi. G, that upon the
wicked God would rain snares, fire and brimstone, and an horri-
ble or burning tempest, (as it is in the margin,) and it is said this
should be the portion of their cup. That destruction came on So-
dom suddenly and unexpectedly, while the inhabitants were in the
midst of their voluptuousness and wickedness, and wholly at ease
and quiet, in the morning, when the sun arose pleasantly on the
earth, and when the idle and unclean inhabitants were drowned in
sloth, sleep, and pleasures ; which is agreeable to what is often
represented in the Old Testament of the manner of God's bring-
ing destruction on the wicked. It came on Sodom as a snare. So
it is said in that xi. Psa. ''Snares, fire and brimstone, shall God
rain," &c. That while the wicked is about to fill his belly, God
shall cast the fury of his wrath upon him, and rain it upon him
while he is eating. Job. xx. 23. That God hath set them in slip-
pery places, and that they are cast down to destruction in a mo-
ment, and are utterly consumed with terrors. Ps. Ixxiii. 18, 19.
That their destruction falls suddenly upon them, as the fishes are
taken in an evil net, (when sporting securely in the water,) and
as birds are caught in the snare (when they are feeding and pleas-
ing themselves with the bait.) Eccl. ix. 12. Particularly this if
represented as the manner of destruction's coming on them that
harden their necks when often reproved, as the inhabitants of So-
dom had been by Lot, as appears by Gen. xix. 9. Prov. xxix. 1.
*' He that being often reproved, hardeneth his neck, shall suddenly
b^ destroyed, anfll that without remedy." There is a special re-
semblance between the destruction of Sodom, and the destruction
that is foretold to come on the enemies of God and the Messiah
ander the Messiah's kingdom, which is often represented as being
by fire. Mai. iii. 1. '* Who may abide the day of his coming?
And who shall stand when he appeareth f For he is like a refin-
er's fire." A refiner's fire is a vehement furnace, that burns up the
dross. Chap. iv. 1. ** For behold, the day cometh that shall burn
as an oven, and the proud, yea, all that do wickedly, shall be as
stubble ; and the day that cometh shall burn them up, saith the
Lord of hosts ; it shall leave them neither root nor branch." Ps.
xxi. 9. ** Thou shalt make them as in a fiery oven the day of thine
anger. The Lord shall swallow them up in his wrath, and the
fire shall devour them." Dan. vii. 11. «* I beheld till the beast
was slain, and his body destroyed and given to the burning flame."
Tea, that destruction is represented as efiected by raining down
fire and brimstone npon them. Ezek. xxxviii. 22. ** And I will
plead against him with pestilence and with blood ; and I will rain
36 TYPES OF THE MESSIAH.
upon bim, and upon bis bands, and upon the many people that are
with hinii an overflowing rain and great hailstones, fire and brim-
stone. Isai. XXX. 30. «*And the Lord shall cause his glorious
voice to be heard, and shall show the lighting down of his arm
with the indignation of his anger, and with the flame of devouring
fire, with scattering, and tempest, rnd hail-stones." Ver. 33.
'* For Tophet is ordained of old ; for the king it is prepared. He
hath made it deep and large. The pile thereof is fire and much
wood. The breath of the Lord, like a stream of brimstone, doth
kindle it. Chap. xxix. 6. '* Thou shalt be visited of the Lord
of hosts with thunder, and with earthquake, and great noise, with
storm and tempest, and the flame of devouring fire." The Mes-
siah's enemies are represented as destroyed with everlasting fire ;
Isai. xxxiii. 11 — 14. " The people shall be as the burning of
lime; as thorns cut up shall they be burnt in the fire. — Who
among us shall dwell with the devouring fire ? Who among us
shall dwell with everlasting burnings ?" Isai. Ixvi. 15, 16. *< For
behold, the Lord will come with fire, and with his chariots like a
whirlwind, to render vengeance with fury, and his rebuke with
flames of fire. For by fire and by his sword will the TiOrd plead
with all flesh, and the slain of the Lord shall be many :" with ver.
24. " And they shall go forth and look upon the carcases of the
men that have transgressed against me, for their worm shall not
die, neither shall their fire be quenched." There was something
in the destruction of Sodom and Gomorrah to represent this. The
fire that destroyed them was, as if were, everlasting fire, inasmuch
as the destruction it brought upon them was everlasting and irre-
parable desolation, so that they never could be built again, and
never any creature, either man or beast, could live there any more ;
which is often particularly remarked in scripture. Isai. xiii. 19,
20. Jer. xlix. 18, and chap. 1. 39, 40. Isai. i. 0. The place,
land, or lake where Sodom and its neighbour cities once were, is
a place that ever since abounds with that sulphurous inflammable
matter, that is called bitumen and asphalium^ and in our transla-
tion of the Bible, pitchy which is a further representation of eter-
nal burnings, and is a remarkable resemblance of what is foretold
concerning the destruction of God's enemies in the Messiah's
times. Isai. xxxiv. 8—^10. *' For it is the day of the Lord's ven-
geance, and the year of recompences for the controversy of Zion ;
and the streams thereof shall be turned \\\\o pitch (or bitumen or
asphaliunij) and the dust thereof into brimstone ; and the land
thereof shall become burning pitch. It shall not be quenched
night nor day. The smoke thereof shall go up for ever ; from
generation to generation it shall lie waste ; none shall pass through
it for ever and ever." This destruction came on Sodom just as the
SUD was up, and had enlightened the world by its beams. So it is
TYPES OF THE MESSIAH* 37
manifest, from many prophecies, that great destruction of the ene-
mies of the church so often spoken of, is when God comes and ap-
pears gloriously for his people, and when the morning of that glo-
rioas day of the church's light, peace, and triumph is come on,
and the glory of the Lord shall be risen upon the church, and the
Son of Righteousness with healing in his wings. Then will the
day come that will burn as an oven, and the wicked shall be as
stubble. Lot's being so wonderfully delivered and saved from the
destruction, well represents that great preservation of God's church
and people, so often spoken of by the prophets, in that time of
God's indignation and day of his wrath and vengeance on his
enemies*
The remarkable similitude there is between very many things
in the history of Joseph, and the Old Testament prophecies of the
Messiah, argue the former to be a type of the latter. Joseph is
said to be the son of Jacob's old age. Gen. xxxvii. 3. So the Mes-
siah is every where represented in the prophecies, as coming and
setting up his kingdom in the latter days. He was Jacob's beloved
son. Gen. xxxvii. 3. So the prophecies do represent the Messiah
as the beloved Son of God. They represent him as the Son of
God. (See fulfilment of the prophecies of theMessiah ^15.) They
also represent him as one that should be in a very peculiar and
transcendent manner the beloved of God. (See fulfilment of pro-
phecies, be. ^ 18.) Joseph was clothed with a beautiful garment.
So the prophecies represent the Messiah as clothed with beautiful
and glorious garments. Zech. iii. 4, 5. ''Take away the filthy
garments from him. I will clothe thee with change of raiment— -
so they set a fair mitre on his head and clothed him with gar-
ments." Isai. Ixi. 10. '' He hath clothed me with the garments
of salvation. He hath covered me with a robe of righteous-
ness, as a bridegroom decketh himself with ornaments, and as a
bride adorneth herself with her jewels." The sheaves of Jo-
seph's brethren in his vision all bow down to his sheaf. So it
is prophecied of the Messiah, that God would make him his first
bom, higher than the kings of the earth. Psa. Ixxxix. 27.
Kings are said all of them to be the sons of the Most High ; but
this king is represented as made the highest by God, and all the
rest as being made to bow down unto him. Psa. Ixxii. 11. ''Tea,
all things shall fall down before him." Isai. xlix. 7. "Kings
shall see and arise ; princes also shall worship ; because of the
Lord that is faithful and the holy one of Israel, and he shall choose
thee." See also ver. 23, and Psa. xlv. " He hath anointed thee with
the oil of gladness above thy fellows." And many other places
import the same thing. The saints are often in the prophecies
called the children of .God. And they are represented as the
Messiah's brethren. Psa. zxii. 22. " I will declare thy name unto
88 TYPES O? THE MESSIAH.
niy brethren ; in the midst of the congregation will I praise thee.**
But the Messiah is every where represented as their Lord and
King, whom they honour, and submit to and obey. Yea, it is
promised that every knee should bow to him. Isai. xlv. 23. The
fan, moon, and stars, are represented as making obeisance to Jo-
seph. So in the prophecies the Messiah is represented as God,
whom the Old Testament often speaks of as ruling-sun, moon,
and stars. And the heavens are represented as declaring the
Messiah's righteousness. (Psa. xcvii. 6, and 1. 6.) And the hea-
vens and earth, and sea, and the whole universe is represented as
rejoicing and worshipping and praising the Messiah on occasion
of his coming and kingdom. Psa. xcvi. 11 — 13. Ixix. 34. Isai.
xliv. 23. and xlix. 13. And the sun is represented as being
ashamed, and the moon confounded, and the stars withdrawing
their shining, (as it were vailing their faces as the worshipping
angels do) before the Messiah, at his coming to reign in the
world. Isai. xxiv. 23. Joeliii. 15. And the stars as falling from
heaven ; Isai. xxxiv. 4. Joseph's father and mother are repre-
sented as bowing down to him to the earth. This was never ful-
filled properly with respect to Joseph. His father, when he met
him in Egypt, did not, that we have any account, thus bow down
to him ; and his mother was dead long before ; both Rachel and
Leah were dead before Jacob went down into Egypt. But the
Messiah's ancestors are represented as worshipping him. The
Messiah is represented as the son of David ; but David calls him
Lord. Psa. ex. 1. Joseph was hated by his brethren, which is
agreeable to what the prophecies represent of the Messiah. Psa.
Ixix. 8. *' I am become a stranger to my brethren, and an alien unto
my mother's children." Joseph was hated by the sons of the same
father, Jacob. So the prophecies do represent the Messiah as a
son of Jacob, one of the seed of Isfael, but as hated by the gene-
rality of his seed, the Jews. Joseph's brethren sold him for a few
pieces of silver; so the prophecies do represent the Jews as selling
the Messiah for a few pieces of silver. Zech. xi. 12, 13. Joseph's
brethren went about to murder him ; so the prophecies represent
the Messiah as being murdered by the Jews. Joseph was the
saviour of his brethren and the church of God. He saved their
lives. So the Messiah is abundantly represented in the prophe-
cies as the saviour of his brethren ; the saviour of the saints, the
church of God, and of the nation of the Jews; and as one that
saves them from death. Joseph was the saviour of the world, not
only of the seed of Israel, but the Gentile nations, yea, of all na-
tions. For the famine was sore in all lands, even over all the
face of the earth, and all countries came into Kgypt to Joseph to
boy corn. Gen. xli.56, 57. And his name Zaphnath-pauneah, in
th« Egyptian language, signifies the Saviour of the world. This
TYPES OP THE MESSIAH. 39
ift exactly agreeable to the Old Testament representation of the
Messiah. Joseph was first in a state of great humiliation, and
afterwards in a state of exaltation. In his state of humiliation he
was a man of sorrows, and acquainted with grief. His disgrace
and sufferings were very great. He suffered all unjustly from the
hands of men, being innocent, and wrongfully condemned. He
suffered as being guilty of horrid crimes. And had his place and
lot among great criminals ; and suffered all with admirable
meekness, which is exactly agreeable to the prophecies of the
Messiah. Joseph was a servant to one of the chief rulers of
Egypt, Potiphar, the captain of the guard. So the Messiah is
called the servant of rulers. Isai. xlix. 7. Joseph was one of the
king's prisoners, under the hand of the king's chief officer of
jnstice, the captain of the guard, and as it were, high sheriff of
Egypt. So the Messiah is represented as suffering from the hands
of GikI, who bruized him and put him to grief, and as executing
Justice npon him for man's sins, making his soul an offering for
sin. Joseph^s being cast into the dungeon is a fit representation
of what the prophecies do represent of the Messiah's extreme af-
fliction and grief, and his being brought to the grave, (often called
the pit in the Old Testament,) and remaining some time in the
state of death. Joseph was a prophet. He had divine visions
himself, and had knowledge in the vidons of God, and could in-
terpret the visions of others. This is agreeable to Old Testament
representations of the Messiah. He was a revealer of secrets, as
his name ZaphmUh-paaneah signifies in the Hebrew tongue, and
revealed those secrets that none other could reveal, and after the
wisdom of all the wise men of Egypt had been tried and proved
insufficient. Gen. xli. 8, 9, ^c. This is agreeable to what is repre-
sented of the Messiah in Isai. xli. two last verses, and xlii. 1.
** For 1 beheld, and there was no man even amongst them, and
there was no counsellor, that when I asked of them, could answer
a word. Behold, they are all vanity. Behold my servant whom
1 uphold, mine elect in whom my soul delighteth. I have put my
spirit upon him ; he shall bring forth judgment to the Gentiles."
Joseph is spoken of as distinguished from all in that he was one
io whom the Spirit of God was. How agreeable is this to the
frequent representations in the Old Testament of the Messiah, as
one that God puts his Spirit upon ! Joseph is spoken of as one
to whom none was to be compared for wisdom, and prudence, and
counsel through the Spirit of God. Gen. xli. 38, 39. This is
agreeable to what is foretold of the Messiah, Isai. ix. 6. ** His
Qame shall be called wonderful, counsellor." Chap. xi. 2, 3.
" The Spirit of the Lord shall rest upon him ; the spirit of wis-
dom and understanding ; the spirit of counsel and might ; the
ipirit of knowledge and of the fear of the Lord, and shall make
40 TYPES OF THE MESSIAH.
bim of quick understanding in the fear of the Lord." Zech. iih
9* '* Upon ode stone shall be seven eyes." Isai. Hi. 13. *' Be-
hold my servant shall deal prudently." See also that foremen-
tioned, Isai. xli. and two last verses, and xlii. 1. Joseph was ex-
alted for this his great wisdom ; which is agreeable to what is said
of the Messiah, Isai. lii. 13. *' Behold, my servant shall deal pru-
dently ; he shall be exalted, and extolled, and be very high." So
agreeably to this, Joseph's exaltation was very great. He was
exalted by the king of the country, who we may well suppose in
this case represents God, seeing it is evident by the Old Testa-
ment, that kings in their kingly authority are the images of God.
(Ps. Ixxxii. 1, 6.) Pharaoh exalts Joseph over all his house and
people. So the prophecies do often represent God as exalting the
Messiah over his people and his house, or temple, and over heaven.
The king exalted Joseph to be next to himself in his kingdom, to
ride in the second chariot which he had. So the prophecies re-
present the Messiah as the second in God's kingdom, next to God
the Father, and exalted by him to this dignity. Ps. ex. 1. '* Sit
thou on my right hand." Ps. Ixxxix. *' 1 will make him my first
bom higher than the kings of the earth." Joseph was exalted
over all the nobles and rulers of the land of Egypt, excepting
Pharaoh himself. Ps. cv. 21, 22. 'Agreeable to this it is often
represented in the prophecies, that all kings shall be made to
bow and submit to the Messiah. And it is also implied that the
angels of heaven, as well as all nations of the earth, should be
subjected to him by God. Dan. vii. 9, &c. '' I beheld till the
thrones were cast down, and the ancient of days did sit. Thou-
sand thousands ministered unto him — I saw one in the night vi-
sions, and beheld one like unto the Son of man come forth in
the clouds of heaven, and come to the- ancient of days; and
they brought him near before him, and there was given him do-
minion, and glory, and a kingdom, that all nations and lan-
guages should serve him." Dan. xii, 1. Michael the great prince
— together with chap. x. 13. *' Michael, the first of the chief
princes," with the context, that speaks of angels as princes.
Pharaoh invested Joseph with his own authority and honour as
his representative and vicegerent. For he took off his own
ring from his hand, and put it on Joseph's hand. So the pro-
phecies do represent God as investing the Messiah with his au-
thority and honour, seating him on his own throne, and causing
him to bear the glory. Zech. vi. 12, 13. And there are many
other prophecies that imply the same. Pharaoh arrayed Jo-
seph with change of raiment, pure garments, and ensigns of
royalty, agreeably to what is foretold of the Messiah. Zech. iii.,
and Isaiah Ixi. 10. Pharaoh arrayed Joseph in fine linen. Gen.
TYPES OF THE MESSIAH. 41
xli. 42, as the Messiah is represented as clothed in fine linen, Dan.
X.5 : for it may, by well considering the chapter, be gathered, that
the person there spoken of is the same with Michael mentioned
in verses 13 and 21, and chapter xii. 1. Pharaoh, when he ex-
alted Joseph, committed all his treasures and stores into Joseph's
hand, to bestow on otheis and feed mankind. Psalm cv. 21.
He made him lord of his house and ruler of all his substance.
And particularly Joseph received those stores and treasures to
bestow on his injurious brethren that had been mortal enemies
to him ; which is agreeable to what is said of the Messiah's
exaltation. Psalm Ixviii. 18. '* Thou hast ascended on high —
thou hast received gifts for men, yea, for the rebellious also."
When Pharaoh exalted Joseph he gave him his wife. So the
Messiah's marriage with his church is represented as following
bis humiliation and attending his exaltation, in Isaiah liii. and
lir. Joseph marries the daughter of Potipherah, which signi-
6e9 destroyer of fatness, a word of the same signification
with some of the names given in scripture to the devil. This
Potipherah was priest of On, which signifies iniquity, or
sorrow. So the prophecies do represent the Messiah as bring-
ing his church into espousals with himself from a state of sin
and wickedness. Jer. iii. 14. '* Turn, O backsliding children,
unto me, for I am married unto you." Compare Hos. ii.
throughout; Psalm xlv. 10, with Ezek. xvi. 3, &c. '^Thy birth and
thy nativity is of the land of Canaan ; thy father was an Amo-
rite, and thy mother a Hittite. — When I passed by thee and saw
thee polluted in thy blood — behold, thy time was the time of
love — and I entered into covenant with thee, and thou becamest
mine." And the prophecies do every where represent the Mes*
tiah as bringing his people into a blessed relation and union
with himself from a state of sin. Joseph's wife's name was
Asenaihf which signifies an unfortunate thing. Agreeably to this
the Messiah is represented as espousing, after his exaltation, a
poor, unhappy, afflicted, disconsolate creature. Isaiah liv. 4,
kc ** Fear not, for thou shalt not be ashamed, neither be thou
confounded ; for thou sh^lt not be put to shame. For thou shalt
forget the shame of thy youth, and shalt not remember the re^
proach of thy widowhood any more, for thy Maker is thy hus-
band ; for the Lord hath called thee as a woman forsaken and
giieved in spirit, and a wife of youth, when thou wast refused.'*
Verse 11. " O thou afflicted, tossed with tempest and not com-
forted: Behold, I will lay thy stones with fair colours," be.
Hos. ii. 9, &c. •*! will return and take away my corn — ^none
ihall deliver out of my hand — I will destroy her vines and her
-trees — I will visit upon her the days of Baalim — I will bring
fig-trees — I will visit upon her the days
her into the wilderness and speak comfortably unto her— and
VOL. IX. 6
42 TYPES OF THE MESSIAH.
at that day she shall call me Ishi/' Verses 19, 20. '* And I will
betroth thee unto me for ever; yea, I will betroth thee unto
me,'* &c. Isaiah 1^"- 44.^ " Thou shalt no more be termed for-
saken, neither shall thy land be any more termed desolate, but
thou shalt be called Hephzibah, and thy land Beiilah ; for the
Lord delighteth in thee, and thy land shall be married — and as
the bridegroom rejoiceth over the bride, so shall thy God re-
joice over thee.'* Joseph's brethren are in great trouble and
perplexity, and are brought to reflect on themselves for their
sins, and deeply to humble themselves before him, before Jo-
seph speaks comfortably to them, and makes known his love
and favour to them, and receives them to the blessings and glory
of his kingdom. This is agreeable to what the procheciesdo
often represent of the Messiah with respect to sinners. Hos. ii.
14, 15. ** I will allure her and bring her into the wilderness, and
speak comfortably unto her, and 1 will give her her vineyards
from thence — and she shall sing there." See also Jer. iii. 12»
13. 21, 22. Chap. xxxi. Id — ^20. Joseph's brethren, before
they were comforted and made happy by him, are brought to cry
with the greatest humility, and earnestness, and penitence, for
their abuse of Joseph, to him for mercy. Agreeably to the
prophecies of the Messiah, Zech. xii. 10, ^c. ^' And I will pour
upon the house of David, and upon the inhabitants of Jerusa-
lem the spirit of grace and supplications, and they shall look
upon me whom they have pierced, and they shall mourn for him,"
&.C. Hos. V. 15. *' I will go and return to my place, till they ac-
knowledge their offence and seek my face : in their affiiction,
they shall seek me early." Ezek. xxxvi. 37. •• I will yet for this
be inquired of by the house of Israel to do it for them." Jer.
xxix. 12 — 14. ** Then shall ye call upon me, and ye shall go
and pray unto me, and I will hearken unto you, and ye shall
^eek me and find me, when ye shall search for me with all
your heart.'* And I will be found of you, saith the Lord,
and I will turn away your cufitivity." When once Joseph's
brethren were thoroughly humbled, then his bowels yearned
towards them with exceeding great compassion and tender-
ness of heart, though before he treated them as if he was
very angry with them. See, agreeable to this, Jeremiah xxxi.
18, fcc. " I have surely heard Ephraim bemoaning him-
self thus, Thou hast chastised me and I was chastised, as a
bullock unaccustomed to the yoke. Turn thou me and I shall
be turned ; for thou art the Lord my God. Surely after I was
turned, I repented ; and after that I was instructed, I smote
U|)on my thigh : I was ashamed, yea, even confounded, because
1 did bear the reproach of my youth. Is Ephraim my dear son.'*
is he a pleasant child .^ For since I spake against him, I do
earnestly remember him still. Therefore my bowels are tron-
TYPES OF THE MESSIAH. 45
bled for him, I will surely have mercy upon him, saith the Lord."
Joseph perfectly forgives all their past ill treatment, or blots it
out, as though it had never been, and will have it remembered
no more. Gen. xlv. 5—8, and I. 19 — 21. This is agreeable to
what is often spoken of in the prophecies, as a great benefit
God's people shall have by the Messiah. (See fulfilment of
prophecies, ^ 79, and '^ 86.) The manner of Joseph's comfort-
ing his brethren in the manifestations and fruits of his special
and peculiar love, his bringing them near him, making known
himself to them as theirs in a near relation, his treating them
with such great tenderness, his embracing them, his manifesting
so great a concern for their welfare, his putting such honour
upon them before the Egyptians, his entertaining them with a
sumptuous joyful feast in his house and at his own table, his
clothing them with change of raiment, his bringing them into
his own land and there giving them a goodly inheritance, plenti-
fully providing for them in Goshen, a land of light ; all is re-
inarkably agreeable to the descriptions given in the prophecies
of the manner of God's comforting, blessing, exalting, and mani-
festing his great favour to his church, after her long continued
sin and sorrows, in the days of the Messiah's kingdom, in places
too many to be enumerated. Joseph's brethren at this time
are like them'that dream, Gen. xlv. 3, &c. ; which is agreeable
to what is said of the church of God, when delivered and com-
forted by the Messiah. Psalm cxxvi. 1. " When the Lord turn-
ed again the captivity of Zion, we were like them that dream.'*
There is joy in Pharaoh's court among his servants and nobles
on the occasion of Joseph's receiving his brethren. Gen xlvi.
16. Answering to this is Isaiah xliv. 22, 23. " I have redeem-
ed thee. Sing, O ye heavens ; for the Lord hath done it." And
chap. xlix. 13. " Sing, O heaven, and be joyful, O earth — for
the Lord hath comforted his people." And Psalm cxiviii. 4.
** Praise him, ye heaven of heavens, and ye waters that be
above the heavens," with verses 13, 14. ** Let them praise the
name of the Lord : for his name alone is excellent ; his glory
is above the earth and heaven. He also exalteth the horn of
hie people."
The remarkable agreement between many things in the his-
tory of Moses, and the prophecies of the Messiah, argue the
i former to be a type of the latter. Moses was God's elect. Ps.
I crL 23. " Had not Moses his chosen stood before him." In
I his being so wonderfully preserved and upheld by God when in
I great danger, preserved in the midst of many waters, when he
1 was cast into the river. Moses was drawn out of the water
1 when a babe. Compare Ps. Ixix. and Isai. liii. 2. He was pre-
jjI served in his banishment, preserved and delivered from the
44 TYPES OF THE MESSIAH.
wrath of the king of Egypt, when he from time to time went to
him with messages that so much provoked him ; preserved at
the Red sea, in the wilderness and in the midst of that perverse,
invidious congregation, and delivered from the strivings of the
people. This is agreeable to many things said in the prophecies
of the Messiah. Moses was twice delivered out of great wa-
ters, when he was designed by his enemies for death ; once in
his being drawn out of the river, and another time in rising out
of the Red sea. This is agreeable to the prophecies of the
Messiah's sufferings and death, and his rising from them. Mi-
sery, and wrath, and sore affliction, are often in scripture com-
pared to great waters, to waves and billows, and great deeps,
and the like ; and the Messiah's sufferings in fmrticular, as Ps.
Ixix. 1 — 3. 14, 15, and his deliverance out of those sufferings
is represented as his being delivered out of great waters. Ps.
Ixix. 14, 15. The region of the dominion of death and de-
struction is represented as being down under the waters. Job
XXV. 5, 6. These deliverances of Moses, therefore, are agreea-
ble to the prophecies of Christ's resurrection. Moses was not
only delivered from his troubles and danger, but his deliverances
were followed with great exaltation, resembling the exaltation
of the Messiah that the prophecies speak of. After he was
drawn out of the water, he was exalted in the king's palace, as
his son and heir. After his banishment he converses with God
in mount Sinai, a resemblance of heaven, and is made king
over God's church. In about forty days after his resurrection
out of the Red sea, he ascends up to God in mount Sinai.
The things that are said of the burning bush, do wonderfully
agree with the Old Testament representations of the Messiah.
It was not a high tree, but a bush ; as the Messiah is called the
low tree ; Ezck. xvii. 24, and elsewhere, the twig and the ten^
der plant. This bush was a root out of a dry ground ; for it
was a bush that grew in mount Horeb, which was so called for
the remarkable dryness of the place. The word signifies dry^
ness ; there was no spring about the mountain, till Moses there
fetched water of the dry rock. It was in a thirsty wilderness,
where was wont to be no rain. Therefore the children of Is-
rael in that wilderness were supplied with water only miracu-
lously. Hos. xiii. 5. *' I did know thee in the wilderness, in the
land of great drought." See Deut. viii. 15. That bush was the
growth of the earth, as the human nature of Christ in the Old
Testament is represented to be. Yet it had the divine nature
of Christ in it ; for this angel of the Lord that is said to appear
in the bush, has been proved to bo the same with the Messiah
from the Old Testament, in my discourse on the prophecies of
the Messiah. This angel is said to dweU in this bush, Deut.
TYPES OF THE MESSIAH. 45
zxxiii. 16, the more to represent the divine nature of the
Messiah dwelling in the human nature. This bush burnt with
fire, agreeably to what the prophecies speak of the sufferings of
Christ; great calamity and affliction in the Old Testament are
often called fire. This was especially a resemblance of the
wrath of God, that is often called fire in the Old Testament,
and which the prophecies represent the Messiah as enduring.
(See fulfilment of prophecies, ^70.) The bush was preserved
from being consumed, though it burnt with fire, agreeably to the
prophecies of the preservation and upholding of the Messiah.
God's not suffering his holy one to see corruption, be. The bush
emerged alive and fresh out of the fire, agreeably to the prophe-
cies of the Messiah's resurrection from the dead, and deliverance
from all his sufferings. The angel that dwelt out of that bush,
who was the Messiah, comes out of the fire, and appears in the
bush, and delivered alive from the flames, to work redemption
for his people. See Exod. iii. 8. So the prophecies represent the
Messiah rising from the dead, and exalted out of his state of hu-
miliation, to work salvation for his people.
If we consider the remarkable agreement there is between
the account Moses gives of the brazen serpent, Num. xxi., and
the representation the prophet makes of the Messiah, we shall
see good reason to think that the former was intended to be a
type of the latter. Doubtless God's appointing that way for
the healing of those that were bitten with fiery serpents, by
making an image of those fiery serpents, and putting it on a
pole, had some significancy. It was not wholly an insignificant
appointment. There was doubtless some important thing that
Gcid aimed at in it. It was not an appointment without any aim
or any instruction contained in it, as it seems as though it must
be, unless some important spiritual thing was represented and
exhibited by it. And whoever considers the remarkable agree-
ment between this appointment and its circumstances, and the
things spoken concerning the Messiah, will see reason to con-
clude, that these are doubtless the things signified and pointed
forth by it. That sin, misery, and death that the Messiah is re-
presented as coming to save us from, is represented in the Old
Testament as bein<r from a serpent. See Gen. iii. 1 — 6, and
XV. and xx. The Messiah is represented as saving from all
hurt by the most poisonous serpents ; Isai. xi. 8, 9, and Ixv.
25. Sin, our spiritual disease, is in the Old Testament com-
pared to the poison of the serpent. Deut. xxxii. 33. Ps. Iviii.
4, and cxI. 3. The brazen serpent is called a fiery serpent.
Num. xxi. 8 ; because it was in the image of the fiery serpents.
So the prophets represent the Messiah as set forth as a sinner,
tppearing in the form of sinners, and of a great sinner. Isai.
46 TYPES OF THE MESSIAH.
liii. 6. " All we like sheep have gone astray ; we have turned
every one to his own way ; and the Lord hath made the iniqui-
ties of us all to meet in him," (for so it is in the Hebrew.) Ver. 9.
*' He made his grave with the wicked." Ver. 12. •* He was
numbered with the transgressors, and he bare the sin of many."
He was treated as the greatest of sinners. The Messiah be-
ing set forth in the form of a great sinner, he was, as it were,
exhibited in the form of a very venomous serpent, according to
the manner of representing things in the Old Testament, for
there great sinners are represented as poisonous serpents. Ps.
Iviii. 3, 4. " The wicked are estranged from the womb ; their
poison is like the poison of a serpent ; they are like the deaf
adder that stoppeth up her ear." Ps. cxI. 3. " They have
sharpened their tongues like a serpent ; adders' poison is un-
der their lips." In order to the Israelites being saved from
death through the poison of the fiery serpents, the brazen ser-
pent was set up as an ensign to the congregation or army of
Israel. For the word translated pole^ signifies ensign^ which is
the much more proper Knglish of the word. This is in exact
agreeableness to the prophecies of the Messiah. Isai. xi. 10.
'* And in that day there shall be a root of Jesse, which shall
stand for an ensign to the people." Here the word translated
ensign^ is the very same with that word translated pole in the
xxi. of Numb. The brazen serpent was set up as an ensign,
that it might be exhibited to public view, and the diseased are
called upon to look upon it, or behold it. Thus in the prophe-
cies men are from time to time called upon to behold the Mes-
siah ; Isai. xl. 9. '' O Zion, that bringest good tidings, get thee
up into the high mountain ; O Jerusalem, that bringest good
tidings, lift up thy voice with strength. Lift it up ; be not
afraid. Say unto the cities of Judah, Behold your God." We
may well suppose, that when the brazen serpent was lifted up
in the wilderness, there was proclamation made by heralds to
that vast congregation, calling upon them to look on that. Isai.
Ixv. 1. '* I said. Behold me, behold me, to a nation that was
not called by my name." Chap. Ixii. 10, 11. *' Lift up a stand-
ard for the people. Behold, the Lord hath proclaimed to the
end of the world, say ye to the daughter of Zion, Behold, thy
salvation cometh ; behold, his reward is with him, and his work
before him." Zech. ix. 9 — 12. '' Rejoice greatly^ O daughter
of Zion ; shout, O daughter of Jerusalem ; behold, thy king com-
eth unto thee. He is just, and having salvation — and he shall
speak peace unto the heathen — by the blood of the covenant 1 will
send forth thy prisoners — turn ye to the strong hold, ye prison-
ers of hope." Isai. lii. 7, 8. '* How beautiful on the mountains
are the feet of him that bringeth good tidings, that publisheth
TYPES OF THE MESSIAH. 47
peace, that bringeth good tidings of good, that publisheth salra-
tioiiy that saith unto Zion, Thy God reigneth. Thy watchman
shall lift up the voice ; with the voice together shall they sing ;
for they shall see eye to eye, when the Lord shall bring again
Zion." The way that the people were saved by the brazen •
serpent, was by looking to it, beholding it, as seeking and ex-
pecting salvation from it : as an ensign saves an army by the
soldiers looking on it and keeping it in their view. Agreeably
to this, it is said concerning the Messiah, Isai. xi. 10, *' There
shall be a root of Jesse, which shall stand for an ensign of the
people ; to it shall the Gentiles seek." And Isai. xlv. 22. *' Look
to me, and be ye saved, all the ends of the earth." And faith
and trust in the Messiah for salvation is often spoken of in the
prophecies as the great condition of salvation through him.
The Chaldee paraphrasts looked on the brazen serpent as a
type of the Messiah, and gave it the name of the Word. (Bas-
nage's History of the Jews, page 367.)
The great agreement there is between the history of Joshua
and the things said of him in scripture, and the things said of
the Messiah in the Old Testament, strongly argues Joshua to be
a type of the Messiah. There is a great agreement between
the names by which he is called in scripture and the names and
things attributed to the Messiah in the Old Testament. His
first name was Oshea^ Num. xiii. 8 — 16, which signifies Saviour.
So the Messiah is called by the same name, a Saviour^ Isai. xix.
20. '* He shall send them a saviour and a great one." The
word is of the same root with Oshea. So again the Messiah is
called a saviour, Isai. xliii. 3. II. Hosea xiii. 4. 9, 10. Obad.
21 9 and other places. So he is called Salvation, Isai. Ixii. 11^
** Behold, thy salvation cometh ; behold, his reward is with him,
and his work before him." And this name is agreeable to what
is abundantly spoken of in the prophets, as the great work and
office of the Messiah, which is to be a Saviour and Redeemer, and
to work out the greatest and most eminent salvation for God's
people that ever was or will be; that which is therefore often
called the Salvation. This name Oshea was by Moses changed
into Jehoshua. Num. xiii. 16. '' And Moses called Oshea, the
•on Nun, Jehoshua, i. e. the Lord the Saviour, or Jthovah our
Saviour; which makes his name still more agreeable to the
name and nature of the Messiah. And it is difficult to assign
any other reason why Moses thus changed his name by the di-
rection of the Spirit of God, but that it might be so. This is
agreeable to those names by which the Messiah is called in the
prophets Immanutl, God with us, and Jehovah our Righteousnest.
So Joshua is called the Shepherd, the stone of Israel ; Gen. xlix.
24 ; agreeably to names by which the Messiah is often called in
48 TYPES OF THE MESSIAH.
the prophets. Joshua's name being the same with the Mes-
siah's, and agreeable to his ofBce, make it the more probable
that it was that he might be a type of the Messiah ; because it
was frequently God's manner to presignify future things by the'
signification of names; as is evident in many instances. Jo-
shua was God's elect ; he was called to his office and exalted to
his high dignity by God's election and special designation, agree-
ably to what is said of the Messiah in the prophets. He resem-
bled the Messiah in things spoken of him by the prophets in
many things wherein Moses did so $ particularly in near access
to God in mount Sinai and in the tabernacle. Exod. xxxiii. 11,
and xxiv. 13, and xxxii. 17. Joshua was a man in whom was
the Spirit in an eminent manner. Num. xxvii. 18. " Take thee
Joshua, the son of Nun, a man in whom is the Spirit ;" agreea-
bly to what is often said of the Messiah in the prophets. It is
said of Joshua that he was full of the spirit of wisdom. Deut.
zxxiv. 9 ; agreeably to many prophecies of the Messiah. Jo-
shua was both a king and a prophet. See Num. xxvii. 18, and
Deut. xxxiv. 9, and Joshua the two last chapters. Herein he is
like the Messiah. Joshua was the captain of the host of Israel,
that fought their battles for them, and subdued their enemies,
though many and mighty. He was their captain in their war
with Amalek, and as we may suppose, the other enemies of Is-
rael that they encountered in the wilderness ; and he conquered
the numerous and mighty enemies in Canaan ; agreeably to what
is represented of the Messiah every where by the prophets. He
came up out of the Jordan when it was swelled with a great flood
into Canaan ; as the Messiah is spoken of by the prophets as com-
ing up out of great affliction, terrible suflTerings and death, into hea-
ven, a land of rest and great delight. Great suflerings are in the Old
Testament represented by the swelling of the Jordan. Jer. xii. 5.
Joshua brought the children of Israel out of the wilderness and
out of Bashan, and out of great waters into Canaan, a land
of rest flowing with milk and honey, agreeably to Psalm Ixviii.
22. *' The Lord said, I will bring again from Bashan, I will bring
my people again from the depths of the sea:" and Isaiah xi. 10.
*' There shall be a root of Jesse, which shall stand for an ensign
of the people, and his rest shall be glorious." Hosea ii. 14, 15.
**I will allure her and bring her into the wilderness and speak
comfortably to her, and I will give her her vineyard from thence,
and the valley of Achor for a door of hope, and she shall sing
there, as in the days of her youth, and as in the day when she
came up out of the land of Egypt :" and agreeably to many
prophecies that represent the salvation of the Messiah as a bringing
of God's people into a state of liberty, rest, and joy, in Canaan,
out of a state of bondage aad great aflliction in foreign lands,
TYPES OF THE MESSIAH. 49
Comparing it to God^s first bringing his people through the wil-
derness into Canaan, which were observed before; and agreeable
to many prophecies which speak of God's people, as delivered
from great misery, and brought into happy circumstances by the
Messiah, and as therein partaking with the Messiah in his delive-
rance from his sufferings and advancement to a state of rest and
glory. Joshua, in going before the children of Israel as the cap-
tain of the Lord's host, and bringing them into the land of
Canaan, did that which is spoken of in the books of Moses and
Joshua themselves, as the office of that angel of God's presence,
who (as I have shown is evident. by the Old Testament) was the
same person with the Messiah, Num. xxiii. 20. *^ Behold I send an
angel before thee, to keep thee in the way, and to bring thee into
the place which I have prepared." Verse 23. '* For mine angel
shall go before thee and bring thee in unto the Amorites and the
Htttites," &c. Chap, xxxiii. 14. *'My presence shall go with thee,
and I will give thee rest." Josh. v. 14. '' Nay but as the captain of
the Lord's host am I now come." Joshua was a most glorious con-
queror, as the Messiah is every where represented to be in the
prophecies. Joshua entered Canaan, conquered his enemies, and
brought in his people to their rest and inheritance, by his righteous-
ness or strict obedience to God's commands. Josh. i. 2, &lc. '* Go
over this Jordan, thou and all this people, into the land which I
do give thee — every place that the sole of your feet shall tread
apon, that have I given unto you — from the wilderness, and this
Lebanon, unto the great river, the river £uphrates. — There shall
not a man be able to stand before thee. — Unto this people shalt
thou divide for an inheritance the land which 1 sware.unto their
fathers to give them. Only be thou strong and very courageous,
that thou mayest observe and do according to all the law which
Hoses my servant commanded thee: turn not from it to the right
band nor to the left, that thou mayest prosper whithersoever thou
goest. This book of the law shall not depart out of thy mouth,
bat tboQ shalt meditate therein day and night, that thou mayest
observe to do according to all that is written therein : for then
thoa shalt make thy way prosperous, and thou shalt have good
success." God promised that he would be with Joshua and would
uphold him, and not fail him, till he had complete victory over all
bis enemies, agreeably to what is said of the Messiah, Isaiah xlii.
l-*-4. '* Behold my servant whom I uphold. The smoking flax
•ball he not quench : he shall bring forth judgment unto truih.
He shall not fail nor be discouraged, till he have set judgtnent
in the earth, and the isles wait for his law." Verse 6. '* 1 the
Lord have called thee in righteousness : I will hold thine hand :
I will keep thee, and give thee for a covenant of the people."
Cbap. xlix. 2. '^ He hath made my mouth like a sharp sword ; in
VOL. IX. 7
frO TYPES OF THE MESSIAH*
the shadow of his hand hath he held me, and made me as a polish-
ed shaft ; in his quiver hath he hid me, •" Verses 7, 8. "Kings
shall see and arise ; princes also shall worship, because of the
Lord that is faithful. — In a day of salvation have I helped thee,
and 1 will preserve thee mnd give thee for a covenant of the
people.'* Psalm Ixxxix. 20, &c. " 1 have found David my ser-
vant, with my holy oil have 1 anointed him, with whom any hand
shall be established ; mine arm also shall strengthen him. The
enemy shall not exact upon him, nor the son of wickedness af-
flict him* 1 will beat down his foes before his face, and plague them
that hate him. Uut my faithfulness and my mercy shall be with
him, and in my name shall his horn be exalted :" and many otiier
places ; and agreeably to the prophecies of the Messiah, (jod
made his enemies his footstool. Josh. i. 3-^5. " Every place that
the sole of your feet shall tread upon," &c. with chnp. x. 24. " Put
your feet upon the necks of those kings," &,c. Joshua, agreeably
to the prophecy of the Messiah, was an intercessor for his people.
Joshua x« The high walls of God's enemies came down before
Joshua agreeably to the prophecies of the Messiah. Isaiah xxv.
12. *' And the fortress of the high fort of thy walls shall he bring
down, lay low and bring to the ground, even to the dust." Chap,
xxvi. 6. "For he bringeih down them that dwell on high; the
lofty city he layeth it low, he layetli it low even to the ground ;
he bringeth it even to the dust. Chnp. xxx. 25. "In the day of
the great slaughter, when the towers fall.'' Joshua destroyed the
giants. Josh. xi. 21. ; agreeably to this see Isaiah xlv. 14. " The
Bubeans, men of stature, shall come over to thee. — In chains shall
fliey come over, and they shall fall down unto thee." Isaiah x.
33. "And the high ones of stature shall be hewn down, and the
haughty shall be bumbled." This seems to be connected with
the prophecy in the beginning of the next chapter, in the next
verse but one. God assisted Joshua in battle by destroying his
enemies by great hailstones out of heaven. See, agreeable to this,
Isaiah xxx. 30, and xxxii. 19. Ezek. xxxviii. 22. Joshua con-
quered among kings. Joshua made Israel to trample their
haughtiest and strongest enemies under their feet. Josh. x. 24.
See, agreeable to this, Isaiah xxvi. 7. Chap. xlix. 23 Zech. x. 5:
Psalm Ixviii. 23. Mich. vii. 10. Psalm xlvii. 3. Isaiah Ix. 14.
Psalm Iviii. 10. Joshua did as it were make the sun stand still
over Israel. Agreeably to those prophecies of the times of the
Messiah's kingdom. Isaiah Ix. 20. Zechariah xiv. 6, 7. Joshua
houghed the horses and burnt the chariots of the enemies
of God's people in the (ire. Josh. xi. 6. 9. Hag. ii. 22. " And
I will overthrow the chariots and those that ride in them, and the
horses and their riders shall come down." Psalm xlvi. 9. He
maketh wars to cease to the end of the earth ; he breaketh the
bow and cuttetb the spear in sunder; he burneth the chariot in
TYF'ES OF THE MESSIAH; 51
the fire." Joshua divided onto Israel their inheritance, as one
that Ciiod had appointed to be judge, what portion belonged to
every tribe.
There is also such an agreement between what is said of Is-
rael's victory over the Canaanites under Deborah^ and what is said
in the prophecies of the church's victory over her eneitiies id the
Messiah's times, as argues the former to be a type of the latten
The Canaanites were exceeding strong, and God's people very
feeble and defenceless, having no weapons of war, and were
Biightily oppressed by their enemies. So are things represented
between God's people and their enemies, before their glorious
victory and deliverance under the Messiah, in places too many to
be enumerated. This victory was obtained by a female. So the
war under the Messiah against God's enemies, is spoken of as
maintained by the church, and the glorious victory obtained oVef
them by her, who is spoken of almost every where by the prophe^
cies as a wom^n or female, and is represented sometimes as sucli
in prophecies of her battle and victory over her enemies* HlCi iv«
13. ** Arise, thresh, O daughter of Zion, for I will make thine
born iron, and I will make thy hoofs brass ; and thou shalt beat
in pieces many people." Cant. vi. 13. <' What will ye sec in the
Sbulamite f As it were the company of two armies." Cant, u
Q. " I have compared thee, O my love, to a company of horses
in Pharaoh's chariots." Chap. vi. 4. " Thou art beautiful, O my
love, as Tirzah, comely as Jerusalem, terrible as an army with
banners." Ver. 10. ^* Who is she thatlookcth forth as the morn-
ing, fair as the moon, clear as the sun, and terrible as an army with
banners .^" And Deborah's being a prophetess, well agrees with
the church's being endowed with such abundant measures of the
Spirit of God at the time of the church's glorious victory over her
enemies, and all her members becoming as it were prophets agree-
ably to the prophecies. The assistance given by Jael^ another
woman, the wife of Hcber the Kenite, a Gentile, who slew Sisera,
the captain of the host, and so is said to be blessed among wo-
men, well represents the assistance of the Gentile churdi in the
victory over God's enemies in the Messiah's days. Deborah tella
Barak — ** The Lord is gone out before thee.;" which is agreeable
to Isai. xlii. 13. '* The Lord shall go forth as a mighty man. He
shall stir up jealousy as a man of war. He shall cry, yea, roar.
He shall prevail against bis enemies ;" and many other places in
the prophecies. The work of God in that victory of Israel i»
spoken of as parallel with those things that are represented in ex"
pressions very much like those used in the prophecies to represent
what shall come to pass in the time of the church's victory over
her enemies under the Messiah; such as going out of Seir, hi^
loarching out of the field of EHow o-' *»
52 TYPES OF THE MESSIAH.
heaven as it were dissolving and dropping, and mountains melt-
ing. Judges V. 45. See Isai. xxxiv. 4—6, and xxiv. 18 — 21, and
Ixiii. 1 — 6, and Ixiv. 1 — 4. The work of God in this victory is com-
pared to God's great work towards Israel, at their coming out of
Kgypt, and hi the wilderness, just as the glorious victory of the
Messiah is in the Ixviii. Psalm, almost in the same words, (compare
Judges V. 4, 5, with Psalm Ixviii. 7, 8,) which is a clear evidence
that this victory is a great image of that. For those things that
agree in a third thing, agree among themselves. There was a
plentiful shower at the time of that victory, that swelled the brook
Kishon, as is manifest from Judg. v. 4, and ver. 20, 21. So at
the time of the great victory of the church over her enemies un-
der the Messiah, there will be an abundant outpouring of the Spi-
rit, which is often represented in the prophets as a plentiful and
very great shower of rain. And these spiritual showers are in
the Ixviii. Psalm compared to the very same showers on Israel that
this is. So the effects produced in the time of the Messiah's vic-
tories are compared to the mountains melting in Isai. Ixiv. 1 — 4,
as the effect of this victory is, Judg. v. 5, and both compared to
the same effects at mount Sinai. Barak, on this occasion, is called
upon to lead captivity captive, Judg. v. 12, in the very same ex-
pressions that are used concerning the Messiah, concerning his
triumph over his enemies, Ps. Ixviii. 18. It is a remnant of Is-
rael that is spoken of as having the benefit of this salvation,
Judg. V. 13, as it is a remnant that is often spoken of as having
the benefit of the Messiah's salvation. Isai. iv. 3. Chap. vii. 3.
X. 21,22. xi. 11— 16. Jer. xxiii. 3. Joel ii. 32. Mic. ii. 12,
and iv. 7, and v. 3, vii. 8, and vii. 18. Zeph. iii. 13. Zech.
viii. 12. It is said of the remnant of Israel in Deborah's time,
Judg. V. 13, '*Then he made him that remaineth to have domi-
nion over the nobles among the people : the Lord made me have
dominion over the mighty," agr^bly to the honour of the saints
in the Messiah's times, spoken of Ps. cxlix. 6, &c. " Let the high
praises of God be in their mouth, and a two-edged sword in their
hand, to execute vengeance upon the heathen — to bind their kings
with ciiains, and their nobles with fetters of iron, to execute upon
them the judgment written. This honour have all the saints.''
And what is said, Isai. xlix. 23, of kings licking up the dust of
the church's feet. The angels of heaven are represented as fight-
inc^ in this battle, Judg. v. 20, as they are in the battle of God's
people under the Messiah, Ps. Ixviii. ''The chariots of God are
twenty thousand, even thousands of angels." Cant. vi. 13. "The
company of two armies," compared with Gen. xxxii. I, 2. The
enemies of Israel in Deborah's battle were swept away with a
flood, Judg. V. 21. See Dan. ix. 26. Ezek. xxxviii. 22. Isai.
xxviii. 17. The church, on occasion of Deborah's victory, tri-
TYPES OF THE MESSIAH. 53
nmphi thus: '* O my soul, thou hast trodden down strength.'^
This is agreeable ;to Isai. xxvi. 7. Chap. xlix. 23, Zech. x. 5.
Ps. Ixviii. 23. Mic vii- 10. Ps. xlvii. 3, and ex. 1. Isai. Ix.
14. Ps. Iviii. 10.
The great agreement there also is between the story of Gide-
on's victory over the Midiauites, and things spoken in the pro-
phecies concerning the Messiah, is an argument that the former is
typical of the latter. Gideon brought Israel out of the wilderness,
and from the caves, rocks, and mountains, where they had had their
abode. Judg. vi. 2. This agrees with Psa. Ixviii. 22. "The liord
said, I will bring again from Bashan V^ And Ixxxix. 12. " Tabor
and Hermon shall rejoice in thy name." Hos. ii. 14. '' I will
bring her into the wilderness and speak comfortably unto her.'^
Eiek. XX. 35, be. '* 1 will bring you into tite wilderness of the
people, and there will I plead with you — I will bring you into
the bond of the covenant." Isai. xlii. 11. <*Let the wilderness
and the cities thereof lift up their voice — let the inhabitants of
the rock sing : let them shout from the tops of the mountains."
Cant. ii. 14. " O my dove that art in the clefts of the rock — let
me see thy face." And Jer. xvi. IG. ** I will send for many hunters,
and they shall hunt them from every mountain and from every
hill, and out of the holes of the rocks :" taken with the two fore-
going verses, and verses 19, 20, and 21, fc^lowing.
Isai. xlii. 7. " To bring out the prisoners from the prison, and
them that sit in darkness, out of the prison house." Ver. 22, fee.
" This is a people robbed and spoiled, they are all of them snared
in holes, and they are hid in prison houses ; they are for a prey,
and none delivereth ; for a spoil, and none saith^ Restore. Who
gave Jacob for a spoil and Israel to the robbers i He hath poured
upon him the fury of his anger and the strength of battle.
Bat now thus saith the Lord that created thee, O Jacob, fear
not, for I have redeemed thee." Compare this with Judg. vi.
2—6. " The children of Israel made them dens which are in
the moantains, and caves and strong holds. — And they destroyed
the increase of the earth, and left no sustenance for Israel, neither
dieep, nor ox, nor ass and Israel was greatly impoverished."
God, agreeably to some of these and other prophecies of the
times of the Messiah, first pleaded with Israel concerning their
sin, and brought them to cry earnestly to him, before he de-
livered them by Gideon. Judg. vi. 6 — 10. God did not send
them deliverance till they were brought to extremity. Agreeably
to Dent, xxxii. 36, 37, and many other prophecies.
The enemies of Israel, that sought their destruction, that Gideon
overcame, were an innumerable multitude, and many nations asso-
ciated and combined together ; agreeably to many prophecies of
the victory and salvation of the Messiah* Gideon was appointed
54 TYPES OF TH£ MESSIAH.
to the office of a saviour and deliverer of God's people by the
sovereign election and special designation of God ; agreeably to
many prophecies of the Messiah. lie was endued with might,
and upheld and strengthened immediately from God, and by the
Spirit of God and the spirit of might resting upon him. Judg.
vi. 14 — 16, 34. Agreeably to many prophecies of the Messiah.—
Gideon was as it were a root of a dry ground, of a poor family, and
the least in his father's bonse ; a low tree without form or comeCh
ness. Judg. vi. 15. Agreeably to the prophecies of the Messiah.
Gideon was not only the captain of the host of Israel, but was im-
mediately appointed of God to be a priest to build the altar of
God, and to offer sacrifice to God, to make atonement for that
iniquity of Israel that had brought that sore judgment upon them,
that he came to deliver them from. Judg. vi. 20 — 28. And he of*
fered a sacrifice acceptable unto God, and of which God gave
special testimony of his acceptance, by Consuming his sacrifice by
lire immediately enkindled from heaven. Ver. 21. And his sacri-
fice procured reconciliation and peace for Israel, ver. 24. These
things are exactly agreeable to the prophecies of the Messiah.
Gideon destroyed idols, abolished their worship, threw down their
altars, and set up the worship of the true God. At this time that
Gideon overthrew the idols and their worship, those idols and their
worshippers were solemnly challenged to plead and make good
their own cause. Judg. vi. 31 — 33. Agreeably to Isai. xli. 1 — 7,
and 21 — 20. Gideon drank of the brook in the way, and was so
prepared for the battle, and obtained a glorious conquest over the
kings and the heads of many countries, and filled the place with
the dead bodies, agreeably to Psa. ex. 5 — 7. *' The Lord at thy
right hand shall strike through kings in the day of his wrath: lie
shall judge among the heathen : he shall fill the places with the
dead bodies : he shall wound the beads over many countries : he
shall drink of the brook in the way, therefore shall he Yid up the
head. The company with Gideon was a small remnaiH, that was
left afler most of the people departed. So is the company repre-
sented that shall obtain victory over tlieir enemies in the Mes-
siah's times. Isai. X. 20. &c. " And it shall come to pass in that
day, that the remnant of Israel shall stay upon the Lord, the holy
one of Israel, in truth. For though thy people Israel be as die
sand of the sea ; yet a remnant shall return. Therefore thus
saith the Lord, O my people, be not afraid of the Assyrian
For the Lord shall stir up a scourge for him according to the
slaughter of Midian." Mic. v. 8, 9. *« And the remnant of Jacob
shall be among the Gentiles in the midst of many people, as a
lion among the beasts of the forests, as a young lion among tlie
flocks of sheep ; who if he go through, both treadeth down and
teareth in pieces, and none can deliver. Thine band shall be lift
TYPES OF THE MESSIAH. 65
up opoD thine adversaries, and all thine enemies shall be ciU off.'*
Gideon's company, with which he overcame his mighty enemies
irere not only small but weak, and without weapons of war.
Agreeably to this is Isai. xli. 14, &c. " Fear not, thou worm Ja-
cob, and ye men (or few mcn^ as it is in the margin) of Israel ; I
will help thee, saith the Lord, and thy Redeemer, the holy One of
Israel* Behold, I will make thee a new sharp threshing instru-
mcDt having teeth; thou shah thresh the mountains and beat them
small, and shah make the hills as chaff," &c. And Mic. iv. 7. " I
will make her that halted a remnant, and her that was cast far off, a
itrong nation ;" with verse 13, "Arise, and thresh, O daughter of
Zion : for I will make thine horn iron, and I will make thine hoofs
brass ; and thou shah beat in pieces many people," &£c. Zeph.
iii. 12. " I will also leave in the midst of thee an afflicted and poor
people, and they shall trust in the name of the Lord." Ver. 16,
17. '^ In that day it shall be said to Jerusalem, Fear thou not, and
to Zion, Let not thine hands be slack or faint," (as it is in the mar-
gin.) '* The Lord thy God in the midst of thee ismighty, he will
save." Ver. 19. '* Behold, at that time I will undo all that afflict
thee, and I will save her that halteih,'^ &c. The representation of
a cake of barley bread tumbling into the host of Midian, and com-
ing onto a tent, and smiting it that it fell, and overturned it, that
the tent lay along, signifying Gideon's destroying the host of Mi-
dian, Judg. V. 13, is not unlike that in Daniel ii. of a stone cut
oat of the mountains without hands smiting the image and break-
ing it all in pieces, that it all became as the chaff of the summer
threshing floor. Gideon and his company overcame and destroy-
ed the mighty host of their enemies, without any other weapons
liian trumpets and lamps. This is agreeable to the prophecies of
the Messiah, which show that the weapons by which he should
overcome his enemies should not be carnal but spiritual, and par-
ticalarly that it should be by the preaching of the word. Psa. cx.2.
''The Lord shall send the rod of thy strength out of Zion : rule
thou in the midst of thine enemies ;" together with Isai. xi. 4.
" He shall smite the earth with the rod of his mouth, with the
breath of his lips shall he slay the wicked." Isai. xlix. 2. *' And
he hath made my mouth like a sharp sword." The word of God
if in the Old Testament compared to a lamp and a light. Prov.
vi. 23. " For the commandment is a lamp and the law is a light."
Pia. cxix. 105. ''Thy word is a lamp unto my feet and a light
aoto my path ;" and particularly it is so represented in the pro-
phecies of the Messiah's times. Isai. li. 4. <*Alaw shall proceed
from noe, and I will make my judgment to rest for a light of the
people." So preaching the word in the Old Testament is com-
pared lo blownig a trumpet. Isai. Iviii. 1. ^' Lift up thy voice
fike a trumpet: show my people their transgression.'' Ezek.
56 TYPES OF THE MESSIAH.
xxxiii. 2, 3, &c. " If ihe people take a man and set him.,-:
their watchman ; if he blow the trumpet, and warn ihejiT-
ple," &c. Particularly it is so represented in the prophecie^i
the Messiah's times. Isai. xxvii. 13. "And it shall come to ^.
in that day, that the great trumpet shall be blown, and they i|.
come that were ready to perish," fcc. Psa. Ixxxix. 15. ** Bleti,
is the people that know the joyful sound. They shall walk^^
Lord, ID the light of thy countenance." God destroyed the fc
of Midian by setting every man's sword against his fellow. Agn
ably to this is Hag. ii. 22. " And the horses and their riders dif,
come down, every one by the sword of his brother." Ei|
xxxviii. 14, "Every man's sword shall be against his brotbek.
Gideon led captivity captive agreeably to Psa. Ixviii. He \
those kings and princes in chains that before had taken them c^^
lives ; agreeably to Psa. cxiix. 7 — 9. " To execute vengeam
upon the heathen, and punishments upon the people : to bind tM
kings in chains and their nobles with fetters of iron : to execij
upon them the judgment written. This honour have all the saint^
There is a no less remarkable agreement between the thin|j
said of Samson in his history, and the things said of the Me
siah in the prophecies of him. His name Samson signifies Lf
tie Snn^ well agreeing with a type of the Messiah, that Great S^
of righteousness, so often compared in the prophecies to the sal
The antitype is far greater than the type, as being its end. Ther
fore, w hen the type is called by the name of the antitype, it is fiti
with a diminutive termination. Samson and other saviours Ui
der the Old Testament, that were types of the great Saviour, wei
but little saviours. The prophets, priests, kings, captains, at
deliverers of the Old Testament, were indeed images of the gre
light of the church and the world that was to follow. But thi
were but images : they were little lights, that shone during tl
night. But when Christ came, the great light arose and intr
duced the day. Samson's birth was miraculous ; it was a gre
wonder in his case, that a woman should " compass a man," .
the prophecies represent it to be in the case of the birth of tl
Messiah. Samson was raised up to be a saviour to God's pa
pie from their enemies, agreeably to prophetical representatioi
of the Messiah. Samson was appointed to this great work I
God's special election and designation, and that in an emine:
and extraordinary way, agreeably to the prophecies of the Me
siah. Samson was a Nazarite from the womb. The word Nt
zariie signifies separated. This denotes holiness and purit
The. Nazarite was, with very great and extraordinary care ar
strictness indeed, to abstain from the least legal defilement ; \
appears by Num. vi. 6 ; and the reason is given in the 8lh vers
" AH the days of his separation he is holy unto the Lord :" an
TYPES OF THE MESSIAH. 57
lib the ulmost strictness he was to abstain from wine and strong
ink, and every thing that appertained in any respect to the fruit
the vine; wine being the liquor that was especially the object
the carnaLappetites of men. And he was to suffer no razor to
me upon his head, any way to alter what he was by nature, be-
use that would defile it, as the lifting up a tool to hew the stones
the altar would defile it. The design of those institutions con-
ming the Nazarite, about his hair and about wine is declared,
Nnm. vi. 5. ^* He shall be holy, and shall let the locks of the hair
ow." This sanctity of the Nazarite representing a perfect ho-
liness both negative and positive, is spoken of in Lam. iv. 7.
" Her Nazarites were purer than snow: they were whiter than
milk : they were more ruddy in body than rubies : their polishing
was of sapphire." Therefore Samson's being a Nazarite from
the womb, remarkably represents that perfect innocence and pu«
rity, ^nd transcendent holiness of nature, and life in the Messiah,
which the prophecies often speak of. The great things that Sam-
son wrought for the deliverance of Israel and the overthrow of
their enemies, was not by any natural strength of his, but by the
special influence and extraordinary assistance of the Spirit of
God, Judg. xiii. 25, and xiv. 6. 19, andxv. 14. xvi. 20; agreea-
bly to many prophecies I have already observed of the Messiah's
being anointed and filled with God's Spirit, and being upheld, and
helped, and strengthened, and succeeded by God. Samson mar-
ried a Philistine, and all the women that he loved were of that
people that were his great enemies. Agreeably to those prophe-
cies that represent the Messiah as marrying an alien from the com-
monwealth of Israel : as Ps. xlv. : and his marrying one that was
the daughter of the accursed people of Canaan, Ezek. xvi. 3. S,
&c., together with the latter end of the chapter, and the many
prophecies that speak of Christ's calling the Gentiles and his sav-
ing sinnei^. Samson was a person of exceeding great strength ;
herein he is like the Messiah, as he is represented, Ps. Ixxxix. 19.
** I have laid help on one that is mighty." Ps. xlv. 3. ** Gird on
thy sword on thy thigh, O most mighty, in thy glory and in thy
majesty." Isai. Ixiii. 1. ** Who is this — travelling in the great-
ness of hisstrength i^" When Samson was going to take his
wife, a young lion roared against him. So the enemies of the
Messiah and his people are compared to a lion roaring upon him,
gaping with his mouth ready to devour him. Ps. xxii. 13. ^* They
gaped upon me with their mouths, as a ravening and a roaring
lion.'^ Ver. 21. ** Save me from the lion*s mouth." Samson
rent the lion as the lion would have rent the kid ; which is agreea-
ble to the prophecies which represent the Messiah destroying his
enemies as a strong lion devouring his prey. Gen. xlix. 9, &c.,
and the many prophecies that speak of his punishing leviathan
VOL. IX. 8
69 TYPES OF THE MESSIAH.
with bis great, and 8ore, and strong sword, his mightily and dread-
fully destroying his enemies, treading them down as the mire,
treading them in his anger and trampling them in his fury, sprink-
ling his raiment with their blood, be. Samson is fed with ho-
ney out of the carcase of the lion, which is agreeable to what the
prophecies represent of the glorious benefits of the Messiah's
conquest over his enemies, to himself and his people, his own
ascension, glory and kingdom, and the glory of his people. Sam-
son made a feast on occasion of his marriage, which is agreeable
to Isai. zzv. 6. *' And in this mountain shall the Lord of hosts
make unto all people a feast of fat things ; a feast of wines on
the lees of fat things, full of marrow ; of wines on the Jees well
refined." Isai. Ixv. 13, 14. " My servants shall cat — my servants
shall drink — my servants shall rejoice — my servants shall sing for
joy of heart ;'' and innumerable prophecies that speak of the
great plenty and joy of God's people in the Messiah's times ; and
this accompanying the Messiah's marriage with his spiritual
spouse. See Isai. Uii. 4, 5. 7 — 9, and Hos. ii. 19 — ^22, and Cant,
ii. 4, and V. 1. When Samson visited his wife with a kid, he was
rejected, and her younger sister, that was fairer than she, given to
him ; Judg. xv. 2. Which is agreeable to what the prophecies
represent of the Messiah's coming to the Jews first, when he was
offered up as a lamb or kid, and making the first offer of the glo-
rious benefits of his sacrifice to them, and their rejecting him, and
the calling of the Gentiles, and the more glorious and beautiful
state of the Gentile church than of the ancient Jewish church. In
Judg. xvi. 1, 2, we have an account how Samson loved an harlot,
and from his love to her exposed himself to be compassed round
by his enemies. So the prophecies represent the Messiah as lov-
ing a sinful people, and from love seeking such a people to be his
spouse, as that which occasions his suffering from his enemies.
Isia. liii. taken with the following chapter. Samson, while his
enemies are compassing him round, to destroy him, rises from
sleep, and from midnight darkness, and takes away the strength
and fortification of the city of his enemies, the gate of the city,
which his enemies shut and barred fast upon him to confine him,
and the two posts, bar and all, and put them on his shoulders, and
carried them up to the top of an hill. Judg. xvi. 3. So the pro-
phecies represent the Messiah, when compassed round by his ene-
mies, rising from the sleep of death, and emerging out of the thick
darkness of his sorrows and sufferings, spoiling his enemies, and
ascending into heaven, and leading captivity captive. Samson
was betrayed and sold by Delilah, his false spouse or companion.
So the prophecies do represent the Messiah as sold by his false and
treacherous people. Samson was delivered up into the hands of
his enemies, and was mocked and derided, and very cruelly treat-
TYPES OP THE MESSIAH. 59
ed by them ; agreeably to what is foretold of the Messiah. Sam-
SOD died partly through the cruelty and murderous malice of his
enemies, and partly from his own act : agreeably to what is fore-
told of the Messiah. Ibid. ^ 51. 58, 59. 72. Samson at his
death destroyed his enemies^ and the destruction he made of his
enemies was chiefly at his death ; which is agreeable to Isai. liii.
10 — 19, and Ps. Ixviii. 18. Samson overthrew the temple of
Dagop, which is agreeable to what the prophecies say of the Mes-
siah's overthrowing idols and idol worship in the world. Samson
destroyed his enemies suddenly in the midst of their triumph over
him, so that their insulting him in the prospect of his destruction,
instantly issues in their own destruction ; agreeably to Isai. xxix.
There is a yet a more remarkable, manifest and manifold agree-
ment between the things said of David in his history,* and the
things said of the Messiah in the prophecies. His name David
signifies beloved^ as the prophecies do represent the Messiah as
in a peculiar and transcendent manner the beloved of God. Da-
vid was God's elect in an eminent manner. Saul was the king
wbom| the people chose. 1 Sam. viii. 18, and xii. 13. But Da-
vid was the king whom God chose, one whom he found and
ptched upon according to his o)¥n mind, without any concern
of man in the affair, and contrary to what men would have chosen.
When Jesse caused all his elder sons to pass before Samuel, God
said concerning one and another of them, '* The Lord hath not
chosen this;'' neither hath the Lord chosen this, &c. See 1
ChroD. xxviii. 4. There David says, <VThe Lord God of Israel
chose me before all the house of my father, to be king over Israel
forever: for he hath chosen Judah to be the ruler; and of the
hoose of Judah the house of my father ; and among the sons of my
lather he liked me to make me king over all Israel." See Psa.
Ixxviii. 67 — YO, and Ixxxix. 3. ** I have made a covenant with
my cfiosen ; I have sworn unto David my servant, agreeably to
Isai. xlii. 1. " Mine elect," &c. 49. '* And he shall choose
thee." He was a king of God's finding and providing, and he
speaks of him as his king. 1 Sam xvi. 1. ** I will send thee to
Jess e f or I have provided me a king among his sons." 2 Sam.
xxii. 51. *^ He is the tower of salvation for his king." Agreeably
to Psa. ii. ** 1 have set my king upon my holy hill of Zion.'^ He
is spoken of as a man after God's own heart, and one in whom God
delighted. 2 Sam. xxii. 20. "He delivered me because he de-
lighted in me;" agreeably to I sai. xlii. 1. *' Behold my servant
whom I uphold ; mine elect in whom my soul delighteth." Da-
vid was in a very eminent manner God's anoiiUed^ or MesHak^ (as
the word is,) and is so spoken of, Ps. xxii. 51. *' He showeth
mercy to his anointed, unto David ;'' and xxiii. 1, ** David, the
CO TYPBS OF THE 1IE8BUH.
too of Jesse ; the man who was raised apon high, the anoint-
ed of the God of Jacob.'* Ps. Ixxxix. 19, 20. '' I have exalted
one chosen out of the people; I have found David my servant;
with my holy oil have I anointed him." Samuel anointed him
with peculiar solemnity. 1 Sam. xvi. 13. See how this agrees
with the prophecies of the Messiah. David's anointing remarka-
bly agrees with what the prophecies say of the anointing of the
Messiah, which speak of him as a being anointed with the Spirit
of God. So David was anointed with the Spirit of God, at the
same time tliat be was anointed with oil. 1 Sam* xvi. 13. '* And
Samuel took the horn of oil and anointed him in the midst of bis
brethren ; and the Spirit of the Lord came upon David from tkat
day forward." David is spoken of as being a poor man» of a
low family, and in mean circumstances. 1 Sam. xviii. 23. ** I am a
poor man, and lightly esteemed." 2 Sam. vii. 18. ** Who am I ? and
what is my house that thou hast brought me hitherto .^' Agreeably
to this, it is said of the Messiah in the prophecies, that he was a root
out of a dry ground ; that he was a low tree. David is spoken of as
an eminently holy person, a man after God's own heart. He is spo-
ken of in the history of the kings of Judah, as one whose heart was
perfect with the Lord his God ; 1 Kings xi. 4 ; one that went fully
after the Lord ; 1 Kings xi. 6 ; one that did that that was right
in the eyes of the Lord. 1 Kings xv. 1 1. 2 Kings xviii. 3. 2
Chron. xxviii. 1, and xxix.2. Ue is spoken of as pure, upright,
and righteous ; one that had clean hands ; that kept the ways of
the Lord, and did not wickedly depart from God ; 2 Sam. xxii.
21 — 21. This agrees with what is said in the prophecies of the
Messiah. David was the youngest son of Jesse ; as the Messiah
in the prophecies is spoken of as coming in the latter days. He
has frequently the appellation of God's servant. It would be
endkss to mention all the places : see them in the Concordance
under the word seroant DAVID. So has the Messiah often this
appellation in the prophecies. Isai. xlii. 1 — 19, xlix. 3 — 6, Hi. 13,
lui. 1 1. Zech. iii. 8. David's outward appearance was not such
as would have recommended him to the esteem and choice of men,
as a person fit for rule and victory, but, on the contrary, such as
tended to cause men to despise him as a candidate for such things ;
1 Sam. xvi. 7. ^' Look not on his countenance, or on the height
of his stature for man looketh on tlie outward appearance ;
but the Lord looketh on the heart" 1 Sam.^xxii. 42. *' And
when the Philistine looked about and saw David, he disdained
him ; for he was but a youth. Ver. 56. ^' Inquire whose son
this stripling is." Eliab, his elder brother, thought him fitter to
be with the sheep, than to come to the army. 1 Sam. xvii. 28.
Agreeably to Isai. liii. 2, ^* He shall grow up before him as a ten-
der plant, as a root out of a dry ground. He hath no form nor
comeliness ; and when we shall see him, there is no beauty that wc
TYPES OF THE MESSIAH. 61
sboald desire him." David appeared unexpectedly. Samuel ex-
pected a man of great stature, and appearing outwardly like a
man of valour ; and therefore when he saw Eliab, David's elder
brother^ that had such an appearance, he said, surely the Lord's
inoiDted is before him. His appearance was astonishing to Goli-
ath and to Saul. So the prophecies represent the Messiah's ap-
pearance as unexpected and astonishing, being so mean. Isai,
xlii. 14. ^* Many were astonished at thee. His visage was so
marred more than any man." But yet David was ruddy aud of
a fair countenance, and goodly to look to. 1 Sam. xvi. 12, xvii.
42, agreeable to Psalm xlv. 2. << Thou art fairer than the children
of men." Cant. ▼. 10. <* My beloved is white and ruddy, the
chiefest among ten thousands." He was anointed king after of-
fering sacrifice. 1 Sam. xvi. So the prophecies represent the
Messiah's exaltation to his kingdom, after he had by his sufierings
offered up a sacrifice to atone for the sins of men. David says
of himself, 1 Chron. xxviii. 14, ^^ The Lord God of Israel chose
me to be king over Israel for ever." And God says to him, 2
Sam. vii. 16, ** And thine house and thy kingdom shall be estab-
Hsbed for ever before thee. Thy throne shall be established for
ever." This is agreeable to the prophecies of the Messiah. Da-
vid, by occupation was a shepherd, and afterwards was made a
shepherd to God's Israel. Ps. Ixxviii. 70 — 72. " He chose David ,
bis servant, and took him from the sheepfolds, from following the
ewes great with young. He brought him to feed Jacob his peo-
pk, and Israel his inheritance." This is agreeable to many pro-
phecies of the Messiah, who is often spoken of in them as the
shepherd of God's people, and therein is expressly compared to
David. Isaiah xl. 1 i. ** He shall feed his flock like a shepherd."
Isaiah xlix. 9, 10. ^' They shall feed in the ways, and their pas-
tures shall be in all high places. They shall not hunger nor
thirst, neither shall the heat nor sun smite them. For he that hath
mercy on them shall lead them '; by the springs of water shall he
goide tbem.^^ Jer. xxiii. 4, 5. ^' And I will set up shepherds over
them, which shall feed them 1 will raise up unto David a
righteous branch," &c. Ezek. xxxiv. 23. '* And I will set up
one shepherd over them, and he shall feed them ; even my servant
David : he shall feed them, and shall be their shepherd." Eze-
kiel zxxvii. 24. *^ And David my servant shall be king over
them, and they shall have one shepherd." Canticles i. 7.
*^ Tell me, O thou whom my soul loveth, where thou feedest,
where thou makest thy flock to rest at noon." David wsts
of an . bumble, meek, and merciful spirit. 1 Samuel xviii.
23. 2 Samuel vi.21, 22. vii. 18. 1 Samuel xxiv. throughout, and
xxvi. throughout ; 2 Sam. ii. 5. 21, andiv. 9, &c. vii. 18. 2Sam.
xxii. 26, and many places in the Psalms show the same spirit, too
62 TYPES OF THE MESSIAH.
many to be mentioned. This is agreeable to what is said of the Mes-
siah, Zech. ix. 9. ** He is just and having salvation, lowly and rid-
ing on an ass, and a colt the foal of an ass." Isaiah xlii. 3. ^' A brais-
ed reed shall he not break,*' &&c. Isaiah xl. 1 1 . He shall gather the
lambs with his arm, and carry them in his bosom, and shall gently
lead those that are with young.'' Isaiah liii. 7. ^< He is brought as
a lamb to the slaughter, as a sheep before his shearers is dumb, so
be opened not his mouth." David was a person that was eminent
for wisdom and prudence. 1 Samuel, xvi. 18. '* Behold I have
seen a son of Jesse — prudent in matters.*' And xviii. 5. ^* And
David behaved himself wisely." Verse 14. ^* And David behaved
himself wisely in all his ways*" Ver. 30. ** David behaved him-
self more wisely than all the servants of Saul." Ps. Ixxviii. 72.
** He guided them by the skilfulness of his hands." This is agree-
able to what is said of the Messiah, Isaiah[ix.'6. Chap. xi. 2, 3 ; xli.
two last verses, with xlii. 1, lii. 13. Zech. iii. 9. David is said to be
*< a mighty valiant man." 1 Sam. xvi. 18. '^Behold I have seen'a
soa of Jesse, a mighty valiant man." This is agreeable to Psalm
xlv. 3. ^^ Gird thy sword upon thy thigh, O most mighty, with thy
glory, and thy majesty." Isaiah Ixiii. 1. <* Who is this travelling in
the greatness of his strength f 1 that speak in righteousness,
mighty to save." And in this very thing the Messiah is compared
to David. Psalm Ixxxix. 19, 20. ^* I have laid help upon one that is
mighty ; I have exalted one chosen out of the people ; I have
found David my servant." David was a sweet musician ; was
preferred as such to all that were to be found in Israel, to relieve
Saul in his melancholy. He is called ''the sweet Psalmist of
Israel." 2 Sam xxiii. 1. He led the whole church of Israel io
their praises. He instituted the order of singers and musicians in
the house of God. He delivered to the church the book of songs
they were to use in their ordinary public worship. This is most
agreeable to the prophecies of the Messiah, which do every where
represent, that he. should introduce the most pleasant, joyful, glo-
rious state of the church, wherein they should abound in tbe praises
of God, and the world be filled with sweet and joyful songs after
sorrow and weeping ; wherein songs should be heard from the
uttermost ends of the earth, and all nations should sing, and the
mountains and trees of the field, and all creatures, sun, moon and
stars, heaveaand earth should break forth into singing, and even
the dead should awake and sing, and the lower parts of the earth
should shout, and the tongue of the dumb should sing, and the dra-
gons and all deeps ; the barren, the prisoners, the desolate and
mourners should sing ; and all nations should come and sing in
the height of Zion ; they should sing a loud, and sing a new song,
or in a new niuuner, with music and praises exalting all that had
been before. The particular texts are too many to enumerate.
TYPES OF TUG MESSIAH. 63
*lie patriarch from whom Christ descended, for this reason is call-
i Judah, 1. e. Praise : and the Messiah is represented as leading
le church of God in their sweet and joyful songs. Ps« xxii. 22.
I will declare thy name unto my brethren. In the midst of the
ongregation will I praise thee." Ver. 25. ^' My praise shall be
f ihec in the great congregation.'' Ps. Ixix. 30 — 32. " I will
raise the name of God with a song, and will magnify him with
lanksgiving. The humble shall see this and be glad.'' Yen
4. '*Let the heaven and the earth praise him, the seas and every
ling that moveth therein." See also Ps. cxxxviii. 1 — 5. We
sad in Ps. Ixxxix. 15, of the joyful sound that shall be at that
me ; and the day of the Messiah's kingdom is compared to the
priDg, the time of the singing of birds. Cant. ii. David slew a
CD and a bear, and delivered a lamb out of their mouths. So the
nemies of the Messiah and of his people are in the prophecies
ompared to a lion, as was observed before. So the prophetical
epresentations made of God's people that are delivered by the
lessiab, well agree with the symbol of a lamb. The prophecies
^present them as feeble, poor, and defenceless in themselves, and
8 meek and harmless. Ps. xlv. 4, and xxii. 26, Ixix. 32, cxlvii.
, and cxiix. 4* Isai. xi. 4, xxix. 19, and Ixi. 1. David comes to
lie camp of Israel, to save them from Goliath and the Philistines,
ist at a time when they were in special and iihmediate danger ;
^ben the host were going forth to the fight, and shouted for the
attle. So the Messiah in the prophecies is represented as appear-
Qg to save his people at the time of their extremity^ So God ap-
leared for the redemption of his people out of Kgypt. . But Ba-
Aam prophecying of the redemption, of the Messiah, Nunu xxiii.
!3, says, according to this time shall it be said of Jacob and of
srael, what hath God wrought ? This is also agreeable to that
iropbecy of the deliverance of God's people in the Messiah's
iine«; Deut. xxxii. 36. ''The Lord shall judge his people, and
epeDt himself for his servants, when he seeth that their power is
[One, and there is none shut up or left." So Ps. xiv., and liii.,
tod xxj. 11, 12, and xlvi., and Iviii. 7, to the end ; and 1x. and
xviii. 10, to the end; and xxviii. 21, 22; and xxix. 5 — 8, and
xx. 27 — 30 ; xxxi. 4—5, xl. the latter end, and xli. throughout,
;!!!• at the beginning, Ii. 7, to the end, and many other places.
[)avid was hated and envied by his brethren, and misused by
hem, when became to them on a kind errand from his father, to
)riog them provision. Herein he resembled the Messiah as Jo-
lepb did. David kills Goliath, who, in bis huge stature, great
Urength, mighty army, and exceeding pride, much resembled the
devil, according. to the representations of the devil in the prophe-
cies of the Messiah's conquest and destruction of him ; who is
called Leviathan, (Isaiah xxvii. l,) which in the Old Testa-
fr4 TYPES OF THE MESSIAH.
ment, is represented as an huge and terrible creature of Tast
strength and impenetrable armouri disdaining the weapons and
strengthpf his enemies, and the king over all the children of pride ;
Job zli. David went againstGoliath without carnal weapons.
David prevailed against Goliath with a sling and a stone, which
is agreeable to Zech. ix. 15. ^' The Lord of hosts shall defend
them, and they shall devour and subdue with sling stones."
David, when going against Goliath, took strength out of the
brook in the way, agreeable to that concerning the Messiah,
Ps. ex. 6, 7. *' He shall fill the places with the dead bodies : be
shall wound the heads over many countries : he shall drink of
the brook in the way ; therefore shall he lift up the head.'' Da-
vid cut off the head of the Philistine with his own sword. So it
may be clearly gathered from what the prophecies say of the
Messiah's sufferings, and that from the cruelty of his enemies,
and the consequences of them with respect to his exaltation and
victory over his enemies, that the Messiah shall destroy Satan
with his own weapons. David carried the head of Goliath to
Jerusalem : which is agreeable to what is foretold of the Mes-
siah, Ps. Ixviii. 18. ** Thou hast ascended on high ; thou hast
led captivity captive ;" together with the context. David put
Goliath's armour in his tent : which is agreeable to Ps. Ixxvi. 2,
3. ** In Salem is his tabernacle, (or tent,) and his dwelling-place
in Zion. There brake he the arrows of the bow, the shield,
the sword, and the battle." When Saul saw David returning
from his victory, he says repeatedly with great admiration con-
cerning him, '* whose son is this youth?" 1 Sam. xvii. 55.
** Inquire whose son this stripling is ;" ver. 56. *^ Whose son
art thou ?" ver. 58, agreeably to Psalm xxviii. 8. '* Who is this
king of glory f" Again, ver. 10, and Isai. Ixiii. 1. ''Who is
this that Cometh from Edom, with dyed garments from Bosrah?
This that is glorious in his apparel," &c. The daughters of
Israel went forth to meet king David, and sang praises to him
when he returned from the slaughter of the Philistine ; agreea-
bly to Ps. xxiv. and Ixviii., and many other places. David ob-
tained his wife by exposing his life in battle with the Philistines,
and in destroying them: agreeably to what is propheciedof the
Messiah's sufferings and death, his conflict with and victory
over his enemies, and his redemption of his church by this
means, and the consequent joy of his espousals with the church.
David was a great saviour. He saved Israel from Goliath,
and the Philistines, and from all their enemies round about.
2 Sam. iii. 18. " The Lord hath spoken of David, saying, By
the hand of my servant David will I save my people Israel out
of the hand of the Philistines, and out of the hand of all their
enemies ; agreeably to the prophecies of the Messiah. David
TYPES OF THE MESSIAH. 65
was greatly persecuted, and his life sought unjustly; agrecabty
to prophecies of the Messiah. David's marriage with Abi-
gail, the wife of a son of Belial, a virtuous woman, and of a
beautiful countenance, is agreeable to the innumerable prophe-
cies that represent the church of the Messiah, that the prophecies
speak of as his spouse, as brought into that happy state from a
state of guilt and bondage to sin. David was resorted to by eve-
ry one that was in distress, and every one that was in debt, and
every one that was bitter of soul, and he became their captain ;
which is agreeable to innumerable prophecies that represent the
Messiah as the Captain and Saviour of the poor, afflicted, distress-
ed sinners and prisoners, &c. David's host is compared to the
host of God, 1 Chron. xii. 22, which is agreeable to what the
prophecies represent of the divinity of the Messiah, and God's
people in his times, and under him becoming as an host of mighty
valiant men, tliat shall thresh the mountains, and tread down their
enemies, &c« David, as it were raised from the dead, was won-
derfully delivered from death, when from great danger he was
brooght back from the wilderness, and from banishment, and from
ctves of the earth that resembled tlie grave ; (Psa. xxz. 3. ^* O
Lord, thou hast brought up my soul from the grave ;") which is
agreeable to the prophecies of the Messiah's restoration from his
low and snflering state and resurrection from death. David was
made king over the strong city Hebron, that had been taken from
the Anakims, the gigantic enemies of God's people : which is
agreeable to the prophecies of the Messiah's conquering the strong
city, bringing low the lofly city, conquering the devil, and tak-
ing possession of the mightiest and strongest kingdoms of the
world. David's followers that came to him to make him king,
were men of understanding, mighty men of valour, and men of a
perfect heart: 1 Chron. xii.: which is agreeable to what the pro-
phecies represent of the followers of the Messiah. David was made
king by the act and choice both of God and his people. 1 Chron.
xi. 1 — 3, and xii. 2 Sam. ii. 4. v. 1, he. This is agreeable to
Ibe prophecies of the Messiah. Hos. i. 11. '^ Then shall the
children of Judah and the children of Israel be gathered toge-
ther, and appoint themselves one head." David was made king
with great feasting and rejoicing, I Chron. xii. 39, 40, which is
agreeable to what the prophecies do abundantly represent of
the joy of the introduction of the Messiah's kingdom. David
was the first king of Jerusalem, that city so often spoken of in
the prophecies as a type of the church of the Messiah. David
insnltoil the idols as lame and blind, and destroyed them. 2 Sam.
T. 21. Agreeable to ^ 132—135. 153. David conquered the
strongest hold of the Jobusites, and reigned there. See what
was said before concerning his reigning in Hebron. He res-
VOL. IX. 9
66 TYPES) OF THE MESSIAH.
cued Zion rrom the strong possession of idols, and the cneraies
of God's |>eupl(*, and reigned in mount Zion : agreeably to in-
numerulilc prophecies of the Messiah. David's kingdom gra-
dually increased from small beginnings till he had sulidued all
his enemies. It was first in David's time, that God chose him
a place to put his name there. Through him God made Jeriifea-
lem his holy city, and the place of his s|iecial gracious residence :
agreeably to the prophecies of the Messiah. Psalm exxxii* 13,
&c. Zech. i. 17, and ii. 12, and Isaiah xiv. 1. David provid'*
cd a settled habitation for God, and God is represented as
through his favour to Duvid taking up a settled abode with
them, no more walking in a moveable tent and tabernacle that
might be taken down, and giving Israel a constant abode, that
they might no more be afllicted, and carried into captivity ; 2
Sam. vii. G. 10. 24 ; according to many prophecies of the Messiah.
David provided a place for God's habitation in Zion and in
mount Moriah ; agreeably to Zech. vi. 12. " He shall build the
temple of the Lord." David brought up the ark to abide in
the midst of God's people; after it had departed into the luad
of the Philistines, and had long remained in the utmost con-
fines of the land, in Kirjath-jearim : which is agreeable to
what the prophecies represent of the benefit which the |icopIo
of God in the Messiah's days shall receive, in the return of the
tokens of God's f>resence to them, after long absence, and his
placing his tabernacle in the midst of them, and his souPs no
more abhorring them. David ascended into the hill of the
Lord with the ark, at the head of all Israel, rejoicing, and gave
gifts to men. 2 Samuel vi. Itut this is agreeable to what is
aaid of the ascension of the Messiah. Psalm Ixviii. David
ascended with the ark wherein was the law of God ; as the
Messiah ascended with that human nature that was the cabi-
net of the law. David after he had ascended returned to bless
his household, as the Messiah especially blessed his church after
his ascension. But Michal his first wife despised his abasement,
and received no part in this blessing, but was as it were repu-
diated ; as the prophecies do represent the Jews, as despising
the Messiah for his humiliation, and so as not receiving the
benefits and blessing that he should bestow after his ascension ;
but as being repudiated. When David came to the crown, Gotl
broke forth on his enemies, as the breach of water, and in a
dreadful storm of thunder, fire, and hail. 2 iSam. v. 20. 1
Chron. xiv. 9, and Psalm xviii., which is agreeable to Isaiah
xxiv. 18 — 20. Daniel ix. 26. Eiek. xxxviii. 22. Isaiah xxx. 30,
xxxii. 19. Yea, the dcslruclion of the enemies of God's people,
in the days of the Mosiah, 13 ^xpic-sly cnnipared to that very
breaking forth of Hud on the enemies of David ; Isaiuh xxviii.
TYPKS OF THE MESSIAH. 67
tL "For the I.onl shnll riso up ns in Mount Pornzini." The
king of Tyre (th:it was nhovc nil others in the worhl, n city no-
ted for merchandise and scafarinir) huilt David nn house. 2
Sam. ¥• 11. 1 Chron. xiv. 1. David was not only a king,, but
ft great prophet, 2 Sam. xxiii. 2, and also was a priest. He
officiated as such on occasion of the bringing in of tiie ark. 2
Sam. vi. 13—18. 1 Chron. xv. 27. Again he ofliciated as
such, 2 Sam. xxvii. 17, to the end, and 1 Chron. xvi. 21, &c.
'And in some respects he officiated as chiof in all saccnlotal
matters, ordering all things in the house of God, directing and
ordering the priests in things relating to their function, dispos-
ing them into courses, &c. So the prophecies do abundantly
represent the Messiah as ()rophct, priest, and king. David is
spoken of as the man that was raised up on high ; which is
agreeable to what is said of the Messiah in Psalm Ixxxix. J 9.
"I have exalted one chosen out of the people;" and vcr. 27,
''I will make him my first born, higher than the kings of the
earth." Psalm xlv. '* Thy throne, O God, is for ever ;" and
Psalm ex. " Sit thou on my right hand ;'' and innumerable
other places, lie is s|>oken of as eminently a just ruler, one
that fed God's people in the integrity of his heart and executed
judgment and justice ; 2 Sam. viii. J5. 1 Chron. xviii. 14; which
is agreeable to that which is abundantly spoken of the Messiah,
as the just Kuler over men ; the King that shall reign in right-
eousness ; he that shall sit on the throne of his father David, to
order and establish it with judgment and justice ; the righteous
branch that shall grow upto David, &c. God made David a name
like the name of the great men that are in the earth. See also 2
Kara. vii. 9, viii. 13, agreeable to Isai. liii. 12. ** Therefore will
I divide him a portion with the great." The fame of David
went out into all lands ; the Lord brought the fear of him upon
all nations. 1 Chron. xiv. 17. Agreeable to Psa. xlv. 17. '*!
will make my name to be remembered." Psa. Ixxii. 11. '* All
nations shall serve him." Ver. 17. 'Mlis name shall endure for-
ever-;'* and innumerable other places." David carried up the ark,
clothed with a robe of fine linen ; 1 Chron. xv. 27; ngrerable
to Isai. Ixi. 10. "He hath clothed me with the garments of sal-
vation ; he hath covered me with a robe of righteousness."
Zech. iii. 4. "Take away the filthy garments from him ; and
unto him he said. Behold, 1 have caused thine iniquity to pass
from thee, and I will clothe thee with change of raiment." See
also Dan. x. 5, compared with 13, and 21, and xii. 1. God was
with Duvid whithersoever he went, and cut off all his enemies. 2
Sam. vii. 9, and viii. 6. 14. 1 Chron. xvii. 8. 10, xviii. 6. 13. 2
Sam. xxii. I, &c. ; agreeable to Psa. ii.,and xlv., ex., Ixxxix, and
iununicrable other places. David subdued all the remainder of
66 TYPES OF THE MESSIAH.
the Canaanites, and the ancient inhabitantaof the land, and so
perfected what Joshua had begun in giving the people the land.
See what is said of Joshua as a type of the Messiah in this ic-
spect. David brought it to pass that the Canaanites and enemies
of Israel should no longer dwell with them, as mixed among
them in the same land. Joel iii. 17. '' No stranger shall pass
through thee any more." Zech. xiv. 21. '' In that day there
shall be no more the Canaanite in the house of the Lord." Psa.
Ixix. 35, 36. ** For God will save Zion and will build the cities
of Judah, that they may dwell there, and have it in possession.
The seed also of his servants shall inherit it, and they that
love thy name shall dwell therein." Isai. Ixv. 9- — 11. ** And I
will bring forth a seed out of Jacob and out of Judab, an in-
heritor of my mountains ; and mine elect shall inherit it, and
my servants shall dwell there." Isai. xxxv. 8. *' An highway
shall be there, and a way, and it shall be called the way of ho-
liness: the unclean shall not pass over it." Czok. xx. 38.
*' And I will purge out from among you the rebels and them that
transgress against me. I will bring ihem forth out of the coun-
try where they sojourn, and they shall not enter into the land of
Israel. David subdued the Philistines, and the MoabitcSi and
Ammonites, and the Edomites, agreeably to Isai. xi. 14. JNum.
xxiv. 17. Psa. Ix. 8, and cviii. 9. Isai. xxv. 10. Chap, xxxiv.
and Ixiii £zek. xxxv., xxxvi. 5. David's kingdom reached
from the river to the ends of the earth. 2 Sam. viii.3. 2 Chron.
xviii. 3 ; agreeable to Psa. Ixxii. 8. Zech. ix. 10. David's
reign was a time of the destruction of giants; he slew all the
remnant of the race of giants. 1 Sam. xvii. 2 Sam. xxi. 18,
to the end, andxxiii.20,21. 1 Chron. xx. 4Jto theend,aud jxi.
22, 23, agreeable to Isai. x. 33. '* And the high ones of sta-
ture shall be hewn down, and the haughty shall be humbled."
This seems (as I observed before) to be connected with tJie pro-
phecy in the beginning of the next chaprer, next verse but one.
Isai. xlv. 14. ** The Sabeans, men of stature, shall come over
to thee : in chains shall they comeovei." Psa. Ixxvi. 5. " The
stout-hearted are s|>oilcd ; they have slept their sleep." David
destroyed the chariots and houghed the horses of the enemies
of God's people. 2 Sam. viii. 4. x. 18. 1 Chron. xviii. 4, and
xix. 7 ; agreeably to Psa. xlvi. 9. '* He breakcth the bow and
cutteth the spear in sunder. He burncth the chariot in the fire."
Psa. Ixxvi. 3. *« There brake he the arrows of the bow, the
shield, and the sword, and the battle." Ver. 6. ** At thy rebukr,
O God of Jacob, both the chariot and horse are cast intoii
dead sleep." See also Ezek. xxxix. 9, 10. 20, and Zech. xii. 3,
4. What David says, Psa. xviii. and 2 Sam. xxii. of the man-
ner in which God appeared for him against his enemies, to de-
TYPES OF THE MESSIAH. 09
stroy them in a terrible tempest with thunder, lightning, earth-
qaake, devouring fire, &;c. is agreeable to many things in the
prophecies of the Messiah. See what has before been observed,
wlien speaking of the deluge and destruction of Sodom, and the
deitruction of the Amorites in Joshua's time. Other kings
broogbt presents unto David and bowed down unto him. 2 Sam.
V. 11. 1 Chron. xiv. 1. 2 Sam. viii. 2. 10. 1 Chron. xviii. 10.
2 Sam. X. 19. 1 Chron. xxii. 4; agreeable to Psa. Ixxii. 10, 11.
xlv. 12. Ixviii. 29. Isai. xlix. 7, and Ix. 9.
The honour, dominion, and crown of David's enemies was
given unto him. 2 Sam. xii. 30, and 1 Chron. xx. 2. Ezek. xxi.
26, 27. *^ Thus saith the Lord, Remove the diadem and take off
the crown ; this shall not be the same. Exalt him that is low,
aod abase him that is high : perverted, perverted, perverted will
I make it, until he come whose right it is, and I will give it him."
David's sons were princes. David's sons were chief rulers or
princes, as it is in the margin ; agreeably to Ps. xlv. 16. '* In-
stead of thy fathers shall be thy children, whom thou roayest make
princes in all the earth." David brought the wealth of the hea-
then into Jerusalem and dedicated it to God, and as it were built
the temple with it. 2 Sam. viii. II, 12. 1 Chron. xviii. 11, and
xxvi. 26, 27, and chap. xxii. throughout, and xxix. ; tigreeably to
Hie. iv. 13. '^ Arise, thresh, O daughter of Zion ; for I will make
thine horn iron, and thy hoofs brass ; and thou slialt beat in pieces
many people; and I will consecrate their gain unto the Lord, and
their substance unto the Lord of the whole earth." Isai. xxiii.
17, 18. •* The Lord will visit Tyre — and her merchandise and
hire shall be holiness unto the Lord. It shall not be treasured
nor laid up ; for her merchandise shall be for them that dwell be-
fore the Lord, to eat sufficiently, and for durable clothing." See
also Isai. Ix. 5, 6. 9. 11. 13, Ixi. 6, and Zech. xiv. 14. David
was a mediator; he stood between God and the people, both to
keep off judgments and the punishment of sin, and also to pro-
care God's favour towards them. For his sake God granted his
gracious presence and favour with Israel. 2 Sam. vii. 10. Thus
we read of favour which God showed to Israel, and withholding
jndgments from time to time for his servant David's sake. 1 Kings
xi. 12, 13. 32. 34, xv. 4. 2 Kings viii. 19, xix. 34, and xx. G.
And he stood between God and the people of Jerusalem, when he
saw the sword of justice drawn against it to. destroy it. 2 Sam.
xiiv. 17, to the end. So the Messiah is spoken of as in like man-
ner tlie Mediator ; being himself peculiarly God's elect and be-
loved, is given for a covenant of the people, Isai. xlii. 6. xlix. 8,
and the messenger of the covenant, and a prophet like unto Mo-
^, who was a mediator. And the prophecies speak of the for-
giveness of sin, and the greatest mercy towards God's people, and
70 TYPES OF THE MESSIAH.
an everlasting covenant, and Uie pure mercies of David as being
tiirougli the Messiah.
David as mediator saved the people of Jerusalem from destruc-
tion, by offering liimself to suffer and die by the sword of the de-
stroying angel, and by building an altar and offering sacrifice; 2
Sam. xxiv. 17, to the end, agreeably to the prophecies of the
Messiah.
David not only made a tabernacle for God in mount Zion, and
so provided an habitation for the Lord, but he in effect built the
temple. He bought the ground on which it was buih, built an
altar upon it, and made provision for the building of the temple*
It was in his heart to build an house to God's name, and he direct-
ed and ordered precisely how it should be built, and ordered all its
services, 1 Chron. xxii., and xxiii., xxiv., xxv., xxvi. : agreeably
to Zech. vi. 12, 13. Herein David was as the Messiah, a prophet
like unto Moses, who built the tabernacle and the altar according
to the pattern God gave him, (as he gave David the pattern of the
tabernacle,) and gave the ordinances of the house, and ordered all
things appertaining to the worship of the tabernacle. God by
David gave to Israel new ordinances, a new law of worship, ap*
pointed many things that were not in the law of Moses, and some
things that superseded the ordinances of Moses. This is agreea-
ble to the things said of the Messiah. David made all manner of
preparation for the building of the temple, and that in vast abun-
dance ; he laid up an immense treasure; 1 Chron. xxii. 14, xzviii.
14, A^c, xxix. 2, &c., agreeably to Isai. xxv. 6. '* And in this
mountain shall the Lord make unto all people a feast of fat things/'
&c. Isai. Iv. 1 — 9. ** Ho, every one that thirsteth," &,c. Hag.
ii. 7. *' I will (ill this house with glory." Jcr. xxxiii. 6. '* I will
reveal unto them the al)nndance of truth and peace.'^ Isai. Ixiv.
*' Eye hath not seen, nor car heard,'' &,c. Isai. Ixvi. 12. ''I
will extend peace to her as a river." Ps. Ixxii. 3. " The moun-
tains shall bring peace." Ver. 7. ^* There shall be abundance
of peace." Amos ix. 13. '* The mountains shall drop sweet
wine." Joel iii. 18. '* And it shall come to pass in that day,
that the mountains shall droj) down new wine, and the hills shsdl
flow with milk, and all the rivers of Judnh shall flow with waten,
and a fountain shall come forth out of the house of the Lord, and
shall water the valley of Chitiim." And Isai. ix. throughout;
besides the things which the prophecies say of the perfect satis-
faction of Gofl's justfcp, by the sacrifice of the Messiah, and the
abundance of his riphteousness and excellency. David made
snch great provision for the building of the temple, in his trouble
by war, and by exposing his own liO, which is agreeable to what
the propherirs rpprrseni of Cliris»i's procuring the immense bless-
ings of his church, by his extreme sufferings and precious blood.
TYPES OF THE MESSIAH. 71
David was llic head of God's people, the prince of the congrega-
tion of Israel, not only in their civil affairs, but in ecclesiastical
affairs also, and their leader in all things appertaining to religion
and ihe worship of God. Herein be was as the Messiah is repre-
sented in the prophecies, which speak of him as a prophet like
unto Moses, and as the head of God's people, as their great king,
prophet, and priest; and indeed almost all that the prophecies say
of the Messiah, implies that he shall be the great head of God's
people in their religious concerns. David regulated the whole
biKiy of the people, and brought them into the most exact and
beaatiful order ; 1 Chron. xxvii., which is agreeable to what is
represented of the church in the Messiah's days, as ^^ beautiful
for situation." Isai. xlviii. 2. " The perfection of beauty.'^ Ps.
1. 2. ** An eternal excellency, the joy of many generations.'*
And what is represented in Ezekiel of the exact measures and or-
der of all parts of the temple, the city, and the whole land. Da-
vid built the altar in the threshing floor of Araunah the Jebusitc,
00 Gentile ground ; which is agreeable to what the prophecies re-
present of the church of the Messiah being erected in Gentile
hndi, and being made up of those that had been sinners.
The things that are said of Solomon fall little, if any thing,
ihort of those that are said of David, in their remarkable agree-
ment with things said of the Messiah in the prophecies. His name
Sokmnnj signifies peace or peaceable, and was given him by God
himself, from respect to the signification, because he should enjoy
feacCf and be a means of peace to God's people. 1 Chron. xxii. 9.
"Behold a son shall be born to thee, who shall be a man of rest; and
1 will give him rest from all his enemies round about. For his
mune shall be Solomon ; and I will give peace and quietness unto
Israel Id his days." This is agreeable to Isai. ix.6, 7. ^'For unto
OS a child is born, unto us a son is given ; and the government
shall be upon his shoulder; and his name shall be called the
frinte ofpecu^Cf of the increase of his peace there shall be no
end." Psa* ex./' Thou art a priest forever after the order of Mel-
chiiedec," who as the Apostle -observes, was king ofSidemj that is
king of peace. Psa. Ixxii. 3. *'The mountains shall bring peace
mo the people." Ver.7. 'Hn his days shall the righteous flourish and
ibaodance of peace, so long as the moon cndureth." Psa. xxxv. 10.
"Righteousness and peace have kissed each other." Isai. lii. 7.
" How beautiful are the feet of him that publisheth peace."
Jer. ixxiii. 6. *M will reveul unto them the abundance of truth
ind peace :" and many other places. When Solomon was born it
i« said the Lord loved him. 1 Sam. xii. 24. And the prophet Na-
lliau for this reason called him by the name Jcdidiah; i. e. the />«-
lotietlof the Lord. He is also spoken of as the beloved son of his
failicr. Prov. iv. 3. *' Fori was my father's son, tender and only
72 TYPES OF THE MESSIAH.
beloved ill the sight of my mother." Solomon was the son of
a woman that had been the wife of an Ilittite, a Gentile by na-
tion ; fitly denoting the honour that the prophecies represent,
that the Gentiles should have by their relation to the Messiah.
God made mention of Solomon's name as one that was to be the
fl^reat prince of Israel and means of their happiness from his mo-
ther's womb; agreeably tolsai. xjix. ]. '* The Lord hath call-
ed me from the womb ; from the bowels of my mother hath
he made mention of my name." God promised to establish
the throne of Solomon for ever, in terms considerably like those
used by the prophets concerning the kingdom of the Messiah.
2 Sam. vii. 13. *' I will set up thy seed after thee, which shall
proceed out of thine own bowels : and I will establish his king-
dom. He shall build an house for my name, and I will establish
the throne of his kingdom for ever." Also 1 Chron. xxii. 10.
Isai. ix. 6, 7. *^ Of the increase of his government there shall
be no end upon the throne of David and his kingdom — to
establish it from henceforth even for ever." Psa. ex. " Thou
art a priest for ever after the order of Melchizedec.'' Dan. vii.
14. *' His dominion is an everlasting dominion, which shall not
pass away ; and his kingdom that which shall not be destroyed."
Solomon is spoken of as God's son. 1 Chron. vii. 14. '*! will
be his father and he shall bo my son." 1 Chron. xxii. 9, 10.
*'His name shall bo Solomon he shall be my son and I will
be his father." Chap, xxviii. 6. ** And he said unto me, Solo-
mon thy son, he shall build my house and my courts. For 1
have chosen him to be my son, and I will be his father*" Solo-
mon was in an eminent manner OoiTs elect. 1 Chron. xxviii. 5,
6. ''And of ail my sons (for the Lord hath given me many
sons) he hath chosen Solomon my son, to sit upon the throne of
the kingdom of the Lord over Israel. And he said Solomon
ihy son have I chosen to be my son.*' Chap, xxxix. 1.
*' David the king said unto all the congregation, Solomon my
son, whom alone God hath chosen." Though David had many
sons, and many born before Solomon, yet Solomon was made
his first born, higher than all the rest, and his father's heir and
his brethren's prince; agreeably to Psa. Ixxxvii. 27. "I will
make him my first liorn, higher than the kings of the earth."
Psa. xlv. 7. "Thy God hath anointed thee with the oil of glad-
ness above thy fellows." The word which Nathan, the minis-
ter of the Lord, spake to Bathsheba, David's wife, and Solo-
mon's mother, and the counsel he gave her, was the occasion of
the introduction of the blissful and glorious reign of Solomon,
1 Kings i. 11 — L3. So the prophecies represent the preaching
of God's mini»tors as the means of introducing ihc glorious
kingdom of the Messiah. Isui. Ixii. 6, 7. " 1 have set watch-
TYPES OF THE MESSIAH. 7S
len apon tliy walls, O Jerusalem, which shall never hold their
eaceday nor nighi till he make Jerusalem a praise in the
irih/* Chap. Hi. 7, 8. ** How beautiful upon the mountains
re the feet of him that bringeth good tidings ! Thy watchmen
ball lift up the voice ; with the voice together shall they sing*
'or they shall see eye to eye, when the Lord shall bring again
■ion/* This earnest incessant preaching of ministers shall be
I Ibe first place to the visible church of God, that is represent-
i in the Old Testament both as the wife and mother of Christ.
he is represented as his mother, Mic. iv. 10. '* Be in pain, and
dbourto bring forth, O daughter of Zion, like a woman in tra-
ail;'' with the next chapter, ver. 2, 3. '* Thou, Bethlehem
Iphratahy out of thee shall he come forth unto me, that is to
e ruler in Israel Therefore will he give them up, until the
ime that she which travaileth hath brought forth." Isai. ix. 6.
'Unto us a child is bom, unto us a son is given." Cant. iii.
1. ** Behold king Solomon with the crown wherewith his mo*
ber crowned him." Solomon's father had solemnly promised,
ad covenanted, and sworn to Bathsheba long beforehand, that
lolomon should reign and sit on his throne. So the sending of
be Messiah and introducing the blessings of his reign was the
iraod promise, covenant, and oath of God to his church of old,
Abraham, Isaac, and Jacob, and in David's and the prophets*
iuies. Ps. Ixxxix. 3, 4. 35, 36. 2 Sam. xxiii. 3—5. Jer.
Lxziii. 17 to the end, and many other places. The glorious
eign of Solomon is introduced on the earnest petitions and
ilmdings of Bathsheba with his father. 1 Kings i. 15 — 21.
lo the prophecies often represent that the glorious peace and
voeperity of the Messiah's reign shall be given in answer to the
•meat and importunate prayers of the church. Ezek. xxxvi.
17. ** I will yet for this be inquired of by the house of Israel
do it for them." Jer. xxix. 11 — 14. Cant. ii. 14. Zech.
ii. 10. Bathsheba pleads the king's promise and covenant,
lo the church is often represented as waiting for the fulfilment
f God's promises with lespect to the benefits of the Messiah's
UQgdom. Gen. xlix. 18. Isai. viii. 17, and xxx. 18, xl. 31,
lud xlix. 23. Zeph. iii. 8. Isai. xxv. 9, xxvi. 8, and Ixiv. 4.
Momoo came to the crown after the people had set up a false
leir, one that pretended to be the heir of David's crown, and
or a while seemed as though he would carry all before him.
This is agreeable to the prophecies of the Messiah, which re-
present that his king shall be set up on the ruins of that of
others, who should exalt themselves and assume the dominion.
Excfc. xvii. 24. «« I the Lord have brought down the high tree
lod exalted the low tree," &c. Ch. xxi. 26. " Thus saith the Lord
God, Remove the diadem, take ofl' the crown ; this shall not be
VOL. IX. 10
74 TYPE.S OF THE MESSIAH.
the same. Exalt him that is low ; abase him that is high."
Ps. ii. ** The kings of the earth set themselves ; the rulers
take counsel together, saying, Let us break their bands, &c. —
Yet have I set my King on my holy hill of Zion/' Ps. cxviii.
22. ** The stone which the builders refused, the same is become
the head of the corner." And particularly this is agreeable to
what the prophet Daniel says of the reign of Antichrist, that
shall precede the glorious day of the Messiah's reign, who shall
set up himself in the room of the Most High, as law*giver in
his room, shall think to change times and laws, whose reign
shall continue till the Messiah comes to overthrow it, by setting
up his glorious kingdom. When David understands the oppo-
sition that was made to Solomon's reign by him that had usurp-
ed the kingdom, and by the rulers and great men that were
with him, he solemnly declares his firm and immutable purpose
and decree of exalting Solomon that day to his throne which
was in mount Zion. 1 Kings i. 20, 30; agreeable to Ps. ii.
'* The kings of the earth set themselves, and the rulers take
counsel together against the Lord and against his Anointed;
saying. Let us break their bands. Yet have I set my King
on my holy hill of Zton. 1 will declare the decree. The Lord
hath said unto me. Thou art my son, this day have I begotten
thee." Solomon was made king by a most solemn oath of his
father, that he declares ho will not repent of, but fulfil. 1 Kin.
xxix. 30. '^ And the king sware, and said, As the Lord liveth,
that hath redeemed my soul out of all distress, even as I sware
unto thee by the Lord God of Israel, saying, Assuredly Solo-
mon thy son shall reign after me, an<l he shall sit upon my
throne in my stead ; even so will i certainly do this day."
Agreeable to Ps. ex. 4. *' The Lord hath sworn, and will not
repent, Thou art a priest for ever after the order of Melchize-
deck." When the time came for Solomon to be proclaimed
king, all the opposition and interest of his competitors, though
very great, and of great men, (and though they seemed to have
made their part strong, and to have got the day,) all vanished
away as it were of itself, and came to nothing at once, like a
dream when one awakes ; agreeably to Ps. ii. ^^ The Lord shall
laugh at them.— Yet have I set my King on my holy hill of
Zion." Isai. xxix. 7, 8. *^ And the multitude of all the nations
that fight against Ariel, even all that fight against her and her
munition, shall be as a dream of a night vision. It shall be
even as when a hungry man dreameth, and behold, he eateth ;
and he awaketh, and his soul is empty," &:c. Ps. Ixviii* 1, 2.
" Let God arise; let his enemies be scattered; let them also
that hate him flee before him, as smoke is driven away, as wax
roelteth before the fire." Isai. Ixiv. 1. '< Oh that thou wouldcst
TYPES OF THE MESSIAH. 75
rend ibe heavens, that thou wouldest come down, that the moun-
taios might flow down at thy presence." Dan. ii. 34, 35. *' Thou
sawest till that a stone was cut out without hands, which smote the
imaffe— — — then was the iron, the clay, the brass, the silver, and the
gold broken to pieces, and- became like the chaflf of the summer
threshing floors, and the wind carried them away." The fol-
lowers of Adonijah were dispersed without any battle, only by
what tbey beard and saw of what David had done in exalting So-
lomon, and the manner in which he was introduced and instated
io the kingdom ; which is agreeable to Ps. xlviii. 4 — 6. " For lo,
the kings were assembled ; they passed by together ; they saw it,
and so they marvelled. They were troubled, and hasted away.
Fear took hold upon them there, and pain as of a woman in tra-
vail." After David had declared the decree, that Solomon should
be king in Zion, it was dangerous for the princes and rulers not
lo sabmit themselves to Solomon, and behave with suitable re-
spect to him, leat he should be angry, and they should perish. Ps.
ii. SolomoUi in his way to the throne, is made as it were to drink
of the brook. He first descended from the height of mount Zion
down into a low valley without the city, to the water course of
Gibon* There he had a baptism to be baptized with. And
then he ascended in the state and majesty of a king. Agreea-
ble to Psalm ex. '* He shall drink of the brook in the way,
therefore shall he lift up the head :" and the many pro-
phecies that speak of his humiliation, and sufierings, and
glorioas exaltation consequent thereon. Solomon, after be
bad descended into the valley to the waters of Gihon, as-
cended up into the height of Zion in a manner resembling
the ascension of the Messiah, very much after the same man-
ner that the ascension of the ark resembled it. For he went
up with the sound of the trumpet, all the people following
him with, songs, and instruments of music, and hosannas, re-
joicing with great joy, so that the earth rent again. 1 Kings i.
39, 40. Agreeable to Psalm Ixviii., and xlvii. 5, and xxiv* That
the peaceful, happy and glorious reign of Solomon should be in-
troduced with such extraordinary joy, shouting, songs and instru-
ments of music in Zion, is agreeable to what is often foretold con-
cerning the introduction of the glorious day of the Messiah's
reign. Zech. ix. 9. " Rejoice greatly, O daughter of Zion ;
shout, O daughter of Jerusalem ; behold thy king cometh unto
thee." To the like purpose, chap. ii. 10, Isaiah xl. 9, and Hi. 7
— ^9. Psalm xcvi. 10, &c. "Say among the heathen the Lord
reigneth ; the world also shall be established, that it shall not be
moved. He shall judge the people righteously. Let the heavens
rejoice, and let the earth be glad. Let the sea roar and the fulness
thereof. Let the field be joyful and all that is therein. Then
16 TYPES OF THE MESSIAH.
shall all the trees of the wood rejoice before the Lord," and Psa.
xcvii. 1. 8. 12, xcviii. 4, to the end, aiid c. 1,2. Iftaiah xlv. 23,
xlix. 13. Isaiah Iv. 12, and many [other places. The great pros-
perity of Israel through the reign of Solomon was introdoced
with the sound of the trumpet. 1 Kin. i. 34. 39. 1 Chroo* xxix.
21, 22. Agreeable to Isaiah xxvii. 1 3. " The great trumpet shall
be blown," &tc. Solomon was the Messiah or anointed io ao
eminent manner. He was anointed by the special direction both
of David and of Nathan the prophet. 1 Kings i. 11. 34. 39. He
was anointed with God's holy anointing oil out of the tabernacle,
verse 39 ; not only was Solomon anointed of God, but be was
anointed also by the people. They made him king over them
by their own act, 1 Chron. xxix. 22; agreeable to Hos. i. IL
** Then shall the children of Judah, and the children of Israel be
gathered together, and appoint over them one head ; and they
shall come up out of the land. For great shall be the day of
Jezreel." David made Solomon to ride on his own mule, and
he sat on his father's throne, while David was yet living, and was
king. His father solemnly invested him with his kingly authority;
and himself gives him his charge. 1 King i. 30. 33. 35. 47, 48,
ii. 12. 1 Chron. xxviii, xxix. Thi^ is agreeable to the account
that is given of God the Father's investing the Messiah with his
dominion in Dan. vii. See also Zech. vi. 12, 13, and Czek. xlvi.
1, 2, with xliv. 2. Solomon is spoken of as not only sitting on
the throne of his father David ; but also as sitting on God's
throne, and reigning in some respect in God's stead, as his vice-
gerent. 1 Chron. xxviii. 5. The Lord hath chosen Solomon my
son, to sit upon the throne of the kingdom of the Lord — over Israel."
Chap, xxxix. 23. ^* Then Solomon sat upon the throne of the
Lord as king in stead of David his father." 2 Chron. ix. 8.
** Blessed be the Lord thy God, which delighted in thee, to seat
thee on his throne, to be king for the Lord thy God." So the
prophecies do represent the Messiah, as sitting on the throne of
David his father. Isaiah ix. 7. '* On the throne of David, and
upon his kingdom to order it," &tc. Jcr. xxxiii. 17. 21. And also
as sitting on the throne of God. Zech. vi. 13. '* He shall build
the temple of the Lord and he shall bear the glory, and shall sit
and rule upon his throne." Also Dan. vii. 13, 14, and Psalm ii.
*• I have set my king on my holy hill of Zion." Psalm ex. " Sit
thou on my right hand, till I make thine enemies thy footstool."
Psalm xlv. 6. "Thy throne, O God, is for ever." The beginning
of Solomon's reign was a remarkable time of vengeance on the
wicked, and such as had been opposers or false friends of David
and Solomon. Many such were then cut off. 1 Kings ii. So that
it was as it were the righteous only that delighted themselves in
that abundance of peace, and partook of the glory, prosperity
TYPBS OF THE MESSIAH. 77
and triamph of God's people, that was enjoyed in this reign, which
is agreeable to Isaiah. Ixi. 2. '< To proclaim the acceptable year
of the LfOrd, and the day of vengeance of our God : hv. 12, &rC.
** Therefore will I number you to the sword, and ye shall all bow
down to the slaughter — my servants shall eat ; but ye shall be
hoDgry/' be. Chap. Ixvi. 14 — 16. ''And the hand of the Lord
shall be known towards his servants, and his indignation towards
his enemies* For behold, the Lord will come with fire and witti
iris chariots, like a whirfwind, to render his anger with fury — and
the slain of the Lord shall be many." Isaiah xxxiii. 14, be.
'*The sinners in Zion are afraid; fearfulness hath surprized
the hypocrite. He that walketh righteously — shall dwell on high
— thine eye shall see the king in his beauty.'' Mai. iv. 1 — 3* ''All
tbe^iroud, yea, all that do wickedly, shall be as stubble. But
auto yoa that fear my name, shall the Sun of Righteousness arise
iritfa healing in his wings. And ye shall tread down the wicked."
Eiek. XX. 38. *' And I will purge out from among you the rebels,
and them that transgress against me." Psalm xxxvii. 9 — 11.
"For evil doers shall be cut off: but those that wait upon the
Lord, shall inherit the earth. For yet a little while and the wick-
ed shall not be : yea thou shalt diligently consider his place, and it
sbfldi not be. But the meek shall inherit the earth, and delight
themtelves in the abundance of peace." And many other places.
Solomon did not immediately cut off these rebels and transgres-
sors ; bat gave them opportunity to enjoy the blessings of his
reig^ with others, if they would turn from their evil wav, and
sabmit to him, and approve themselves worthy men and faithful
ntgects. But when they went on still in their transgressions he
cat them off. Agreeable to what is foretold should be at the intro-
doctiott of the glory of the Messiah's reign, in Psalm Ixviii. 18, &c.
'^Thon hast ascended on high — thou hast received gifts for men, yea,
for the rebellious also, that the Lord God might dwell among
tbem. Blessed be the Lord who daily loadeth us with his benefits.
Bat God shall wound the head of his enemies, and the hairy scalp
of sach an one as goeth on still in hisjtrespasses." Solomon was a
n&n of great and unparalleled wisdom. This is agreeable to Isaiah
ii. 6. ** His name shall be called Wonderful, Counsellor." xi. 2,
3. "The Spirit of the Lord shall rest upon him, the spirit of wis-
dom and understanding, the spirit of counsel and of might, the
spirit of knowledge and of the fear of the Lord ; and shall make
bim of quick understanding in the fear of the Lord." Zech* iii.
9. "Upon one stone shall be seven eyes." See also Isaiah xli.
two last verses, with xlii. 1. God was with Solomon and
greatly established his throne. 1 Kings ii. 12. 2 Chron. i.
1, agreeable to Isaiah ix. 7. 0. "Upon the throne of Da-
vid and upon liis kingdom, to order it and to establish it
from henceforth even for ever. The zeal of the Lord of hosts
78 TYPES OF THE MESSIAH.
shall do this.'^ Psa. Ixxxix. 2, 3. *^ Mercy shall he build
up for ever: thy faiihrulness wilt thou establish iu the very
heavens. I have made a covenant with mv chosen." 20, 21.
*' With my holy oil have I anointed him, wiih whom my hand shall
be established ; mine arm also shall strengthen him." 36, 37.
*' His throne shall endure as the sun before me : it shall be esta-
blished for ever as the moon, and as a faithful witness in heaven."
Psa. ii. throughout. Psa. xlv. •* Thy throne, O God, is for ever
and ever." Psa. ex. " Sit thou at my right hand, the Lord
hath sworn," &g. Isai. xlii. 1. 4. '* Behold my servant whom {
uphold ■■ he shall not fail nor be discouraged, till he have set
judgment in the earth, and the isles shall wait for his law." And
xlix. 8. '' I have helped thee, and I will preserve thee, to establish
the earth." The Lord magnified Solomon exceedingly, and be-
stowed upon him such royal majesty as had not been on any before
him in Israel. 1 Chron. xxix. 25. 2 Chron. i. 1.; agreeable to
Psa. xlv. 2, &c. " Thou art fairer than the children of men
gird thy sword upon thy thigh, O most Mighty, with thy glory
and thy majesty." Ver. 6. ** Thy throne, O God, is for ever and
ever." Isai. ix. 6. '* For unto us a child is born, unto as a sou
is given, and the government shall be upon his shoulder; and bis
name shall be called, Wonderful, Counsellor, The mighty God,
The everlasting Father, The Prince of peace." Solomon married
Pharaoh's daughter, a stranger; agreeably to Psa. xlv. 10.
'' Hearken, O daughter, consider, and incline thine ear ; forget
also thine own people," be. ^^ She was the daughter of a
king;" agreeably to Psa. xlv. 13. " The King's daughter," &c.
a Gentile, agreeably to Hos. ii. 16. **Thou shall call me Ishi,"
(i. e. my husband.) Ver. 19, 20. '^ Andl will betroth thee unto me.*'
Ver. 23. '^ And 1 will have mercy upon her that hath not obtained
mercy; and I will say unto them which were not my people,
Thou art my people; and they shall say, Thou art my God;"
with innumerable other prophecies of the calling of the Gentiles.
She was an Egyptian, and Solomon made affinity with Pharaoh,
king of Egypt. Agreeably to Psa. Ixxxvii. 4. '^ I will make
mention of Rahab and Babylon to them that know me." Psa.
Ixviii. 31. ''Princes shall come out of Egypt." Isai. xix. 18, to
the end. In that day shall five cities in the land of Egypt speak
the language of Canaan— —and there shall be an altar unto the
Lord in the midst of the land of Egypt and the Lord shall
be known unto Egypt; and the Egyptians shall know the Lord
and the Egyptians shall serve with the Assyrians —— the Lord
of hosts shall bless, saying. Blessed shall be Egypt my people."
Pharaoh's daughter being an Egyptian, was of a swarthy com*
plexion ; agreeably to Cant. i. 5. ** I am black, but comely, O
yc daughters of Jerusalem." We read of no person that ever of-
TYPES OF THE MESSIAH. 79
:h great sacrifices as Solomon did. 1 Kin. iii. 4, and 8,
14. 1 Kin. ix. 25. This is agreeable to what the prophe-
resent of the Messiah, as the great priest of God, who by
ifices he should offer, should perfectly satisfy divine justice,
y procure the favour of God for his people ; bis sacrifices
erein of greater value than thousands of rams and ten
ds of rivers of oil, and all the beasts of the field. Solomon
e temple; agreeably to Zech. vi. 12, 13. He made the
; place of God, that before was only a moveable tent, to
a stable building, built on a rock or everlasting mountain ;
ly to [sai. xxxiii. 20. '* Look upon Zion, the city of our
Lies. Thine eyes shall see Jerusalem a quiet habitation, a
:le that shall not be taken down : not one of the stakes
shall ever be removed ; neither shall any of the cords
be broken." Chap, xxviii. 16, 17. ^* Behold I lay in Zion
indation a stone, a tried stone, a precious corner stone, a
mdation juclgment also will I lay to the line, and
isness to the plummet." Ezek. xxxvii. 26. ^* Moreover I
ie a covenant of peace with them : it shall be an everlast-
?nant with them ; and I will place them and multiply them,
1 set my sanctuary in the midst of them for evermore,"
>gether with the prophetical description of that sanctuary in
ieth and following chapters. Solomon's temple and bis
oildiiigs in Jerusalem were exceeding stately and mag-
, so that he vastly increased the beauty and glory of the
[sai. I. 13. ^' The glory of Lebanon shall come unto thee,
-tree, the pine-tree, and the box-tree together, to beautify
:e of my sanctuary : and I will make the place of my feet
s." Ver. 15. **1 will make thee an eternal excellency."
iv. 1 1, 12. *' Behold, I will lay thy stones with fair colours,
thy foundations with sapphires ; and 1 will make thy win-
r agates and thy gates of carbuncles, and all thy borders of
t scones." The temple that Solomon built was exceeding
ical of fame and of glory throughout all lands. 1 Chron.
; agreeably to Isai. ii. 2. '* And it shall come to pass in the
^s, that the mountain of the Lord's house shall be esta-
in the top of the mountains, and shall be exalted above the
nd all nations shall flow into it." See also Mic. iv. 1, 2.
.,atthel3eginning. ** Arise, shine ; for thy light is come— —
rd shall arise upon thee, and his glory shall be seen upon
ind the Gentiles shall come to thy light, and kings to the
less of ihy rising." Solomon enlarged the place of sacri-
so that sacrifices were not only ofiered on the altar, but all
Idle part of the court was made use of for that end, by rea-
the multitude of worshippers and the abundance of sacrifices,
viii. 64. 2Chron. vii. 7. ; which is agreeable to Jer. iii. 16,
80 TYPES OF THE MESSIAH.
17. " And it shall come to pass, when ye be multiplied and in-
creased in the land in those days, saith the Lord, they shall say no
more, the ark of the covenant of the Lord," &c. at that
time they shall call Jerusalem the throne of the Lord, and all na-
tions shall be gathered unto the name of the Lord unto Jerusa-
lem." Mai. i. 10, 11. *^ From the rising of the sun unto the go-
ing down of the same, my name shall be great among the Gentiles,
and in every place incense shall be offered unto my name, and a
pure offering:'' and many other places. Solomon was a
great intercessor for Israel, and by his intercession he obtained
that God should forgive their sins, lEind hear their prayers, and
pity them under their calamities, and deliver them from their ene-
mies, and fulfil his promises, and supply all their necessities that
they might find mercy and find grace to help in a time of need|
and that God might dwell with Israel, and take up his abode
among them, as their king, saviour, and father. (2 Kin. viii. 2
Chron. vi.) By his intercession and prayer he brought fire down
from heaven, to consume their sacrifices ; and obtained that God
should come down in a cloud of glory to fill his temple. 2 Chron.
vii. 1 — 3. 1 Kin. viii. 54. His intercession was as it were con-
tinual, as though he ever lived to make intercession for his peo-
ple, that they might obtain mercy and find grace to help in time
of need. See those remarkable words, 1 Kin. viii. 59. Solomoo
was not only an intercessor for Israel, but for the stranger
that was not of Israel, but came out of a far country for
God's name sake, when he should hear of his great name
and great salvation. 1 Kin. viii. 41 — 43. 2 Chron. vi.32, 33.;
which is agreeable to what the prophecies do abundantly represent
of the joint interest of the Gentiles in the utmost ends of the earth,
with Israel in the Messiah, through hearing his great name, and
the report of his salvation. Solomon prayed for all the people of
the earth that they might know the true God. 1 Kin. viii. 60. So
the prophecies do abundantly show, that the Messiah should ac-
tually obtain this benefit for all nations of the world. Solomon
did the part of a priest in blessing the congregation. 1 Kin. viii.
14. 2 Chron. vi. 3, with Num. vi. 23. ; which is agreeable to the
prophecies which do represent the Messiah as a priest, and also to
Gen. xxii. 18. ** In thy seed shall all the families of the earth be
blessed." To the like purpose, chap. xii. 3, xviii. 18, and xxvi.
4, and Psa. Izxii. 17. '< And men shall be blessed in him." Salo-
mon made a covenant with the king of Tyre, and the servants of
the king of Tyre were associated with the servants of Solomon in
the building of the temple : which is agreeable to the prophecies
of the Messiah's being a light to the Gentiles and covenant of the
people ; and the Gentiles being associated with the Jews and be-
coming one people with them ; and their coming and building in
TVPRS OF THE MESSIAH. 81
pie ofihe liord. Zcch. vi. 15^ Isai. h, 10. '' And the sons
igers shall bnild up tliy walls, and their kings shall minister
ee." And particularly the prophecies that represent that
ion in the islands and ends of the earth and maritime pla-
chief nations for arts, wealth, raerchnndise, and seafaring
be brought into the kingdom of the Messiah, bringing
ver and gold to the name of the J^ord, &,c. And that the
s in particular should be the people of the Messiah. Solo-
ought the glory of Lebanon, or the best and fairest of its
, to build the temple of God ; agreeably to Isai. Ix. 13.
»n in an eminent manner executed Judgment and justice,
ill* 11. 23. and x. 9. 18. His throne of judgment was of
1 white, pure and precious substance, used in the Old Tes-
as a symbol of purity and righteousness. This is agreeable
merable prophecies of the Messiah. It was in Solomon's
It God first gave his people Israel fully to enjoy that rest
aian, that he had promised them in the time of Moses ; lAid
»n's rest was glorious. 1 Kin. v. 4. ''But now the Lord
d hath given me rest on every side." And ch. viii. 56.
ed be the Lord God, that hath given rest unto his people
according to all that be promised, there hath not failed one
r all his good promise, which he promised by the hand of
liis servant." This is agreeable to Isai. xi. 10. '' And in
f there shall be a root of Jesse, which shall stand for an
of the people : to it shall the Gentiles seek ; and bis rest
glorious." Jer. xxx. 10. ''So I will save thee from afar,
seed from the land of their captivity ; and Jacob shall re-
d be in rest and quiet, and none shall make him afraid.''
:xiii. 20. "Look upon Zion, the city of our solemnities,
eyes shall see Jerusalem a quiet habitation, a tabernacle
Ji not be taken down." And xxxii. 17, 18. "And the
f righteousness shall be peace, and the effect of righteons-
|uietness and assurance for even And my people shall
n a peaceable habitation, and in sure dwellings, and in
^sting places." Judah and Israel dwelt safely, every man
lis own vine, and under his own fig-tree, from Dan even
rsheba, all the days of Solomon. 1 Kin. iv. 25 ; agreeable
. iv. 4. " But they shall sit every man under his vine and
lis fig-tree, and none shall make them afraid." Zech. iii.
[n that day, saith the Lord of hosts, ye shall call every man
ghbour under his vine, and under his fig-tree." In Solo-
*eign there was neither adversary nor evil occnrrent. So
ing to the prophecies in the Messiah's times there shall be
ersary. Isai. xxv. 5. "Thou shalt bring down the noise of
T8 as the heat in a dry place, even the heat with the shadow
)ud; the branch of the terrible ones shall be brought low."
.IX. 11
82 TTPC3 OF THE MESSIAH.
Itai. liy. 14. " In righteoosoess sba]t thoo be established. Thou
shall be far from oppression, for thoo shall not fear ; and from ter-
ror, for it shall not come near thee." And xlix. 19. " They that
swallowed thee op, shall be far away." Isai. Ix. 13. ''Violence
shall no more be heard in thy land, wasting nor deslmction within
thy borders." And xi. 13. " The adversaries of Judah shall he
col off." So Eiek. zxxvi. 12, 13, and many other places. So by
the prophecies of the Messiah's times, there should not be evil oe-
current Isai. xxt. 8. '^ He will wipe away tears from off all
faces." And zxzv. 10. *' Sorrow and sighing shall flee away."
Isai. XXXV. 24. " And the inhabitant shall not say, I am sick."
Isai. Ixv. 19. '< And the voice of weeping shall no more be heard
in her, nor the voice of crying." Ver. 21. '* And they shall build
bouses and inhabit them, and they shall plant vineyards and
eat the fruit of them.'* Zech. viii. 12. •' The seed shall be
prosperous ; the vine shall give her fruit ; and the ground shall
give her increase ; and the heavens shall give their dew ; and I
will cause the remnant of this people to possess all these things;**
and many other places. In Solomon^s time Israel were possessed
of great riches, silver, and gold, and other precious things in vast
abundance. I Kings x. 21 — ^23. 27 ; agreeable to Isai. Ix. S.
*' The abundance of the sea shall be converted unto thee. The
forces (or wealth) of the Gentiles shall come unto thee." Ver. 6.
'' The multitude of camels shall cover thee. The dromedaries of
Midian and Ephah they shall bring gold." Ver. 9. '' The ships
of Tarshisb shall bring their silver and their gold." Ver. II.
*' Thy gates shall be open continually, they shall not be shut dajf
nor night ; that men may bring unto thee the forces (or wealth) of
the Gentiles." Ver. 17. '' For brass I will bring gold, and for
iron I will bring silver, and for wood brass, and for stones iron."
Ixi. 6. '^ Te shall eat the riches of the Gentiles, and in their glory
shall ye boast yourselves." Ixvi. II, 12. "That ye may milk
out and be delighted with the abundance of her glory. For thus
saith the Lord, Behold, 1 will extend peace to her like a river,
and the glory of the Gentiles like a flowing stream ; then shall
ye suck," he., and many other phices. Solomon's reign was a
time of great (easting and rejoicing in Israel. 1 Kin. iv. 20 — 22,
23, viii. 65, and x. 5 ; agreeable to Isai. xxv. 6. " And in this
monniaio shall the Lord of hosts make unto all people a feast of
fat things, a feast of wines on the lees, of fat things full of mar-
row, of wines on the lees well refined." Isai. Ixv. 13, 14- " Be-
hold, my servants shall eat — my servants shall drink — my servants
shall rejoice — my servants shall sing for Joy of heart." Ver. 1 8.
** Behold, I create Jerusalem a rejoicing and her people a joy."
Jer. xxxi. 12. " Therefore shall ye come and sing in tlie height
of Son, and shall flow together to the goodness of the Lord, for
TYPES OF TII£ MESSIAH. 83
wheat, and for wine, and for oil, and for the young of the flock,
and of the herd, and their soul shall be as a watered garden, and
Chey shall not sorrow any more at alL" Zech. viii. 19. ^* Thus
taidi the Lord of hosts. The fast of the fourth month, and the fast
of the fifth, and the fast of the seventh, and the fast of the tenth
shall be to the house of Judah joy, and gladness, and cheerful
fcatts.*' Chap. ix. 15. '' They shall drink and make a noise as
Chroogh wine, and they shall be filled like bowls and as the cor-
aers of the altar." Also Isai. xxxv. 1,2, 10, xliv. 23, xlix. 13,
and Ixi. 3, and li. II, and very many other places.
There was a vast increase of God's people Israel in Solomon's
days, so that they were as the sand of the sea, and were so many
that they could not be numbered or counted for multitude. 1 Kin.
liL 8, iv. 20. The servants of Solomon and those that stood
eonUnually before him, were pronounced happy, eminently and
mnrkably so. 1 Kin. x. 8. *^ Happy are these thy men ; happy
aie these thy servants, which stand continually before thee, and
that bear thy wisdom." Agreeable to Ps. Ixxii. 17. " And man
shall be blessed in him." Isai. xxxiii. 17. '* Thine eyes shall
see the king in his beauty." Isai. ii. 5. *' O house of Jacob,
come ye, let us walk in the light of the Lord." In Solomon's
reign the remnant of the heathen were made bondmen, but the
Israelites were for noble employments. I Kings ix. 21, 22.
Agreeable to Isai. Ixi. 5, 6. '* And strangers shall stand and feed
your flocks, and the sons of the alien shall be your ploughmen
and your vine dressers. But ye shall be named the priests of the
Lord : men shall call you the ministers of our God. Te shall
eat the riches of the Gentiles, and in their glory shall ye boast
yourselves. Solomon made cedars to be as the sycamore trees
that are in the vale for abundance." Agreeable to Isai. Iv. IS.
" Instead of the thorn shall come up the fir-tree, and instead of
the brier shall come up the myrtle-tree, and it shall be to the Lord
for a name, for an everlasting sign that shall not be cut off."
Chap. xli. 19. '* I will plant in the wilderness the cedar, the shit-
tah-tree, and the myrtle and the oil-tree. I will set in the desert
the fir-tree, and the pine, and the box-tree together." Isai. xxxv.
I, 2. '< The desert shall rejoice and blossom as the rose. It shall
blossom abundantly, and rejoice even with joy and singing. The
glory of Lebanon shall be given unto it, the excellency of Carmel
and Sharon." In Solomon's days, the house of the Lord was in
a remarkable manner filled with glory. 1 Kings viii. 10, II.
2 Chron. v. 13, 14, and vii. 1, 2; agreeable to Hag. ii. 7. In
Solomon's days, a great and extraordinary feast of tabernacles
was kept. 1 Kings viii. 65. 2 Chron. v. 3, and vii. 8 — iO. It
was by far the greatest feast of tabernacles that ever was kept in
Israel. This is agreeable to Zech. xiv. 16—19. The blessings
84 TYPES OF THE MESSIAH.
of Solorooii^s reign were the fruit of God^s everlasting love to I»- £
nel. 1 Kings x. 9. '* Because the Lord loved Israel for ever, ^
therefore made he the king to do judgment and justiGe." Jer. e
zxju. 3. ** I have loved thee with an everlasting love ; therefore ■
with loving-kindness have I drawn thee." Solomon reigned from «
the river JBuphrates to the ends of the earth, even the uttennost part ■
of the land next to the great sea, as it was called. 1 Kings iv. ■
21, agreeable to Ps. Ixxii. 8, and Zech. ix. 10. Solomon had ■
muny chariots. 1 Kings iv. 26, and x. 26. This is agreeable ■
to Ps. Ixviii. 18, and Dan. vii. 10. The exceeding greatness of j^
Solomon's court, the vast number of his servants, ministers, and ^i
attendants, which may be learned from 1 Kings iv. 1 — 19. 22, 23. i
Chap. ix. 22. 2Chron. viii. 9, 10, is agreeable to Ps. Ixviii. 18, i
and Dan. x. 13. 21, and xii. 1, compared with Dan. vii. J^ \
Other kings and nations brought presents unto Solomon. 1 Kin. |
iv. 21, ix. 14, and x. 25. Ps. Ixviii. 29. " Because of thy Um^ \
pie at Jerusalem, kings shall bring presents unto thee." Ps. Ixxti. ;
10, and xlv. 12. The queen of Sheba came to hear the wisdom
of Solomon, and to be instructed by him, and brought great pre-
sents, and particularly gold and spices. 1 Kings x. 2. 10. This
*s agreeable to Isai. Ix. 0. ^^ All they from Shcba shall come:
they shall bring gold and incense, and they shall show forth the
praises of the Lord." Ps. hxii. 9, 10. <« The kings of Sheba
and Seba shall offer gifls." Ver. 15. '' To him shall be given
of the gold of Sheba."
The queen of Sheba came bringing her presents on a multitude
of camels. 1 Kings x. 2. ^' And she came to Jerusalem with a
very great train, with camels that bare spices and very much gold ;'*
agreeable to Isia. Ix. 6. *^ The multitude of camels shall cover
thee: the dromedaries of Midian and Ephah, all they from Slie-
ba shall come : they shall bring gold and incense." Solomon ex-
tended his royal bounty to the queen of Sheba, and gave her all
her desire. Agreeable to what the prophecies represent of the
blessings and favour of the Messiah to be extended to the Gen-
tiles, and his granting the requests of those that look to him
from the ends of the earth. Israel, in Solomon's time, was
enriched and adorned with the gold of Ophir, especially they of
Solomon's courts, and of his own family : agreeably to Psa. xlv.
9. ^* On thy right hand did stand the queen in gold of Ophir."
All the kings and merchants of Arabia brought presents of gold
mod spices unto Solomon. 1 Kings x. 14, 15. This is agreea-
ble to Isai. xlv. 14. '< The merchandise of Ethiopia shall come
over to thee." Zeph. iii. 10. " From beyond the rivers of Ethio-
pia my suppliants." Ps. Ixviii. 31. <^ Ethiopia shall soon stretch
oot her hands to God." Ps. Ixxii. 9, 10. " They that dwell in
the wilderness shall bow before him the kings of Shcba and
TYPES OF THE MESSIAH. 85
11 offer gi(U/' Isai. Ix. 6. << The multilude of camels
er thee. The dromedaries of Midian and Epbah, all
I Sheba shall come : they shall bring gold and incense.''
11. ^* Lei the wilderness and the cities thereof lift up
e, the villages that Kedar doth inhabit. Let the inhabit-
le rock sing." Chap. Ix. 7. '< All the flocks of Kedar
gathered together unto thee : the rams of Nebaioth shall
into thee." The ships of Tarshish came bringing gold
r, and precious stones, and other precious things to So-
[ Kings viii. 26 to the end, ix. 10, 11 ; and Solomon im-
hat they brought to adorn the temple, ver. 12, agreeable
ui. 10. *^ The kings of Tarshish and of the isles shall
rsents." Isai. Ix. 5. '^ The abundance of the sea shall
rted unto thee." Isai. Ix. 9. ^^ Surely the isles shall wait
ind the ships of Tarshish first Their silver and their
1 them to the name of the Lord thy God, and to the holy
irael ; because he hath glorified thee.'' There came of
3 from all kings of the earth to hear tKe wisdom of Solo-
I brought presents of gold, silver, spices, Slc. 1 Kings
' And there came of all people to hear the wisdom of
, from all kings of the earth which had heard of his wis-
2 Chron. ix. 23, 24. << And all the kings of the earth
he presence of Solomon, to hear bis wisdom, that God
in his heart ; and they brought every man his present,
f silver and vessels of gold, and raiment, harness and
orses and mules, a rate year by year.'' Thus all kings
were bow down unto Solomon. Solomon was a king of
2 Chron. ix. 26. '' And he reigned over all the kings
river even unto the land of the Philistines, and to the
r Egypt,
ibour of Egypt was brought over to Israel in Solomon's
Kin. X. 28. ** And Solomon had horses brought out of
nd linen yarn. The king's merchants received the linen
{ price ;" which is agreeable to Isai. xlv. 14. ** The labour
t and the merchandise of Ethiopia— ^— shall come over
;e." From that, 1 Kin. x 28, it is manifest that fine
s very much used for clothing in Solomon's days, at least
non's court, which is a fit emblem of spiritual purity and
sness, and was manifestly used as such by priests and
and was abundantly used as such in the service of the
y. This is agreeable to what is often spoken in the pro-
the extraordinary holiness and purity of the church in the
^s days, and to Isai. Hi. 1. *^ Awake, awake, put on thy
, O Zion ; put on thy beautiful garments, O Jerusalem,
city ; for henceforth there shall no more come unto thee
rcumcised and the unclean." Solomon spake many pro-
86 TYPES OF THE MESSIAH.
verbs, or parables, or dark sayings. I Kin. iv. 32. *^ And he
spake three thousand proverbs." This is agreeable to what the
prophets represent concerning the Messiah, as an eminent teacher ;
and what may be learned from them of the wonderful and mj^ste-
rious things he should teach in his doctrine. Solomon was, as
Joseph, a revealer of secrets. 1 Kin. x. ** The queen of Sheba
came to prove Solomon with hard questions : and Solomon told
her all her questions ; there was not any thing hid from the king
which he told her not.'' This is agreeable to what the prophe-*
cies say of the Messiah's being a great teacher, and of the vast in-
crease of light and knowledge that shall be by him. Solomon
made a great number of songs. 1 Kin. iv. 32. ^^ His songs were t
thousand and five." This is agreeable to innumerable prophe-
cies which represent the Messiah's times as times of extraordinary
singing and melody, wherein God's people and all the world
should employ themselves in joyful songs of praise ; yea, whereto
all creatures, the mountains, rocks, trees, the sea, the heavens and
the earth, should break forth into singing. Solomon had a vast
multitude of wives and concubines, fitly representing the vast
number of saints in the Messiah's times, who are members of
the church that is so often spoken of as the Messiah's wife.
I shall mention but one thing more under this head of things
that we have an account of in the history of the Old Testament,
remarkably agreeing with things said in the prophecies relating
to the Messiah's kingdom and redemption ; and that is the return
of the Jews from the Babylonish captivity. It is manifest that the
great redemption of the Messiah is abundantly represented by a
redemption of Israel from captivity and bondage under the hand
of their enemies in strange and far distant lands, from the north
country, and their return to their own land, and rebuild-
ing Jerusalem and the cities of Israel, and repairing the
old wastes; in places too many to be enumerated. This re-
demption *of the Jews was accompanied with a great destruc-
tion of those mighty and proud enemies, that had carried them
captive, that were stronger than they, God pleading their cause
and revenging their quarrel on the greatest empire in the world,
as it were causing them to tread down the loftiest city, the
highest walls and towers in the world, destroying their enemies
with a great slaughter, and dreadful havock of their enemies;
agreeable to Hag. ii. 22. <« And I will overthrow the throne of
kingdoms, and I will destroy the strength of the kingdoms of the
heathen." Isai. xxvi. 5, 6. <* For he bringeth down them that
dwell on high, the lofty city he layeth it low ; he layeth it low
even to the ground : he bringeth it even to Uie dust : the foot
treadeth it down, even the feet of the poor and the steps of the
needy." Chap. xxv. 12. " And the fortress of the high fort of
thy walls shall he bring down, lay low and bring to the ground,
TYPES OF THE MESSIAH. 87
even to the dust." Chap. xxxiL 19. << When it shall hail, coming
dowQ on the forest, and the city shall be low in a low place," or
shall be utterly abased. Chap. xxx. 25. <' And there shall be
upon every high mountain and upon every high hill, rivers and
streams of water, in the day of the great slaughter, when the
towers fall.'' See also Isaiah xxxiv. 1 — 8, and Joel iii. 9 — 17.
Isaiah ii. 10 to the end, and many other places. This redemp-
tion of the Jews was attended with the final and everlasting de-
struction of Babylon, that great enemy of the Jewish church, that
bad oppressed her and carried her captive. This is agreeable to
prophecies of the Messiah's redemption. Isai. xxxix. 10 to the
end,andxli. 11, 12, and xliii. 17. Dan. ii. 35. Obad. 10. 17,
18| and many other places. The temple of Jerusalem was rebuilt
by the countenance and authority of Gentile kings. Ezra i. 2,
kc« Chap. vi. 6 — 15, and vii, 11, &c. Neh. ii. 7 — 9; agreeable
to Isai. xlix. 23. '* And kings shall be thy nursing fathers, and
their queens thj nursing mothers." It seems to be intimated that
the queen of Persia, as well as the king, favoured the Jews, and
promoted the restoring of their state, in Neh. ii. 6. The temple
and city were rebuilt very much at the charge of Gentile kings
and people, who offered silver and gold. Ezra i. 4 — 8, and vi.
8, and vii. 15 — ^23. Neh. ii. 7 — 9. This is agreeable to many
places mentioned in the preceding section concerning Solomon's
reign. At the time of this restoration of the Jews, strangers or
Gentiles, and their princes assisted with sacrifices for the house of
God. Exra i. 4. 6, vi. 9, and vii. 17. This is agreeable to Psa.
xxii. 29. '< All they that be fat upon the earth shall eat and wor-
ship/' Isai. xlix. 7. *' Kings shall see and arise ; princes also shall
worship, because of the Lord that is faithful, and the Holy One of
Israel, and he shall choose thee." Isai. Ix. 6,7. ''The multitude
of camels shall cover thee ; the dromedaries of Midian, he. They
shall bring gold, incense. All the flocks of Kedar shall be gathered
unto thee. The rams of Nebaiotli shall minister unto thee. They
shall come up with acceptance on mine altar, and I will glorify the
house of my glory." Gold, and silver, and sacrifices, and incense
were brought to the new temple at Jerusalem, especially from the
nations on this side the river Euphrates. Ezra i. 4. 6. Chap. vi.
6—10. Chap. vii. 16—18. 21—23. Neh. ii. 7—9. Which in-
clude Tyre and Ethiopia, Midian and Ephah, Kedar, Nebaioth,
and the countries of Arabia, which are spoken of in prophecies
that have been already mentioned in this and the foregoing sec-
lion, as bringing presents, offering gifts, gold, incense and sacri-
fices. The Jews at their return out of Babylon, were redeemed
without money. Isai. xlv. 13. "He shall build my city, and he
shall let go my captives, not for price nor reward." Agreeable
to Isai. Iii. 3. ** Ye have soid yourselves for nought, and ye shall
88 TYPES OF THE MESSIAH.
be redeemed without money/' The temple was built by Joshua,
that signifies Jehovah the Saviour ; agreeable to what is oAeo
represented of the Messiah in the prophecies. See what has been
said above, concerning Joshua the son of Nun.
We often read of praying, fasting, confessing of sin, their own
sins, and the sins of their fathers, and weeping and mourning finr
sin that attended this restoration of the Jews. Dan. ix. i — 19.
Exra viii. 21 — 23. Chap. ix. throughout, x. 1 — 17. Neb. i. 4,
&c. iv. 4, 5, ix. throughout. God gave the Jews remarkable and
wonderful protection in their journey as they were returning from
Babylon towards Jerusalem, and also in the midst of the great
dangers and manifold oppositions they passed through, io re-
building the temple and city. Ezra viii. 21 — 23. 31. v. vi. vii. '
Nch. iv. vi. This is agreeable to Jer. xxxi. 8, 9. *^ Beholdy I .
will bring from the north country, and gather them from the coasli i
of the earth. They shall come with weeping, and with suppli-
cations will I lead them. 1 will cause them to walk by the riven |
of waters in a straight way, wherein they shall not stumble. For i
I am a father to Israel, and Ephraim is my first-born.'' Isal
xliii. 2. *' When thou passest through the waters I will be with \
thee, and through the rivers, they shall not overflow thee; when )
thou walkest through the fire, thou shalt not be burnt, neither '
shall the dame kindle upon thee.'' There was kept an extraordi-
nary feast of tabernacles on occasion of this restoration of the
Jews, the only one that had been kept according to the law of
Moses since the time of Joshua, the son of Nun. Neh. viii. 14.
This is agreeable to Zech. xiv. 16 — 19. After this return froiD
the captivity, the Jews had extraordinary means of instruction in
the law of God, much greater than they had before. Esra. vii.
25. Neh. viii. After this, synagogues were set up all over the
.land, in each of which was kept a copy of the law of the pro-
phets, which were read and explained every Sabbath day. And
there seems to be a great alteration as to the frequency of the so-
lemn public worship of God. Idolatry was utterly abolished
among the Jews after their return from the Babylonish captivity.
This is agreeable to Isai. ii. 18. ** The idols shall he utterly abol-
ish.'' Zech. xiii. 2. *' And it shall come to pass in that day, saith
the Jjord of hosts, that I will cut off the names of the idols oat i
of the land ; and they shall no more be remembered." Hos* !!•
17. '< For 1 will take away the names of Baalim out of her moutb,
and they shall no more be remembered by their name/' Exek.
xxxvi. 25. <' Then will 1 sprinkle clean water upon you, and ye
shall be clean from all your filthiness, and from all your idols will
I cleause you." Chap. xxxv. 23. << Neither shall they defile thciB-
selves any more with their idols, nor with their detestable thingi>"
See further, fulfilment of prophecies, ^ 153.
TYPES OF THE MESSIAH^ 89
The agreement between what wc are told of Daniel and Sliad-^
racb, Meshach, and Abcdnego, and what is said in the prophecy
of the Messiah and his people, is such as naturally leads us to
sappose the former a designed type of the latter. Compare Dan.
ill. and vi. with Isai. xlviii. 10, and xliii. 2. Ps. xxii. 20, 21,
XXXV. 17* Cant. iv. 8.
It is remarkable that it should be so ordered, that so many of
the chief women that we read of in the history of the Old Testa-
ment, and mothers of so many of the most eminent persons, should
for so long a time be barren, and that their conception afterwards
of those eminent persons they were The mothers of, should be
through God's special mercy and extraordinary providence ; as in
Sarab, Rebekah, Rachel, Manoah's wife, and Hannah. It is rea*
sooable to suppose, that God had something special in view in
thus remarkably ordering it in so many instances. Considering
ibiSy and also considering the agreement of such an event with
several prophetical representations made of the church of God in
the Messiah's times, there appears a great deal of reason to sup*
pose the one of these to be designed as a type of the other. Psa.
ixviii. 6* ^' God setteth the solitary in families." Psa. cxiii. 9.
** He maketh the barren woman to keep house and to be a joyful
mother of children.'' Isai. liv. 1. *<Sing, O barren, and thou
that didst not bear ; break forth into ringing and cry aloud ; thou
that didst not travail with child. For more are the children of
the desolate, than the children of the married wife, saith the Lqrd.''
With respect to some of the principal persons spoken of in the
Old Testament, there is this evidence, that they were types
of the Messiah, viz: that the Messiah in the prophecies is
called by tbeir names. Thus the Messiah is called by the name
of Israel. Isai. xlix. 3. *' And he said unto me. Thou art my servant,
O Isradf in whom I will be glorified." And he is often called in
the prophecies by the name of David. Hos. iii. 5. ''Afterward
shall the children of Israel return and seek the Lord and David
their king." Jer. xxx. 0. ''But they shall serve the Lord their
God, apd David their king, whom I will raise up unto them."
Esek. xxxvi. 24. " And I the Lord will be their God, and my ser-
vant David a prince among them." Chap, xxxvii. 24, 25. " And
David my servant shall be king over them, and they all shall have
one shepherd. They shall also walk in my judgments and ob-
serve my statutes and do them ; and they shall dwell in the land
that I have given unto Jacob my servant, wherein your fathers
have dwelt, and they shall dwell therein, even they and their chil-
dren for ever, and my servant David shall be their prince for
ever." Ps. Ixxxix. 20. " 1 have found David my servant ; with
my holy oil have I anointed him." Ver. 27. '* I will make him
my first-born," &c. The Messiah is called by the name of So-
VOL. IX. 12
90 TYPES OF THE MESSIAH.
lomon. Cant. iii. 7. 11, viii. 11, 12. So the Messiah's great
forerunner is called by the name of Elijah^ Mai. iv. ; which argues
that Elijah was a type of him. The Messiah is called by the
name of ZerubbabeL Ha^. ii. 23. ** In that day, saith the Lord
of hosts, will I take thee, O Zerubbabel, my servant, the son of
Shealtiel, sailh the Lord, and I will make thee a signet : for I have
chosen thee, saith the Lord of hosts."
And as the Messiah is called by the proper names of some of
the more eminent persons of the Old Testament, so some of them
are called by names that it is evident by the prophecies do much
more eminently and prepay belong to the Messiah. So Joshua
is called the shepherd, the stone of Israel ; Gen. xxix. 44 ; which
according to the prophecies, are appellations most properly be-
longing to the Messiah. So the name Isra^ly though it was the
proper name of Jacob rather than of the Messiah, yet its signifi-
cation, the prince of God^ most properly and eminently belongs
to the Messiah, according to the prophecies. So it is with the
name of Abram^ high father, and Abraham^ the father of a mul-
titude. Davidj beloved, and Solomon^ peace or peaceable. God
also calls Solomon hi$ son^ an appellation which most properly
belongs to the Messiah.
There is snch a commutation of names between not only per-
sons, but also things, that we have an account of in the histories
and prophecies of the Old Testament. Thus the people of the
Messiah, though it is plain by the prophecies that they should
chieBy be of the Gentiles, yet are very generally called by the
name of Jacob and Israel. So the church of the Messiah, ihongh it
is plain by the prophecies that they shall dwell all over the world,
yet are often called by the name of Jerusalem and Zion. So we
read in the prophecies of the Messiah's times of all nations going
up from year to year to Jerusalem, to keep the feast of taberna-
cles, and of their being gathered to together to the mountain of
the house of the Lord, which is utterly impossible. Therefore,
we must understand only things that were typified by Jerusalem
and the mountain of the house of the Lord, God's holy mountain,
holy hill, mountain of the height of Israel, &c., and by the feast
of tabernacles, and Israel's going up from year to year to keep
that feast. So something appertaining to the Messiah's kingdom
is called by the name of the altar of the Lord at Jerusalem, and
it is represented as though all nations should bring sacrifices and
offer them there on that altar. Yet this is utterly inconsistent with
what the prophecies themselves do plainly teach of the state and
worship of the church of Grod at that time. So something apper-
taining to the Messiah's kingdom is called by the names of the
temple, and the tabernacle, and of God's throne in the temple,
Zech. vi. 13. But it is plain by the prophecies that there should
TYPES OF THE MESSIAH. 91
indeed be no material temple or tabernacle in the kingdom of the
Messiah. So we read also, Ezek. xlv. xlvi., of the passover, that
grand memorial of the bringing the children of Israel up out of
Egypt. But it is evident that there will be no such memorial of
that eveot upheld in the church in the Messiah's times, by Jer. xvi.
14f 15, and chap, xxiii. 7, 8. Certain officers in the church of
the Messiah are called priests and Levites^ Isai. Ix!. 6, and Jer.
xxiii. 18 ; and yet it is plain by the prophecies that the ceremonial
law should be abolished in the Messiah's times. A work of f^mce
that is wrought on the hearts of men is often in the Old Testament
called by the name of circumcision ; and it is evident by the pro-
phecies that this should in a very eminent and distinguishing man-
D€r be wrought in the Messiah's times. Something that the Mes-
siah was to be the subject of, is called in the xl. Psalm by the
name of boring the ear ; as was appointed in the laiv concerning
the servant that chose his master's service. Something in the
prophecies of the Messiah is called by the name of at'/ and anointings
that, it is evident, is not any such outward oil or anointing as was
appointed in the ceremonial law. Ps. xlv. 7. Zech. iv. 12-^14.
Isai. Ixt. 1. Ps. ii.2. 6, and xx. 6, Ixxxix. 20, with cxxxiii. So
we find something of a spiritual nature called in the prophecies by
the name of the golden candlestick that was in the tabernacle and
temple, Zech. iv. Something is called by the name of that cloud
of glory that was above the mercy scat, Zech. vi. 1^ Something
is called by the name of God's dwelling between the cherubims,
Ps. zcix. 1 ; and something in the Messiah's kingdom is called bv
the name of the precious stones that adorn the temple. Compare
Isai. liv. 11, 12, with 1 Chron. xxix. 2, and 2 Chron. iii. 8. The
name of the incense and the names of the sweet spices that were
^used in the incense and anointing oil in the sanctuary, are made
use of to signify spiritual things appertaining to the Messiah and
Ins kingdom, in the book of the Canticles and Ps. xlv. 8 ; and
something spiritual in that prophecy, Ps. xlv., is called needle-
work, the name of the work of the hangings and garments of the
sanctnary. Exod. xxvi. 36, xxvii. 16, xxxvi. 37, xxxviii. 18,
xxviii. 39, and xxxix. 29. The garments of the church of the
Messiah are spoken of under the same representation as the cur-
tains of the tabernacle and beautiful garments of the high priest.
See also Cant. i. 5. Something in the Messiah's kingdom is call-
ed by the names of the outward ornaments of the temple, Isai.
hul3.
As the people of the Messiah are in the prophecies called by
the name of God's people Israel, though they should be chiefly
ol the Gentiles, so likewise we find the enemies of the Messiah's
pebple called by the names of the enemies of Israel ; such as
Edom^ Moabi the children of Amnion^ the Philistines ^ &c. And
92 TYPES OF THE MESSIAH.
the places of the abode of those enemies of the Messiah's people
are called by the names of the coantries and cities of God's ene-
mies ; as Egypt y Babylon^ Bazrah^ &c. And yet it is evident
that those prophecies cannot have respect to these nations literal-
ly, as hereafter to be such grievous and troublesome neighboan to
the Messiah's people, as thos^ nations were to Israel. For the
Messiah's people are to be dispersed all over the world, and not to
dwell in the neighbourhood of those countries only.
Here it may be observed that the manna is called by the name
of something spiritual. Ps. Ixxviii. 25. He had given them the
corn of heaven ; man did eat angels' food, which is an argnroeot
that it was a type of something spiritual.
It was before observed, that the things of the Messiah are in
the prophecies expressly compared to many of the things of the
Old Testament : and I would now observe, that many of them,
where they are thus compared, are compared in such a manner as <
to be at the same time called by the same names. Thus the bond-
age that the Messiah should redeem his people from is called a
lying among the pots ; Ps. Ixviii. 13. And this redemption of
the Messiah is expressly called a redeeming them from Egypt,
Isai. xi. II. Zech. x. 10. And something that God would do for
them, is called his destroying the tongue of the Egyptian sea, and
making men go over dry shod ; ver. 15, and dividing the sea and
the river. Zech. x. 10, 1 1. "I will bring them again also out of
the land of Egypt, and he shall pass through the sea with afflic-
tion, and shall smite the waves of the sea, and all the deeps of the
river shall dry up." In Ps. Ixviii. 22, the redemption of the
Messiah is called a bringing God's people again from the depths
of the sea. So something that should be in the days of the Mes-
siah, is called by the name of a cloud by day and pillar of fire by
night, Isai. iv. Something appertaining to the kingdom of the
Messiah is called by the name of the valley of Achor, the place
where Achan was slain. Hos. ii. 15. So things appertaining to
the destruction of the Messiah's enemies arc often called by the
names of things made use of in the destruction of the old world,
of Sodom and Gomorrah, of the Egyptians, Canaanites, &ic., as
a flood of waters, rain, hail, stones, fire and brimstone, a burning
tempest, &c., as has been observed before. The redemption of
the Messiah is called by the names by which the redemption out
of Babylon was called. Jer. xvi. 15. *< But the Lord liveth
which brought up the children of Israel out of the land of the
north." So again xxiii. 8. That by the tiortk country^ or land
of the north, was an appellative name by which Chaldea was call-
ed, is very manifest. See Jer. iv. 6, vi. 22, and i. 14, and very
many other places. (See the Concordance.) Things that shall
be brought to pass in the Messiah's days, are called by the name
TYPES OF THE MESSIAH. 98
of what literally came to pass in the wilderness after the redemp-
tion of Egjrpt ; in that in the prophecies, we often read of waters
in the wilderness, and streams in the desert and in dry places, and
the Messiah's drinking of the brook in the way ; and living wa^^
ten mnning through the desert in the east country, which is the
desert of Arabia ; Ezek. xlvii. 8 ; waters in dry places, to give
drink to God's people, when ready to fail with thirst. Isai. xxxv.
1, xli. 17, 18, xxxii. 2, xliii. 19, 20, and Iv. 1.
Sin or corruption, which it is evident by the prophecies the
Messiah comes to heal, is called by the same general names that
belonged to the leprosy, as wounds, and bruises, and putrifying
sores, from the crown of the head to the soles of the feet. Some-
thing that should be in the Messiah's times is spoken of under the
name of a trumpet, an instrument much in use by God's appoint-
ment, in the observances of the ceremonial law ; Isai. xxvii. 13 ;
and something seems to be spoken of under the name of that
sound that was made with the trumpets on their joyful festivals,
especially on the year of jubilee; Ps. Ixxxix. 15. Something
tlmt should be fulfilled in the Messiah's times, is called by the
name of that which the serpent is doomed to, Gen. iii. 14. <* Dust
shah thon eat." Isai. Ixv. 25. <* Dust shall be the serpent's
neat." Something that should be done by the Messiah is spoken
of nnder the name of the application that was made of water in
the legal purifications. Isai. Hi. 15. ** So shall he sprinkle many
nations." Esek. xxxvi. 25, 26. << Then will I sprinkle clean wa-
ter apon you." Zech. xiii. 1. ^^ In that day there shall be a foun-
tain opened*— — for sin and for uncleanness." Compare these
with Num. viii. 7, and xix. 13. 18 — 21.
The congregation in the wilderness were in the form of an ar-
ny, smd an army with banners. So the church of the Messiah is
men represented as an army. They are represented as being
called forth to war, and engaged in battle, gloriously conquering
and triumphing, in places innumerable, and are spoken of as be-
ing God's goodly horse in the battle, and as a company of horses in
Pharaoh's chariots, and being made as the sword of a mighty man,
and being gathered to an ensign (Isai. xi. 10. 12,) and standard ;
Isai. xlix. 22, lix. 19, and Ixii. 10. And having a banner given
them, Ps. Ix. 4. And setting up their banners in God's name,
Ps. XX. 5. And befhg terrible as an army with banners, Cant.
vi. 4. 10.
Something in the kingdom of the Messiah is spoken of in the
prophecies under the name of Pomegranates, which were repre-
lented in the work of the tabernacle and temple. Cant. iv. 3,
13, vi. 7, 11, vii. 12, viii. 2. Figures that were made in the ta-
bernacle and temple were called cherubim, the same name by
which angels arc called in the Old Testament : which is an evi-
94 TYPES OF THE MESSIAH.
dence that they were made as types or representations of angels.
The church and people of the Messiah are in the prophecies of
the Messiah compared to and called a palm-tree, or palm-treets
Cant. vii. 7, 8. Ps. xcii. 12 ; which is an argument that they wcif
typified by the figures of palm-trees in the tabernacle and tempfei
Something that should be in the Messiah's time is represented fay
what appertained to the manner of God's appearance in the holy
of holies. Ps. xcvii. '< Clouds and darkness are round aboat
him." Compare 2 Sam. xxii. 12.
Some of the persons that we have an account of in the bistoiy
of the Old Testament, are expressly spoken of as resembling tiw
Messiah. So Moses^ '* A prophet will the Lord thy God raise
up unto thee, like unto me," Deut. xviii. 15. IS. So Mdchizeddc^
Ps. ex. *' Thou art a priest for ever after the order of Melchii^
dek." And the account we have, Isai. vii., concerning Sheat'jth
shtiby the son of Isaiah the prophet, is equivalent to expressly de-
claring him to be a type of the Messiah. And Zerubbabd aai
Joshua are evidently spoken of as types of the Messiah. Haggii
ii. 23. ''In that day, saith the Lord of hosts, I will take thee.
Zerubbabel, my servant, the son of Shealtiel, and make theeasa
signet." Zech. iv. 7. '' Who art thou, O great mountain f Be>
fore Zerubbabel, thou shalt become a plain ; and he shall briag
forth the head-stone thereof with shoutings; crying, Grace, gract
unto it." Ver. 10. '' For who hath despised the day of small
things } For they shall rejoice and shall see the plummet in the
hand of Zerubbabel with those seven. They are the eyes of the
Lord," &c. Zech. iii. *' And be showed me Joshua the high
priest and unto him he said 1 will clothe thee with change of
raiment. And I said. Let them set a fair mitre upon his head.
Hear now, O Joshua the high priest, thou and thy fellows that^t
before thee, (for they are men wondered at,) for behold, I will
bring forth my servant the Branch." Zech. vi. 11, 12. *' Thea
take silver and gold, and make crowns, and set them on the head
of Joshua, the son of Josedech the high priest, and speak aalo
him. Behold, the man whose name is the Branch."
It is an evidence, that some of the more eminent persona that
we have an account of in the history of the Old Testament, aie
types of the Messiah, that some of them and the Messiah aie
plainly spoken of under one. It is plain concerning David ia
the Ixxxix. Psalm, where the name of David is mentioned onoe
and again, and yet the psalm evidently looks beyond David to
the Messiah. It is also plain concerning Solomon in the IziiL
Psalm, which the title declares to have respect to Solomon, and
yet the matter of the psalm most evidently shows that it has re-
spect to the Messiah ; many things in it being true of the Mes-
siah, and peculiar to him, and not true of Solomon.
TYPES OF THE MESSIAH. 04
And here, by the way, I would observe, that to the many evi-
iiices that ha?e already been taken notice of, that David and
ykrnion are types of the Messiah, this may be added, that the
iwt tliemselves looked on them as types of the Messiah. (See
asnage's History of the Jews, page 367.)
Many things occasionally appointed of God, if they signify
itbing spiritual, must be wholly insignificant actions, and so
bolly impertinent. Such as the setting up a brazen serpent for
tn to look upon, in order to a being healed. God's appointing
e priiices of the congregation to dig a well with their staves, to
pply the congregations with water, and a public record's being
ttde of it by divine inspiration, and its being celebrated in a
Bg of the people that is also recorded by divine inspiration.
oin. xxi. 17, 18. Moses's holding up his hand by divine direc-
in, that Joshua and Israel might prevail over Amaiek : Elijah's
"etching himself three times upon the widow of Zarephath's son,
order to raise him to life. 1 Kin. xvii. 21. Elisha's ordering
I staff to be laid on the face of the Shunamite's dead child, and
ierwards his lying upon the child, and putting his mouth on his
oath, and his eyes upon his eyes, and his hands upon his hands,
id stretching himself on the child, in order to raise it to life.
nd so many other like actions that God appointed might be men-
)ned.
But to say something more particularly concerning the cere<*
ODial law. There is abundant evidence even in the Old Testa-
nit, that the things that belong to that law are typical of the
itigs of the Messiah.
If the things of the ceremonial law are not typical of moral and
iritual things, they are wholly insignificant and so wholly im-
•rtinent and vain. For God does abundantly declare, even in
eOld Testament, that he has no delight in them on their own
count, and that they are in his esteem worthless and vain in
eniselves, and therefore it will follow that they must be worth-
is and vain to all intents and purposes, unless they are other-
ise by the relation they bear to something that God delights in
I its own account, i. e. unless they are some way significant
things moral and spiritual. If the things of the ceremonial
w were pleasing to God, and were not pleasing on their own
count, or by reason of any thing that God saw in them ; then it
nst be on account of something else that they represent and be-
luse they some way stand in stead of them. For instance,
hen God went out through the land of Egypt to smite the
rsC born, and saw the blood of the paschal lamb on the door
ists of an house, it is represented as being something plea-
g to God, for the sake of which he would spare the inhabi-
nts of that bouse. But the Old Testament reveals, that
#
96 TYP£S OF THE MESSIAH*
blood was not at all pleasing on its own account. For that
declares that God hath no delight in the blood of beasts;
and therefore the way in which it was something pleasing to God
must be its being something, which represented or stood in stead of |
something that was truly in itself pleasing. So the sweet savoor that I
was made in offering incense is spoken of as something sweet and
pleasant to God ; and a white clean garment as something pare,
and so pleasing to God. But we know that these things were not
pleasant or acceptable on their own account, and therefore it must
be only as related to something else that was so. But in what way b
a sweet smell related to any thing really' sweet to God, except as
it is a type, or has some signification of it? And which way has
the purity of a garment any relation to spiritual purity, bat as it
has a representation of it f
This leads me to observe, that there is an apparent and desigo*
ed resemblance between those things that were instituted, that were
in themselves worthless, and those moral and spiritual things that
in themselves were valuable in the sight of God. Thus it is ap*
parent, that outward cleanliness and purity resemble and sbadoir
forth that which is in the sight of God real purity; and outward
sweetness resembles real sweetness to God. So the light of the
lamps in the sanctuary had a resemblance of spiritual light ; and
the preciousness of gold and pearls, that were used in the sanctu-
ary and priests' garments, had a resemblance of some real preciovs- '
ness in the sight of God; and the beauty and ornaments of the ^
sanctuary and its vessels and holy garments, &c. had a resem- i
blance of real beauty, and of those things that were ornaments in '
the sight of God. So that seeming atonement for sin, that was in '
the legal sacrifices, had a resemblance of that only true atonement
the prophecies speak of. The seeming vicariousness there was io
the sufferings of beasts for sinners had a resemblance of a true vica-
riousness and substitution. And it is also manifest, that God chose
those things, or had respect to them in his choice and appoint-
ment of them, because they did resemble or shadow forth those
correspondent spiritual things, that have a real value and excel-
lency in themselves in his sight. The very nature of the thing
makes it manifest. Thus it is manifest that God chose pure gar^
ments rather than filthy ones, because outward purity did more
resemble real purity. He chose a sweet smell to be offered as a
pleasant savour unto him, because sweet smell has more re-
semblance of what is really sweet to him. It is manifest that he
chose the suffering of beasts as an atonement for sin, rather than
the feeding and pampering of them, because this has more of a re-
semblance of a true atonement, which the prophecies speak of as
being by the sufferings of a surety. It is evident that God chose
the blood or life of the creature to be offered, to make atonement
TYPES OF THE MESSIAH. 97
lor the soul rather than the hair, because it Las a greater re-
iemblance ofthe life of a surety, which is a true atonement for the
ioal» as the prophecies of tlie Old Testament do represent. But
if it be evident, that God in the institution of the things of the
ceremonial law, iiad respect to the resemblance that was in them
of spiritual things and things of the Messiah, and appointed
those rather than things of .a diverse nature, for the sake of that
resemblance, this is the same thing as to say, that the former are
appointed as types of the latter*
All ihe people of Israel, if they exercised consideration, must
iuppose and understand that these things pertaining to the cere-
monial law were app'>inte(l and used as representations and sym-
bols of something spiritual, and not for the sake of any innate
goodness in them, or any value God had for them. As for in-
stance, that God appointed white garments rather than yellow,
green, or black, not for any excellency of the colour, but as a
Bore proper representation of righteousness and spiritual purity ;
and the making a sweet odour with spices, not that God smelt
that odour and so was pacified towards men as though he were
recompensed by the great pleasure they thereby gave him ; but to
represent something spiritual that was highly acceptable to him ;
and so that God appointed them to offer the flesh of beasts and
bread, as the food or bread of God, as these things are called, and
the drink offering of wine, not that God eat and drank those
things, and was pleased with the taste of them, and received re-
freshment and benefit, as a hungry and thirsty man does by meat
and drink ; but that these things were mystical and symbolical
representations of things of a higher and more divine nature.
They must know, that laying hands on the head of the sacrifice,
and what was called laying sins on the scape goat, was no real
hying sins on those beasts. And besides, God did expressly and
abttodantly teach his people under the Old Testament the con-
trary of these things. They must naturally therefore suppose,
that they were used as things significant of something of a nature
higher than themselves. They must naturally suppose, that the
eating the passover with the staff in the hand and with bitter
herbs, and putting the blood of the sacrifices upon the tip of the
right car, the thumb of the right hand, and the great toe of the
right foot, were mystical, and symbolical, and significant of some-
thing in itself of value and importance.
With respect to the legal sacrifices, the evidence that they were
types of the Messiah is very strong; which will appear if we con-
sider the following things.
It is evident there is some real and pn>per atonement for sin,
which is in God's account requisite, and which he insists upon in
order to the pardon of sin, and which he accepts at a true atone-
VOL. IX. 13
98 TYPES OF THE MESSIAH.
ment, and is willing to forgive sin on account of it. Otherwise,
God never would designedly have taken a course by such an abun-
dance of institutions, to bring up his people of the nation of Ii-
rael in the notion of the need of some atonement for sin, and some
vicariousness and substitution of suffering for the sinner, in order
to satisfy divine justice, and not only to bring up the Jews in ibis
nation, but his church and people from the beginning of the world,
insomuch that all nations received this notion from the first pro-
genitors and founders of the nations and families of the eanb.
It is also very manifest that the legal sacrifices of beasts and
birds were no real atonement. This appears not only from the
nature of the thing, but it is what God abundantly taught bia peo-
ple under the Old Testament, of whom he required these sacri-
fices. Ps. xl. 6, 1. 5 to the end, li. 16. Isai. i. 11, be. Ixvi. 2,
3. Hos. vi. 6. Jer. vii. 21 — 23, and especially Mic. vi. 6 — 8.
It is apparent by the prophecies of the Old Testament, that
the Messiah was to offer a true and real atonement for the sins of
men. That the Messiah should offer up himself a sacrifice for
sin, is very clearly implied in many places there mentioned. Bat
this doctrine is not only implied, but it is declared, that the Mes-
siah should atone for sin, or expiate it by sacrifice. Isai. liii. 10.
'' When thou shalt make his soul an offering for sin.'' Dan. ix.
24. ^* Seventy weeks are determined upon thy people and upoa
thy holy city" — to make reconciliaium for iniquity, or to expiate
iniquity by sacrifice, or io make atonemeiU for iniquity ; for the
word in the original is the very same that is used from time Io
time in the law about sacrifices for making atonement. In what
follows, it is declared how this atonement was to be made, vhi., by
anointing the most holy and the coming of the Messiah, and by
bis being cut off, but not for himself, and making the sacrifice and
oblation to cease in the last half of the seventieth week. And it
is evident that the atonement for sin here spoken of is a proper
atonement, that makes real satisfaction for sin, and truly pays and
finishes the debt, by the other expressions that are added, *' To fin-
ish the transgression, and make an end of sin, and bring in ever-
lasting righteousness;" and making the sacrifice and oblation to
cease, i. e. by making sin to cease, making an end of sin and fin-
ishing the transgression, that there shall be no further occasion
for sacrifice and oblation. And making atonement for sin is here
prophecied of as that which was to be, but never yet was : it was
a new thing, as the prophecy must be understood. But it could
be a new thing in no other sense but that, viz., that a true and
proper atonement for sin should be offered. For atonement in
other senses beside this had been abundantly offered from the be-
ginning of the world. What is translated to finish the transgres-
sion, might have been rendered to consume transgression. But
TYPES OF THE MESSIAH. 99
that expiation for sin that consumes transgression and makes an
end of sins, and brings into a state of perpetual righteousness, so
at to make all further sacrifices, or attempts, and means, and re-
presentations of atonement to cease, and should abolish them as
now needless, that is undoubtedly a proper atonement for sin.
Again, it is not only manifest by the Old Testament that the sa-
crifice of the Messiah is a true real atonement, but that it is the
only trne and real atonement for sin. For the Old Testament
speaks of no other sorts of sacrifices of expiation for sin but those
two, vix., the ancient legal sacrifices of beasts, and the sacrifice of
the Messiah. What the prophecies sometimes say of sacrifices
that should be ofiered by God's people, after the Messiah's ascen-
sion, mast be understood figuratively ; because it is expressly fore-
told, that the Messiah by his sacrifice should cause the sacrifice
and oblation to cease. And besides, as 1 observed before, the
Messiah's making expiation for sin, is prophecied of as a new
thing; and as it is foretold as a new thing, or the first thing of that
natore, so it is also. prophecied of as the last thing of that nature,
as is implied in those expressions of his making an end of sin,
finishing the transgression, and making the sacrifice and oblation
to cease. And these two things put together, imply that this is
the only truly expiatory sacrifice. See also Zech. iii. 8, 9. And
then, that this is the only sacrifice by which the sins of God's peo-
ple are atoned, and that never any one is forgiven and accepted
on account of any other atonement, is implied in Isai. liii. 6.
" AU we like sheep have gone astray : we have turned every one
to bis own way ; and the Lord hath laid on him the iniquity of
as all."
Another thing that is very manifest, is, that the legal sacrifices
had a manifold resemblance and representation of that great, true,
and proper sacrifice that the prophecies foretold that the Messiah
sboold ofier. Thus those beasts that were ofiered were without
blemish, as the prophecies represent the Messiah to be, Isai. liii.,
and other places. These sacrifices were not of unclean but clean
beasts, therein representing that spiritual purity that the prophe-
cies speak of in the Messiah. A very great part of those sacri-
fices were of lambs, as the paschal lamb, Exod. xxix. 39 ; and
very many other of their sacrifices, which had a resemblance of
what the prophecies represent of the feebleness, innocence, meek-
ness, and gentleness of the Messiah. Most of the sacrifices were
males, as the Messiah is represented as of the male sex. They
were ofi'ered by a priest in white robes, representing the purity
and holiness of the Messiah ; who, when spoken of, Dan. ix., as
the great priest that should offer that atonement that should make
an end of sin, is called «' the Most Holy." " Seventy weeks are
determined to make reconciliation for iniquity and to anoint
100 TYPES OF THE MESSIAH.
the Most Holy." The priests were anointed : herein there was
a resemblance between them and the great Messiah, or anointed*
The sacrifices suffered as the Messiah, the great sacrifice, is repre-
sented to suffer. The sacrifices suffered death, and a viodent
death, as the Messiah suffered death — the sacrifices were burnt bjr
fire from heaven ; as the prophecies represent the Messiah as suf-
fering from the immediate hand of Gud. In most of the sacrifi*
ce8« their inward parts were to be burnt on the altar, that art
aliundantly made use of in the Old Testament to represent the
soul ; which is agreeable to what the prophecies represent of the
Messiah's making his soal an offering for sin. The fat of ibt
inwards of the sacrifices was melted, and consumed, and burnt ap
in the fire ; which is agreeable to Ps. xxii. 14, 15. ** I am poured
out like water— «-my heart is like wax ; it is melted in the midst
of my bowels ; my strength is dried up like a potsherd ;*' and
Ps. cii. 4. '* My heart is smitten and withered like grass ;*' and
Isai. liii. 12. *' He hath poured out my soul unto death." There
was the resemblance of the substitution of the sacrificed beast in
suffering for the sinner, as the prophecies represent concerning
the Messiah. There was an appearance of laying the iniquities
of those for whom the sacrifices was offered, on the animal sacri-
ficed, especially on some of the sacrifices on the head of which
the hands of those for whom they were offered were laid, that they
might lay their sins upon them. This is agreeable to Isai. liii. 6.
^ The Lord hath laid on him the iniquity of us all." The scape-
goat is represented as bearing the sins of those for whom he was
offered into the wilderness; which is agreeable to Isai. liii. 4.
** Surely he hath borne our griefs, he haih carried our sorrows.*'
The Messiah is expressly spoken of as being like a lamb, in bis
beiiig slain, and offered as a sacrifice for sin, Isai. liii. The high
priest made intercession for the people with the blood of the sa-
crifices, agreeably to Isai. liii. 12.
Beside all that has been already observed, this further is ma-
nifest, vis., that they are by God called an atonement, and are
said to be an atonement, times without number. (See the Concor-
dance under the word Atonement.) Seeing therefore, that the legal
sacrifices are declared expressly and abundantly to be no real
atonement, but have evidently a great resemblance of the true
atonement, and are plainly representations of it, and are abun-
dantly spoken of by him that instituted them, as being an atone-
ment, and as instituted by him that they might be an atonement;
it is very apparent, that they were appointed figures and represen-
tations of the true atonement. For there are but these two ways
of any thing's being consistently with truth said to be such a
thing, by the name of which it is called, viz., either its being that
thing truly and properly, or figuratively and by representation.
TYPES OF THE MESSIAH. 101
£itber it most b« that thing that it is said to be id reality, dr by
repreieBtatioii of the reality, or not at all. We have often in the
itir of Hoses this expression used with regard to the sacrifices,
The priest shall make an atonement for him. Now one of these
two meanings must be put upon the words, either that he shall
■ake a real proper atonement, or that he shall make an
ilonement figuratively or significantly. It is either a true
stoneinent or a seeming atonement : otherwise it could not be an
HoneiDent in any sense, nor would it be so called by God. If
Ikere be such a thing as a real atonement for sin, and the legal
merifices be not a real atonement.for sin, yet are appointed and
icoepled as an atonement, then they are appointed and accepted
iMtrnd of an atonement, for that is the same thing. So that it
is evident, that God appointed the legal sacrifices to stand in stead
0I9 or to represent the real atonement. If a man be appointed to
Hand for another that is absent, and be accepted for an absent
friend, then he is his representative. When the prophet called
Ihe arrow that the king of Israel shot out of his window, the ar-
row of the Lord's deliverance, nothing else could be meant, but
that it was a sign of the arrow of the Lord's deliverance. So
vhen the man that interpreted his fellow's dream, said of the bar-
ky cake, ** this is the sword of Gideon, the son of Joash ;" he
eonld mean nothing else, but that this signified the sword of
Gideon. So when Joseph said *' The seven lean kine are seven
years of famine." And so in innumerable other instances that
night be mentioned. It is evident from what has been already
observed, that here are certain resemblances and shadows of sa-
crifices, and substitutions in suffering for sinners, and atonements
for sin : and it is manifest that it was out of regard to this resem-
blaoce there was in the shadow of the atonement, that the shadow
was appointed. God himself has decided it by calling the shadow
by the name of the substance, and by declaring that he appointed
the shadow, that it might be ifor the substance,' which he has done
in declaring that he appointed it, that it mi^ht be for an atone-
ment, u e. instead of the real atonement, which is the substance.
These shadows of atonement are not merely called by the name
of an atonement, but they are spoken of from time to time as be-
ing an atonement, and are said to be appointed, that they might
be an atonement. Now what other way there is of being an
atonement, but either being so really, or being so in figure, and
significance, I know not.
The incense appointed in the law had a sweet smell, and was
acceptable to the senses, and so had a shadow of that which was
acceptable to God and a sweet savour to him. And seeing that
it is expressly declared by God in the law, that he appoints this
iuceiise for a sweet savour to him, this demonstrates that God
102 TYPES OF THE MESSIAH.
ID the appointment has respect to that resemblance, that it is ap-
pointed to be a standing representation' of a true sweet sayoQf to
him. Sweet smell is appointed, because it resembles what is tm*
\y acceptable to God. When external whiteness and parity, tiimt
is a shadow of true purity in the sight of Grod, is called by the
name of true purity ; and is declared to be appointed that it
might be for purity in the sight of God ; this demonstrates that
it is appointed to be a standing representation of true parity.
So, likewise when the shadows of sufferings for sinners, aod
atonements for sin are called by the name of real sufferings ibr
sinners, and atonements for sin, and are said from time to time, to
be atonements for sin, and to be appointed that they might be
for atonements for sin : it demonstrates clearly, that these shadows
of atonement are appointed out of respect to the resemblance
they have to the real atonement, and that they might be instead
of it, and standing representations of it ; or which is tlie same thing
that they might be types of it. God appointed the suffering of
the creature, rather than the feeding or fatting of it, for the making
atonement, because the suffering of the creature has a greater re-
semblance of that suffering that makes a real atonement for sin.
God in thus calling these shadows from time to time by the name
of the things resembled, and speaking of them from time to time
as being the things resembled, does therein plainly put them in
their stead, and does make use of them as representations of them;
as if any should on design call one by another's name, that was
not his own name, and ordinarily speak of him and treat him as
being that other, this would be the same thing as to substitute him
for the other, and to make use of him as the other's representatiye.
It is an argument that the sacrifices were types of the Messiah,
that when Manoah offered sacrifice by God's appointment, he that
is called the *' angel of the Lord," and who was the Lord,
ascended in the flame of the sacrifice, Judg. xiii. 20. And
so did, as it were, offer up himself in the flame of the sa-
crifice, intimating that he was the great sacrifice, that was the
antitype of those sacrifices of beasts. The beasts that were sacri-
ficed to God, ascended up in the flame befi>re God for a sweet
savour. So the matter is represented in the Old Testament.
But here we see, that when the sacrifice was ascending in the
flame, the angel of the Lord ascends in the same, to show that that
was the end of the sacrificing fire, viz., to cause him to ascend as a
sweet savour unto God.
Again there is clear proof, that the legal sacrifices were types
of the great sacrifice of the Messiah in Dan. ix. 24. " Seventy
weeks are determined upon thy people and upon thy holy city, to
finish the transgression and to make an end of sins, and to make
reconciliation for iniquity, and to bring in everlasting righteous-
ness, and to seal up the vision and prophecy, and to anoint the
TYPES OF THE MESSIAH. 103
St Holy ;^' taken together with ver. 27. *^ And he shall confirm
covenant with many for one week, and in the midst of the
k shall he cause the sacrifice and oblation to cease." What is
islated in ver. 24, *' And to make an end of^in^," might have
Btranslated, '' He shall seal up the tin offerings.^' The word
islated sins in the original is ChaUaoth^ the very same word
t is made use of in the law of Moses, to signify sin-offerings.
that the word might as well be translated sin-offerings here as
■e. And It is the more likely, that sin-offerings should be
iQt here, because the word is in the plural number ; whereas if
It was intended was the same with iniquity in the clause pre-
ing, and transgression in the clause following, thus varying
expression for eloquence sake, it would be more likely this
'd would have been in the singular number as those are. And
ides, it is the more likely that the word signifies sin-offerings,
aose it is evident that this text is a prophecy of the sacrifice
i the Messiah should offer for sin. In the next words it is said,
le shall make reconciliation for iniquity/' The word rendered
mdUaUan (as has been already observed) signifies expiatUm
sacrifice; it being the same that is so often rendered atonement
be law of Moses, when speaking of sacrifices for sin. But
It argues yet more strongly that this should have been trans-
^fhe shall make an end, or seal up^ sin-offerings, is, that in the
h verse there seems to be a reference to what had been said
>re in this verse, when it is said. In the midst of the week, or
he half of the week, he shall cause the sacrifice and oblation to
le. In the 24th verse it had been said, that the sacrifices or
offerings should be made an end of or sealed up in seventy
fks;and the 25th 26th and 27th verses are evidently exegetical
that 24th, to explain how the anointed Holy One or Messiah
uld make atonement for iniquity, and seal up the sin-offering
I sacrifices in seventy weeks, viz., from the commandment to
Id Jerusalem there should be seven weeks and threescore and
»' weeks, that is 69 weeks, and then in the remaining week he
old establish the covenant with many, and in the half of the
»k he should make the sacrifice and oblation to cease, or make
end of the sin-offerings, as was said before. Now let us mind
expression; the word translated make an end, in the original is
AM seal up. " He shall seal up the sin-offerings." It is the
y same word that is used in the following clause concerning
on and prophecy. *^ He shall sralup the vision and prophecy."
e same word being thus used twice in like manner, in different
uses of the same sentence, once concerning the vision and
phecy, and the other time concerning the sin-offering, there
all reason to understand it in both places in the same
se. Bat the plain meaning of that clause, to seal up the vision
104 ' TYPES OF THE MESSIAH.
and prophecy, is thig ; then shall be accomplished the grand event
so often exhibited by the prophecies of the prophets, and so often
represented and signified by the visions which they saw, and so
the vision and prophecy shall be finished and brought lo their
grand accomplishment; that which they ultimately aimed at.
Then shall be fulfilled the sum of what was signified in the vision
and prophecy. (Ezek. zxviii. 12. *' Thou sealest up the snm
full of wisdom and perfect in beauty.") So when in the same sen-
tence it is said, to seal up the sin-ofierings, and make^atonement for
iniquity, we must in a like sense understand it thus, to ofier that j
grand sacrifice or atonement for iniquity, that is so mncb ezbi- I
bited and represented by the sin-ofierings. So that the sin-ofler-
ings shall be made to cease, their design being obtained and
finished, that grand event, that great and true atonement for siD,
which was aimed at in them, and which they all signified and re-
presented, being now accomplished.
Again it is evident, that the priests of old, in their office of of- ^
fering sacrifices, were types of the Messiah in oflering his sacri-
fice : otherwise there is no truth iu that prophecy that God de-
clares in so solemn a manner, and confirms with an oath, in Jer«
xzxiii. 18. *^ Neither shall the priests, the Levites, want a man
before me to ofiTer burnt offerings, and to kindle meat ofierings,
and to do sacrifice continually." See how solemnly this is con-
firmed and sworn to, in the following words. Unless this befal-
filled in the true sacrifice or atonement, which the Messiah offers,
and in the accomplishment of that prophecy of the Messiah, Psa.
ex. ** The Lord hath sworn and will not repent, thou art a priest
for ever, after the order of Melchizedeck ;" it is not fulfilled at all ;
and is neither agreeable to fact nor to other prophecies. Unless
this prophecy be fulfilled thus, it is not agreeable to fact. For the
priests and Levifes have had no man literally to ofier sacrifices
literally, for a much longer time than ever they had a man to of-
fer sacrifices. And it is not agreeable to other prophecies, par-
ticularly that fore-mentioned, Dan. ix. 24. 27. That speaks of
the Messiah's causing the sacrifice and oblation to cease ; and
sealing them op, which is directly contrary to this prophecy of
Jeremiah xxxiii. if this latter be understood literally. For this
very prophecy of Jeremiah is evidently a prophecy of the Messiah.
See ver. 15. ** I will cause the branch of righteousness to grow
up to David.*' So that upon this supposition Jeremiah foretells
the Messiah's abundantly confirming the priests and Levites in
their business of oflering sacrifice and oblation, so as to perpetu-
ate it for ever ; and Daniel foretells his finishing the business
wholly, sealing it up and making it to cease. And it is elsewhere
foretold that there should be no temple made with hands, no ark,
no sacrifices of beasts, iu the Messiah's times.
TYP£S OF THE MESSIAH. 105
From what has been now observed of the prophecies foretelling
that the Messiah should abolish the legal sacrifices, it is manifest
dial whenever the prophecies of the Messiah's times do speak of
sacrifices then to be offered, they are to be understood mystically,
Le. of spiritual things typified by the sacrifices, as Isai. ziz. 21,
hu 7. Eiek. xx. 40, 41. Mai. i. 11 .
The blood of the legal sacrifices is called the blood of the
covcDant bv Moses, Exod. zxiv. 8. << And Moses took the blood
and sprinkled it on the people, and said. Behold the blood of the
covenant which the Lord hath made with you concerning all these
words." But God calls the blood of the Messiah the blood of
(he coyenant that he had made with his people, or the blood of
their covenant. Zech. ix. 11. '< As for thee also, by the blood of
iby covenant I have sent forth thy prisoners out of the pit wherein
there is no water/' It is evident that the blood of the Messiah is
that blood by which the church will be redeemed, when the Mes-
liah comes, which is the time here spoken of. See ver. 9, forego-
{oingy '^ R^oice greatly, O daughter of Zion ; shout, O daugh-
ter of Jerusalem: behold, tBy King cometh," be. Therefore, as
both these, viz., the blood of the legal sacrifices, and the blood of
the Itessiah, are called the blood of the church's covenant, it is
Vianifest that one is represented by the other. The same sacri-
fice must be intended in that prophecy of the Messiah's times,
Ps. L 5. " Gather my saints together, those that have made a
covenant with me by sacrifice." Thus plain it is that the legal
lacrifices were types of the Messiah, the great sacrifice and true
atonement for sin, and were appointed as such. And by some
Ihiaga that have been already observed, it is also manifest that
(heir legal purifications were types of that spiritual purity that
ihoald be by the Messiah, and the sweet incense a type of that
irhicb 11 spiritual and truly sweet to God. And concerning the
iooeiisei I further observe, that spiritual things are expressly com-
pared to it in the Old Testament, Ps. cxli. 2. ** Let my prayer be
let forth before thee as incense, and the lifting up of my hands as the
iveniog sacrifice." And the Messiah is expressly compared to a
doad of incense ; Cant. iii. 6. White and beautiful garments
wtn appointed the priests by the law of Moses. These garments
M the priests are expressly spoken of as representing something
in the Messiah, and particularly are there spoken of as represent-
ing' righteousness. Again, the righteousness of the Messiah is
compared to beautiful garments, Isai. Ixi. 10. ^' He hath covered
one with the robe of righteousness, as a bridegroom decketh him-
lelf with his ornaments, and as a bride adorneth herself with her
jeivels." Job xxix. 14. << I put on righteousness, and it clothed
me." God is represented as clothed with a garment white as
VOL. IX. 14
106 TYPES OF THE MESSIAH.
snow. Dan. vii. 7. And the Messiah appears to Daniel clothed
in linen. Dan. x. 5, 6, and xii. 7. Spiritual purity is represented
by the colour white. Isai. i. 18. ** Though thy sins be as scar-
let, they shall be white as snow." Dan. xii. 10. " Many shall be
purified and made white." The high priest had broidered gar-
ments : such are spoken of as representing righteousness. £iek.
xvi. 9, 10. '' Then I washed thee with water; I thoroughly wash-
ed away thy blood from thee ; and I anointed thee with oil. I
clothed thee also with broidered work and I girded thee about
with fine linen."
Jt is manifest that the legal uncleannesses were types of sioi
they are said to be an abomination to the Lord. Yea, they are
called sin in the law of the sin-ofiering. Levit- vi. 6 — 8, and xiv.
13, 14. 19^ 22. 24, 25« 53, xv. 30. Moral impurities seem to be
represented by legal impurities, Hag. ii. 11 — 14. One thing that
was a legal pollution, was blood. This is made use of by the
prophets to represent sin. Ezek. xvi. 6. '' When I saw thee pol-
luted in thy blood." So 9. 22. Isai. i. 18. <' Though yonr sins
be as scarlet and red like crimson." Chap. iv. 4. " l¥ben
the Lord shall have washed away the filth of the danght<ers of
Zioni and shall have purged the blood of Jerusalem from the
midst thereof, by the spirit of judgment and by the spirit of barn-
ing."
One kind of legal uncleanness was through menstruous blood.
Moral or spiritual pollution is compared to this. Isai. Ixiv. 6. '^ All
our righteousnesses are as filthy rags," or menstruous clothes,
as it might have been rendered. The leprosy was one kind of le-
gal uncleanness. Sin seems to be compared to this, in Isai. i. 6.
** From the sole of the foot even unto the head, there is no sound-
ness in it, but wounds, and bruises, and putrifying sores.*'
The legal purifications by washing the hands in the laver, and
other parts of the body in water, is what a spiritual cleansing from
sin is compared to. Ps. xxvi. 6. ** I will wash my hands in inno-
cency, and so will I compass thine altar ;" alluding to the priests
washing their hands at the laver before they compassed God's al-
tar. Zech. xiii. 1. "In that day there shall be a fountain opened
to the house of David, and to the inhabitants of Jerusalem, for
sin and for uncleanness." Ps. li. 2. " Wash me from my iniqui-
ty ; cleanse me from my sin." Isai. i. 16. " Wash ye, make yon
clean ; put away the evil of your doings." Jer. iv. 14. " Wash
thy heart from wickedness." Prov. xxx. 12. " There is a genera-
tion that are purein their' own eyes, and yet is not cleansed from
their filthiness.'' Isai. iv. 4. <' When the Lord shall have wash-
ed away the filth of the daughters of Zion." Eiek. xvi. 4.
** Neither wast thou washed in water." Ver. 9. " Then washed
TYPES OF THE MESSIAH. 107
I thee in water." Ezek. xxxvi. 25. <' Then will I sprinkle
clean water upon you, and ye shall be clean from all your filthi-
ness.'*
That the anointing under the law typified something spirituali
is confirmed by this, that what is spiritual is called anointing.
Exek. xvi.'9. *^ I anointed thee with oil." It is an argument that
those officers that were anointed, were types of the Messsiah that
his name is MesHahy or the anointed. The holy anointing oil re-
presented the Spirit of God, because the Holy Spirit is represented
by holy anointing oil. Zech. iv. 2 — 6. 12, and Isai. Ixi. 1. *^ The
Spirit of the Lord God is upon me, because the Lord hath anoint-
ed me." By which last words it may also be confirmed, that the
anointing of the officers of the Jewish church represented the
spiritual anointing of the Messiah.
Something spiritual that shall be in the Messiah's times is com-
pared to the wine of the drink-offering. Zech. ix. 15. ''They
shall drink and make a noise as through wine. They shall be
filled like bowls and as the corners of the altar."
We have the testimony of the Holy Spirit in the Old Testa-
menty that the golden candlestick with its bowl on the top and its
seven lamps, and oil for the lamps, is a representation of the church
of the Messiah. Zech. iv. taken with the preceding chapter.
The sanctuary or temple was a type of heaven, as may be ar-
gued from this, that heaven is called in the Old Testament his
dwelling place, his holy habitation, his sanctuary and his temple*
I Kin. viii. 30. " Hear thou in heaven thy dwelling place." So
39. 43. 49. 2 Chron. vi. 21. 30. 39. ; and 2 Chron. xxx. 27 ;
andPsa. xxxiii. 13, 14. ** The Lord looketh from heaven, he be-
holdeth all the sons of men ; from the place of his habitation he
looketh on all the inhabitants of the earth." Isai. Ixiii. 15.
" Look down from heaven and behold from the habitation of thy
holiness and thy glory." Jer. xxv. 30. '* The Lord shall roar
from on high and utter his voice from his holy habitation.'' Deut.
xxvi. 16. "Look down from thy holy habitation." Psa. Ixviii.
4, 5. ** Sing unto the Lord ; sing praises unto his name ; extol
him that rideth on the heavens by his name Jah. A Judge of
the widows is God in his holy habitation." Psa. cii. 19. " For he
hath looked down from the height of his sanctuary, from heaven
did the Lord behold the earth." Psa. xi. 4. " The Lord is in his
holy temple ; the Ijord's throne is in heaven."
That the great, costly, or precious stones that were the foun-
dation of the temple, spoken of 1 Kin. v. J9. ; and of Solomon^s
boQse, chap. vii. 10, represented the Messiah, is confirmed by Isai.
xxviii. 16. Psa. cxviii. 22. Zech. iii. 9, and iv. 7.
It is a confirmation that the frame of the tabernacle and temple
were typical, from the agreement there is between it, and the
108 TYPES OF THE MESSIAH.
TisioDS under which God sometimes manifested himself. The
mercy seat with the cherubims is called the chariot of the chem*
bims. 1 Chron. xxviii. 18.; agreeable to the vision that Ecekid
had of God riding in a chariot drawn by cherubims. Ezekiel's
vision of the chariot of the cherubims was also agreeable with the
frame of the chariot, in which the iavers were set, and represented
as drawn by lions, oxen and cherubim ; agreeable to the shapes of
Exekiel's living creatures. See I Kin. vii. 27 — 39.
But a very great and clear evidence, that the city of Jemsa*
lem, the holy city and the temple in all its parts and measures, and
its various appendages and utensils, with all its officers, services,
sacrifices, and ceremonies, and so all things appertaining to the
ceremonial law, and indeed many things appertaining to the civil
state of the people as divided into twelve tribes, were typical of
things appertaining to the Messiah and his church and kingdom,
is that these things are evidently made use of as such, in a very
particular manner in the vision of the prophet Ezekiel ; that we
have an account of in the nine last chapters of his prophecy.
These there mentioned, which are the same which were in Israel
under the law of Moses, are mentioned as resemblances, figures, or
symbolical representations of spiritual things. So that God has
in these chapters determined, that these things are figures, symbols,
or types representing the things of the Messiah's kingdom, be-
cause here he plainly makes use of them as such.
It is no argument, that the thinp^s that have been treated of
were not designed as types of the Messiah, and things pertaining
to his kingdom, that God when he instituted them, did not ex-
pressly declare them to be so. For there is no more necessity of
supposing that all types signifying future events, when given
should be explained, than that all visions and prophecies signify-
ing future events should be explained. The things that were ex-
hibited in visions, wore truly a sort of types of future events ; as
Abraham's smoking furnace and burning lamp, which was not ex-
plained por expressly declared to represent an^ thing future. The
twelve fountains and threescore and ten palm-trees atElim, were
evidently types of the twelve tribes, and threescore and ten elders;
but yet it is not expressly said so. The like might be observed
of Jacob's taking Esau by the heel at his birth, and God's making
Eve of Adam's rib, and Moses's rod's swallowing up the magicians'
rods, and many other things.
Corollary. Seeing it is thus abundantly evident by the Old
Testament iuelf, that the things of the Old Testament were typi-
cal of the Messiah, and things appertaining to him, hence a great
and most convincing argument may be drawn that Jesus is the
Messiah ; seeing there is so wonderful a correspondence, and
evident, manifold, and great agreement between him and his
TYPES OF THE MESSIilH. 100
gospel, and those types of *the Old Testament. And as it is so
plain by the Old Testament, that the ancient state of things amongst
the Jews was all ^ical of the Messiah ; and the Jews themselves
acknowledge it. So it is a great argument, that Jesas and his
kingdom were the end and antitype of these things, because pre-
KOtly after he comes and sets up his kingdom, God puts a total
and final end to that typical state of the Jews, and all things ap«
pertaining to it, blots out all those types at once, and wipes
theoi clean away, and poured the utmost contempt upon them,
and co^'ered them with the roost dreadful darkness, and utterly
destroyed, as by one great fatal and final blow, that whole typical
world, and has now continued their abolition for so many ages,
BQcb longer than he did their existence, and has followed all
that refect the antitype, and will cleave to the types, with so aw-
fiil and continual a curse, and all this agreeably to the pro-
phecies of what God would do, when the Messiah, this great anti-
type, was come.
That typical representations were' looked upon by God, as no
trifling matters, but things of great importance, as is manifest
in that it is spoken of in scripture as a matter of such importance,
thai Christ's body should not see corruption, before it was raised.
It was common for names to be given by a spirit of prophecy,
(See Owen on Heb. vii; 2, p. 112.)
We have reason to suppose, that very many things in the Old
Testament are intended as types, seeing it is manifest in some in-
stances, that so very minute circumstances were so ordered, such
as the negative circumstances of the story -of Melchizedeck, there
being no mendon made of his father or mother, of his birth or
death.
That all things, even to the least circumstance, pescribed by
God about the tabernacle, and its services, were types of heavenly
things, appears by the Apostle's manner of arguing, (Heb. viii.
6,) from those words of God to Moses, ** See that thou make all
things according to the pattern showed to thee in the Mount."
And if they were all types, they were all for our instruction, and
if they #ere for our instruction, then we must endeavour to under-
stand them, even those of them that are no where explained in
scripture.
Heb. jx. 3 — 5. The Apostle there mentioning the ark,
mercy seat, tables of the covenant, the golden censer, pot of
manna, Aaron's rod that budded, concludes thus, ^' Of which
I cannot now speak particularly ;'' i. e, I cannot now explain
particularly the design of those things, and tell you particu-
larly what evangelical and heavenly things were represented
thereby; which proves evidently, that many things in the
tabernacle were typical, and intended to represent to God's
110 TYPES OF THE MESSIAH.
people evangelical things, which signification is not explained to
us in scripture.
The Jews of old seemed to look on the redemption from "Esgypt
as a type of the redemption which should be accomplished by the
Messiah. (See Pool's Synopsis on Exod. xii. 14.)
It is an evidence that legal uncleanness was a type of no, thmt
it is in effect called sin. (See Pool's Synopsis on Lev. ui. 8.)
That the temporal things of the Old Testament were types
of the spiritual things of the New. (See Pool's Synopsis od 2
Sam. ii» 10.)
An OBJECTION is raised from the abuse that will be made of this
doctrine of types. Answer. I do not know that the types of scrip-
ture are more abused by people that are enthusiastic and of teem-
ing imagination, than the visionary representations of the book
of Revelation ; and yet none make that an objection against all
attempts to understand and interpret that book. We have as good
warrant from the word of God to suppose the whole ceremonial
law to be given in order to a figurative representing and signifying
spiritual and evangelical things to mankind, as we have to sup*
pose that prophetical representations are to represent and signify
the events designed by them, and therefore have as good reason to
endeavour to interpret them.
The principles of human nature render TYPES a fit method of
instruction. It tends to enlighten and illustrate, and to convey
instruction with impression, conviction, and pleasure, and to help
the memory. These things are confirmed by man's natural de-
light in the imitative arts, in painting, poetry, fables, metaphori-
cal language, and dramatic performances. This disposition ap-
pears early in children.
This may be observed concerning types in general, that not
only the things of the Old Testament are typical ; for this is but
one part of the typical world. The system of created beings may
be divided into two parts, the typical world, and the antitypical
world. The inferior and carnal, i. e. the more external and tran-
sitory part of the universe, that part of it which is inchoative,
imperfect, and subservient, is typical of the superior, more spiri-
tual, perfect, and durable part of it which is the end, and as it
were the substance and consummation of the other. Thus the
material and natural world is typical of the moral, spiritual, and
intelligent world, or the city of God. And many things in the
world of mankind, as to their external and worldly state, are typi-
cal of things pertaining to the city and kingdom of God : as ma-
ny things in the state of the ancient Greeks, and Romans, be.
And those things belonging to the city of God, which belong to
its more imperfect, carnal, inchoative, transient, and preparatory
TYPES OF THE MESSIAH. Ill
State, are typical of those things which belong to its more spiri-
tual, perfect, and durable state; as things belonging to the state
of Uie church under the Old Testament were typical of things be-
looging to the church and kingdom of God under the New Tes-
tament. The external works of Christ were typical of his spiri-
toal works. The ordinances of the external worship of the
Christian church are typical of things belonging to its heavenly
state.
I The manner of the apostle's expressing himself in Gal. iv. 21,
22, will clearly prove that Abraham's two sons, and their mo-
thers, and mount Sinai, and mount Sion, were intended to be types
of those things he mentions ; which is a great confirmation that
the history of the Old Testament in general is intended to be ty-
jncal of spiritual things. The apostle's manner of speaking seems
to ifoply, that it might well be expected of God, that his people
shoaid understand such like things as representations of divine
thiogfl, and receive particular instruction exhibited in them, even
before they are particularly explained to them by God by a new
I revelation.
NOTES OX THE BIBJLE.
▼OL. IX. IB
NOTES ON THE BIBLE*
THE PENTATEUCH WBTTTEPI BY MOSES.
" AT the Pentateuch was written by Moses, is the voice of all
'quity. It has been all alon/?, even to this day, the received
Mon of both Jews and Christians, that Moses, being com •
'led and inspired by God, wrote those books, which are
A.'ed the Pentateuch, except only some particular passages,
'hirh were inserted afterwards by a divine direction, for the
eit^T understanding of the history.
V ? read, Exodus xxiv. 4. 7, 8, that Moses wrote all the
oris of the Lord, which before that time bad been delivered
om mount Sinai, in a book, which is there called The Book of
X Covenant. Afterwards, when God had added more precepts,
e again commands Moses to write them, Exodus xxxiv. 27.
And the Lord said unto Moses, Write thou these words ; for
her the tenor of these words have I made a covenant with
lee and with Israel/' Near 40 years afterwards, Moses was
'fianded to write all the commands which God had given
iieople, and the revelations which he had made of himself
*iem, in a book, to be laid up by the side of the ark of the
iv.jnant, to be kept for a testimony against Israel. Deut. xxxi.
4— -26. *' And it came to pass, when Moses had made an end
r writing the wx)rds of this law in a book, until they were finish-
d, that Moses commanded the Levites, which bare the ark of
ie covenant of the Lord, saying, Take this book of the law,
nd put it in the side of the ark of the covenant of the Lord
our God, that it may be there for a witness against thee."
Lnd the oiiginal of this book of the law was in being, as we
ead expressly, till the times of Josiah ; 2 Kings xxii. and 2
yhron. xxxiv. ; and so, doubtless, till the captivity into Baby-
on. This book of the law, which Moses was thus commanded
lay up beside the ark, did not only comprehend those things,
ivhich were contained in some of those preceding chapters of
Deuteronomy, wherein some things of the law were repealed ;
but the whole system of divine law, which God gave to the
children of Israel, expressing the whole of the duty which Gknl
•ipeeted of them. This appears from Joshua i. 7, 8. '^Ooljr
1 16 NOTES Off THE BIBLE.
be thou Strong, and very courageous, that thuu mayest obsenre
and do according to all the law which Moses, my servant, com-
manded them; turn not from it to the right hand or to the
left, that thou mayest prosper whithersoever thou goest. This
book of the law shall not depart out of thy mouth, but thou
shult meditate on them day and night, that thou mayest ob-
serve to do according to all that is written therein,*' &c. And
therefore the Lcvites, whom Jehoshophat sent to teach the
people their duty, did not do it in any other way than out of the
book of the law. 2 Chron. xvii. 9. '^ And they taught in Judah,
and had the book of the law of the Lord with them and went
about, throughout all the cities of Judah, and taught the people."
And then it is further evident, that the book of the law which
we have an account of Moses's committing to the Levites, to be
laid up in the side of the ark, Deut. xxxi., did not contain mere-
ly what had then lately been delivered in some preceding chap-
ters of Deuteronomy ; because in this book of the law were con-
tained the precepts concerning burnt-offerings and sacrifices,
and the office and business of the priesthood ; which are not
contained so much in Deuteronomy as in Leviticus and Num-
bers, as appears from 2 Chron. xxiii. 18. ** Also Jehoiada ap-
pointed the officers of the house of the Lord, by the bands of
the priests, the Levites, whom David had distributed in the
bouse of the Lord to offer the burnt-offering of the Lord, as it
is written in the law of Moses." 2 Chron. xzxv. 12. Nefa. x.
34, 35, 36. Hag. ii. 11, &c. Josh. viii. 31. Ezra vi. 18, and
Nehem. viii. 14, 15* 2 Chron. xxx. 5. and xxxi. 3. And in
the book of the law were contained not merely the precepts
which God delivered to Moses, but the sanctions and enforce-
ments of those laws, the promises and threatenings ; as ap-
pears from Deut. xxix. 20, 21. '' The Lord will not spare him,
but then the anger of the Lord, and his jealousy shall smoke
against that man, and all the curses that are written in this
book shall lie upon him ; and the Lord shall blot out his name
from under heaven ; and the Lord shall separate him unto evil,
out of all the tribes of Israel, according to all the curses of the
-covenant, that are written in this book of the law. See also
verse 27, and Deut. xxviii. 61. " Also every plague, and every
aickness, which is not written in the book of this law, will the
Lord bring upon thee, until thou be destroyed." See also 2
Kings xxii, 13. 16. 19, and parallel places in 2 Chron. xxxiv.
Dan. ix. and Josh. viii. 34, 35. '* And afterwards he read all
the words of the law, the blessings and the cursings according
to all that is written in the book of the law. There was not a
word, of all that Moses commanded, that Joshua read not."
See Ps. ev. 8, 9, 10. And not only the promises and threaten-
NOTES ON THE DIBLE. 117
iDgs were contained in the book of the law, but all the revelations
which God gave, which tended to enforce it, or which in any way
related to it, and even the prophecies that were there contained of
what should afterwards happen to the people on their sin or on
their repentance. This appears from Nehem. i. 8, 9. << Remem-
ber, I beseech thee, the word that thou commandest thy servant
MoseSy saying. If ye transgress, I will scatter you abroad among
the nations. But if ye turn unto me„ and keep my command-
ments, and do them, though there were of you cast out unto the
Qtteroiost part of the heaven, yet will I gather them from thence,
and will bring them unto the place that I have chosen to set my
name there."
And besides, we read of Moses being expressly commanded to
write histories of the acts of the Lord towards his people, as well
as of the revelations which he made to them. So he was com-
manded to write an account of the people's war with Amalek,
with its attendant circumstances, that posterity might see the rea-
son of this perpetual war which God had declared against Ama-
lek. Ezod. xvii. 14. *^ And the Lord said unto Moses, Write
this for a memorial in a book, and rehearse it in the ears of Jo-
shoa ; for I will utterly put out the remembrance of Amalek from
voder heaven*'* Now a full account could not be given of this
adair without relating much of the preceding history of Israel ;
for an account must be given in the writing of the reason and oc-
casion of the children of Israel's coming to the border of the
Amalekites, and what was the cause of the discord and war
which subsisted between them and Israel, which would take up
no small part of the history of the book of Exodus.
Besides, we are expressly told that Moses wrote the journeys of
the children of Israel by God's command. Num. xxxiii. 2.
** And Moses wrote their goings out according to their journeys,
by the commandment of th^ Lord ;" and is it reasonably to be
supposed that he would write those for the use of the children of
Israel in after generations, and not write the great and mighty acts
of the Lord towards that people in Egypt and at the Red sea, at
roonnt Sinai, ^nd in the wilderness, which were a thousand times
more worthy of a record, and of being delivered down to posteri-
ty, than a mere journal of the people's prog'ress in the wilderness,
without those mighty acts ? It is every way incredible that Moses,
of whom we so often read expressly t,hat he wrote God's com-
mands, tbreatenings, promises^ and nevelations, and the early his-
tories of mankind, that he should not write those great acts of the
Lord, and leave a record of them with the congregation of Isra-
el ; especially when it is evident in fact that Moses was exceeding
careful that they might not forget those great acts of the Lord in
fotnrt generations. Deut. iv. 9, 10, 11. << Only take heed to
118 NOTES ON THE BIBLE.
tbyteiC aod keep thy soul diligently, lest ihoa forget the things
which thine eyes have seen, and lest they depart from thine heart
all the days of thy life, but teach them thy sons, and thy sons*
sons specially, the day when thou stoodest before the Lord thy
God in Horeb," &c. Here the very same orders are given for
the keeping the acts of the Lord in the memory of posterity, as
are given for the keeping up the memory of the precepts, chap,
vi. 7, and xi. 18, 19. Job speaks of writing words in a book, as
a proper mean to keep up the memory of them, and so does God
to Isaiah. Isai. xxx. 8. '' Now go write it before them in a ta-
ble, and note it in a book, that it may be for the time to come for
ever and ever." Moses did not trust the precepts of God merely
to oral tradition, he was sensible that that way only was notsnffi*
cient, though he gave such a charge to the people to teach their
children ; and the memory of the war with Amalek, when God
aaw it needful that it should be transmitted to posterity, was not
trusted to oral tradition, but Moses was commanded to write it,
that other generations might know it ; and so the travels of the
children of Israel, when they were thought of importance to be
remembered, were not trusted to tradition, but a record was writ*
ten to be transmitted. Very great care was taken that these acts
should be remembered, in appointing monuments of them* Thus
the passover was instituted as a perpetual monument or memorial
of the redemption of the children of Israel out of Egypt, and the
beginning of the year was appointed as a memorial of it, and the
first born sons were consecrated to God in memory of God's slay-
ing the first born of Egypt. Certain laws were appointed about
strangers and the poor. Deut. xxiv. 17, 18. 22, and xvi. 11, IS,
and XV. 15, xvi. 12. Levit. xxv. 42. 55^ and about bondmen in
remembrance of their peregrination and bondage in Egypt. To
suppose that such care should be taken lest the laws themselves
«hould be forgotten, which were appointed for the very end of
keeping up the memory of the fact, and that those laws should be
written down ; and yet that no care should be taken that the facts
themselves should be so far remembered as to write them down,
when the memory of the fact is supposed to be of so great im-
portance, that the very being and remembrance of those laws b
by the supposition subordinate thereto, the memory of the fact be-
ing the end both of the existence and of the memory of the
laws, is absurd. In Nehem. xiii. 1, 2, 3, a precept is cited, with
a part of the history anneited as the reason of the law, and alto«
gether is said to be read in the book of Moses. The manna was
laid up as a monument of their manner of living in the wilder-
ness, and God's miraculous sustaining of the people there. The
feast of tabernacles was to keep in remembrance the manner of
their sojourning in the wilderness; as in Levit. xxiii. 43. Aaron's
NOTES Off THB BIBLE. 119
rod that bodded, was laid up as a memorial of the great things
dooe by that rod in Egypt, at the Red sea, and in the wilderness,
and particularly of the contest with Korah and his company, and
the censers of the rebels kept and turned into broad plates for the
covering of the altar, as a memorial of what happened in tha
matter of Korah, and the fire from heaven, was kept without ever
going out as a perpetual monument of its miraculous descent
from heaven, and the occasion of it ; and the brazen serpent was
kept as a memorial of the plague of fiery serpents, and the mira-r
calous healing of those that were bitten* The tabernacle that
was built in the wilderness, was a monument of the great manifes*
tatioos which God made of himself there, and the many things
that came to pass relating to the building of the tabernacle. The
two tables of stone kept in the ark were a monument of those
great things which happened when they were given* The rest of
the Jewish Sabbath was appointed as a memorial of the deliver*^
ance of the children of Israel out of bondage. The laws con*
ceming the Moabites and Ammonites were appointed as monu*
nents ; and the gold taken in the war with the Midianites was laid
op for a monument of that war. Num. xxxi. 54. A great many
places were named to keep in remembrance memorable facts in
the wilderness ; and who can think that all this care was taken to
keep those things in memory, and yet no history be written to be
•anexed to these many monuments to explain them, by him by
vbose hand these monuments were appointed; and he, at the
•aae time, so great a writer, and so careful to keep up the memo-
ry of events by writing, in those instances of the writing of which
«e have express mention f
Another instance of Moseses great care that these great acts
Bight not be forgotten, is his calling together the congregation
te rehearse them over to them a little before his death, as we have
so ioeount in Deuteronomy. He also left some precepts wherein
tbeeiuldren of Israel were required themselves from time to time
to rehearse over something of the general history of their ances*
tors the patriarchs, of whom we have an account in Genesis ; and
10 the history of the people from that time, as in the law of him
that oiered the first fruit, Deut. xxvi.
And we find that great care was taken to erect monuments of
the great acts of God towards the people after Moses's death, as
of their passing through Jordan, though less memorable than
tone of those. And the fact that there were monuments express^
I; appointed to keep in memory so many of God's acts in Moses's
tiflis, and not of some others more memorable, is an argument
tint they had a history of them instead of monuments, as partictt-
My of the children of Israel passing through the Red sea, and
the destruction of Pharaoh and bis hosts there. No act of God
120 NOTES ON THE BIBLE.
tovirards that people is more celebrated through the scriptures thi
this ; and yet we have no account of any monuments ofit, or ai
ordinance expressly said to be appointed in memory of it, thoa(
there was a monument of their passing through Jordan, an eve
much like it, but less remarkable, and far less celebrated
scripture. No account can be given of this, but that the bisto
and song that Moses wrote and left in the book of the law, we
monuments of it. Such was the care that was taken, that soi
of the acts of God towards the people might be remembered, th
in appointing the monuments for their remembrance, it is ezprei
ed that it was for that end, that they might have it perpetually
mind as a token on their hand, and as frontlets between their eye
as particularly in appointing the law of consecrating the fit
born, to keep up the remembrance of God's slaying the iSrst boi
of Egypt, Exod. xiii. 15, 16. One of the laws or precep
themselves of the book of the law was, that the people shoo
take heed never by any means to forget the great acts of Go<
which they had seen, and that ttiey should not be forgotten by f
tare generations, Deut. iv. How unreasonable then, is it to 80|
pose that no history was annexed to those laws, and that at tl
same time that such a strict injunction of great care to keep o
the memory of those things in future generations was given, the
should yet be left without the necessary means of it ! Again tec
tber precept is, that they should not forget their own acts and b<
haviour from time to time, Deut* ix. 7, &c. See also cbap« vii
14, 15, 16, &c., and chap. v. 15. So they are strictly require
to remember their bondage in the land of Egypt, Deut. xvi. 15
and chap. xxiv. 18. 22. And also to remember what God didt
Pharaoh and all Egypt, all those great signs and wonders, ao
the manner of their deliverance out of Egypt, Deut vii. 18, 11
So they are strictly enjoined to remember all their travel, the wa
that they went, and the circumstances and events of their joumej
Deut. viii. 2 — 5, and 14 to the end. And they are charged t
know God's great acts in Egypt, and from time to time in Dea
xi., at the beginning. They are commanded to remember wbi
God did to Miriam, Deut. xxiv. 9. Writing of those works c
God that are worthy to be remembered and celebrated by praise
to God, is spoken of as a proper way of conveying the memor
of them to posterity for that end, in Psalm cii. 18. ** This shal
be written for the generation to come, and the people which sha!
be created shall praise the Lord." The importance of remembei
ing these works of God related in the Pentateuch, is mentiooe
not only in the Pentateuch itself, but also in other parts of scrip
ture, as in Psalm cv. 5. '* Remember his marvellous works tba
he hath done, his wonders, and the judgments of his mouth." B;
the marvellous works which God has done, and his wonderSi i
NOT£S ON THE BIBLE. J21
«eant those marvellous works that he did to Abraham and his
seed, from the calliog of Abraham to the bringing in of the peo-
ple into Canaan, as appears froiff the following part of the psalm;
and it is observable here that the psalmist connects the wonderful
works and the laws or judgments of God's mouth together as in
like manner worthy to be remembered. See also 1 Chron. xvi.
12» with the subsequent part of that song. The law, and cove-
nants and wonderful works, are in like manner connected as not to
be forgotten, in Ps. Ixxviii. 10, 11 ; and in the cxi. Psalm, the
psalmist intimates that God has taken some special care to keep
up the memory of those works ; ver. 4, '* He hath caused his
wonderful works to be remembered," speaking of these works,
u appears from what follows in the psalm. And what other way
can we suppose it to be that God hath done this, than the same
with that whereby he caused his covenant and commandments
spoken of in the following verses, to be remembered, viz., by
causing them to be recorded f The works and commandments
are joined together. Ver. 7. '* The works of his hands are ve-
rity and judgment, all his commandments are sure;" and again in
the 9th verse, *' He hqth sent redemption to his people, he hath
commanded his covenant for ever ;" as they are doubtless connect-
ed in the record. Compare Psalm cxivii. 19, and ciii. 7. In the
Ixxviii. Psalm, the psalmist, 'aAer speaking of the great care that
Hoses took that the history of the great works of God towards
Israel in Egypt and the wilderness should be remembered and de-
livered to future generations, (in ver. 4, 5, 6, 7,) then proceeds to
rehearse the principal things in that history in a great many par-
ticulars, so as to give us, in short, the scheme of the whole history,
with many minute circumstances, in such a manner as to show
plainly that what is there rehearsed is copied out of the history of
the Pentateuch.
It is the more likely that the Ai>/a^ of the Pentateuch should be
a part of that which was called the law of Moses^ because it is ob-
servable that the words laWj doctrine^ statute^ ordinancesj be, as
they were used of old, did not only intend precepts, but also pro-
mises, and threatenings, and prophecies, and monuments, and his-
tories, and whatever was revealed, promulgated, and established,'
to direct men in their duty to God, or to enforce that duty upon
them. So the blessings and the curses that were written by Mo-
les are included in that phrase, and the words that Moses com-
manded. Joshua viii. 34, 35. So promises are called law, and the
word which God commanded in Psa. cv. 9, and 1 Chron. xvi. 15.
So promises and threatenings are called the word which God
, commanded his servant Moses. Nehem. i. 8, 9. Threatenings and
5romises are called statutes and judgments in Levit. xzvi. 46.
['bus we read, Exod. xv. 25, 26, that at Marah God made for
VOL. IX. 16
122 NOTES ON THE BIBLE.
the people a statate and an ordinance, but that which is to called
is only a promise. So we read in Joshua zxiv. 25, that Joshoa
made a covenant with the people, and set them a statate and an
ordinance in Shechero, which was nothing else than only his
establishing what had been there said by a record and a moniH
ment, as appears from the context. So when God, in the song of
Moses, Deut. xxxii. calls upon heaven and earth to give ear to
his doctrine, which he says shall distil as the rain, &c., therein is
included both history and prophecy, as appears by what followSp
and what, in Psa. Ixxviii. 1, is called a law, is only a history, and
the very same with the history in the Pentateuch in epitome,
those dark sayings of old, which the psalmist there rehearses, as
appears from what follows in the psalm ; which makes it the more
easily supposable that the original and more full history, of which
this is ail epitome, was also amongst them called a law. And itii
probable, that when we read of the great things of God's law, Hot*
viii. 12, and the wondrous things of God's law, that thereby is
not only intended precepts and sanctions, but the great and
wondrous works of God recorded in the law. It is evident that
the history is as much of an enforcement of the precepts, (and is
so made use of,) as the threatenings, promises, and prophecies ;
and why then should it not be included in the name of the law as
well as they ? There is something of history, or a declaration of
the great acts, or works of God in that, which is by way of emi-
nency called the LaWy viz. the Decalogue ; in that there is a de»
claration of the two greatest works of which the history of the
Pentateuch gives an account, viz. the creation of the world, and
the redemption out of Egypt, out of the house of bondage: the
latter is mentioned in the preface of the Decalogue, and both in
the 4th commandment in Deuteronomy. But the fact that history
was included in what was called the laWj is so plain from nothing
as from Moses's own records. Deut. i. 5. '< On this side Jordan in
the land of Moab, began Moses to declare that law, saying "
and then follows in this and the ensuing chapters, that which is
called this law, which consists in great part of history, being a re-
hearsal and recapitulation of the history in the preceding books
of the Pentateuch. What follows next in this and the two next
chapters, is almost wholly history, which undoubtedly there is
special reason to understand as intended by those words, *< Moses
began to declare the law, saying." See also Deut. iv. 44, 45. ;
and xxxi. 9. 24, 25, 26. ; and v. 1.
Again tke book of the Ifiw^ and the book of the covenant j were sy-
nonimous expressions ; (see among other places, psalm cv. 8, 9,
10;) but the word covenant^ as it was then used, included history,
as Deut. xxix. " These are the words of the covenant which the
Lord commanded Moses ;" and what next follows is history,
NOTC9 ON THE BIBLE. 123
inch history as was introductory, or concomitant, or confirmatory
Ui the precepts, and threatenings, and promises that follow, and of
this nature is all the history of the Pentateuch. It is abundantly
manifest that the manner of inditing and writing laws in the
wilderness delivered by Moses, was to intermix history with pre-
cept, counsels, warnings, threatenings, promises, and prophecies.
It may be noted, that it was very early the custom in Israel to
keep records of the public transactions of the nation, and they
regarded this as a matter of so great importance, as to have men
appointed, whose business and office it was to keep these records.
So we find it was in the days of Solomon and David, and in the
days of the Judges, as early as the days of Deborah. Judg. v. 14.
*^ Out of Zebulon, they that handle the pen of the writer." It is
probable from the context, that these were their rulers, or some of
the chief officers in the land that kept records of public afiUirs.
Before this, also, we have express account of Joshua and Moses
makingrecords of public transactions. (See Josh. xxiv. 26, and
the forementioned place concerning Aloses's writing records.)
And it is evident that these transactions which related to the
bringing of that nation into a covenant relation with God, and
redeeming them out of Egypt, be. were always by that nation
chiefly celebrated, and looked upon as the greatest and most
memorable events of their history. Now, therefore, is it credible,
that in a nation, whose custom it was all along, even from the very
times of those great transactions, to keep records of all public af-
fairs, that they should be without any written record of these
transactions ?
There is no other way that would be natural of writing a divine
law, or law given by God in an extraordinary manner, with
wonderful and astonishing circumstances, and great manifesta-
tioni of his presence and power, except that of writing it in this
manner, and recording those extraordinary circumstances under
which it was given : first introducing it by giving an account
that it was given by God, and then declaring when, how, on what
occasion, and in what manner it was given. And this will bring
in alt the history, from the beginning of Exodus to the end of Deu-
teronomy. Who can believe that Moses wrote the law which
God gave at mount Sinai, without giving an account how it was
given there; when the manner of giving was so exceedingly re-
markable, and so afiecied Moses's mind, as appears from many
things which Moses wrote in Deuteronomy, which are there ex-
pressly called by the name of a teu?, and which we arc also ex-
pressly told that Moses wrote in the book of the law, and delivered
to the priests to be laid up in the sanctuary?
There is such a dependence between many of the precepts
and sanctions of the law, and other parts of the Pentateuch, that
124 NOTES ON THE BIBLF.
are ezpresly called the law, and that we are expressly told were
written in the book of the law, and laid up in the sanctuary; I
say there is such a dependence between these and the hitstoryi
that they cannot be understood without the history. Many of
the precepts, as was observed before,-(p. 117.) was appointed to that
end to keep up the remembrance of historical facts; and that if
expressly mentioned in the words of these laws themselves. But
such laws obviously cannot be understood without the history*
Thus this is mentioned as the reason of the appointment of the
feasts of tabernacles, viz. that the children of Israel might remem-
ber how thev dwelt in tabernacles in the wilderness. Levit. zxiii.
43. Now this required the history of their travels and sojourning
there. So the law concerning the Amalekites, Moabites, and
Amorites, appointed in commemoration of what passed between
the congregation of Israel in the wilderness in their travels there,
and those nations, cannot be understood without the history of
those facts ; and these require the history of the travels of the
children of Israel, and of the things that led to those incidentSp
and that occasioned them. So that great law of the passover
that is said in the law to be in remembrance of their redemption
oat of Egypt, and the many particular rites and ceremonies of
that feast, are said expressly in the law to be in remembrance of
these, and those circumstances of that redemption* Now it is
impossible to understand all these particular precepts about the
passover without an history of that affair; and this requires the
history of their bondage in Egypt, and the manner how they came
into that bondage; and this draws in the history of the patriarchs*
The preface to the ten commandments cannot be understood with*
out the history of the redemption of Israel out of Egypt, and of
their circumstances there, in the house of bondage ; nor can what
is given as one reason of the 4th commandment in Deuteronomy
be understood without an account how they were servants in the
land of Egypt, and how they were delivered from their servitude.
We very often find this mentioned as an enforcement of one pre*
cept and another, viz. God's deliverance of the people out of the
land of Egypt, out of the house of bondage, and out of the iron
furnace. See Levit. xviii. 3, xix. 34, xxii. 33, xxv. 42* 55,
zxiii. 43, and xxvi. 13. 45. Numb. xv. 41. Dent. iv. 20, vi* 12, vii.
8, viii. 14, xiii. 10, and xx. 1. Which shows how necessary the
history is to understand the law. The many precepts about the
poor bondman and stranger that are expressly enforced, from
the circumstance of the Israelites in Egypt, absolutely reqnire a
history of their circumstances there. And there are in the enforce*
ment of the laws, frequent references to the plagues and diseases
of £!gypt, threatening^ of inflicting those plagues, or promises of
Ireedom from them, which cannot be understood without the bisto*
NOTES OM THE BIBLE. ISC
>f those plagroes. The law of no more returning again into Egypt,
of. zvii. 16^ requires the history of their coming out from
nee. The law concerning not admitting the Moabites and
mooites into the congregation of the Lord/ because they so
ated them in their journey, could not be understood without
ftory of their treatment, and that required an account of their
mey. The law concerning sins of ignorance, Numb. xv. 22,
, 24, depends on the history for its being intelligible : '* and
re have erred, and not observed all these commandments which
Lord hath spoken unto Moses, even all that the Lord hath
Dmanded yon by the hand of Moses, from the day that the
rd commanded Moses, and henceforward among your genera-
ns, then it shall be, if ought be committed by ignorance," be.
re is a reference to God's revealing himself from time to time,
along series of revelations to Moses, which cannot be under-
od withont the history.
The law was written as a covennnt, or as a record of a cove-
it between God and the people ; and therefore the tables of the
Dand the tables of the covenant ^ the book of the l^w and the hook
Ike covenant^ are synonimous phrases in scripture. And the
ilnist, Ps. cv. 9, 10, s|)eaking of the covenant that God made
ih the patriarchs, says, that God confirmed the same unto
cob for a law, and unto Israel for an everlasting covenant. It
to be noted that the promise to Abraham is what is there espe-*
illy called the Inw^ and the word which God commanded. The
emtenings of the law are called the words of the covenant
ich God made by Moses in Jer. xi. 8. But if Moses wrote the
ok of the law as a record of the covenant that was made be-
een God and the congregation of Israel, it was necessary to
ite the people's consent, or what was done on both sides, for
ire was a mutual transacting in this covenant: See Deut. xxvi.
, 18* '* Thou hast avouched the Lord this day to be thy God,
1 to walk in his ways," iS&c. — ** And the Lord hath avouched thee
I day to be his peculiar people as he hath promised thee, and
It thou shouldest keep all his commandments." Agreeable here-
is the account we have, Exod. xix. 8, and xxiv. 3, 4, 5, 6, 7, 8,
1 Deut. V. 27, and xxvi. 17.
riie discourse that we have in Dent. xxix. and xxx. is intro-
:ed thus, "These are the words of the covenant which the
rd commanded Moses to make with the children of Israel in
land ofMoab, beside the covenant which he made with them
Soreb " But the following discourse, called the words of the
mamtf is made up of the following things, viz. a history of the
BMCtion, Moses's rehearsal of past transactions and wonderful
ilin^^s of God with them, with reproofs for their insensibility and
tffectedness as introducing what he had further to say. He
126 NOTES on THE BIBLE.
then proceeds to charge them to serve the true God, and to avoU
idolatry, and then to enforce this charge with awfol threateoinfl
and predictions of judgments that shall come npon them if'tlici
transgress, with the circumstances of these judgmeotBi and piOr
mises of forgiveness on repentance ; and the whole concluded wHh
various arguments, pressing instances, solemn appeals* obteslir
tions, exhortations, &c. to enforce their duty. If such a miscat
lany is called the words of the covenant^ wc need not wonder if thi
whole book, that is called the book of the laWj should be a •imilv ,
miscellany.
It was necessary that a record of a covenant between God and :
the nation of Israel, should contain the story of the trantacdoii \
But this, if fully related, would bring in very much of tbehistoif^
of the Pentateuch, which is extensively made up of an accoaatj
of those things that were done by God, to bring the peopkn
into a covenant relation to him, and the way in which tbsf j
became his covenant | people. Hence the psalmist, in Psalm Cft|j
having mentioned this covenant and law which God established
with the people, proceeds, in the ensuing part of the psalm, to IV*
hearse the series of events relating to this covenant transactkil
from God's entering into covenant with the patriarchs, to tl||,i
children of Israel's being brought into Canaan. *. \
It was exceedingly necessary, in particular, when Moses wM
about to write a record of the covenant which God eitablishit|
with the people, and to give an account of the manner in .wbicfc|
he entered into covenant with them, and brought them into acoi^
venant relation to him, to show the beginning of it with thepi»i
triarchs, with whom that covenant was first established, and wtk
whom was laid the foundation of all that transaction, and thil
great dispensation of the Lord of heaven and earth with that peo-
ple, in separating them from all the rest of the world, to be bb
peculiar covenant people. The beginning and ground-work d
the whole affair was mainly with them, and what was done afia^
wards by the hand of Moses, was only in pursuance of what bad
been promised to them, and often established with them, and ibr
which God made way by his acts and revelations towards tbeM»
What God said and did towards those patriarchs, is often ipokM
of in the words of the law (those that are expressly called iIms lav)
as the foundation of the whole, and also in other parts of the On
Testament; as most expressly in Psalm cv. 8, 9, 10.; see alio
Josh. xxiv. 3, be; and many other parallel places.
And there is very often in the law, strictly so called, an ezpro0
reference to the covenant that God had made with AbrahaMi
Isaac, and Jacob, as in Levit. xxvi. 42. Dent. iv. 31. 37. Deat
vi. 10. 18, and vii. 8. 12, and ix. 5. 27, and x. 11. 16, aad
xix. 8, xxvi. 3. 15, and xxx. 20, which passages are unintelH-
lfOT£S ON THE BIBLE. 127
I^Ue witboat the history of the patriarchs. And there are many
Mher passages in the law, wherein there is an implicit reference
lathe same thing; as in those in which God speaks of the land,
vUcb the Lord their God had given them, or had promised them,
Aeland of the Amorites, the Hittites, the Canaanites, &c., refer-
ring to ifae promise made to Abraham, Gen. xv. 18 to the end;
wkm God promises to Abraham the land of those nations by
Again, the forementioned considerations, many of them mnst
It least, induce us to believe that Moses wrote the history of the
ivdemption of the children of Israel out of Egypt, so far at least
as he himself was concerned in that affair, and was made the chief
kstrament of it from his being first called and sent of God on that
«rand. But this as naturally leads us back further still, even to
what God said and did to the patriarchs ; for the beginning of
ttb bistoiy directly points and leads us to those things as the
fbandation of this great affair, of which God now called Moses to
be the great instrument. Thus when God first appeared to Mo*
aesy and spake to him in mount Sinai out of the bush, and gave
bin bis commission, it was with these words, <* I am the God of
Abraham, the God of Isaac, and the God of Jacob." Exod. iii. 6.
So again ver. 13, 14, 15, 16. *' And Moses said unto God, Behold,
when I come unto the children of Israel, and shall say unto them,
The God of your fathers hath sent me unto you, and they shall
lay to me, What is his name f What shall I say unto them ? And
God taid onto Moses, I AM THAT I AM: and he said, Thus
ihalt thon say onto the children of Israel, 1 AM hath sent me
aato you. And God said, moreover, unto Moses, Thus shalt
thoQ say nnto the children of Israel, The Lord God of your
frthen,' the God of Abraham, the God of Isaac, and the God of
Jacob, bath sent me unto you : this is my name for ever, and this
b ny oiemorial unto all generations. Go and gather the elders
of Israel together, and say nnto them. The Lord God of your
fcthers, the God of Abraham, of Isaac, and of Jacob, appeared
aato me, saying, I have surely visited you, for that which is
done to yon in Egypt." So again, chap. iv. 5. ^* That they may
befieve that the Lord God of their fathers, the God of Abraham,
the Grod of Isaac, and the God of Jacob, hath appeared unto thee."
And chap. vi. 2, 3, 4. '^ And God spake unto Moses, and said
ante biro, 1 am the Lord, and I appeared unto Abraham, unto
Isaac, and unto Jacob, by the name of God Almighty; but by
my name JEHOVAH was 1 not known to them. And I have
established my covenant with them, to give them the land of Ca-
naan, the land of their pilgrimage, wherein they were strangers."
It is unreasonable on many forementioned accounts, to believe any
other than that Moses should write this history, and it is most
128 NOTES ON THIS BIBLE.
credible that be did it on tbis account, that those first extrmordi-
nary appearances of God to him, as is natural to suppose, mide
most strong impressions on bis mind, and if be wrote any bistorj
it is likely he wrote this. But from these things it appears that
the history of the patriarchs lays the whole foundation of the hit*
tory of the redemption of the children of Israel out of Egypt, and
of God's separating them and bringing them into a covenant re«
lation with himself. So that it cannot be understood without the
history of the patriarchs. Would it not therefore have beeoao
essential defect in Moses, in writing that history, to leave the
children of Israel without any record of that great foundatioD?
There is frequent mention in that part of the Pentateacb,
(which is expressly styled the law) of several tribes of Israel aad
their names, and of the patriarchs who were the beads of the
tribes. DeuU iii. 12, 13. 15, 16, and zxvii. 11. 13, and else-
where* And Moses was commanded to engrave the names of tb
twelve patriarchs on the stones of the breastplate of the high-
priest. But these things are not intelligible without the history
of Jacob's family. In Deut. x. 22, there is a reference to Js-
cob's going down into £gypt with threescore and ten persoai,
which is not intelligible without the history.
The law for him that brings the offering of the first fruits caoMt
be understood without the history of Jacob's difficulties and sot
ferings in Padan-Aram, and the history of his going down into
Egypt with its circumstances, and the history of the great increase
of his posterity there, and the history of their oppression, and hard
bondage there, and the history and circumstances of their d^
liverance from it, and the history of the great and wondroM
works of God in Egypt, and the Red sea, and the wilderness, UDlii
the people came to Canaan. And if Moses left no record of
these things; then, in the law, he enjoined him who oflertd the
first fruits, (i. e. of all the people, every individual householdefi
from generation to generation) to make an explicit confessioa
and declaration of those things that he did not understand.
What is said in the law, of the Edomites, as the children of
Esau, and what God had ^iven to him for his possession, and the
favour God had showed Esau, in Deut. ii. 4, 5, 6, 7, 8, and i2;
and the law concerning the Edomites, Deut. xxiii. 7, 8, how thcj
should be treated, because Esau was their brother, cannot be nih
derstood without the history of the family of Isaac. And the
kind of mention made of Moab and Ammon, as the founders of
Uie nations of the Moabites and Ammonites, and the favoar show-
ed them on their father Lot's account, in Dent, ii., seems to sap-
pose the history of Lot and his family^ and cannot be onderitood
without it And the reference there is in the law to the overthrow
NOTES ON THE BIBLE. 129
3odoni and Gomorrah, Deut. xxix. 23, cannot be understood
lOut the history of that aflTair.
l^hese things that have been mentioned, lead us up in the his-
' of the Pentateuch, within less than eleven chapters of its ba-
ling ; so that according to what has been said, all except this
f small part of the Pentateuch must have been delivered by
les to the children of Israel; and it is unreasonable to sup-
i that this small part was not delivered by the same hand as
:of the same record. The history of Abraham begins with
26th verse of the xi. chap, of Genesis ; and the beginning of
history is there so connected with, and as it were grows upon,
preceding history of Noah and his posterity, that to suppose
other than that they were originally the same record, having
same author, is most unreasonable. That Moses's history
an any where between that and the beginning of Genesis, or
that part of Genesis from the beginning to the 26th verse of
zi. chapter, is to be divided, as having several writers, are sup-
tions which, from a bare view of the history itself, any one
be convinced are erroneous. But it will appear still more
jasonable not to ascribe it to Moses, if we consider not only
connection of the beginning of the history of Abraham with
)Ut the dependence of many things in the following history
Q it ; and also in that part of the Pentateuch that is more
nly called the Law. There is frequent mention made both in
law and history of the posterity of the sons of Ham, Mizraim
Canaan^ called by the names of these their ancestors, 'men-
ed chap. x. 6, and of those of the posterity of Mizraim, call-
Haphterim, mentioned ver. 14, and in Deut. ii. 23, and of the
erity of the sons of Canaan, mentioned ver. 15, he, called
:heir names. And in the followidg history there is mention
le of Ham, the son of Noah, Gen. xiv. 5. Mention is made
Slam and Shinar, Gen. xiv. 1, &c., of whom we have an ac-
nt, chap. X. Frequent mention is made of the land of Cifsh,
9ar translation, Ethiopia^) so named from Gush, the son of
D, of whom we have an account. Gen. x. 6, 7, 8. So there is
be following history frequent mention of the land of Aram,
soil of Shem. In Balaam's prophecy, referred to in the law
>eateronomy, mention is made of Ashur, Chitiim, and Eber,
nb. xxiv. 22. 24. The great event of which Moses most evi-
lly wrote the history, and which takes up all the historical part
ae Pentateuch, from Gen. x. 26 to the end of Deuteronomy, is
I'i separating the seed of Abraham and Israel from all nations,
bringing them near to himself to be his peculiar people. But
ic well understanding of this, it was requisite to be informed
be origin of nations, the peopling of the world, and the Most
h dividing to the nations their inheritance : and therefore tb«
OL. IX. n
130 MOTES ON THE BIBLE.
ix., X., and xi. chapters of Genesis are but a proper introdoctioo
to the history of this great eveut* In the song of Moses, of
which mention is made in the law, and which Moses in the law
was required to write, and the people in the law were reqaired to
keep, and learn, and often rehearse, there is an express reference
to the separating the sons of Adam, and God's dividing the earth
among its inhabitants ; which is unintelligible without the x. and
xu chapters of Genesis. In that song, also, is plainly supposed
a connection between this affair, and that great affair of separat*
ing the children of Israel from all nations to be his peculiar peo-
ple, about which most of the history of the Pentateuch k taken
up. The words are as follows, and in them the people are ex-
pressly called upon to keep in remembrance both these events that
are so connected, which obviously supposes an history of both,
Deut« xxxii. 7, 8, 9. '' Remember the days of old, consider the
years of many generations. Ask thy father, and he will show thee;
thy elders, and they will tell thee ; when the Most High divided
to the nations their inheritance i when he separated the sons of
Adam, he set the bounds of the people according to the number
of the children of Israel. For the Lord's portion is his people,
Jacob is the lot of his inheritance.'' And by the way 1 would
observe, that in the following words are also references to other
historical facts of the Pentateuch that cannot be understood with-
out the history.
In the fourth commandment, there is such a mention made of
the creation of the heavens and the earth, and the sea, and all that
in them is, and of God's resting the seventh day, as is a kind of
epitome of the first chapter of Genesis, and the beginning of the
second, and is unintelligible without that history ; and there is
a reference, in Deut. iv. 32, to God's creation of man, and there
ii mention in the prophetical song of Moses of the name o( Adam^
as the grand progenitor of mankind, Deut. xxxii. 8. And there
19 mention made of the garden of God, or Paradise, Gen. xiii. 10.
And before I leave this argument from references to historical
facts, I would observe, that a very great part of the thirty-one
first chapters of Deuteronomy, (which are most evidently, as I
observed before, a part of the law of Moses, laid up in the holy
of holies,) are made up of nothing but recapitulations, brief re-
hearsals, references, and hints of preceding historical fact?, and
counsels, and enforcements from history, which cannot be ander-
stood without the knowledge of that history.
And not only does the law of Moses depend upon the history,
and bear such a relation to it, and contain such references to it that it
cannot be understood without it, but the manner of writing the law
•hows plainly that the law and history were written together, they
are so connected, interwoven, blended, inwrought, and incorpo-
NOTES ON THE BIBLE. 131
I the writing. The history is a part of the law, as its pre-
from time to time being often made an introduction to laws;
ere are continually such transitions from liistory to law,
>m law to history, and such a connectioni and reference,
pendence, that all appears as it were so grow together as
eral parts of a tree. These, as they stand, are parts of the
led history, and the history of the facts is only as an intro-
i and preamble, or reason and enforcement of the laws,
ring in a continued series, as the several parts of one unin-
sd stream, all as one body. So that the bare inspection of
ting, as it stands, may be enough to convince any one that
the same author, and that both were written together,
i the manner of writing the laws concerning the passover,
f of all the ceremonial observances, in the zii. chap, of Exo-
d the law concerning the first born, in the ziii. chap., and
ute and ordinance mentioned in the xv. chap, of Ezod.
irerses. Such also is the manner of writing that law by which
! known to the children of Israel, which particular day if
ibath, Exod. xvi. 23. Such is the manner of writing the
^ue itself, which in the highest sense is called the law of
in Exod. xx., that it is unreasonable to think that it was re-
by Moses without any of the concomitant history, and
ords in the law, Exod. xx. 22, 23. Such are the lawi or-
ihe particular frame of the tabernacle, ark, anointing oil,
, priests' garments, with the history of the consequent
^, &;c. The revelation made to Moses when God pro-
I his name, Exod. xxxiv. 6, 7, which is an important part
aw, together with ver. 10, 11, be, and ver. 30, 31. The
laws given on occasion of Nadab and Abihu's being burnt,
L, and chap, xvi., particularly ver. 1, 2, taken with what
, together with the last words in the chapter. See also
ixi. 1, and ver. 24, and chap. xxii. 1, 2, 3. 17, 18. The
icerning blasphemy, with the story of tlie blasphemy of
ith's son, Levit. xxiv. The law of the Levites' service,
? history of their being numbered and accepted instead bf
t-born and consecrated. Num. iii., and iv., and viii. The
putting the leper out of the camp, Num. v., at the begin-
The law of polluted persons keeping the passover, with
ory, that gave occasion for it. Num. ix. 6. The history
ing the trumpets, with the law concerning their use, Nutii.
le law constituting the seventy elders, which is only giving
>ry of their first appointment, Num. xi. The law of th
ptuous sinner, with the history of the sabbath->breaket
LV. 30, be. The law for the prieiCs, Num. xviii., Whi^h
es a foregoing history of the rebellion of Korafa, tee ver. 5
r. 27, compared with the 13th verse of the preceding chap-
132 NOTES ON THE BIBLE.
ten The law of the inheritance of daughters, with the history
of Zelophehad's daughters. The law of the cities of refuge on
the east side of Jordan, with the history of the taking of the
country.
History and law are every where so grafled one into another, so
mutually inwrought, and do, as it were, so grow one out of and
into another, and flow one from another in a continued carrenty
that there is all appearance of their originally growing together,
and not in the least of their being artificially patched and com-
pacted together afterwards. It seems impossible impartially and
carefully to view the manner of their connection, and to judge
otherwise.
Another argument that the same care was taken to preserve the
memory of the facts, as to preserve the precepts of the law, viz., by
making a public record of them, to be preserved with the same
care, and so in like manner laid up in the sanctuary, is, that it is
declared in the law, that the whole law was written, and the re-
cord of all the precepts of it transmitted to posterity as a mono-
ment of the historical facts, or to that end that the memory of
those facts might be kept up in future generations. Deut. vi. 20 to
the end. '^ And when thy son asketh thee in time to come, sayingi
What mean the testimonies, and the statutes, and the judgments
which the Lord our God hath commanded you f Then thou sbalt
say unto thy son, We were Pharaoh's bondmen in Egypt, and
the Lord brought us out of Egypt with a mighty hand, and the
Lord showed signs and wonders great and sore upon Pharaoh
and upon all his household before our eyes, and he brought usoat
from thence, that he might bring us in to give us the laud which
he sware unto our fathers. And the Lord* commanded us to do
all these statutes, to fear the Lord our God, for our good always,
that he might preserve us alive, as it is at this day : and it shall
be our righteousness if we observe to do all these commandments
before the Lord our God, as he hath commanded us."
It is a plain and demonstrative evidence, that the Jews had all
along some standing public records of the facts that we have an
account of in the history of the Pentateuch, that these facts are so
abundantly, and in such a manner mentioned or referred to all
along in other books of the Old Testament. There is scarcely
any part of the history from the beginning of Genesis to the end
of Deuteronomy, but what is mentioned or referred to .in other
books of the Old Testament, that were the writings of after ages,
and some of them are mentioned very often, and commonly with
the names of persons and places, and many particular and minute
circunistances, not only that part of the history which belongs
more immediately to the redemption of Israel out of Egypt, and
their journey through the wilderness, but the preceding introduc-
NOTES ON THE BIBLE. 133
ry history, and not only that which concerns the Jewish patri-
cbSy but the first part of the history of Genesis, even from the
ry beginning. In these writings we have very oflen mention
God's creating the heavens and the earth; Isai. Ixv. 17, and
ri. 22, and xl. 21, 22. 28, and li. 13, and xlii. 5, and xliv. 24,
td xlv. 12, and xxxvii. 16, and Ixvi. 1, 2. Jer. x. 11, 12, and
:xii. 17, and li. J 5, and xiv. 22. 2 Kinp:s xix. 15. Psalm
xxix. 11, 12, and cii. 25. Zech. xii. 1. Psalm cxv. 15, and
Lxi.2, and cxxiv. 8, and cxxxiv. 3. The manner of God's creat-
f by speaking the word, Ps. xxxiii. 6. 9, and cxiviii. 5.
The world being at first without form and void, and cover-
i with darkness, agreeably to Genesis i. 2, is referred to Jer.
.23.
God's creating the light, is referred to, Ps. Ixxiv. 16.
God's creating the light and darkness, Isai. xliv. 7, agreeable
) Genesis i. 3, 4.
God's creating the firmament, Ps. xix. 1.
God's creating the waters that are above the heavens. Psalm
ilviii. 4. 6, agreeable to Genesis i. 7.
God's gathering together the waters, Ps. xxxiii. 7. His mak-
(g the sea and the dry land, Ps. xcv. 5 ; stretching out the earth
bove the waters, Ps. cxxxvi. 6j appointing the sea its decreed
laee, Jer. v. 22. Prov. viii. 29. Ps. civ. 9.
God's creating the sun, Ps. xix. 1. 4, and Ixxiv. 16.
God's creating the sun for a light by day, and the moon and
lestars for a light by night, Jer. xxxi. 35. Ps. cxiviii. 3. 6.
God's creating great lights. The sun to rule by day, and the
ooo and stars to rule by night, Ps. cxxxvi. 7,8, 9. See also Ps.
?. 19, with ver. 24.
God's creating the sea, and the many creatures that move here-
I, mod the whale in particular, Ps. civ. 25, 26.
God's creating the heavens, the earth, and the sea, and all that
therein, Ps. cxlvi. 6 ; many parts of the creation is mentioned,
rov. viii. 22 — ^29.
God's creating man and beast, Jer. xxvii. 5.
God's creating man, Ps. viii. 5.
Mao being made of the dust of the earth, Eccles. xii. 7.
Man^s having dominion given him in his creation over the fish
f the sea, and the fowls of the air, and beasts of the earth, Ps.
111. 6, 7, 8.
Man's having the herbs and plants of the earth given him for
Beat, Ps. civ. 14, 15, agreeable to Gen. i. 29, and iii. 18.
The first marriage, or God's making Adam and Eve one, is re-
brredto, Mai. ii. 15.
Adam's name is metioned, Hos. vi. 7.
134 NOTES ON THE BIIILE.
The grarden of Eden is often mentioned by name, with its plea-
sures and delights, Isai. li. 3. Esek. zxviii. 13, and zxzi. 8, 9.
16. 18, and xxxvi. 35, and Joel ii. 3.
Adam's violating the covenant, is referred to, Hos. vi. 7.
The cnrse denounced against Adam, that as he was dust, lo
unto dust he should return, is referred to, Eccles. xii. 7.
The curse denounced on the serpent, that he should eat dait
all the days of his life, is referred to, Isai. Ixv. 25, Mic. vii. 17.
Mention is made of the flood of waters that stood above the
mountains, and God's rebuking and removing the flood, Psalm .
civ. 6, 7.
Noah's name is mentioned, and his righteousness before God|
and great acceptance with him, referred to, isai. liv. 9, and £iek.
xiv. 14. 20.
The waters of Noah's flood, and their going over the earth, j
and God's covenant with Noah, that he would no more destroy J
the earth with a flood, are mentioned, Isai. liv. 9.
Many of the names of the descendants of Noah that we iMve ^
an account of in Gen. x., are mentioned in other parts of the OU ;
Testament, and some of them very often, and every where is ;
an agreeableness with the account we have of them there ; Pi. ]
Ixxviii. 51, and cv. 23. 27, and cvi. 22, and Ixxxiii. 6. Isai.xi. ^
11, and xxiii. 1, 2. 12, 13. Jer. ii. 10, and xxv. 20 — 25, udxlili j
34-— 39. Ezek. xxvii. 5 — 15, and ver. 20 — 25, chap. xxx. 45, and i
xxxii. 24. 26, and xxxviii. 2 — 5, 6. 13. Micah v. 6, and inmif
ny other places. I
The names of others also that we have an account of as beads
of nations in the history of the Pentateuch before Moses's birth, j
beside the patriarchs of the Jewish nation, are frequently men- |
tinned, Ps. Ixxxiii. 6, 7. Isai. xi. 14, 15. Isai. Ix. 6,7. Jer. ii-
10. Jer. xxv. 20. 25. Jer. xlix. throughout, and in many other
places, all is in agreeableness to the history of the Pentateacb.
The Philistines coming forth out of Caphtor, Amos ix. 7. Jer.
xlvii. 4, compared with Genesis x. 14, and Deut. ii. 23.
The name Babel is often mentioned. There is particular men-
tion of the ancestors of the Jews dwelling on the other side of the
river Euphrates , and particularly Terah the father of Abraham^
and the father ofNahor^ Josh. xxiv.
Abraham being brought from thence of God, from the East,
from the other side of the river, his coming at the call of God,
and being led by him into the land of Canaan, Josh. xiiv. 3-
Isai. xli. 2.
His being called with Sarah his wife, Is. It. 1, 2.
God's leading Abraham throughout the land of Canaan, Josh-
xxiv. 3, agreeable to Gen. xii. 6, and xiii. 17.
NOTES ON THE BIULE. 135
God's blessing Abraham is mentioaed Isai. li. 1, 2.
Abraham is spoken of as a righteous man, and God's servant
id friendy lasi. xli. 2, and verse 8, Ps. cv. 42.
God*s entering into covenant with Abraham, Isaac, and Jacob,
omising them the land of Canaan, Ps. cv. S, 9, 10, 11. Ps.
.42.
The church of God in the families of those patriarchs, being
>ry small, and their being strangers and sojourners in the land
; Canaan, and their going from one nation to another, and from
lie kingdom to another people, and God's wonderfully restrain-
ig men from hurting them, and his reproving kings for their
ikes, and God's calling them prophets, Ps. cv. 12 — 15.
God's giving Abraham an easy conquest over great kings and
ulers of the principal nations of the world, as in Gen. xiv.
4, &c. is mentioned in Isai. xli. 2, 3.
Melchizedeck is mentioned by name as being a great priest of
be true God, and both a king and a priest, Ps. ex. 4.
God's fixing the border of the seed of Abraham at the river
^phrates, as the history of the Pentateuch informs us that God
lid in bis promise to Abraham, Gen. xv. 18. and afterwards from
Ine to time to the Israelites, is referred to 2 Sam. viii 3.
The great plentifuliicss of the land of Sodom is spoken of,
!sek. xvi. 49.
The great wickedness of the people of Sodom and Gomorrah,
!iek. xvi. 46 — 56. Isai. i. 10.
Their being guilty of notorious uncleanness, Ezek. xvi. 50.
Kings xiv. 24, and xv. 12, and xxii. 46. 2. Kings xxiii. 7.
Their being of a very proud and haughty spirit, Ezek.xvi* 49,
0, agreeable to Gen. xv. 9.
Their being very open and barefaced, and shameless in their
rickeduess, Isai. iii. 9.
Their being overthrown with a very great and terrible, and
iter destruction, Isai. i. 9, and xiii. 19. Jer. xlix. 18
Their being the subjects of sudden destruction. Lam. iv. 6.
God's overthrowing them with fire, Amos, iv. 11.
Their being overthrown with perpetual and everlasting deso-
stion, without ever being rebuilt, or inhabited any more, Isai.
tlix. 18, and 1. 40. Ezek. xvi. 53. 55. Zeph. ii. 9.
Their being overthrown together with neighbouring cities,
ler. xlix. 18, and 1. 40.
The birtii of Isaac, as a special gift of God to Abraham,
Joih. xxiv. 3.
The birth of Jacob and Esau, the sons of Isaac, by a special gift
of God, Josh. xxiv. 4.
Esau is mentioned under the names of both Esau and Edom,
>i Jacob's brother, in the book of Obadiah, and often elsewhere.
13G KOTKS ON THE BIBLE.
Jacob's taking hold of Esau's heel when they were born, is
mentioned, Hosea xii. 3.
Jacob's being preferred before his brother by God's electioD,
Ps. cv. 6. Isai xli. 8. Mai. i. 2, 3.
God's appearing to Jacob at Bethel, Hosea xii. 4.
Jacob's fleeing into the country of Syria, and there serving for
a wife, and particularly his serving there in doing the business of
a shepherd, or keeping sheep, Hosea xii. 12.
The two wives of Jacob, Rachel and Leah, are mentioned as
those that did build the house of Israel, Ruth iv. 11.
Jacob by his strength having power with God, and having
power over the angel, Hos. xii. 3, 4.
The names of the twelve sons of Jacob are mentioned in Ezek.
xlviii. and very often elsewhere.
Esau's having mount Seir given to him. Josh. xxiv. 4, agree*
ably to Gen. xxvi. 8.
And the name of Ishmacl, and his posterity, and of the sons of
Abraham by Keturah, and the sons of Lot, and the sons of Esao,
are often mentioned, agreeably to the account we have of them in
Genesis.
Joseph's being sold into Egypt, and being a servant there, Pi.
cv. 17. j
Joseph's being by Providence sold into Egypt before the house j
of Israel, to preserve life, Ps. cv. 16, 17, agreeable to Gen. xk J
5, and I. 20.
Tamar's bearing Pharez to Judah, Ruth iv. 12.
Joseph's being bound in prison in Egypt, Ps. cv. 18, as Gen.
xxxix. 2.
Joseph's having divine revelations in prison, and his thereby
foretelling future events, and those predictions coming to pass,
and that being the occasion of Pharaoh's taking him out of pri-
son and setting him at liberty, Ps. cv. 19, 20.
And Joseph being upon this exalted over all the land of Egypt,
and being made Lord of Pharaoh's house, and ruler of his sub-
stance, and being next to the king himself in power and dignitVi
and being Pharaoh's vicegerent, and so having power and authority
over all the princes and nobles of Egypt, Ps. cv. 21, 22.
The famine that was at that time in the land of Canaan, that
obliged Israel and his family to seek elsewhere for bread, is men*
tioned, Ps. cv. 16.
Jacob's going down into Egypt with his family, Josh. xxiv. 7-
1 Sam. xii. 8, and Ps. cv. 24.
Their multiplying exceedingly in Egypt, till they were become
more and mightier than the Egyptians, and the Egyptians deal-
ing subtilly with them to diminish them, Ps. cv. 24, 35, agree-
able to Exod. i. 9, 10.
NOTES ON THE BIBLE. 137
The Egyptians first loving the Israelites, and then afterwards
being turned to hate them, Ps. cv. 25.
Their being slaves in Egypt, Mic. vi. 4, Jer. ii. 20, Judg. vi. 8.
The cruelty of their bondage, its being as it were an iron fur-
nace, (as it is called Deut. iv. 20,) is mentioned 1 Kings viii. 51,
Jen xi« 4, and Judg. vi. 9.
The particular kind of their service in handling pots wherein
they carried their mortar, and working in furnaces, in which they
burnt their brick, is referred to 1 Kings viii. 51, and Jer. xi. 4,
and Ps. Ixviii. 13, and Ixxxi. 6.
God's taking notice of their cruel bondage and great affliction
with compassion, and a fellow-feeling of their calamity, Isai.
Ixiii. 9, agreeably to Exod. ii. 23, 24, 25, and chap. iii. 7. 9. 16.
God's making known himself to them in Egypt, Ezek. xx. 5,
agreeable to Exod. iii. 1 — 6, and ver. 13 — 16. 29, 30, 31 1 and
chap. vi. 2, 3, 4, 5, 6.
God's making himself known to them by the name of the Je-
hovah your God. Ezek. xx. 5, agreeable to Exod. vi. 2, 3. 6,
eqiecially verse 7.
God's promising 'and securing to them in Egypt to bring them
forth out of the land of Egypt into a land flowing with milk and
boney. Esek. xx. 6, agreeable to Exod. iii. 8. 10. 12. 14. 17,
and chap. vL 2 — 8, where we have an account of his swearing by
his great name JEHOVAH, and I AM THAT I AM.
God's making use of Moses, a great prophet, as the main in-
strument of bringing the people outof Egppt, &c. Isai. Ixiii. 11,
12. Hos. xii. 13.
Aaron's being joined with Moses in this affair. Josh. xxiv. 5.
1 Sam. xii. 6, 7, 8. Ps. Ixxvii. 20, and cv. 26. Miriam's also be-
ing joined, Micah vi. 4.
God's working very great wonders for his people in the time of
Hoses and Aaron, Ps. Ixxvii. 11, 12, 13, 14.
Hit working great wonders in Egypt, Ps. Ixxviii. 12. 43, and
Ixxxi. 5, and cv. 27, and cxxxv. 9, and cvi. 9. Josh. xxiv. 5.
Great tokens and wonders upon Pharaoh and all his servants,
Ps. cxxxv. 9.
God's redeeming the people out of Egypt, Judg. vi. 8, 9, and
xi. 16. 1 Sam. xii. 6, 7, 8. Ps. Ixxxi. 10, and Ixxiv. 2, and
Ixxvii. 15, and Ixxviii. 42, and cxiv. 1, and cxi. 9. Jer. ii. 6. 20,
xodxL 4. 1 Kings viii. 51. Jer. xvi. 4. Ezek. xx. 10. Hos. xii.
13. Amos ix. 7. Micah vi. 4, and many other places.
God's turning the rivers and pools of Egypt into blood, so that
the Egyptians could not drink the waters, and als^ thereby killing
lb«ir fish, Ps. Ixxviii. 44, and cv. 29.
The land's bringing forth frogs in abundance, to fill even the
chambers of Pharaoh, Ps. Ixxviii. 45, andcv. 31.
VOL. IX. 18
\
138 NOTES ON THE BIBLE«
The plague of lice is mentioned, Ps. cv. 31.
The plague or the divers sorts of flies, Ps. cv. 31, and Ixxviii.
45.
God's sending hail, and thunder, and lightning,' and flamiog
fire with hail, to the breaking of the trees of* the field, and de-
stroying thair cattle, Ps. Ixxviii. 47, 48, and cv. 32, agreeably to
£xod. ix. 22, be.
God's sending locusts to eat up all the growth of the field, Ps.
Ixxviii. 46, and cv. 34, 35.
The plague of darkness, Ps. cv. 28.
God's smiting and destroying all the first born of Egypt with
the pestilence, the first born, both of men and beasts, Ps. Ixxviil
50, 51, and cv. 36, and cxxxv. 8, and cxxxvi. 10.
The children of Israel's going out of Egypt upon this last
plague, Ps. Ixxviii. 52, and cxxxvi. 11. Josh. xxiv. 5.
Their going out with silver and with gold, Psa. cv. 37.
The Egyptians' being glad to be rid of them, Ps. cv. 38,
agreeably to Exod. xii. 33.
Their being brought out with a strong hand, and an outstretched
arm, Ps. cxxxvi. 12.
Their being led by a pillar of cloud by day, and a pillar of
fire to give them light by night, Ps, Ixxviii. 14, and cv. 39. Isai.
IV. 5.
Their being led into the wilderness, Ps. Ixviii. 7, and Ixxviii*
40. 52, and xcv. 8, and cvi. 9. 14, and cxxxvi. 16. Jer. ii. 2.6*
Esek. XX. 10. Judg. ix. 16.
The people going to the Red sea, Judg. ix. 6.
The Egyptians pursuing after the people with chariots and
horsemen unto the Red sea, Josh. xxiv. 6.
The people crying unto the Lord at the Red sea. Josh, xxiv* 7.
The perverseness of that generation, Ps. cvi. 6, 7, xcv. 8, and
Ixxviii. 8, &c. Isai. Ixiii. 10. Ps. Ixxxi. 11.
Their provoking God at the Red sea, Ps. cvi. 7, agreeable to
Exod. xiv. 11, 12.
God's putting darkness between Israel and the EgyptianSy
Josh. xxiv. 7.
God's dividing the Red sea, and causing the people to pass
through, and causing the waters to stand as an heap ; his turning
the sea into dry land, so that the people went through on foot dry
shod, Ps. Ixxviii. 13, Ixvi. 6, and Ixxiv. 13, Ixxvii. 16. 19, 20,
cxiv. 3, 4, cxxxvi. 13, 14, cvi. 8, 9. Isai. x. 26, li. 10, Ixiii. 11,
12, 13- Hah. iii. 8—10. 15. Ps. Ixxvii. 10—20.
God's destroying Pharaoh and his hosts, his chariots and hi»
horses by the Red sea, by bringing the waters upon them to co-
ver them, so that there was not one of them left, Ps. ixxiv. 13,
14,'lxxvi. 5, 6, Ixxviii. 53, cxxxvi. 15, cvi. 10, 11, Isai. x. 26,
li. 9, 10, and Josh. xxiv. 7.
NOTES ON THE DIBLfi. 139
God's doing these things at the Red sea by the lifting up of
Moses's rod, Isat. x. 26.
God's conquering and crushing Egypt in a forcible manner, and
iritb mighty power, Ps. txxxix. 10. Isai. li. 9.
God's doing such great things for to preserve a people for the
glory of his own name, and to show his mighty power, Ps. cvi.
8, agreeable to Exod. viii. 16.
The |)eople's singing praises at the Red sea, Ps. cvi. 12, Hos.
ii. 15. Ps. Ixvi. 6, cv. 43. agreeable to Exod. ix. 16.
This destruction of the Egyptians being reported and famed
through the earth, Isai. xxiii. 5.
The people's murmuring in. the wilderness for want of bread, Ps.
Ixxviii. 17, be. and cvi. 14.
Their soon transgressing, and provoking, after singing praises
at the Red sea, by lusting and tempting God, Ps. cvi. 13, 14, 15.
The people's dwelling in tents in the wilderness, Ps. cvi. 25.
The people's being encamped in the wilderness, like an army,
Ps. Ixxviii. 28, and cvi. 16.
God's sending the people manna, and feeding them with bread
from heaven that was rained down npon them, Ps. Ixxviii. 23, 24,
25, and cv. 10.
God's revealing his holy sabbath to the people, as we have
an account in the xvi. of Exod., Ezek. xx. 12. Neh. ix. 14.
God's giving the people waters plentifully to supply the whole
congregation out of the rock at Meribah, by striking the rock
and causing the waters to gush out, Ps. Ixwiii. 15, 16, 20. Ixxxi.
7, and cv. 4, and cxiv. 8.
Amalek's coming forth in a hostile manner against Israel in
the way when he came up from Egypt, 1 Sam. xv. 2.
What Jethro the priest of Midian said and did, that we have an
account of Exod. xviii., is referred to, 1 Sam. xv. 6.
God's entering into covenant with the people at mount Sinai,
or Horeb, ader they came out of Egypt, and giving the law and
statutes, and judgments there, 1 Kings viii. 9. Ps. Ixxvi. 8.
Ijek. XX. 10, 11. Mai. iv. 4.
God's giving the law by a Very terrible and awful voice from
heaven. Psalm Ixxvi. 8.
God's appearing there with extraordinary manifestations of his
majesty and glory in the heavens and in the earth, with an exceed-
ing shining brightness and beams of glory, attended with the ut-
most danger of being struck dead in a moment, as by a pestilence,
to those that transgressed, Uab. iii. 3, 4, 5.
The earth trembling, and the mountaius quaking exceedingly
iitthattime, Judg. v. 4, 5. Hab. iii. 6, 7. 10. Ps. cxiv. 4, and
liviii. 8.
And particularly mount Sinai shaking, Judges v. 5. Psalm
ilviii. 8.
140 NOTES ON THE BIBLE.
The people's making a molten calf at mount Sinai, and wor-
shipping that as the representation of the God of Iftrael, Ps. cvi«
19,20. Ezek.xx. 8.
God's saying on that occasion that he would destroy the people,
but Moses standing before him as an intercessor for them^ to turn
away God's anger, on which God spared them, Ps. cvi. 23.
Moses's putting the two tables of stone into the ark at mount
Sinai, when he made a covenant with the children of Israel, when
they came out of the land of Egypt, 1 Kings viii. 9.
The people lusting for flesh, and tempting God by asking meat
for their lust, Ps. Ixxviii. 17, 18, 19.
God's wrath on that occasion, Ps. xxviii. 21, Sic.
God's giving the people quails in answer to their desire, in vast
abundance, which were brought by a wind which God caused to
blow, and let fall in the midst of their camp, round about their
habitations, Ps. Ixxviii. 26, be. and cv. 4, cvi. 15. i
The wrath of God's coming upon them while the|meat wasyet [
in their mouths, and suddenly slaying them with a great plague, j
Ps. Ixxviii. 30, 31, and cvi. 15. i
The people not believing, for all God's wondrous works that
they had seen, despising the pleasant land, and not believing his ^
promise, that be would bring them into it, and murmuring at the
report of the spies, and being for turning back again into Egyptt
Ps. Ixxviii. 32; be, ver. 41, and cvi. 24, 25.
God appearing on that occasion as though he would pour out
his fury and consume the whole congregation, but yet spared them ^
for his mercies' sake, lest the Egyptians and other heathen na- j
tions should hear of it, and should take occasion from thence to
reproach the name of God, Ezek. xx. 13, 14. 17.
God's swearing in wrath on that occasion concerning that fro-
ward and perverse generation, that they should not enter into his
rest, but that he would destroy them in the wilderness, because
they had seen God's miracles, but yet exceedingly provoked him,
and often tempted him, Ps. xcv. 8 — 11, and cvi. 26. Ezek. xx.
15, 16.
God's promising Caleb the land whereunto he went, Judges
i. 20.
Korah and his company envying Moses and Aaron in the camp,
and the earth's opening her mouth and swallowing up Dathaa
and Abiram, and their company, and a fire from the Lord con-
suming others of them, Ps. cvi. 16, Slc.
What Moses said to the Levites about their inheritance. Num.
xviii. 20, &c., referred to, Joshua xiii. 33, '* But unto the tribe
of Levi Moses gave not any inheritance ; the Lord God of Is-
rael was tlieir inheritance, as he said unto them."
3
NOTES ON THE BIBLE. 141
people's angering Moses at the water of strife, provoking
t, so that he spake unadvisedly with his lips, so that it
with Moses for their sakes, Ps* cvi. 32, 33,
's sending messengers to the king of Edoro, saying, *^ Let
ay thee, pass through thy land,'' and the king of Edom's
to hearken thereto, Judg. xi. 17.
>eople's compassing, or going round the land of Edom,
long through the wilderness, Judg. xi. 18, agreeable to
u. 4, and Deut. ii. 1 — 8.
people's passing through a great and terrible wilderness, a
pits, and of great drought, a waste and desolate country,
L 6. Hos. xiii. 5,
)eople compassing the land of Moab, and coming by the
of the land of Moab, and pitching on the other side of
because Arnon was the border of Moab, Judg. xi. 18, ex-
reeable to the history of the Pentateuch, Num. xxi. 11.
xxii. 36.
people not being suffered to pass through the land of
^udg. xi. 17, 18.
's sending messengers from their camp in the borders of
» Sihon, king of the Amorites, saying, ** Let as pass, we
^, through thy land," and Sihon refusing, but upon this,
ig all his people together, and coming to Jahaz to fight
Israel, Judg. xi. 18, 19, 20.
; delivering Sihon and all his people into the band of Is-
d Israel's possessing their land from Arnon, even unto
and from the wilderness even unto Jordan, dwelling in
A and her towns, and in Aroer and her towns, and in all
s that belonged to Sihon, exactly agreeable to the histo-
^. xi. 21 — 26. Josh. xxiv. 8. Ps. cxxv. 10, 11, cxxxvi.
ifterwards smiting Og, the king of Bashan, and possess*
land. Josh. xxiv. 8. Psalm cxxxv. 10, 11, and cxxxvi.
•
bat Balak, the king of Moab, durst not venture, after he
n this, to go out against Israel, and never engaged them
3, until Israel went against them, Judg. xi. 25, 26, agreea-
f um. xxii. 2, and the consequent history.
ii's stirring Balaam, the son of Beor, to curse the people,
i's turning the curse into a blessing, while Israel abode in
t Josh. xxiv. 9, 10. Micah vi. 5.
I's sinning by joining themselves to Baal Peor, and eat-
sacrifices of their gods, and God's being provoked, and
ig wrath on the congregation for this sin, and Phineas's
ig judgment on this occasion, that was counted to him
teo.usness unto all generations for evermore, Psalm cvi.
142 NOTES ON THE BIBLE.
The war of Israel with Balak, and their victory, Josh. xxiv.
9, 10.
The people's long sojourning in the wilderness, Josh. xziv. 7,
and Isai. Ixiii. 9.
God's speaking from time to time to Moses and Aaron froa
a pillar of cloud, Ps. xcix. 6, 7.
Moses's faithfulness in his office, Ps. xcix. 7, agreeable to Norn,
xii. 7. Their great perverseness, hardness of heart of that geoe*
ration, and their frequent rebellions, and provoking, and veziag
God's Spirit, and tempting of him in the wilderness, even for
forty years, Ps. Ixxviii. throughout, especially ver. 40, 41, aid
Ixxxi. 11, 12, and xcv. 8 — 11. Isai. Ixiii. 10. Esek. xz. 1%
God's repeated and continual judgments against them, wast-
ing them by a great mortality that pursued and destroyed with
great manifestations of divine wrath. Ps. xc. Isai. Ixiii. 10.
God's often pardoning and sparing the people, so as to forbetf
to destroy the whole congregation at Moses's intercession, but jct
not without giving great manifestations of his wrath towards their
sins, taking vengeance of their inventions, as Moses ground their
calf to powder, Ps. Ixxviii. 38, &c., and xcix.
The people's promising time after time to repent when soul*
ten with terrible judgments, but yet turning again quickly tosiiy
not being steadfast in God's covenant, Ps. Ixxviii. 31 — 37.
God's showing great favour to the young generation, Jeremiah
:ixxi. 2.
God's entering into covenant a second time with that yoong
generation, Jer. ii. 2, 3. Ezek. xx. 18, 19,20.
He that can observe the facts of the history of the Pentateodi
after this manner mentioned and referred to in the writings of the
several ages of the Israelitish nation, and not believe that they had
all along a great and standing record of these things, and this
very history, can swallow the greatest absurdity. If they had not
had this history among them, or one that exactly agrees with it,
it would have been morally impossible, but that amongst this vast
number of citations and references, with so great a multitude of
particularities and circumstances mentioned by so many different
writers in different ages, there must have been a great many incoiH
sisteucies with the history, and a great many inconsistencies one
with another; and it would have puzzled and confounded the skill
of any writer who should have attempted to form an history after-
wards that should every where without jarring so harmonise with
such various manifold citations, and rehearsals, and references so
interspersed in, and dispersed through, all those writings of seve*
ral ages ; and unless these writers had such a record to be their
common guide, it could not have been otherwise than utterly im-
possible.
NOt£S ON THE B1BL£. 143
It was impossible that this vast number of events, with so many
camstanceSy with names of persons and places, and minute in-^
tents, should be so particularly and exactly known, and the know-
Ige of them so fully, and distinctly, and without confusion or
», kept up for so many ages, and be so often mentioned in so
rticolar pi manner, without error or inconsistency through so
uiy ages, without a written record. How soon does an oral
iditioD committed to a multitude vary, and put on a thousand
ipes, and mix, and jumble, and grow into confusion ! Here
(pears in fact to have been an exact consistent knowledge and
smory of things kept up, and that shows that there was in fact
itanding record ; and the comparing of the records of the Pen-
tench with these innumerable citations and references, shows that
b was in fact that identical record.
The facts of this history are very often rehearsed just in the
me order and manner as they are in the history of the Penta-
■cb; and in many places there is a rehearsal of the facts of very
*eat parts, and sometimes a kind of abridgment of the big-
sr part of the history, as Josh, xxiv., Ps. Ixxviii., and cv.,
id cvi., and cxxxvi., Ezek. xx. 5-r23. And we sometimes
id the facts of former parts of the histoi^ of Genesis joined with
le story of the children of Israel's redemption out of Egypt,
id travels in the wilderness, as introductory to it, and sometimes
ren beginning with the story of the creation^ in like manner as
is in the Pentateuch, and after the captivity, in Nehem. ix.
These events are commonly mentioned after such a manner as
binly supposes that a full account of them was already in be-
^, and well known and established, as in those words, Though
boA, Danidi and Job stood before me. It supposes the history
f those men extant and well known among the people, and so in
Me words, We shotdd have been like Sodom and like unto Gomo-
iL It is supposed that the history of the destruction of those
ties was what the people were well acquainted with. So those
ords, Ps. Ixxviii. 40, How oft did they provoke him in the wilder-
m^ and grieve him in the desert j plainly supposes an history ex-
nt, that gives a particular account of thqse things. It is after
le manner of a reference to a history. So it is very often else-
here, as Ruth iv. 11. ** The Lord make this woman that is come
ito thine house like Rachel, and like Leah, which two did build
le hoose of Israel." So Josh. xiii. 33. *' But unto the tribe of
evi Moses gave not any inheritance, the Lord God of Israel was
leir inheritance, as he said unto them;^* the words are mentioned
lainly after the manner of a citation. So Judg. i. 20. '* A.nd
ley gave Hebron unto Caleb, as Moses said. Ps. ex. ** Thou art a
4esC for ever after the order of Melchiiedek :" it supposes an ex-
nt account of Melchizedek. See also 2 Sam. viii. 3. Isai. xiii.
K Jer. xlix. 18, and 1. 40. Ezek. xvi. 46 — 56. Amos iv\i U
144 NOTES ON THE BIBLE.
Zecb. ii. 9. Isai. xli. 1—8, and li. 1» 2. 9» 10. llicab vh
and very many other places there are that show the same thia|
which it would be tedious to mention.
And sometimes these historical events are mentioned so warn
in the words of the history of the Pentateuch, as could not I
without a' written history;to be a guide ; as particularly Jephthak
rehearsal, Judges xi. 15 — 2B.
That the children of Israel bad a great standing record amoa
ibem of those facts that they looked upon sacred and holy, is ev
dent from Ps« cxi. 4« The psamlist, speaking of these work
says that God had made his tocmderfiUworkiioberemeHib^ The
are those works of which we have an account in the Pentateacl
as is manifest from ver. 7. 9. The words in the original that ii
translated, he hath made to be remembered^ are rxttp xn kehat
• ▼ ▼ vv
made a record. The word signifies memorial or record. Th
word recorder J 2 Sam. viiL 16, 1 Kings iv. 3, 2 King^ xviii. It
Isai. xxxvi. 3. 22, and other places is "^'^td which is a word c
» ^
the same root; the words Zeker and Mazkirt are just in th
same manner akin to one another, as the English words recordi
and record.
So the history of these facts is called ChxPi report^ (as it is i
the original,) Hab. iii. 2. ** I have heard thy report, and «i
afraid." What that report was, appears from what follows: i
was the report of those works there mentioned ; which works be
in this verse, prays God to revive. But in the 15th and 16(1
verses the prophet more plainly tells us what that report was tb
made him afraid, viz., the accountof God's marching through tb
Red sea, with the other great works of God, mentioned in Ih
foregoing part of the chapter.
And that this great record that the writers of the Old Testa
mcnt cited so often, was contained in the book of the law, may b
argued from the manner in which these facts are sometimes meo
tioned. The psalmist, in the introduction which he makes to hi
rehearsal of the story of the Pentateuch in the Ixxviii. Psahi
calls that [story by the name of law, ven 1 ; aud the pre
cepts and history are united in the notice he here takes of ihea
and mentions the history as what God had commanded the me
mory of to be carefully kept up as the proper enforcement of tb
precepts, ver. 7, with the foregoing verse. And being given c
God as an enforcement of the precepts of the law, is as properl;
looked upon as a part of the law, as the prophecies and other ar
guments made use of in Deuteronomy, aud other parts of the law
So the history is introduced in such a manner in the cv. Psala
speaking in the introduction of the covenant and law which Got
established with the people, ver. 5. 8, 0, 10, that makes it natural
ly to be supposed that the history he rehearses is taken out of th
KOT£a ON TH£ BIBLE. 14S
the law. The wonderful works and precepts of the law
ien of together, as in like manner to be remembered ; ver.
^member his marvellous works that he hatb done, his won-
lid. the judgments of his mouth." So these wonderful
ire repeatedly mentioned or referred to together, Pg. cxi.
again they are in the introduction to the rehearsal we have
listory in the cvi. Psalm, as in ver. 2,-3. So the law and
orical facts are mentioned together, Ps. ciii. 7, as being
ke of divine revelation. " He made known his ways un-
?s, his acts unto the children of Israel. '^ We find the pre-
id history cited together, mixed, and blended in the Ixxxi.
as thev are in the Pentateuch,
pears from profane history to have been the manner of the
of old to keep the ancient histories of their nation, and
nealogies, and the genealogies and acts of their gods in
mples, where they were committed to the care of their
IS sacred things. This, in all probability, was in imita-
the example of the Israelites in keeping the Mosaic his-
ich Moses committed to the care of the priests, to be laid
e sanctuary as a sacred thing, and the ancient records of
hbouring heathens, particularly of the Phoenicians, show
sts of the Jews had such a history in keeping, giving an
of the creation of the world, &lc., even so long ago as the
' the Judges. This appears from Sanchoniathon's histo-
rein he mentions many of the same facts, and confesses
had them from a certain priest of the god lao. The an-
?athcn writers do make mention of Moses as the writer of
gs contained in the former part of the book of Genesis,
tances, Miscoll. No. 1012 andM014, at the place mark-
(II) in the margin. See also ff. No. 429, at the same mark,
n : Another argument that will invincibly prove that the
3f the Pentateuch, as well as the precepts, was of old, from
inning, contained in the book of the law, that sacred book
be children of Israel had among them laid up in the sane*
om the days of Moses, is this, viz. that it is certain that
>k which the Jews had among them, when they first re-
rom the Babylonish captivity, which they called the booh
lie, and i/ie law of Moses^ and made use of as their law, as
e book of the law that their nation had all along as their
id standing record and rule, and as such had kept in the
ry of old, was that very Pentateuch which we now have,
ing both the history and the precepts. This was the book
aw that Ezra made use of, and that Ezra and the Levites
re with him did so publicly and solemnly read and explain
people, as we have account, Nehem. viii., and whi^h was
IX. 19
146. NOTES ON THE BIBLE.
laid op in the secood temple in the same manner as the book of tlie
law of Moses had been in the first. That this book was the same
with the Pentateuch that we now have, is exceeding manifest from
the genealogies and historical references in the first book of Chro-
nicles, that was written on occasion of all Israel being reckoned bj
genealogies after they came out of the captivity. See 1 Chron. ix« 1.
None that read those genealogies and historical references will
make himself so ridiculous as to question whether these were not
taken from the very history that we have in the Pentateuch, sod
an history that the Jews had among them as the ancient, great, and
established records of their nation.
And again : If they had any other book of the law when they
first came out of the captivity, it is impossible but that it mast be
preserved, for they must have a high regard to it as being the
same with that sacred book that had been regarded in all former
ages as the great and holy rule of their nation, and accordingly
kept as most sacred by the priests in the sanctuary of God, in tbe
holy of holies, beside the ark of God. We find the writings of the
prophet Jeremiah were preserved, Dan. ix. 2 ; how much more
would they preserve the law of Moses ! But tbe Jews had do
books of the law preserved, they have none other now, and ban
had no other in all ages since'; they had no other in Christ's time,
and we have no account of any other in all the accounts we have
of the nation, from Christ's time to the captivity; though in these
accounts there be yery much said about the book of the law, and
though there were many controversies about it from time to timei
and innumerable copies of it, and many that made it their basi*
ness to study, to write, and to teach it, though there were syna-
gogues established through Palestine, and through the world
wherever the Jews were dispersed. The custom of synagogues
in every city began near the first return from the captivity. See
Prideaux, part I. p. 534, Slc. Yet there is no mention made in
any accounts we have of the Jews of any other book of the lav
that was among them in any of those times, nor of any knowledge
or thought that any of them had that there had ever been any other
book of the law in any former times. It is evident that the book
of the law that the Jews had in Ezra's time, was very publicly
known among the people by the great pains that Esra and others
took thoroughly to acquaint them with it, and therefore it wouU
have been impossible to make so great an alteration in that sacred
book to which they were taught to pay such a regard, and whicli
was laid up in the holy of holies in the temple, and in their regard
to which the people soon aAer the captivity became, in some n*
spects, even superstitious. I say it would have been impossible to
have made so great an alteration in it, that whereas formerly it
bad only a body of precepts, now it was turned into a large nil*
NOTES ON THE BIBLE. 147
ofy, with precepts here and there mixed and blended, withoat
lome notice being taken of it, and some notable disputes, and
M»ntroversies, and some remaining traces at least of the alteration,
lod some remaining knowledge of the former purer volume. It
irould be endless to reckon up the absurdities of such a suppo-
lition.
There were many sects among the Jews in Palestine, hjaving
many disputes and differences of opinion about the law of Moses;
bat there was no such dispute or difference as this, whether this
iras the genuine book of the law. And not only the Jews in Pa-
lestine, but all the Jews through the world, which were so vastly
dispersed even in Esther's time, yet without controversy or any dif-
ference of opinion, all acknowledged this same book as the only
book of the law, and this was the book of the law that was read
ID all the synagogues through the world, and was owned by the
Samaritans also; (of which more aflerwards;) which would have
been impossible, if this was so different from that book of the law
that the Jews had, and was so publicly known in Ezra's time.
The Saducees, many of whom were learned men, and boasted of
tbeir freedom of thought, and taking liberty to differ from the
Jews, and were a kind of infidels, and rejected most other writ*
lags that the Jews accounted sacred, yet acknowledged without
dispute the book of the Pentateuch, as we now have it, as the ge-
■nine book of the law of Moses, and as the record of God. So
did the Samaritans, though they hated the Jews, and exceedingly
differed from them in other things, and were such enemies to them
lAer the captivity, that they would rather reject a thing for being
one of their customs or principles ; yet they owned this Penta-
teuch as the genuine law of Moses, which it is exceeding absurd
to suppose they would have done if the book had been new
made with all the history foisted in sometime after Ezra ; so that
andoabtedly this was the book of the law that the Jews owned
nd made use of, and regarded as the true law of Moses in Ezra's
dme.
Now, as to the consequence, if the Pentateuch, as we now have
It with its history, was the book that the Jews had and nsed as the
book of the law soon after the captivity, then it will follow that it
MS also the same book that was their book of the law before the
captivity; for if such a great alteration was made in the book of
the law, it was either done by Ezra, or by some of the Jews, be-
bre be came up to Jerusalem. It was not done by Ezra, for the
Ets in Jerusalem had the book of the law among them before
came, even when they first came out of the captivity, as ap*
ptars from Hag. ii. 11, 12, 13. ''Thus saith the Lordof bosU,
Ask now the priests concerning the law, saying, If one bear holy
flesh in the skirt of his garment, and with his skirt do touch br^«
148 NOTES ON THl BIBLE.
or pottage, or wioe, or oil, or any meat, shall it be boly f Aod
the priests answered, aod said, No. Then said Haggai, If ont
that is unclean by a dead body touch any of these, shall it be un-
clean ? And the priests answered and said. It shall be unclean/'
See also Ezra ii. 62, 63, iii. 2 — 8, vi. 18. Hence, if Ezra had
made such an alteration, the Jews would all have known it, and
could not have been imposed upon, and made to believe that this
book was the same with the book of the law. Neither the priests,
nor the Levites, nor any of the people, make the least oppositioo
to Ezra's copy of the law, but all allow it, receiving it as an on-
doubted copy of the law of Moses. See Neh. viii. And then it
it most apparent that the style of the history of the Pentateuch
is very different from Ezra's style in the two books of Chroni-
cles and the book of Ezra, whose style in history is very distin-
guishable from all the preceding histories of the Old Testament
Besides, it is manifest, that at the time that Ezra went up from
Babylon to teach the Jews the law, the book of the law of Mosei
was not a thing of which the Jews, who were then abroad in the
world, were destitute, as] of a book which was lost or secreted, of
which they were in quest, but of which they had not the possei*
sion, but it was a book well known by multitudes, and this fact
was a thing at that time notorious and known to the heathen. It
• is manifest from the copy of Artaxerxes's letter, Ezra vii. 25.
** And thou, Ezra, after the wisdom of thy God, that is in thine
hand, set magistrates and judges, which may judge all the people
thai are beyond the river, all such as know the laws of thy God;
and teach ye them that know them not.'^ This made it impossible
for Ezra to palm upon the people a book of his own contriving
and writing, instead of the book of the law of Moses, the grand
and ancient law of their God, which was the grand rule of their
nation, and the foundation both of their civil and sacred constitu-
tion, and of all their privileges, and of their very being as a na-
tion, separated from other nations.
It is very manifest, that soon after Ezra's coming first to Jeru-
salem, as it is thought about ten or a dozen years after that event,
Nehemiah, the king's cup-bearer in Shushan, in Persia, was well
acquainted with the book of the law of Moses, Neh. i. 7| 8,9;
which clearly proves the falsity of the supposition that the nation
of the Jews had at that time no other book of the law of Moses
but that which was of Ezra's forging and publishing, as nothing
would be more absurd than to suppose his new forged book
would in so short a time be published, and well known, and re-
ceived, and established, not only at Jerusalem and Judea, bat
among the Jews dispersed over the world as far as Shushan, in so
short a time. .
KOTfSS ON THB BIBLE. 140
And it could not be that any of the Jews in Judea should forge
this book after the captivity, and impose it on the priests and the
people before Ezra came, for this would have made no less jar
between Ezra and the rest of the people than the other ; for then
Ezra would have known that this was not the true book of the
law, for he was well acquainted with the law before he came out
of the land of the captivity to Jerusalem. He was a noted scribe
ID the law of Moses in Babylon, Ezra vii. 6, insomuch that be
was famed for it among the heathen, and was noted for it by the
kiDg of Persia, who over and over gives him that as a name that
be was known by, ^^ Ezra the scribe of the law of the God of
heatjen.^' Ezra vii. 11, 12, 13. And Ezra went up with a design
to teach the people in Jeruaslem this law of Moses ; this was his
main errand, as appears from Ezra vii. 6. 10. 14. 21. 23. 25. 26.
and the book of ihe law that he taught the people he did not re-
ceive at Jerusalem of any of the priests, or others there, but car-
ried it up with him in his hand, as appears from Exra vii. 14. 25,
and Neh. viii. 1, 2.
This great forgery, or fraudulent substitution of such a book
as the Pentateuch for the book of law of Moses could not be done
and imposed on the Jews at any time soon after the return from
the captivity, for from what has been said already, it appears that
there was the same book of the law well known by many, and re«
ceived by all at that time, both by the Jews in Judea, and also
by those who still remained in the land of their captivity ; which
coold not possibly arise from any other cause than the tradition
of this book from their forefathers who lived before the captivity.
It is impossible that such a forgery should so quickly, so easily,
and universally, without dispute or difference of parties, obtain
through so great a nation, so disunited in the places of their
abode. It could not have been so difficult to introduce and give
currency to a forgery in any thing, as in the book of the law of
Bloses, their grand and sacred rule, and constitution and founda-
tion : so much so that never did any people so much, and in so
many respects, depend on any body of laws, as the Jewish nation
depended on this book. It was for the sake of the laws com-
manded them, and the privileges given them in this book, that
they forsook their habitations, and all their possessions in the land
of their captivity, and bore the loss and trouble of their journey
to Palestine, and the great difficulties of rebuilding their city and
temple, and re-settling again in the land, and re-establishing their
state there. And therefore we may be sure they would he above
all things, careful with regard to that book. In Haggai's and
Zecbariab's time, before the temple was finished, they had this
book among them, as I observed before, but then many were li-
ving that had seen the former temple, and must know what kind
150 NOTES ON THE BIBLE.
of book that was that was called the law of Moses, ibmt wn
amongst the people before the captivity, and was kept io tbeir fini
temple. The highest ambition of the Jews that returned fromtiN
captivity, was to be like their forefathers in their religions privi*
leges; and therefore they were for building a temple as near is
they could like the former, and those that had seen the former
temple wept bitterly that this new temple was no more like itf
and doubtless they would be for having the same book of thelair«
The people that remembered the former temple must needs know
what book that was, that was then called the book of the lav,
being so much and so severely reproved and threatened from tioM
to time, by the prophet Jeremiah, for not conforming themselves to
it, Jer. ii. 8. '* The priests said not, Where is the Lord ? And
they that handle the law knew me not : the pastors also traa»*
gressed against me, and the prophets prophesied by Baal, md
walked afier things that do not profit." Jer. zviii. 18. *' Come
and let us devise devices against Jeremiah, for the law tball not
perish from the priests.'^ Jer. xlii. 23, and viii. 8. ~'* How do
ye say. We are wise, and the law of the Lord is with ns ? Lo, cer>
tainly in vain made he it, the pen of the scribes is in vain.''
Chap. vi. 19, and zvi. 11, xliv. 10, and xxvi. 4, and xxxii«2Si
See also Lam. ii. 9, Ezek. vii. 26, and xxii. 26 ; and indeed
the whole book of Jeremiah, seems to suppose the book of
the law extant, and visible among the people ; the people there-
fore, that returned from the captivity, would not easily^ have
received any other book, as the book of the law, to be their sacred
rule, and to be laid up in the sanctuary, difierent* from that'
which their forefathers had, and which had been laid up in the
holy of holies in the former temple.
The book of the law of Moses was not lost in the time of tbo
captivity, but was well known among the Jews in Babylon, Dan.
ix. 10, 11, 12, 13; and that this was a fact very publicly and
openly known among the heathen, that they had the law of tbeir
God among them in the time of the captivity is a thing manifest
from Dan. vi. 5, and Ezra. vii. 12. 21. 25 ; yea it was extaot
among them just before their return, as appears from Dan. ix.
10, 11, 12, 13. '' Yea all Israel have transgressed thy law, even
by departing, that they might not obey thy voice ; therefore the
curse is poured out upon us, and the oath that is written in the
law of Moses, the servant of God." And several of the prophecies
of Daniel suppose the book of the covenant to be extent, Dan.
xi. 22. 28. 30. 32. which shows more plainly how impossible it
was for another book so different to be universally imposed on
the nation in Babylon and Jndea instead of this book. so iodn
mfter the captivity. It appears that the Jews in the capitivitf
kept the writings of the prophet Jeremiah among them, from
NOTES ON THE BIBLE. 15
Dao. ix* 2. How much more would ttiey keep copies of the law
if Moses, which they esteemed as the foundation of all!
Again : It is most manifest that the Jews in their first re-settle-
ment ID Palestine, had those very records that we now have in
the Pentateuch, as the records that had been constantly upheld in
their nation, as the ancient, established, and undoubted sacred re-
cords of their nation, insomuch that when they on that occasion
reckoned the people by their genealogies they founded their
reckoning on these records, and ran up their genealogies to tie
toconnts g^ven of their forefathers, and the first original of their
fiunilies in them, making this record their standard, and grand
ralei by which to judge who were true Israelites, and who were
not, and who were true priests and who not. So that they re-
fiMed so much as to admit those that could not prove themselves
to be of the seed of the priests, or of the seed of Israel according
to the rule of this record, as appears by the genealogies in the
first book of Chronicles, and particularly chap, ix, 1, and Ezra
ii. 59. 62, 63. It was necessary for any one in order to prove
bimself to be of the genuine seed of the priests, that he should be
able to run up his genealogy to Aaron ; for his proving that he
Wis of the seed of some other person that lived since did not prove
it, onlesft he also proved that that person was a descendant of
JUron. And so for any one to prove that he was of the seed of
Iiraiel, he must be able to run up his genealogy to Israel himself.
So that this very record at that time was of such established re-
pntatton among them, that they all with one consent made it the
very foundation of their re-establishment ; they founded their na-
tion and church in this its restoration wholly on this foundation,
aod by this rule, which shows that this record was no new thing
among them, just then devised with which before they had never
been acquainted. It was a notorious fact, that in Esther's time,
known to the heathen, that the Jews who remained dispersed all
over the Persian empire, from Judea to Ethiopia, agreed in one
established law, which was very diverse from those of all other
nations ; Esther iii. 8.
Again : The Zcndavesta, or book that Zoroastes wrote, showa
that the history of the Pentateuch was extant either iu or before
the time of the captivity of the Jews into Babylon, and was of
great reputation then, because many things in that book of hia
are taken out of the history of the Pentateuch. He speaks of
Adam and Eve as the first parents of mankind, and gives in a
manner the same history of the creation and deluge that Moses
dotbi and speaks therein of Abraham, Joseph, and Moses in the
same manner as the scriptures do, and out of a particular venera*
tion for Abraham, he called his book the book of Abraham. (See
Prid. parti, p. 318.) These things must have been taken from
152 NOTES ON THE BIBLE*
the Jews eitiier at or before the time of the captivity. (See lb<
preceding pages in Prideaux.)
Again, another argument, that the Pentateuch with its bittorji
was the book that the Israelites anciently had among them as tbc
book of the law of Moses, even before the captivity, is, that tk
Samaritans had this Pentateuch as it is with its history, under tfaii
name of the book of the law of Moses. One argument that the
Samaritan Pentateuch was written before the captivity, is, that it
is written in the ancient Phanician or i/(^&retr character ; wbereaSi
the Jewish copy is written in Chaldee letters ; those letters becom-
ing natural to them in their captivity ; and therefore if they had
taken their Pentateuch from the Jews after the captivity, they wooM
have doubtless taken it in the same characters in which they bad
it; but in that it is found among them not in their characters, bat
in the characters that the Jews used before the captivity. It is a
strong argument that they took it from the Jews before the capti-
vity, and not afterwards. Whence should the Samaritans take
those old Hebrew characters, if not from the Jews before the cap-
tivity ? They were characters to which they were not used it
their own country, but were much more likely to be used to tbe
Chaldean characters then, from their living in the neighbourhood
of Chaldea. And if they took the Pentateuch from the Jews af*
ter the captivity, whence should they take those characters, which
were neither natural to themselves, nor in use among the Jews at
that time f
Again : It is not at all likely that the Samaritans would be fo
fond of a conformity to the Jews after the captivity, as to adopt their
laws and make the Jewish constitution their own, seeing there was
always, even from the first return from the captivity, such a pecu-
liar and inveterate enmity between them and the Jews.
And as such an alteration of the book of the law could not be
made after the captivity without notice being taken of it, so nei-
ther could it at any time before, even in the most degenerate and
ignorant times in Israel. Yet there must be so much knowledge
of this book, as must render such a cheat impracticable, for the
whole nation, in all its constitution, both civil and sacred, and in
the title they had to their inheritance, and in all their usages, and
innumerable peculiar customs, was so founded on this law, thatit
must unavoidably lead at least many in the nation to such a de-
gree of knowledge of it, as to enable ihem to distinguish between
that which is supposed to be so different from it as such a book as
the Pentateuch, and only the body of the Mosaic precepts.
Though the law was commanded to be laid up in the sanctuaryi
and kept there, yet it was not kept from the common use of the
priests. The priests are called those that handle the law, Jer. ii*
8. See also Jer. xviii. 18, Ezek. vii. 26, Hag. ii. 1 1, MaL ii. ?•
NOTES ON THE BIBLE. 153
It was required of the priests tliat they should be thoroughly ac-
quainted with the law, for they in the law of Moses are appointed
to teach it to the people. The great number of ceremonies and
minute circumstances with which their business was attended, and
also the multitude of observances which they were to teach the
people out of the law, made it necessary in the nature of things
that they should be thoroughly acquainted with the law, even to
the having it as it were by heart. Hence the priests and Levites
ID all their cities and dwellings through the land, must be supposed
to have copies of the law in their hands. This being also the ju-
dicial or political law of their nation, the rule of the civil magis-
trates and judges in all civil and criminal matters, and the rule by
which every man held his possessions, and was defended in his ci-
vil and common rights ; this made it necessary that civil magis-
U'ates, and those who sat to judge in their gates, should have co-
pies of the law in their hands. The king was, by an express sta-
tute of the law, required to write him out a copy of the law
irith his own hand, and the law was commanded to be read
to the whole congregation of Israel once in seven years. And
particularly pious and devout persons were wont to have by them
copies of the law, for it is mentioned as the character of the godly
man, Ps. i. and xxxvii. 31, " That he meditate on God's law day
and night." And all were commanded in the law to be continual-
ly meditating on the law, and make it as it were their constant
companion day and night, that it might be for a sign on their hand,
aod as frontlets between their eyes, and that they should make it
the continual subject of their conversation one with another, as
they sat in the house, and as they walked by the way, &c. It
wat not to be shut up only in the holy of holies, and in any re-
spect so disposed of as to be out of the reach of any, but to be
nigh to every one, in every one's heart and mouth, as appears from
Deut XXX. II — 14. See also Deut. vi. 6, 7, 8, 9, and chap. xi.
18, 19, 20, and chap. iv. 9. It is true the law, in times of great
degeneracy, was much more neglected, and less known ; and co-
pies of it were more rare than at other times, as in the reign of
Hanasseh. The original that Moses laid up in the sanctuary had
been neglected and lost, being buried up in rubbish, as the temple
of God itself was neglected, and the finding of it^ by the priest
was a thing greatly taken notice of, and excited the observation
and inquiry of the king and people into the nature of things con-
tained in this book, and the Spirit of God set in on that occasion
greatly to impress the king's mind with the things contained in
that book, and the finding and reading that very book, as written
by Moses's own hand, had a natural tendency greatly to engage
the attention of the king, and to affect him in the reading of it.
Boi we are not to suppose, that during that degenerate time, there
Vol. IX. 20
164 NOTES ON THE BIRLE.
was no copy of the law extant and in use among any of the peo-
ple. If in the roost degenerate times in Israel, there were seven
thousand devout worshippers of the true God left, though but lit-
tle known, so undoubtedly in Manasseh's reign there were many
of the priests and Levites, and others that were devout worship*
pers of the true God, enough to keep many copies of the law (or
their use to direct them in God's service.
As to the passages in the Pentateuch, wherein a later hand than
that of Moses is evident, they are very few : as Witsins, in his
Miscel. Sac. observes. Two of them are onlv a kind of translation
of the names of places, as of the city of Hebron, and the place
to which Abraham pursued the kings, where it is said he pursued
them unto Dan. The history is exactly the same that Moses mast
be supposed to write, and the place mentioned the same that Moiei
mentioned ; but the alteration that is made by some later hand if
rendering the name of the place by a word whose significatkw
was known to the people, and those two are the only instance!
that appear manifest to me of all that Le Clerk mentions, excefA-
ing only the account of Moses's death and burial. As to tbe
name IJebron, so often used in the Pentateuch, it is very probabk
that there is in it no later hand than that of Moses ; for, tboogh
it was called Arbah at first, yet it seems to have been named &'
brofif which signifies feUaicshipf from his there entering into so
association or covenant-fellowship with Mamre, Eshcol, and Aoer.
Compare Gen. xiii. 18 with chap. xiv. 13. It is likely that Abra-
ham might give a name to this place from his entering into thisfel*
lowship with those men here, as that he should name the place
where he entered into covenant with Abimelech, Beer-sheba, from
that covenant, as Gen. xxi. 31, 32; or possibly this name Hebron,
or fellowship, might be given to the place from that wonderfol
communion and fellowship which Abraham there had with angeU,
with whom he ate, and drank, and conversed most familiarly under
ap oak, and where at* the same time he familiarly conversed with
God about the destruction of Sodom, which is much remarked by
Abraham and God himself, Gen. xviii. ver. 17. 27. 37. Or it
might have been named so first from Abraham's fellowship with
Mamre, Aner, and Eshcol, and afterwards confirmed from this hii
communion with God and the angels, as Beer-sheba was first so
named from Abraham's covenant with Abimelech, and afterwards
confirmed from Isaac's covenant in the same place. Gen. xxvi*
30 — 33. It seems that after this when the posterity of Abraham
left the land and sojourned in Egypt, this place went no more by
that name of Hebron in the land of Canaan, but when the children
of Israel returned, and Caleb took possession of the place, he
stored the name which Abraham gave it.
NOTES ON THE BIBLE. IBS
Dupin, at the begiooing of the first volume of his Eccle-
al History. See concerning places inserted after Moses's
^^^ Num. xxi. 14.
to the account of Moses's death and burial, it was not Ezra
aade this addition; for the Samaritan Pentateuch, which
ken from the Jews before Ezra, has this addition, and all
passages that have been supposed to be additions. This ad»
of Moses's death in all probability was made by Joshua^
i is evident, was a divine writer, and a writer of divine re-
and was Moses's successor, who alone was in the mount
lim forty days and forty nights, and who succeeded to Mo-
lUthority, and to most of his divine privileges and intercourse
eaven, on whom Moses laid his hand, and committed the
f the whole congregation, and of the law and tabernacle
is bands. He succeeded Moses as the head of the congre-
, and as their judge, and as the person by whom they were
isact with God, as it was with Moses. He had the care of
I up the tabernacle, and therefore he took care to set it up
loh, and he took the care of the settlement of the church of
, and the establishment of the worship of God in Canaan,
3 was looked upon as having the care of the book of the
' Moses, even so as to have power to add words to it, as ap«
from Josh, xxi v. 26.
ces in the New Testament, which suppose Moses to be the
in of the Pentateuch, John v. 46, 47. Mark xii. 26, com-
with Exod. iii. 6. Acts xv. 21. 2 Cor. iii. 14, 15. Heb.
I.
:2] Gen. i. 2. *< The earth was without form and void.*
irst state of the earth, or this lower world, shows what it was
eUlerwards, viz., a world of confusion and emptiness, full of
canity of vanities. So in the first state of man in his infan-
an image of what man always is in himself, a poor, polluted,
iss worm.
VT\ <* And the Spirit of God moved upon the face of the
5.'' The word translated movedf in toe original is nomd
V V • ,
I, as Buxtorf says, the Hebrew note properly signifies to
as a birdf or to brood as a bird over her youngs or her eggs
sitting an them ; and both Grotius and Buxtorf observe from
riters of the Talmud, properly signifies the brooding of a dove
her eggs. See Buxtorf on the Radix Dn*i and Grotius de
ate, B. 1, sec. 1 6, Notes ; where Grotius also asserts more than
that the word merachepheth signifies love. Hence the ma-
bles among the heathen about the world's being formed by
156 NOTES ON THE BIBLE.
love, and by tlie breeding of a dove, Slc. Macrobias retemblef
the world to an egg, in the vii. book and 16 chap, of his Satama-
lia. And hence the Syrian gods are called by Amobins the off-
spring of eggs, by which gods he means the stars. Orpheus had
his opinion from the Phoenicians* one of which was this in Atfae-
nagarasy that mud proceeded from water ^ after which he mentions
a great egg split into two parts, heaven and earth.
In the Argonauticks, ascribed to Orpheus, we have these Hoes,
" In verse he sung the origin of things —
" How Love, the cause of all thinfrs, by his power
** Creating every Uiing, gave each his place." i
And Aristophanes, in his play called the Birds, in a passage pre- |
served by Lucien, in his Philopatris and Suidas, j
** First of all was Chaos and Night, dark Erebus and gloomy
Tartarus. There was neither earth, nor air, nor heaven, till
dusky night, by the wind's power on the wide bosom of Erebus,
brought forth an egg, of which was hatched the god of love;
(when time began,) who with his golden wings fixed to bis shoul-
ders flew like a mighty whirlwind, and mixing with black Chaos in
Tartarus' dark shades, produced mankind, and brought them into
light. For before love joined all things, the very gods them-
selves had no existence. But upon this conjunction all things be- ,
ing mixed and blended, sether arose, and sea, and earth, and the
blessed abodes of the immortal gods." Grotius* Ibid.
[448] Gen. i. 2. <* And the earth was without form and void.'*
ToAtf, iBohUf which last are words signifying vanity and empti-
ness. Thus God was pleased in the first state of the creation to
show what the creature is in itself; that in itself it is wholly
empty and vain, that its fulness or goodness is not in itself, but iu
him, and in the communications of his Spirit, animating, quickening,
adorning, replenishing, and blessing all things. The emptiness
and vanity here spoken of is set in opposition to that goodness
spoken of afterwards. Through the incubation of the Spirit of
God, (as the word translated movedy signifies,) the Spirit of God if
here represented as giving form, and life, and perfection to this
empty void and unformed mass, as a dove that sits infuses life,
and brings to form and perfection the unformed mass of the egg.
Thus the fulness of the creature is from God's Spirit. If God
withdraws from the creature, it immediately becomes empty and
void of all good. The creature as it is in itself is a vessel, and
has a capacity, but is empty, but that which fills that emptiness is
the Spirit of God.
As the Spirit of God here is represented as hovering or brood-
ing as a dove, so it is probable when the Spirit of God appeared
NOTES ON THE BIBLE. 157
M>dily shape, descending on Christ like a dove ; it was with
vering motion on his head, signifying the manner in which
nly he personally was filled with the fulness of God, but also
individual member of his mystical body. So that this that
ive an account of is one instance wherein the old creation was
al of the new* (See note on Eph. iii. 19.)
98] Gen. i. 27, 28, 29, 30. Covenant with Adam. " So God
ed man in his own image, in the image of God created he
male and female created he them ; and God blessed them, and
said unto them. Be fruitful, and multiply, and replenish the
, and subdue it : and have dominion over the fish of the sea,
over the fowl of the air, and over every living thing that
:th upon the earth. And God said, Behold, I have given you
r herb bearing seed which is upon the face of all the earth,
svery tree, in the which is the fruit of a tree yielding seed ; to
it shall be for meat. And to every beast of the earth, and to
y fowl of the air, and to every thing that creepeth upon the
1, wherein there is life, I have given every green herb for
; and it was so."
ere is described the sum of the blessedness that man had in
irst estate. Here is first his inherent spiritual good, which
in his being created in God's image. Here is the happiness
be had in the favour of God ; his blessing of him is a testi-
y of it. Here is the happiness he had in his intercou rse with
; for his thus talking with him in this friendly man ner is an
mceof it. Here is all his external good, which consisted in two
^: first, in having society, implied in that expression, Male
female created he them, and in those words. Be fruitful and
iply. Here is the sum of their outward good in the enjoyment
rthly good. Here is the possession of the earth, and the enjoy*
t of the produce of it, and dominion over the inferior creatures
. These things were evidently given to Adam as the public
[ of mankind. God in blessing them^ evidently speaks to them
16 head of mankind. The blessings he pronounces are given
in the name of the whole race, and therefore the favour mani-
d in blessing them is implicitly given to him as the head of
race. God's making them in his own image, and then bless-
them, implies bis bestowing those blessings pronounced on
subject blessed, on the condition of its continuing such an ex-
*nt subject as he had made it, and as it now stood forth to
iv^ his blessing, or continued in such an happy capacity to
y the blessings as it now was. Otherwise the blessing would
1 a great measure made void ; for in order tomen's being happy
le blessing, two things were needful : first, that the enjoyments
ited should be good ; and secondly, that the subject should be
158 NOTES ON THE BIBLE.
good, or in a good capacity to receive aod enjoy them ; thereibrf
both these are doubtless implied in the blessing here pronoonced
on Adam, which is plainly pronounced on him in the name of
the whole race. And therefore, in like manner when Adam u
threatened with being deprived of all these in case of his disobe-
dience, Adam must understand it in like manner as a calamity to
come on the whole race, and consequently the implicit promise of
life, as the confirmation and increase of the blessing, respects also j
the whole race. Hence the covenant must be made with Adam, |
not only for himself, but all his posterity. j
I
[450] Gen. ii. 2. <' And on the seventh day God ended all bii ]
works." The word translated iDork^ is irOK^D, which conies from \
X -
^Sn, angel or messenger ^ and therefore most properly signifies a
T :- 4
work done in t/ie execution of some function to which the ucrkmm^ I
is appointed J as the angel^ messenger^ officer, or workman of an- t
other; and so is fitly used concerning the work of creation ; which 1
was performed by the Son of God, who is often called the OMgd
of the Lord: He being the Father's great officer, and artificer,
through whom he performs all his work, and executes bis etemil
counsels and purposes.
[451] Gen. ii. 5. <' And every plant of the field before itwai
in the earth, and every herb of the field before it grew ; for the
Lord God had not caused it to rain upon the earth, and there wtp
not a man to till the ground." I'his seems to be observed to teach
that all the life that is in the creation is immediately from God,
and not from the creature itself: that in itself is wholly lifeless and
void, and empty of all perfection. The vegetable life that is ii
this lower world was immediately from God. Of all the innumera'
ble kinds of principles of life that now are manifest, every one was
immediately from God. Though the earth, and the rain, and die
cultivation, and husbandry of men be now made use of, yet tbeie
living principles were not first owing to them, for they were be-
fore them. So it is as to all principles of spiritual life in the
spiritual creation.
[397] Gen. ii. 9, and iii. 22, 23, 24. Concerning the Tree of
Life* This tree seems manifestly to have been designed for a
seal of Adam's confirmation in life, in case he had stood, for two
reasons: 1st, because its distinguishing name is the tree of life;
and 2d, because by what is said in the latter end of the iii. chapter,
there appears to have been a connection by divine appointment,
between eating of that tree and living for ever, or enjoying a con-
tinued, certuin, and everlasting life. But yet here are these dif-
NOTES ON THE BIBLE. 159
leDding tach a supposition. If it was so that this fruit
led as a seal of Adam's confirmation in life, and was by
istitution connected with confirmed life, then it should
it was something kept in store, reserved by God to be
as a reward of his obedience and his overcoming all
as, when his time of probation was ended. There seems
llusion to this iti Rev. xxii. 14. *' Blessed are they that
mmandments, that they may have right to the tree of
d chap. ii. 7. *^ To him that overcometh will I give to
tree of life.^' So that it was not to be come at until the
s trial was ended, for if he had eat of the tree before his
was ended, confirmed life would doubtless have been as
inected with it as after he fell, and that would have de^
d's design, which was that he should not have confirmed
s obedience was tried ; and if so, why was there not need
im and a flaming sword before, to keep Adam from the
re he fell, as well as afterwards f Whereas there seems
leen nothing to keep him from this tree. The tree was
Iden him ; for he had leave to eat of every tree, but only
f knowledge of good and evil. And as there was no
iderance, so there seems to have been no natural force to
ofl': it does not seem to have been out of his reach ; for,
it occasion was there for placing cherubim and a flaming
er he fell. The tree does not seem to be bidden from
r, if it was sufliciently secured from him by this means,
fell, so it was afterwards, and so what need of the cheru-
flaming sword ? From the account, which Moses gives
ce of this tree, that it was in the midH of the garden^ it
3robable that it was in the most conspicuous place in the
rden ; as the tree of life is said to grow in the midst of the
the lieavenly paradise. Rev. xxii. 2. The street of a
e most public place in itj and that Adam might have
' to put him in mind of the glorious reward promised to
ience, to engage him to the greater care and watchful-
t he might not fail.
lost probable account that is to be given of this matter
ihat the fruit of the tree of life was not yet produced ; but
as revealed to Adam, that after a while the tree should
fruit, of which whosoever eat should live for ever ; that
teat of it if he persisted in his obedience ; and that if he
lersevere in obedience he would expose himself to death
lat time, and so cut himself ofi* from ever tasting of it.
? probably made a most lovely and excellent appearance,
L forth a sweet fragrance, and perhaps was gay in the
promising most excellent fruit.
160 NOTES 'on the bible.
This tree, as it grew in the midst of the garden, so probably it
grew by the river, that ran through fhe midst of this Paradise,
See Rev. xx. 2. Ezek. xlvii. 12.
[469] Gen. ii. 9. and iii. 22—24. On the Tree of Life.
There is not the least probability that every fruit-tree in the
garden of Eden was then loaded with ripe fruit all at one tiffle^
If so, there would have been no provision made for Adam's sub-
sistence through the year, according to those laws which God had
establislied concerning the trees when he created them ; for,
according to those laws, the same fruit was not to be perpetually
hanging ; but when the fruit was ripe, the fruit was to be shed,
otherwise the seed would not be shed upon the earth in order to >
a new production, according to Gen, i. 11, 12. *' God said, Let
the earth bring forth grass ; the herb yielding seed after his kiad,
and the tree yielding fruit after his kind, whose seed is in itself
upon the earth, and it was so." It is much more probable that it
was with the trees of paradise as is represented of the trees tbtt
grew on the banks of EzekiePs river of living waters. It isrepre- t
sented as though there were all sorts of fruit treeS) and some -
yielding their fruit one month, and others another ; so that there
were ripe fruits newly produced every month of the year, and sot
perpetual summer, and also a perpetual spring: some trees were
hung with ripe fruit, and others in the blossom, in each month io |v
the year. St. John's vision, Rev. xxii. may be so nndentood
that each single tree bore twelve manner of fruits on different
branches; and yet perhaps there is no necessity of so understand-
ing it ; and so one sort bore ripe fruit in one month, and another
in another; so that the same tree was always in blossom is
some part, while some other part was loaded with ripe fruit. Bot
in Ezekiel's vision the variety of fruits seems to be on different
trees, because it is said there shall grow all tr^s for meat.
Carol. This is a confirmation of the supposition, that the an- '
gels were not confirmed till Christ had ended his humiliation, and
until he ascended into glory. For Christ is the tree of life in the
heavenly' paradise, in the native country of the angels ; just as
the tree of which we have been speaking was the tree of life
on earth, the native country of men ; and the scriptures give us to
understand that this person, who is the tree of life in this heavenly
paradise, is '* angel's food." Hence wc may infer, that the fruit
of this tree was the food, by which the angels have their eternal
life, or their confirmed lifb. But as man, who was made under t
like covenant of works with the angels, would not have been con-
firmed, if he had persevered in his obedience, till the tree had
brought forth its fruit, and till the fruit of the tree was ripe ; so it
is not probable that the angels were confirmed, until Christ, the
NOTES ON THE BIBLE. 161
'ree of life in the heavenly paradise, had brouglit forth his fruit.
tut what is the fruit that grows on this heavenly tree, the second Per-
on of the Trinity, but the fruit of the Virgm Mary's womb, and that
niit of the earth spoken of Isai. iv. 2, and ix. 6 f ** In that day
hall the branch of the Lord be beautiful and glorious, and the
•uit of the earth shall be excellent and comely ,-for them that are
leaped <^f Israel." — " For unto us a son is born, and unto us a
bild is given,'' tic. (how often are the children that are born in a
ioiily, compared in scripture to the fruit that grows on a tree !)
rben this holy child had gone through all his labours and suffer-
igpi, and had ful61led all righteousness, and was perfected, as 'tis
zpressed in Luke, xiii. 32, Heb. ii. 10, and v. 9 : then he was
?en of angels, and received up into glory, then the fruit was ga-
lered : Chrii^t, as full ripe fruit, was gathered into the garner
if God, into heaven, the country ofangels, and so became angels'
»od : then the angels fed upon the full ripe fruit of the tree of
ife, and received of the Father the reward of everlasting life,
yhrist did not become the author of eternal Salvatiod to man, till
le was thus made perfect, neither did he become the author of
ionfirmed eternal life to the angels, till he was made perfect.
Pbos the fruit of this tree of life did not become the food of life
o either men or angels till it was ripe.
This tree of life did as it were blossom in the sight of the angels,
vhen man was first created in an innocent, holy, pleasant, and
lappy state, and was that creature from whence this future fruit of
be tree of life was to spring, the blossom out of which the fruit
rat to come. It was a fair and pleasant blossom, though weak
ind feeble, and proved a fading thing like a flower. When man
bll, then the blossom faded and fell off; man came forth like a
lower, and was cut down, but the blossom fell in order to the
acceeding fruit. The fall of man made way for the incarnation
»f Christ, It gave occasion to the production and ripening of that
ifuit, and to its blessed consequences.
Thus, though Christ God man be not the Saviour of the an-
;cl8, as he is of men, vet he is the tree of life to the angels, and
be bread of life as truly as to men.
[77] Gen. ii. 17. " In the day that thou eatest thereof, dying
boo shalt die." This expression denotes hot only the ceVtainty
if death, but the extremity of it. Thou shalt die, in the superla-
ivO) and to the utmost degree ; and so it properly extends to the
econd death, the death of the soul, for damnation is nothing' bnt
xtreme death, and I am ready to think that God, by mentioning
lying twice over, had respect to two deaths, the first and the se-
ood, and that it is to those words the apostle John refers in Reve-
itioa XX. 14, when he says, ** This is the second death." It is
VOL. IX. 21
162 NOTES ON THE BIBLE.
much such a reference as he made in the 2d verse of that chapter.
There he explains to us who the serpent was that begailed Eve,
vn., the dragon, that old serpent who is the devil and Satan : to
here he explains what the second of those deaths, that was threat-
ened to Adam, was. See notes on Rev. xx. 14.
[325] Gen. ii. 17. <' Dying thou*shalt die." If we sometimes find
such kind of doubled expressions, and also this very expression, dy-
ing thou shalt die, as in Solomon's threatening to Shimei, when do
more is intended than only the certainty of the event, yet this is do
argument that this does not signify more than the certainty, even
the extremity as well as certainty of it. Because such a repetitiouor
doubling of a word, according to the idiom of the Hebrew tongue,
is as much as our speaking a word once with a very extraordinary
emphasis. But such a great emphasis, as we often use, signifies
variously; it sometimes signifies certainty, at other times extremi-
ty, and sometimes both.
[320] Gen. ii. 17. <'In the day that thou eatest thereof, tboa
shalt surely die.'' This, in addition to notes in blank bible, and
besides Adam died that day, for he was ruined and undone that
day, his nature was ruined — the nature of his soul — which ruin ii
called death in scripture, Eph. ii. 1. 5. Colos. ii. 13. Mattb. viii.
22. John V. 25. The nature of his body was ruined that day,
and became mortal, began to die, his whole man became subJ€M:t
to condemnation, to death ; he was guilty of death, and yet that all
was not executed ; that day was a token of his deliverance ; and
bis not dying that day a natural death, is no more diflicult to re-
concile with truth, than his never suffering at all that death that
was principally intended, viz., eternal damnation ; and probably
there were beasts slain the same day by God's appointment in their '
stead, of which God made them coats of skins, for it is probable
God's thus clothing them was not long delayed after that they saw
that they were naked.
[110] Gen. ii. 21. '* Adam received Eve as he awaked out of
a deep sleep ;" so Christ receives his church as he rises from the
dead. Dr. Goodwin speaks of this deep sleep of Adam as a type
of Christ's death, 1st vol. of his works, partiii. p. 53.
[251] Gen. iii., at the beginning. " Now the serpent was mart
subtle^^^ fyc. * What is an argument ex posteriori of the devil's having
assumed the form of a serpent in his temptation of our first pa-
rents, is the pride he has ever since taken of being worshipped un-
der that form, to insult as it were, and trample upon fallen man.
To this purpose we may observe that the serpent has all along
'NOTES ON THE BIBLE. 163
•een the common symbol and representation of the heathen
eities, Jul Firmic de errors Profan. Relig. p. 15. That the Ba-
bylonians worshipped a dragon, we may learn from the Apo-
irypha, and that they had images of serpents in the temple of
Selusy Didodorus Siculus, lib. ii. chap« 4, informs us. Grotius
lut of several ancient authors, has made it appear that in the
Ad Greek mysteries they used to carry about a serpent, and
;ry £i>a the devil, thereby expressing his triumph in the unhap-
ly deception of our first mother. The story of Ophis among
he heathen was taken from the devil's assuming the body of a
lerpent in his tempting of Eve. Orig. contra Cekusy lib. vi.
Lnd to name no more what Philip Melancton tells us of some
NTiests in Asia, is very wonderful, viz. that they carry about a
lerpent in a brazen vessel, which they attend with a great deal
>f music, and many choruses in verse, while the serpent every
low and then lifts up himself, opens his mouth, and thrusts out
he head of a beautiful virgin,' (as having swallowed her,) 'to
ihow the devil's triumph in this miscarriage among those poor
leluded idolaters.' NicoPs Conference with a Theistf vol. I.
[452] Gen. iii. 14. '* Upon thy belly shalt thou go, and dust
sbaltthou eat all the days of thy life." This doubtless has re-
ipect not only to the beast that the devil made use of as his in-
itniment, but to the devil, that old serpent, to whom God is
ipeaking, chiefly as is evident by the words immediately follow*
ing. The words. On thy belly shalt thou go, as they respect the
levil, refer to the low and mean exercises and employments,
that the devil shall pursue ; and signify that he should be de-
based to the lowest and most sordid measures to compass his
Bnds, so that nothing should be too mean and vile for him to
io to reach his aims. The words. Dust shalt thou eat all the
iays of thy life^ have respect to the mean gratifications that
Satan should henceforth have for his greatest good, instead of
the high and glorious enjoyments of which heretofore he was
the subject in heaven ; and that even in those gratifications he
should find himself sorely disappointed, and so his gratifications
should from time to time in all that he obtained as long as he
lived, turn to his grief and vexation, agreeably to the use of a
parallel phrase, Prov. xx. 17, '^ Rread of deceit is sweet to a
man, but afterwards his mouth shall be filled with gravel."
When a man has eagerly taken into his mouth that which he
accounted a sweet morsel, but finds it full of dirt, it moves him
immediately to spit it out, and so to endeavour to clear his
mouth of what he had taken as eagerly as he took it in. So
Satan is from time to time made sick of his own morsels, and
to spit them out again, and vomit up what he had swallowed
164 NOTES ON THE BIBLE.
down, as the whale vomited up Jonah, and as the devil vomited
up Christ, when he saw that he had swallowed down that which
when within him, gave him a mortal wound at his vitals.
[456] Gen. iii. 14, 13. '* And the Lord said unto the ser-
pent," &;c. In this first prophecy ever uttered on earth', we
have a very plain instance of what is common iff divine pro-
phecies through the scripture, viz. that one thing is more im-
mediately respected in the words, and another that is the anti-
type principally intended, and so of some of the words being
applicable only to the former, and others only to the latter, and
of God^s beginning to speak in language accommodated to the i
former, but then ns it were presently forgetting the type, and
being taken up wholly about the anlitype. Here in the 14th
verse, the words that are used are properly applicable only to
that serpent that was one of the beasts of the field; so here it
is said, thou art cursed above all cattle ; which shows that this
prophecy has some respect to that beast that is a type of Satan.
But, in the things s|)oken in the next verse, the beast called a
serpent seems to be almost wholly forgotten, and the speech to
be only about the devil ; for the enmity that is there spoken of,
18 between the Seed of the man, and that Seed a particular per-
son; for the words in the original are, *^ He shall bruise thy
head, and thous halt bruise his heel ;" it is K^n (Ht) in the He-
brew, and auro; in the Septuagint ; as is observed in Shuckford,
vol. I. p. 286.
[322] Gen. iii. 20. '* And Adam called his wife's name Eve,
because she was the mother of all living." What Adam in
this has respect to, doubtless is that which God had signified in
the 15th verse, viz. that Eve was to be the mother of that Seed
that was to bruise the head of the servient, the grand enemy of
mankind, that had brought death on them, and had the power
of death, and so was to be the author of life to all that should
live, i. e. all that should escape that death. So Eve was the
mother of all living, as all that have spiritual and eternal life
are Christ's, and so the woman's seed, because Christ was of
the woman. Adam, when he had eaten the forbidden fruit, and
his conscience smote him, had a terrible remembrance of the
awful threatening, '* Dying, thou shalt die;" and therefore
took great notice of those words which God spake concerning
the seed of Eve bruising the Serpent's head ; which seem to af-
ford some relief from his terror, and therefore he thought it
worthy to give Eve her name from it, as the most remarkable
thing that he had observed concerning Eve, and the thing that
bethought more worthy to be remembered, and could think of
with greater delight and pleasure than any thing else concern-
NOTES ON THE BIBLE. 165
iBg her, and therefore he thought it above all things worthy that
her uame should be a continual memorial of it.
That the thing of which Adam took special notice in giving
his wife this name, was not her being the universal mother of
mankind, or the universality of her maternity, but the quality
of those that she was to be the mother of, viz. living ones, is
evident from the name itself, which expresses the latter, and
not the former : the word nm Chavah^ which we render Evt^
T —
expresses Ldfe^ the quality of those that she was to be the mother
of, and not the universality of her maternity. And it is not
likely this would have been if there was nothing in this quality
I of her posterity that did at all distinguish her from any other
mother ; which would have been if all that was intended by her
being the mother of those that were living, was that she was to
be the mother of such as were to live in the world ; for so all
other mothers might be called Chavah as well as she, or by
some name that expressed that quality of life. A name is
given for distinction ; and therefore doubtless Adam gave her
a name that expressed something that was distinguishing ; but
if what was meant was only that she was the mother of all
mankind, then the thing that was distinguishing of her, was
merely the universality of her maternity, and not at all the
quality of her posterity. Why, then, was not the universality,
the distinguishing thing, expressed in the name, rather than
the quality, which was not at all distinguishing?
Again : It is not likely that Adam would give her a name
from that which did not at all distinguish her from him. If per-
sons have not names that shall distinguish them from all others,
yet doubtless they ought to have names to distinguish them
from those with whom they always live, and from whom there
is most occasion to distinguish them. But if it was not the
quality of her posterity, but only the universality of her proge-
niture of mankind, to which he had respect, that was what was
common to her with himself.
If it had been only her being the mother of all mankind to
which Adam had respect, it would have been more likely that
he would have given her this name on her first creation, and on
her being brought to him ; which was after that benediction,
'* Be fruitful and multiply ;" but we find that this name was
not given on that occasion, but then Adam gave her another
name, Gen. ii. 23, '^ He called her Ishah^ from her being taken
out of man ; but the name of Chavahy as the mother of all liv-
ing, is given on another occasion, viz. just after God had pro-
mised that the Seed of the woman should bruise the serpent'a
head, and immediately after God had pronounced the threaten-
166 NOTES ON THE BIBLE.
iDg of death on Adam, as in the verse immediately foregoing,
** till thou return to the ground, for dust thou art, and unto dost
thou shah return ;" while Adam is under the terror of this sentence
of death, he comforts himself with the promise of life couched in
what God had said to the serpent. Adam gave Eve a new name
on this occasion, from that new thing that appeared concerning
her after the fall : as she had her first name from the manner of
her creation, so she had her new name given her from Christ's re-
demption, and Adam gave her her name from that which comfort-
ed him, with respect to the curse that God had pronounced on him
and the earth ; as Lamech named Noah, Gen. v. 29. ** And he
called his name Noah, saying. This same shall comfort us concern-
ing our work, and the toil of our hands, because of the ground
which the Lord hath cursed."
It was a common thing for the progenitors of Christ to have
names given them from something that had respect to him or his
redemption, or some of his benefits : so were Seth, and Noah,
and Abraham, and Sarah, and Israel, and Judah, and others
named.
And besides, we have no parallel place in the Bible to justify
our understanding this expression, aU livings of all mankind that
shall hereafter live upon the earth, or including them with those
that are now living.
[399] Gen. iii. 20. There are also these further arguments to
confirm that Adam does not give his wife the name of JEJoe, which
signifies lAfe^ because she was the mother of all mankind, but be-
cause she was the mother of Christ, and of his living seed, who
are the seed of the woman of whom God had just spoken. 1st.
This name is exceedingly proper and suitable to signify the latter,
because, *' in Adam all die, but in Christ shall all be made alive ;
by man came death, so by man also came the resurrection of the
dead ;" '* the second Adam is made a quickening Spirit ;" *' in
him was /i/e, and he is the life.^* All mankind by the first Adam
are in a state of death, dead in trespasses and sins, but Christ is
the bread of life, of which he that eats should live for ever ; and
he is thus the fountain of life to the children of men, by bruising
the head of the serpent, or destroying him that has the power of
death, even the devil ; which God had just before promised should
be by the Seed o( Isha, the name that Adam gave his wife at first.
2. It is not likely that Adam would give this name, viz. Living
One^ as a distinguishing name for mankind, to distinguish them
from other creatures; for the same name is, from time to time in
the preceding chapters, given to other creatures, as chap. i. 21.
24. 28, and chap. ii. 19, where the word is radically the same;
and so afterwards the name is often given to other animals, chap.
NOTES ON THE DIBLE. 167
it. 4. 23, viii. i, and in many other passages of scripture.
»ecially it is unlikely that he would give this as a distin-
: name to mankind immediately upon roan's fall, whereby
uined, and bad brought that threatening on himself, in
that thou eatest thereof ^ thou shalt surely die; and imme-
fter he had been told by God that he was dead, (i. e. in ef-
dust thou arty and unto dust thou shalt return. Adam
»t mean by the phrase ail living, what indeed we sometimes
expression to signify, viz. mankind; but yet we do not
y it, all that have had, and now have, the human nature,
^h life was a distinguishing property of that nature, but we
mean by it those that are now alive, to distinguish them
ise that are dead, or are not yet born. And it is exceed-
kely that Adam would now first find out this name to dis-
mankind, even those that yet had no life or being, as
life was a distinguishing property and dignity of human
on the occasion of so great, awful, and afiecting an event,
rst entrance of any such thing as death into the world, to
nd destroy, and make fearful havock of all mankind, all Eve's
f, and that originally by her means. If Adam had meant
ving, all mankind that then had a being in this world, the
as very improper for her ; for he that was living of man-
is the only person of all mankind that she was not the mo-
he was rather the father of her. But in the other sense
e. Eve was the mother of all living universally, of every
ne, as it is in the original. There is not one that has spi-
id eternal life of all mankind, who in this sense is excepted,
im, nor Christ, no, nor herself, for in this sense, as she was
her of Christ, she was her own mother.
is remarkable that Adam had before given his wife an-
ame, viz. Islui, when she was first created and brought to
ut now, that on the occasion of the fall, and what God
d upon it, he changes her name, and gives her a new name,
fe, because she was to be the mother of every one that has
hich would be exceeding strange and unaccountable if all
meant was, that she was to be the mother of mankind. If
s all that he intended, it would have been much more likely
iven to her at first, when God gave them that blessing, viz.
ruitful and multiply," by virtue of which she became the
of mankind ; and when mankind was hitherto in a state of
d death had not yet entered into the world. But that
should not give her this name then, but call her Isha, and
fter that, change her name, and call her name Life, imme-
upon their losing their life and glory, and coming under a
:e of death, with all their posterity, and the awful, melan-
ihadow and darkness which death has brought on the whole
168 NOTES ON THE BIBLE.
world, occasioned by Eve's folly, is ftltogether unaccountable, if
be had only meant, that she was the mother of mankind.
4. That Adam should change her name, and call her name
Liife^ after he had given her another name, doubtless was from
something new that appeared, that was very remarkable concern-
ing Eve ; and doubtless we have an account of what that remark-
able thing was. The scriptural history is not so imperfect as to
give us an account of such an event as a person's name being
changed, without mentioning the occasion of that change. lYc
have several times elsewhere an account of the change of persons'
names in scripture, but always have an account of the reason why,
but we have no account of any thing new concerning Eve, that
could give Adam occasion thus to change her name, and call her
Ldjcy but only what God said concerning her and her seed after
her fall. We have an account of this change of her name imme-
diately upon it, and therefore must understand that as the occa-
sion of it. This was an exceeding proper occasion for such a
name, and it is natural to suppose that Adam's mind might now
be so affected by the curse of death just pronunced by God, and
the promise of life by Eve, as to -induce him to change her name
firom hha to LAfe.
It is most probable, that Adam would give Eve her name from
that which was her greatest honour, since it is evident that he had
respect to her honour in giving her this name. The name itself,
Lifay is honourable ; and that which he mentions concerning her
being the mother of every living onCy is doubtless something he
had respect to as honourable to her. Since he changed her name
from regard to her honour, it is most likely he would signify in it
that which was her peculiar honour ; but that was the most honour-
able of any thing, that had ever happened, or that ever would
happen concerning her — that God said that she should be the mother
of that SEED, that should bruise the Serpent's head. This was the
greatest honour that God had conferred on her ; and we find per-
sons' names changed elsewhere to signify something that is their
peculiar honour, as the new names of Abraham, Sarah, and Israel.
6. All new names, of which we have an account in scripture,
as given prophetically, are given with respect to some great pri-
vilege persons have by some special relation to Christ, or interest
in him, and his redemption. So Abraham's and Sarah's new
names were given them of God, on occasion of the promise made
Co them, that in their seed all the families of the earth should be
blessed ; and Jacob's new name of Israel is given because as a
prince he had prevailed with Christ in wrestling with him, and
had obtained the confirmation of Abraham and Isaac's blessing
to him and his seed, when he and bis posterity were in danger of
being cut off by Esau.
NOTES ON THE BIBLE. 109
[466] Geo. iii. 20. «' And Adam called his wife's name Eve,
because she is the mother of all living." To suppose the living
here to mean those that are restored to spiritaal life, and shall
be saved from death, and have everlasting life, is agreeable to the
denomination the apostle gives true Christians, 2 Cor. iv. 11.
•Of J^wvrt^, the livings or the liven ; and again chap. v. 15.
[82] Gen. iv. I. <' And Adam knew his wife, and she conceived
and bare Cain, and said, I have gotten a man from the Lord.'* In
Eve's expressing herself thus, it is probable she had an eye to
what God said, that her seed should bruise the Serpent's head:
and now seeing she had a son, her faith and hope was strength*
sned that the promise should be fulfilled.
[453] Gen. iv. 3, 4. CaMs and AbePs Sacrifice. Abel when
be comes before God is sensible of his own unworthiness and
unfulness like the publican, and so is sensible of his need of an
stonement, and therefore comes with bloody sacrifices, hereby
testifying his faith in the promised great Sacrifice. Cain comes
with his own righteousness like the pharisce, who put God in
mind that he paid tythes of all that he possessed. He comes with-
out any propitiation, with the fruit of his ground, and produce of
tiis own labours, as though he could add something to the Most
High) by gifts of his own substance; and therefore he was inter-
ested in no atonement, for he was not sensible of bis need of any,
Dor did he trust in any, and so being a sinner, and not having
perfectly kept God's commandments, sin lay at his door nnre-
moved, and so his oflfering could not be accepted, for guilt re-
mained to hinder. This reason God intimates, why his ofiering
was not accepted, in what he says to him, verse 7th, *' If thou
doest well — if thou keepeist my commandments, thou and thine
offerings shall be accepted, but seeing thou doest not well, as
thine own conscience witnesses that in many things thou hast of-
fended, the guilt of sin remains to hinder thy being accepted
without an atonement, thy righteousness cannot be accepted,
ivhatever offering thou mayest bring to me. See Bp. Sherlock's Use
and Intent of Prophesy , p. 74, 75, and Owen on Heb. xi. 4, p. 18.
[344] Gen. iv. 7. " If thou doest well, shalt not thou be ac-
cepted ? and if thou doest not well, sin lieth at the door." Cain
was not accepted in his offering, because he did not well— Bf-
canse, 1. He was a wicked man, led an ill life under the reigniiig
power of the world and the flesh, and therefo re his sacrifice waf
ao abomination to the I^ord, Prov. xv. 8, a vain oblation Isai.
i. 13. God had no respect to Cain himself, and therefore no te-
spect to his offering, as the manner of the expression (v. 5.) int^r
VOL. IX. 32
170 NOTES ON THE BIBLE.
matei. Bat Abel was a righteous maD : he is called righleom
Abel, Matt, xxiii. 35. His heart was opright, and his life was
pious ; he was one of those whom God's coaoteoance beholds, Ps«
xi. 7, and whose prayer is therefore his delight, Prov« xv. &
God had respect to him as a holy man, and therefore to his oflbr-
ing as a holy offering. The tree must be good, else tbe frait
cannot be pleasing to the heart-searching God*
2. There was a difference in the offerings they brought. It is
expressly said, Heb. xi. 4, AbePs was a more excellent sacrifice
than Cain's : either, 1. In the nature of it. Cain's was only a sa«
crifice of acknowledgment offered to the Creator; the meat ofler-
inga of the first of the ground were no more, and for ought I knoa
might have been offered in innocency. But Abel brought a sa-
crifice of atonement, the blood whereof was shed in order to re-
mission, thereby owning himself a sinner, deprecating God's
wrath, and imploring his favour in a Mediator : or, 2. In the qua-
Utiei of the offering. Cain brought of the fruit of the g^und,
any thing that came next to hand, what he had not occasion for
himself, or was not more charitable. But Abel was curious in the
choice of his offering, not the lame or the lean, or the refuse, bat
tbe firstling of the flock, the best he had, and the fat thereof
the best of those best. 3. The great difference was this, that
Abe) oflered in faith, and Cain did not — '* Abel was a penitent,
Kke the publican that went away justified ; Cain was unhumbled,
and his confidence was in himself, like the pharisee who glorified
himself, but he was not so much justified before God." Henry
on verses 3, 4, 5.
[<* If thou doest not well, sin lieth at the door."] Not at CaM$
door, but at Qod^s door. His wicked doings lay, as it were, at
the door of God's temple, to prevent his admittance and accep-
tance with God : they stood as a partition wall between God and
him. Wicked men's sins are a cloud which their prayers cannot
pass through, and which hinders their offerings from being
brought into the holy place : they are a thick veil before the door
of the holiest of all, to hinder their access to God. 1 John iii. 21,
22. ^^ Beloved, if our heart condemn us not, then have we confi-
dence towards God, and whatsoever we ask, we receive of him,
because we keep his commandments, and do those things that
are pleasing in his sight.''
^51] Gen. iv. 14. It seems to me no way improbable that
Cain's house was intended, and by him understood, not only of
bim personally, but of his posterity. Such he might learn from
bis father Adam, seeing the covenant that was made with him was
made not only for himself, but for his posterity. If Cain uoder-
^d it only of himself personally, it seems somewhat strange
that be should express himself after such a manner. The iohabiud
NOTES ON THE BIBLE. t71
earth was not broad enough for such expressions. The expreS'
sion, from thy face, may be in the same sense as David was shut out
from the face of God when he dwelt in Ziklag, from his altar
where* his people sacrificed and worshipped him, and where he
especially manifested himself. Doubtless there were then such
things as well as afterwards.
[323] Gen. v. 29. '< And he called his name Noah, saying.
This same shall comfort us concerning our work, and the toil of
oor hands, because of the ground which the Lord hath cursed."
Noah comforted God's people concerning their labour and fatigue,
that was the fruit of God's curse on the ground.
1. And chiefiy as the Redeemer was to be of him, who should
deliver his people from all their labours and sorrows, and should
procure them everlasting life in the heavenly Canaan, a better
paradise than that which was lost, where the ground is not curs-
ed, and shall spontaneously yield her rich fruit every month, where
there remains a rest to the people of God, who shall rest from their
labours, and their works shall follow them.
2. He first invented wine, which is to comfort him that is faint
and weary with fatigue, and the toil of his hands, and which makes
glad man's heart, a remarkable type of the blood of Christ, and
bis spiritual benefits.
3. To him was given leave to eat flesh, as a relief from the fruit
of the curse on the ground, which rendered the fruits of it less pleas-
ant and wholesome. God gave Noah leave to feed on the flesh of
other animals, to comfort him under his toil of his hands in tilling
the ground. And this is another type of our feeding on Christ,
and having spiritual life and refreshment in him : for, in feeding
on the flesh of animals, our food and the nourishment of our lives
is obtuned at the expense of their lives and shedding their blood,
at we come to feed on Christ by his layin^^ down his life. And
these things in Noah that should be matter of comfort under
God's curse, are the rather taken notice of in him, because in his
time the curse on the ground was to be more fully executed than
ever it had been before — the good constitution of the earth was
to be overthrown by a flood, and its wholesomeness and fertility
greatly diminished, and so the toil of his hands would be greatly
increased, were it not for this relief given that has been men-
tioned.
4. Before Noah, God's people did not know how far this curse
would proceed ; they probably foresaw that God intended to exe-
cute the curse on the ground in a much further degree than ever
yet he had done. God had not comforted his people by any limits
set in any promise made to them, but to Noah God made a gra-
cious promise, setting limits to the curse, promising in some respects
ITS MOTBS ON THE BJBLE.
m certain measure of suecess to the labour of their handsy promit-
log that seed-time, and harvest, &c. should not cease.
[5] Gen. vi. 4. The monstrous births that arose from the con-
junction of the sons of God with the daughters of men, typify on-
to us what an odious monster results from the conjoining of holy
things with wicked, as of a holy profession with a wicked life in
hypocrites, and what powerful enemies against religion sacb are,
whether they are particular persons or churches, as the church of
Rome, that monstrous beast, in whom are joined the profession of
the name of Christ and many of his doctrines with the most odious
devilism, who has horns as a Iamb, but speaks as a dragon : and
their bulk and huge stature denotes their pride, as none are so
proud as hypocrites. Vid. 257.
•
[257] Gen. vi. 4. And their great bulk, and strength, and re-
nown, besides the pride of such persons and churches as join the
religion, doctrines, and worship, and profession of his church with
the deluding glories and bewitching pleasures of this world, and
of the heathenish and other human and carnal churches and socie-
ties of it, here typified by the beauty of the daughters of men. I
say, besides the pride of such churches, these things seem to de-
note the earthly pomp and splendour, and worldly renown, sod
glory, and great temporal power that such churches aflfect, and l^
are commonly in Providence suffered to arrive to, as the church
of Rome and others.
[428] Gen. vi. 4. '' And there were giants in the earth in those
days,'' &c. Pausanias, in his Laconics, mentions the bones of
men of a more than ordinary bigness, which were shown in ibe
temple of Esculapius, at the city of Asepus : and in the first of
bisEliacks, he speaks of a bone taken out of the sea, which afore-
time was kept at Piso, and thought to have been one of Pelops.
Pbilastratus, in the beginning of his Heroicks, informs us that
many bodies of giants were discovered in Pallei^e, by showers of
rain and earthquakes. Pliny, b. vii. ch. 16, says, *' That upon
the bursting of a mountain in Crete, there was found a body
standing upright, which was reported by some to have been the
body of Orion, b> others, the body of Eetion. Orestes's body,
when it was commanded by the oracle to be digged up, is report-
ed to have been seven cubits long. And almost a thousand years
ago, the poet Homer continually complained, " that men's bo-
^ dies were less than of old." And Solinus, chap. i. inquires,
•« Were not all that were blorn in that age less than their parents ?"
And the story of Orestes's funeral testifies the bigness of the an-
cients ; whose bones when they were digged up in the 5Sth Oly m-
NOTES ON THE BIBLE* 173
piad at Yegea, by the advice of the oracle, are related to have
been seven cubits in length. Other writings, which give a credi-
ble relation of ancient matters, affirm this, that in the war of
Crete, when the rivers had been so high as to overflow and break
down their banks, after the flood was abated, upon the clearing of
the earth, there was found a human body of three and thirty feei
long: which L. Flaccus, the legate, and Metellus himself being
very desirous of seeing, were much surprised to have the satisfac-
tion of seeing what they did not believe when they heard." Gro-
tias deVerit. b. i. sect. lU, Notes.
Josephus, b. v. chap. 2, of his ancient history: ** There re-
mains to this day some of the race of the giants, who by reason
of the bulk and figure of their bodies, so difierent from other
men, are wonderful to see or hear of. Their bones are now shown
far exceeding the belief of the vulgar.'^ Gabinius, in his history
of Mauritania, said that Antseus's bones were found by Sertorius,
which, joined together, were sixty cubits long. Phlegon Tral-
lianns, in his 9th chap, of Wonders, mentions the digging up the
bead of Ida, which was three times as big as that of an ordinary
woman. And he adds also that there were many bodies found in
Dalmatia, whose arms exceeded sixteen cubits. And the same
man relates out of Theopompus, that there were found in the
Cimmerian Bosphorus a company of human bones twenty-four
cubits in length. Le Clerk's Notes on Grotius de Veritat. b. i.
sect 16.
We almost every where in the Greek and Latin historians meet
with the savage life of the giants mentioned by Moses. In the
Greek, as Homer, Iliad 9th, and Hesiod, in his VVorks and Days.
To this may be referred the Wars of the Gods mentioned by Pla-
to io his Second Republic, and those distinct and separate govern-
ffleots taken notice of by the same Plato, in his third book of
Laws. And as to the Latin historians, see the first book of Ovid's
Metamorphoses, and the fourth book of Lucan, and Seneca's third
book of Natural Questions, Quest. 30, where he says concerning
the Deloge, *' that the beasts also perished, into whose nature
men were degenerated." Grotius de Verit. b. i. sect. 16.
[199] Gen. vi. 14. "Make thee an ark of gopher wood.**
The word in the Hebrew language seems to imply that the wood
was of a bituminous or pitchy nature, and consequently more ca-
pable of resisting wet or moisture, and St. Chrysostom particu-
larly calls it ?wXa TSTjaywva a(r^^ra, square wood not liable to rot.
The learned Fuller rightly concludes it to be the cypress, from the
affinity of the word for cypress in Greek, which is KunrafMfo'of ;
firom whence, if the termination is taken away, Cuphar, or Gopher^
174 NOTES ON THE BIBLS.
consists of such letters as are often changed into each other ; nei-
ther is there any wood less subject to rottenness and womM thaa
this is, as all writers do allow. * Pliny saith that the cjrpress wood
is not sensible of rottenness or age, that it will never split nor
cleave asunder except by force, and that no worm will touch it,
because it hath a peculiar bitter taste ; and therefore Plato advis-
ed that all records that are to be preserved for the benefit of future
generations, should be written upon tables of cypress, liartial
says that it will last for an hundred ages and never decay. Tho-
cydides saith that the chests were made of cypress in which the
Athenians carried away the bones of those who died in war for
their country, and the Scholiast gives this reason for it, because it
would never decay, and the Pythagoreans abstained from making
coffins of cypress, because they certainly concluded that the scep-
ter of Jupiter was made of this tree, and no reason can be assign-
ed for such a fiction among the poets, but because it was the fittest
resemblance of that eternal power and authority which they at-
tribute to him. Theophrastus, speaking of those trees which are
least subject to decay, adds this as a conclusion, that the cypress
tree seems to be the most durable of all, and that the folding
doors of the temple of Ephesus being made thereof, had lasted
without damage for four generations. In this Pliny is morepai^
ticular, and saith that those doors were made of cypress, and they
had lasted till his time, which he saith was near four hundred
years, and still looked as if they were new. And Vitruvius speaki
both of the cypress and of the pine tree, that they kept for a long
time without the least defect, because the sap, which is in every
part of the wood, hath a peculiar bitter taste, as is so very ofieo-
sive that no worm or other consuming animal will touch it. He
also tells us that such works as are made of such wood will last
for ever. And therefore he advises that the beams of all churches
should especially be made of cypress wood, because such as were
made of fir were soon consumed by the worm and rottenness ; and
as it was such a lasting wood, so it was also very fit for the building
of ships. Peter Martyr, as cited by the learned Fuller, saith that
the inhabitants of Crete had their cypress-trees so common, that
they made the beams of their houses, their rafters, their rooms,
and floors, and also their ships of this wood. Plutarch saith that
the shipcarpenter in the first place useth the pine from Isthmos,
and the cypress from Crete ; and Vegetius adds, that the galleys
are built chiefly of the cypress, and of the pine-trees, or of the
larch and fir; and in the epistle of Theodoricus to Abundantios,
the Prefect, in which he gives him a commission to build a thou-
sand barks for fetching provisions, or bread-corn ; he commands
him to inquire throughout all Italy, for proper artists, for wood
NOTES ON THE BIBLE. 175
ir f uch work ; and wherever he should find the cypress or pine-
rees near the shore, that he should buy them at a reasonable
irice* Neither was it thus only in Crete and Italy, but Diodorus
iroves that in Phoenicia there was timber sufficient to build ships,
lecaase Libanus, near Tripoli, and Biblus, and Sidon were full
»f cedar-trees, and larch-trees, and cypress-trees, which were very
idmirable for show and greatness ; and Plato, among the trees that
rere fit for shipcarpenters to use, places the cypress next to the
Hoe and the larch-trees. And even in latter years, we are told
hat the Saracens did hasten from Alexandria to Phoenicia to cut
lown the cypress-wood, and fit it for the use of the ships. And
IS the cypress-tree was very fit for this use, so it grew in great
ikuty in Assyria and Babylonia, and therefore Arrian and Strabo
ipeak particularly of it, and that the numerous fleet which Alex-
inder the Great built in those parts, was made of the cypress which
le cot down, and which grew in Babylonia. For there was, as
Lb^y 8ay» ^ great plenty of these trees in Assyria, and that they
liad no other wood in the country which was fit for such a pur^
pose.
Bedford's Scripture Chronology, p. 1 1 1 , 1 12, notes that the rea-
son why they needed a sort of wood not subject to decay or rotten-
ness, was chiefly because the ark was so long in building. Had it
Bot been a kind of wood of extraordinary durableness, it would
kave decayed and spoiled in much less than in 120 years, being
exposed to the weather.
[259] The country where Noah built the ark, was probably in
Babylonia, or the region thereabout, which abounds with cypress
Mr gopher-trees. The Gordyean mountains in Armenia seem to
be at a proportional distance, and since they are allowed to be the
ligbest in the world, there is no reason for receding from the com-
Booiy received opinion, viz. that those were the hills whereon the
irk stopped. Here it is that the generality of geographers place
he ark. Here it is that almost all travellers have found the re-
>ort of it. And lastly, here it is that the inhabitants of the coun-
ty show aome relics of it, and call places after its name to this
rery day. Complete Body of Divin. p. 324.
" In Armenia est altior molis quam sit in toto orbe terrarum,
|ai Araih vulgariter nuncupatur; et in cacumine montis illius
irca Noe post diluvium primo sedit ; et licet propter abundan-
iaoe nivium, quae semper in illo monte reperiuntur, nemo valet
llom ascendere ; semper tamen apparet in ejus cacumine quod-
Imm nigrom, quod ab hominibus dicitur esse Area." Hist. Orient.
. 9.
The mount Gordion, called by the Turks Ardagh^ is the high-
st in the world ; the Jews, the Armenians, and the Mussulmans
176 NOTES ON THE BIBLE.
affirm that the ark of Noah stopped at this mountain after the de-
luge. La Boulaye^s Voyages, They tell us likewise that the city
Nahsivan, which is about three leagues from the mountain Ararat,
is the oldest in the world ; that Noah dwelt therein when be camt
out of the ark ; that the word Nahsivan is derived from JVoi,
which signifies a ship^ and sivan^ which signifies to stop or stag;
and that this name was given to it because the ark stopped at this
same mountain. Tavernier's Travels, tom. iv.
[297] Gen. vii. 1 — 7. The company in Noah^s Ark was up-
on many accounts a type of the church of Christ* The ark did
literally contain in it the church of God, for all flesh had co^
rupted their way before God, and true religion and piety seemed
to be confined to Noah and his family. The ark was made for
the salvation of the church, and for the saving the church from
the destruction which the world was to undergo, and to which it
was doomed, and of which all the rest of mankind were to be
the subjects in an overflowing deluge of God's wrath. So Christ,
God-man, mediator was made for the salvation of his church, to
save it from that destruction and wo that is denounced against
this wicked world, and that deluge of wrath that will overwhelm
all others. The way in which persons were saved by the ark, was
by taking warning from Noah the preacher of righteoosness to
fly from the wrath to come, and hearkening to the call, and flying
for refuge to the ark, and getting into the ark. So the way by
which we are saved by Christ, is by flying from the deluge of
God's wrath, and taking refuge in Christ, and being in him.
The ark was a refuge, from storm, and from wind, the rain
that poured down out of heaven in a very dreadful manner, it
did not hurt those that were in the ark ; so Christ is an hiding
place from the wind, a covert from the tempest. Isai. xxxii. !•
He is a place of refuge, and acovert from storm and from wind.
Isai. iv. 6. '' He is to his church a refuge from the storm, when tbe
blast of the terrible ones is as a storm against the wall." Isai. zxv.
4. '' He that is built in Christ, when the wind blows, the rain
descends, and the floods come and beat upon his house, it will
not fall.''
The company in the ark was safe in the greatest catastrophe,
when the world was as it were dissolved. So they that have
Christ for their refuge and strength, need not fear, though tbe
earth be removed, and though the mountains be carried into the
midst of the sea, (as they in fact were in the flood, they were in
the midst of the sea, the sea surrounded them and overwhelmed
them,) though the waters thereof roar and are troubled, though
the mountains shake with the swelling thereof, Ps. xlvi. 1, 2,3.
Though the waters were so exceeding great and overwhelming,
NOTES ON THE BIBLE. 177
yet those that were in ihe ark did not sink in them. Though the
waters overtopped the highest mountains, yet they could not over-
whelm them ; though the ark when it stood on the ground was a
Idw thing, iu comparison of other things that the waters over-
whelmed, yet the waters could not get above them, but let the
the waters rise ne\'er so high, yet the ark kept above them, which
evidently represents the safety of the church in Christ in the
greatest danger, so that *• when thou passest through the waters,
1 will be with thee ; and through the rivers, they shall not over-
flow thee," Isai. xliii. 2. Concerning those that belong to the
cbarch of Christ, it is promised in Ps. xxxii.6, ** For this shall every
one that is godly pray unto thee in a time when thou mayest be
found ; surely in the floods of great waters they shall not come
Dlgb onto him.'' And though the church often appears as a low
thing, as though the mighty waters that come against it could
immediately overflow it, yet the church is kept above water, let
them come in ever so fiercely, and rise never so high. If it was not
the Lord that is on their side, oftentimes her enemies would swal-
low her up quick. This also represents to us bow Christ was
kept from sinking under his suflVrtngs. It was impossible that
Christ should fail in the great work that he undertook, and
though his suflferings were so great, though the deluge that came
Qpon him was so very great, the billows of wrath so mighty,
enough to overwhelm a whole world, and to overwhelm the high-
est mountains, to overtop the stoutest and mightiest, yet Christ
did not sink and fail, but was kept above water, he kept above
all, and in the issue triumphed over all, as his church also in him
shall obtain the victory over all her enemies, and shall appear
finally above them, let them rise never so high, and deal never
so proudly, as the ark kept still above the water, when the wa-
ters were mounted up even to heaven. The ship wherein Christ
was could not sink. Mat. viii. 24, 25,26. '* And behold, there
arose a great tempest in the sea, insomuch that the ship was co-
vved with the waves ; but he was asleep, and his disciples came to
Um, and awoke him, saying, Lord,^save us ; we perish. And he said
onto them. Why are ye fearful ? O'ye of little faith ! Then he arose
and rebuked the winds and the sea, and there was a great caln^/'
They that went into the ark were saved, when thousands and
millions of others were destroyed, so they that dwell in the se-
cret place of the Most High, that make Christ their refuge, and
the Most High their habitation ; thousands shall fall at their side,
and ten thousands at their right hand ; only with their eyes shall
they behold and see the reward of the wicked, but no evil shall
befal them, nor any plague come nigh their dwelling, Ps. xci.
There was but one ark that any could resort to for refuge in
the whole world. So there is no other name, but the name of
VOL. IX. 23
178 NOTES ON THE BIBLE.
Christ given under tieaven among men whereby we must be
saved. There was no other refuge but the arlc. Iftheywenl
up to the tops of their houses, or to the tops of the highest moun-
tains, it was in vain ; the waters overtopped them : so if men tmsl
in their carnal confidences, in their own strength, their own works,
and mount high in a towering conceit of their own righteousness,
it is in vain. In vain is salvation looked for from the hills, and
the multitude of the mountains, for there is no safety but in the
Lord. Other refuges did they then probably look for, more likely
to save them than the ark, for they could scarce conceive of such
a way of safety by the floating of such a building on the waters,
the art of making ships having not been discovered before that
time. So men's own righteousness looks more likely to men to
save (them, than Christ. They are ready of say to the Lord's
Anointed, How shall this man save us ?
There were but a few saved, when all the rest of the world was
destroyed ; so the church of Christ is but a little flock.
The door of the ark was open to receive all sorts of creatures,
tigers, wolves, bears, lions, leopards, serpents, vipers, dragons,
such as men would not by any means admit into the doors of their
bouses, but if they came they would soon have beat them out
again. So Qhrist stands ready to receive all, even the vilest and
and worst : he came to save the chief of sinners. There were all
kinds of creatures in the ark, so in the Christian church are ga-
thered together persons of all nations, kindreds, tongues, and
Kople, persons of all degrees, all kinds of tempers and manners,
the ark the wolf dwelt with the lamb, the leopard lay down with
the kid, all were peaceable together in the ark, even those that
were the greatest enemies, and were wont to devour one another
before, as it is prophecied that it should be in the Christian church,
Isai. xi. 6, &c., Ixv. 25.
All in the ark was subject to Noah, as the church is subject to
Christ; all was saved by his righteousness. Gen. vii. 1, " And the
Lord said unto Noah, Come thou and all thy house into the ark :
for thee have I seen righteous before me in this generation." As
the church is saved by Christ's righteousness, there is no rest
any where for God's people but and in Christ, as the dove that
Noah sent forth found no rest for the sole of her foot but in the
ark ; when she wandered from the ark, she found no rest till she
returned again. The dove therein was a type of a true saint, as
the raven was a type of a false professor, who separates from Christ,
and returns to him no more.
The ark was taken up from the earth, and ader being long
tossed to and fro in the waters, when it was not steered by the
wisdom of Noah, but was only under the care of Providence, is
rested on the top of an exceeding high mountain, as it were io
NOTES ON THE BIBLE. 179
heaven, and was brought into a new world ; so the church of
Christ in this world is tossed to and fro like a bark on the water,
passes through great tribulation, and appears to be overwhelmed.
Isai. liv. 11. *^ O thou afflicted, tossed with tempest, and not com-
forted ! behold, I will lay thy stones with fair colours, and will
lay thy foundations with sapphires." At last, through God's care
of it and mercy to it, it rests in heaven. The ark, in the midst of
the flood, rested on a mountain strong and high; so the churcby
when ready to be overwhelmed, rests on a rock higher than she.
[354] Gen. vii. 8, 9, and 14, 15, 16. Concerning the resorting of
afl kinds ofbinU^ and beasts^ and creeping things to the ark before the
fiooj. The particular animals that were gathered together to the ark
aod saved there, when all the rest of their kind were destroyed,
were those that God had pitched on, and in his sovereign pleasure
chosen out of the many thousands and millions that were of their
kind, and yet they were of every kind, as it were of every nation
of birds and beasts. So that here was a lively image of that ga-
thering together of the elect from the four winds, from one end of
heaven to the other, that there was before the destruction of Jeru-
salem, and before the terrible judgments of God that came on the
earth at and before Constantine's time, and that will be before the
great destruction of God's enemies that will be about the time of
the destruction of Antichrist, when the harvest of the earth shall
be gathered in before the vintage, and the gathering together there
will be to Christ before the great, and general, and last destruction
of the wicked by the general conflagration, when the world shall
be destroyed by a deluge of fire. There are elect of every na-
tion that shall be gathered in before the final destruction of the
wicked world, as is often said in scripture, especially in the book
of Revelation. The doves and other birds then flocked to the
windows of the ark, representing that flocking of souls to Christ
which shall be as doves to their windows. They flocked together,
the eagle, the vulture, and other rapacious birds, together with
doves and other such birds, without preying upon them ; repre-^
senting times of great ingathering of souls to Christ, wherein
the wolf dwells wit^ the lamb, and the leopard lies down with the
kid, be.
[346] Gen. viii. 7, 8, &ic. Concerning the raven and tlie dove^
thai Noah sent forth. The dove is an emblem of a gracious soul,
which, finding no rest for its foot, no solid peace or satisfaction in
this world, this deluged, defiling world, returns to Christ as to its
ark, as to its Noah. The carnal heart, like the raven, takes up
with the world, and feeds on the carrions it finds there. But re-
turn thou to thy rest, O my soul, to thy Noah^ so the word is, Ps.
180 NOTCS ON THE BIBLE
Gzvi. 7. <' O that I had wings (ike a dove to flee -Co hinh'' Ps. Iv«
6. The olive branch, which was an emblem of peace, was broughti
not by a raven, a bird of prey, nor by a gay and proud peacock,
but by a mild, patient, humble dove. It is a dove-like disposiiioD
that brings in to the soul earnests of rest and joy.
[166] Gen. viii. 21. '' And the Lord smelt a sweet savour, and
the Lord said in his heart, I will not," &c. It was not for the
acceptableness of that sacrifice that made God promise that he
would no more curse the ground, but the acceptableness of the
sacrifice of Christ represented by it.
[347] Gen. ix. 5, S^c. ^* And surely your blood of your livei
will I require it whoso sheddeth man's blood„by man shall hii
blood be shed." We have an account of murders before the flood,
but nothin«; that looks as though murder was wont then to be re-
venged with death by men, in an established course of public jas-
tice. Lamech, when he had been guilty of murder, seems not to
have been executed for it by men. And by the story of Cain, it
should seom that God took the punishment of murder then into
his own hands. In all probability, a little before the flood, wbes
we read that the earth was filled with violence, the earth was filled
with murders, and that those giants who then became such mighty
men, and men of renown, were guilty of .many murders, and that
it was in the earth as it was in corrupt times in Israel, and the had
was filled with oppression and violence, in other respects tbetr
bands were full of blood, Isai. i« 15, Jer. ii. 34, ** And the land
was full of blood," Ezek. ix. 9. By swearing, and lying, and
killing, and stealing, and committing adultery, they broke out, and
blood toucheth blood : tho like in many other places. And there
being no human laws for putting murderers to death, therefore
God did in a remarkable manner take that work into his ovn
hands in the destruction of those murderers by the waters of the de-
luge ; but now establishes it as a rule henceforward to be observed,
that murder shall be revenged in a course of public justice.
Another reason why God now does expressly establish and pa^
ticularly insist on this rule is, that God had now first given then
leave to shed the blood of beasts for food, which had not been
granted till now, which liberty they would have been in danger of
abusing, to make shedding of blood appear a less terrible thing to
them, and so taking encouragement the more lightly to shed men*!
blood, had not God set up this fence.
[238] Gen. ix. 12, 13, 14, 15. Concerning (he rainbow tkat
God gave for a token of the covenant to Noah. The author of
Revelation examined with Candour, supposes that the rainbow was
NOTES ON THE BIBLE. 181
ten before Noab saw it, on occasioB of his revealing his
It to him, and says, ^^ The tradiiioo of antiquity concern-
rainbow, seems strongly to confirm this opinion ; for /m,
s the name of the rainbow with the Greeks, is said to be
ghter of TkaunuMy i. e. Wonder, and the messenger of Ju-
I carry his great oath to the other gods when they had of-
Now this seems to be a fable plnihly founded upon the
covenant now mentioned, which God made with men after
ige, the covenant of God on this occasion plainly implies
b of God, as you may learn from Isai. liv. 9, where God
ig his resolution of mercy to the Gentiles, useth these
' Far this is as (he waters of Noah unto meyfor as I have
hat the waters of Noah shoidd no more go over the earthy so
)wom that I would not be wroth with ihee^ nor rebuke thee.^^ '
] Gen. ix. 12, &c. Concerning the rainbow^ the token of
nant. This is on many accounts a token of God's cove-
grace, and his special promise of no more overthrowing
ih with a flood in particular.
IS a most fit token of the covenant of grace of which this
lar covenant was a part, and also an image, as appears by
/• 8, 9, 10. Tokens of things that appertain to the cove-
God do as fitly confifm this promise, as they did the pro-
entioned in the vii. chap, of Isaiah, ver. 14. It is light
s the symbol of God's favour and blessed communications
I that are the objects of his favour, and a symbol of hope,
t and joy, excellency and glory. It is a very pleasant
xcellently representing that grace and love that is manifest-
be covenant of grace, and that sweet comfort and peace,
It excellent grace and glory that is the fruit of that love,
light manifested in all the variety of its beautiful colours,
represent^ as has been elsewhere shown, the beauty and
3ss of the divine Spirit of love, and those amiable sweet
and happy influences that are from that Spirit.
a pleasant sweet light in a cloud, which is the symbol of
rine presence, and especially of God manifest in the flesh,
le human nature of Christ, and therefore fitly represents
lasant grace and sweet love of God as appearing in Christ
an. The light of the sun is more beautiful and pleasant to
akeyes appearing thus in a cloud where the dazzling bright-
it is removed, and its pleasantness retained and illustrated,
hen we behold it in the sun directly. So the divine perfec-
ts appearing in Christ God man, are brought down to our
r of conception, and are represented to the greatest advan-
) such' weak creatures as we are, and appear not glaring and
ng, but easy, sweet, and inviting. The light of the rainbow
182 NOTES ON THE BIBLE.
ID a cloud, teaches the like mystery witii the light of 6re in a pil-
lar of cloud in the wilderness, even the uuiouof the divine aatore,
or God dwelling in flesh.
It is a pleasant light in the bosom of a dissolving cloud, that is
wearied with watering, and is spending itself for the sake of men,
and in order to shed down its fatness, its nourishing, benign, re-
freshing influences on the earth, and so fitly represents the beauty
and love, and excellent fulness of Christ, as it is manifested in bis
dying for men. The drops of rain fitly represent Christ's blood,
and also his word, and the blessed communications of bis Spirit,
which come by his death, and are compared to the rain in the
scripture.
As the cloud fitly represents the human nature of Christ's
person, so also it doth Christ mystical, or the human nature of
the church. In the rainbow the light of the sun is imparted to,
and sweetly reflected from a cloud, that is but a vapour that con-
tinues for a little while, and then vanishes away in an empty, on-
substantial, vanishing thing, driven to and fro with the wind, that
is far from having any light or beauty of its own, being io its
own nature dark.
The multitude of drops from which the light of the sun is so
beautifully reflected, signify the same with the multitude of the
drops of dew that reflect the light of the sun in the morning, spo-
ken of, Ps. ex. 3. (See notes in the place.) They are all 6od*s
jewels, and, as they are all in heaven, each one by its reflectioo,
is a little star, and so do more fitly represent the saints ihao the
drops of dew. These drops are all from heaven, as the sanits are
born from above ; they are all from the dissolving cloud, so the
saints are the children of Christ, they receive their new nature
from him, and by his death they are from the womb of the cloud,
the church: Jerusalem which is above, is the mother of us all ; the
saints are born of the church that is in travail with them, endur-
ing great labours, and suflering, and carnal persecutions, so those
jewels of God are out of the dissolving cloud. These drops re-
ceive and reflect the light of the sun just breaking forth, and shin-
ing out of the cloud that had been till now darkened and hid, and
covered with thick clouds, so the saints receive grace and com-
fort from Christ's rising from his state of humiliation, suflfering,
and death* wherein his glory was veiled, and he that is the bright-
ness of God's glory was as it were extinguished, as was signified
in the time of it, by that eclipse of the sun. The light which iu
the sun, its fountain, is one and unvaried as it is reflected from
the cloud, appears with great variety, so the glory of God, that is
simple, is reflected from the saints in various graces. The whole
rainbow, composed of innumerable shining beautiful drops, all
uaited in one, ranged in such excellent order, some parts higher
NOTES ON THE BIBLE. 183
mnd others lower, the different colours, one above another in
SQch exact order, beautifully represents the church of saints
of different degrees, gifts, and offices, each with its proper place,
and each with its peculiar beaiily : each drop may be beautiful in
itself, but the whole as united together, much more beautiful.
Numb* xxiv. 5, 6. " How goodly are thy tents, O Jacob ! and thy
tabernacles, O Israel ! as the valleys are they spread forth, as the
gardens by the river's side ; as the trees of lign-aloes which the
Lord hath planted, and as the cedar-trees beside the waters." Ps.
xlviii. 2. *^ Beautiful for situation, the joy of the whole earth is
mount Zion." Ps. I. 2. '* Out of Zion, the perfection of beauty,
God hath shined." Ps. cxxii. 3. '^ Jerusalem is builded as a city
compact together. Part of this bow is on earth, and part in hea-
ven, so it is with the church. The bow gradually rises higher
and higher from the earth towards heaven, so the saints from their
first conversion are travelling in the way towards heaven, and
gradually climb the hill, till they arrive at the top. So this bow
in this respect is a like token of the covenant with Jacob's ladder,
which represented the way to heaven by the covenant of grace, in
which the saints go from step to step, and from strength to
strength, till they arrive at the heavenly Zion ; so in this bow the
ascent is gradual towards the top in the way to heaven ; the begin-
ning of the ascent is sharpest and most difficult ; the. higher you
ascend the easier the ascent becomes. On earth this bow is divided,
the parts of it that are here below are at a distance from one
another, but in heaven it is united, and perfectly joined together.
So different parts of the church on earth may be divided, sepa-
rated as to distance of place, have no acquaintance one part with
another, and separated in manner of worship and many opinions,
and separted in affection, but will he perfectly united in heaven.
The parts of the rainbow, the higher you ascend, the nearer and
nearer do they come together, so the more eminent saints are in
knowledge and holiness, the nearer they are to a anion in opinion
and affection, but perfect union is not to be expected but in
heaven.
This beautiful, pleasant light, appears after the heavens have
been covered with blackness, and have poured out rain on the
earth, seeming to threaten its destruction by a deluge ; so it is a
fit sirobol of his mercy after his anger, the turning away of his
anger, his mercy appearing in the forgiveness of sins. So the
glorious gospel follows the law, and Christ's glory follows his
sufferings, and comfort in the hearts of the saints follows sorrows
of conscience ; yea this light is light in darkness, it is a beautifnl
light reflected from the dark cloud, showing God's love in his an-
ger, his love appearing in his frowns. God's love never so great-
ly appeared as in the sufferings of Christ, the greatest manifesta-
184 NOTES ON THE BIBLE.
tion of his anger against sinners, and his love when the shower
is over in past threateniogs, and convictions, and terrors of con-
science, which the saints have been the subjects of.
The rainbow, if completed, would be a perfect circle, the
most perfect figure in every part united, fitly representing the
most excellent order and perfect union that there shall be in the
church of Christ. The rainbow is sometimes in scripture re-
presented as a circle, Rev. x. 1, << And a rainbow was upon his
head.*' The reason why the circle is not now complete, is be-
cause a part of it is as it were under the earth*; but if we by
standing on an high mountain, or otherwise see tt all raised
above the earth, we should see it a complete circle. So the
church of Christ is now incomplete, while a ]iart of the eleU
church is buried under the earth, and a part has never yet re-
ceived being, but after the general resurrection, when that part
of the church that is now under the earth shall be raised above
it, then the church of Christ would be in its complete state. If
we could view the resurrection church from an high mountain,
as the apostle John viewed it, and saw it in the colours of the
rainbow, reflected from these precious stones, we should see
the circle completed without any part wanting, all disposed Id
the most perfect union and beautiful order. The order of the
drops of the rainbow, supposing them to represent saints, and
the sun to represent Christ, is the most apt, commodious, and
beautiful, both with respect to the sun and each other. They
are in the most apt order with respect to the sun, all opposite to
him, and so placed in a fit posture to view the sun, and to re-
ceive and reflect his rays, all at an equal distance from the sun,
and all in a sense round about him to testify their respect to
him, and yet none behind him, but all before his face, and all
in the most apt order to behold and reflect light on, and con-
verse together, and assist and rejoice one another. On the
whole, here is an image of the most pleasant and perfect har-
mony, of a great and blessed society dependent on, blessed in,
and showing respect to, the fountain of all light and love.
The sun is as it were in the centre of this beautiful circle of
little jewels or stars, as the sun is in the centre of the orbits of
the planets, and as the ark, and mercy-seat, and the seven lamps
were in the midst of the tabernacle of blue, and purple, and
scarlet, those colours of the rainbow, and as Christ is in the
midst of the seven golden candlesticks, and as the throne of the
Lamb is in the midst of the saints of heaven, who are round
about that throne, and also a -rainbow round about the throne,
Rev. iv. 3, 4 ; and as the Lamb, who is the light of the new
Jerusalem, has that city adorned with the colours of the rainbow
round about him.
■
NOTES ON THE DIBLE. 185
Each drop contains in itself a beatitifnl imasre of the sun re-
.ected after its manner according to that part of the sun's glory
rhich is most conspicuous in it : one contains a red image of the
un, another a yellow one, another a green one, and another a
ilue one, &c. : so each saint reflects the image of Christi though
sach one has his particular gift, and there he some particular
;raee or spiritual beauty that is most conspicuous in him. The
vrhole bow, when completed into the form of a circle, or all that
multitude of shining jewels or stars to^^ether united into that
excellent form and order, do together constitute one complete
iiDiige of the sun. Though the image differs from the sun it-
self in the following things : 1. That whereas the disk of the
lun is full within its own circumference, the image is empty, it
is a circle not filled, but left empty to be filled with the sun, so
Christ hasall fulness in himself, but the church is in itself an
empty vessel, and Christ is her fulness. 2. Whereas the light
n single in the sun, in the bow it is diversified, reflected in a
great variety, the distinct glories of the sun as it were divided,
sod separately reflected each beauty by itself, as it is in Christ
and his church. 3. Though there be so many that each one re-
flects a little image of the sun, and the whole bow or circle be
of so great extent, and be so beautiful, yet the sun infinitely ex-
ceeds the whole in light, the whole reflects but a little of the
brightness of the fountain.
A drop of rain fitly represents man. It is a very small thing, of
little value and significancy ; a drop of the bucket, and light dust
of the balance, are mentioned together as small and worthy of
DO consideration. It is very weak, very mutable, and unstable,
exceeding liable to perish, soon falls and is dissipated, and can-
not be made up again. The continuance of a drop of rain is
bat short, it is a thing of a very posting nature, its course is
iwift, and in a moment it sinks into the earth, and is no more,
which fitly represents the frailty and mortality of man, whose
days are swifter than a weaver's shuttle, who is but a momeo*
tary thing, and hastens with a swift course to the grave. Man's
dying and sinking into the grave is compared to this very thing,
of .water's being spilt on the ground, sinking into the earth, and
BO being irrecoverably gone, 2 Sam. xiv. 14.
The drops of rain reflecting the light of the sun in the rain-
bow fitly represent the saints, for in them fire and water are
mixed together, which fitly represents the contrary principles
that are in the saints' flesh and spirit. In those drops are a
brighter spark of heavenly fire in the midst of water, and yet it
it Dot quenched, it is kept alive by the influence of the sun, as
the heavenly seed and divine spark is kept alive in the saints in
the midst of corruption and temptation, that seem often nfl if
VOL. IX. 24
186 NOTEsf ON THE BIBLE.
they would overwhelm and extinguish it. So God suffers oot
the smoking flax to be quenched. The drop io itself is wbollj
water, as the nature of nmn in itself is wholly corrupt ; in the
saints, that is, in their flesh, dwells no good thing; they hare
no light or brightness in them, but only what is immediately
from heaven, from the Sun of Righteousness. In the drops of
the rainbow is represented both the saints descending to the
grave by the flesh, and also their ascending to heaven by the spi-
rit of holiness, for the water descends swiftly to be buried iothe
earth, but by the fire a beautiful light, in them is represented
an ascent as it were up an hill from the earth to heaven.
These drops fitly represent the saints on another account, as
Mary's alabaster box of precious ointment represented the heart
of a saint ; this drop, though itself is weak and frail, yet is
clear and pure as alabaster, and contains as it were a spark or
show of beautiful heavenly light in it, which represents the
same divine grace that Mary's precious ointment did.
[419] Gen. x. and xi. The dispersion and first setthment of
the nations. By the descendents of Jophat were the isles of the
Gentiles divided. Gen. x. 5. By the Isles^ the Hebrews denoted
not only such countries as were on all sides encompassed by sea*
but also such countries as were so divided by the sea from theni
as that they could not be well come unto, or at least used not to
be gone unto, but by sea : in brief, they called islands^ all beyond
sea-countries^ and all people islanders, which were wont to come
by the sea to them and to the Egyptians, among whom the Jews
lived a long time, and so called things by the same names, at
least in Moses's time, when the people were lately come out of
Egypt. Now such are not only the island of Cypress, Crete,
and other islands of the Mediterranean, but also the country of
the Lesser Asia, and the countries of Europe ; and indeed those
countries, so many of them as were then inhabited and known
to the Jews, were not only beyond the sea, but peninsulas mostly
encompassed by the sea, as the Lesser Asia, Greece, Italy, and
Spain. And that not only Europe, but the countries of the
Lesser Asia were called isles^ seems manifest by Isai. x. 10, LI,
*' The Lord shall recover the remnant of his people from Assy-
ria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, and from
the islands of the sea." Lesser Asia is either here included
under the term, islands of the sea, or wholly left out : but it is
not likely the countries of Asia would be mentioned so many of
them to the south-east and north of Judea, far and near, and the
countries of Europe beyond the Lesser Asia, and all countries
of the Lesser Asia wholly passed over.
NOTES ON THE BIBLE. 187
The fK>ns of Japhet were seven, Gomer, Magog, Madai, Ja-
▼an. Tubal, Meshech, and Tiras. The sons of Gomer were
Ashkenaz, Riphath, and Togarmah. The sons of Javan were
Elishah, Tarshish, Kittim, and Dodenim, Gen. x. 2. 4.
To begin with Gomer and his sons, to whom we maj assign
the greatest part of the northern tract of the Lesser Asia for
their first plantations. Josephus tells us expressly that the Ga-
latians who lived in this tract were called Gomeritesy and Hero-
dotus tells us that a people called Cimmerii dwelt in those parts;
and Pliny speaks of a town in Troas, a part of Phrygia, called
Cimmeris. All the northern part of Lesser Asia was anciently
called Phrygia by the Greeks, which is a word that in the Greek
language signifies torrid or burnt country, as Gomer in Hebrew
is from the Radix Gamar, which signifies to consume; and its
derivation Griimra, or Gumro, signifies a coal, and it is certain
there was a part of this country which was specially called by
the Greeks, *fu7ia Ksxaufxsvr], Burnt Phrygian
Asbkenaz, who of the three sons of Gomer is first named by
Moses, was seated in the western part of the nation of Gomer,
i. e. in the north*west part of the Lesser Asia ; as it is hardly to
be questioned, there being so plain footsteps of his name to be
found in those parts ; for in Bythinia there is a bay formerly
called the Ascanian bay, together with a river and lake of the
tame name, and in the lesser Phrygia, or Troas, there was both
a city and province anciently known by the name of Ascania,
and there was isles lying on the coast called the Ascanian isles ;
nor is it any way unlikely but that in honour of this Ashkenaz,
the king and great men of those pacts took the name of Asca-
oias, of which name besides, Ascanius, (he son of Eneas, we
Sod a king mentioned in the second book of Homer's Iliads,
which came to the aid of Priamus at the siege of Troy, arid
from hence probably came name that the Greeks gave to the
lea, the Euxine sea. From the family of Ashkenaz, upon the
eoasts along which lies the entrance into this sea, with some
variation of the sound, which length of time might naturally
introduce. And the prophet Jeremiah foretelling the taking of
Babylon by Cyrus, has this expression, chap. li. ver. 27. ^' Call
together against her the kingdom of Ararat, and Miseni, and
Ashkenaz ;" where, by the kingdom of Ashkenaz, may very well
be understood the inhabitants of those parts we are speaking
of, for Xenophon, as Bochart has well observed, tells us that
Cyrus having taken Sardes, sent Hystaspes with an army into
Phrygia, that lies on the Hellespont, and that Hystaspes having
made himself master of the country, brought along with him
from thence a great many of the horse and other soldiers of the
188 NOTES ON THE BIBLE.
Pbrygianty whom Cyrus took along with the rest of bis ar
Babylon.
Riphath, the second son of Gonier, is probably suppo^
have seated his family in the parts adjoining eastward t
plantation of his brother Ashkenaz. This opinion is conii
by the testimony of Josephus, who expressly says that the]
lagonians, a people inhabiting some portion of this tract,
originally called Riphatenns^ from Riphat. There are also
remainders of his name to be found here among the wr
of the ancient Greeks and Latins. For in Appalloniues's .
nauticksy there is mention made of the river called lih(
which rising in this tract, empties itself into the Euxin(
The same is called by Dionysius Periegetes, and others Rl
Stephanus does not only acquaint us with the river, but U
also of a region of the same name, and whose inhabitants
called Rhebcei ; and Pliny places here a people called Ri
and another called Arimphcei.
The third and last son of Gomer named by Moses, is 2
mahy whose family was seated in the remaining, and consec
ly in the most easterly part of the nation of Gomer, an<
situation of the family of Togarmah is agreeable both to s
and common writers ; for as to sacred scripture, Ezekiel
speaks, chap, xxzviii. ver. 6. '* Gomer, and all his band
house of Togarmah, of the north quarters, and all his bai
and again, chap, xxvii. ver. 14. '' They of the house o
garmah traded in thy fairs, (i. e. the fairs of Tyre,) with h
and horsemen, and mules." Now the situation that we f
to Togarmah makes it in a manner lie true north from .
and Cappadocia, by which name a considerable part of t
of Togarmah was in process of time known to the Greeks
very well stocked with an excellent breed of horses and n
and that the inhabitants were esteemed good horsemen,
well attested by several ancient heathen writers, as Solin
Cappadocia, Dionysius Periegates, Claudian, and Strabo
there are to be found footsteps of the very name of Tog
in some of those names, whereby some of the inhabitai
this tract were known to old writers. Thus Strabo tells u
the Trochmi dwelt in the confines of Pontus and Cnppa<
And several towns lying on the east of the river Halys, a
in Cappadocia, are assigned to them by Ptolomy. They a
Cicero called Trogmij and Trachmcni by Stephanus; and
council of Chalccdon ihey are called Trocmadesy or Trogm
there being frequent mention made in that council of Cyri
Bishop of the Trogmades,
We next proceed to say something of the colonies v
coming from the nation of Gomer, in process of time s
NOTES ON THE BIBLE. 189
IhemselTea in several parts of Europe. Herodotus tells us that
a people called Cimmerii formerly dwelt in that tract of Lesser
Asia, which we assign to Gomer. So he telU uh withal that
these people put out a colony to Pains Maeotis, on the north of
tthe Euxine sea, and so gave the name of Bosphorus Cimmerius
lothe strait betwixt the Euxine sea and the Maeolick lake, now
iommonly called the strait of Caffa.
This colony of the Cimmerii increasing in process of time,
•ad so spreading themselves still by new colonies further west-
ward, came along the Danube, and settled themselves in the
•country which from them has been called Germany. For as to
tlie testimony of the ancients, Diodorus Siculus, (as Mr. Mede
observes) affirm that the Germans had their original from the
Cimmerians, and the Jews to this day (as the same learned per-
[lon remarks) call them Ashkenazim of Ashkenaz. Indeed
they themselves retain plain marks enough of their descent both
in the name Cimbri and also in their common name Germans, or
ts tbey call themselves, Germen^ which is but a small variation
from Gemren, or Gomren, and this last is easily contracted from
Gfamertn, that is, Gomereans; for the termination en is a plural
termination of the German language, and from the singular
number, Gomer, is formed Gemren by the same analogy that from
hrother is formed brethren. The other name Cimbri, is easily
framed from Cimmeriiy and by that name the inhabitants of the
northwest peninsula of old Germany, now called Jutland, were
known not only to the ancient, but latter writers, and from this
name of the inhabitants, the said peninsula is called Cimbrica
Chersonesusj and that frequently by modern authors.^
Out of Germany, the descendants of Gomer spread them-
selves into Gaul, or France. To prove this, Mr. Camden quotes
the testimony of Josephus, when he says that those called by the
Greeks Golatae were originally called Gomeritcs, which words
may be understood either of the Asiatick Golatce, commonly
called by us Galatians, or the European Galatce, commonly
called by us Gauls. If it be taken in the former sense, then
it is a testimony for the first seating of Gomer in the tract of
the Lesser Asia we have assigned him, and on this account it
is before taken notice of by us. Mr. Camden also produces the
testimony of other writers to prove the Gauls to be from Gomer,
as of Appian, who in his Illyricks, says expressly that the Ccltae,
or Gauls, were otherwise called Cimbri, Those barbarians whom
Marius defeated, Cicero plainly terms Gauls, and all historians
agree that these were the Cimbri, And the coat-armour of
1)eleus, their king, digged up at Aix, in Provence, where Ma-
rius routed them, does evince the same, for the words Beleos
Cimbros were engraven upon it in a strange character. Again :
190 NOTES ON THE BIBLE.
Lucan calls that ruffian that was hired to' kill MariaSi a Gm-
brian^ whereas Livy and others affirm him to have been a Cimd;
and by Plutarch the Cimbri are called CroUo^Seytkians.
Hence we conclude that the ancient inhabitants of Britain weit
descended from Gomar, for il is not to be questioned but that tbe
isle was 6rst peopled from those countries of the European conti-
nent, which lie next to it, and consequently from Germany or
Gaul. The name by which the offspring of those ancient Bri«
tons, the Welch, call themselves to this very day, is Kumro, or
CimrOf and Kumrif and in like manner they call a Welsh wo-
man KumraeSt and their language, Humeraeg; and since the j
Saxons and Angles were Germans, who as was before observed, |
were descendants of Gomer, and were near neighbours to the peo- :
pie that were more especially called Cimbri^ hence it follows thit 1
our ancestors, who succeeded the old Britons, were also de- i
scended from Gomer ]
But now to proceed to the other sons of Japhet, as the natioi j
of Gomer first seated itself in the northern tract of the Lesser Asia, |
so the nation of Javan seated itself in the southern tract of the \
•ame. And this appears not only from the name of a coantfy ia
this tract called Ionia, but also from the situation of the four fih
milies of Javan's sons within this tract, which are mentioned ia
thia order by Moses, Elishah, Tarshish, Kittim, and Dodaoin^
Gren. X. 4.
Tarshish seated himself on the eastern part of this tract, u
is probable, on several considerations. For Tarsus is a chief
town of Cilicia, and Josephus expressly affirms that Cilicia, and
the country round it, was originally known by the name of Tarsh'
ish. It is scarcely to be doubted, but this was the Tarshish^ to
which the prophet Jonas thought to flee from the presence of the
Lord, as also that this principally was the Tarshish mentioned so
often by the prophets, on account of its trading with Tyre.
To the west of Tarshish, adjoining the portion appertaining
to Kiitimj or CUlinij which word having a plural termination,
does, in all probability, imply the descendants of Keih^ or the
Ketians. Ptolomy tells us of a country here called Cetis^ and
Homer in Odys. 4, mentions a people called Cetii^ who were
thought to take their name from a river, CetiuSy in the same quar-
ter. But it is remarkable that this is agreeable to the name
mentioned by Homer. Josephus will have the isle of Cyprus to
have been the seat of the Cittim^ because therein was a town called
Citium^ of good note, but it is not to be questioned, but the con-
tinent was peopled before the island, and consequently that the
Cittim first seated themselves on the continent, from which they
might, probably enough, send in process of time, some colony
over into the neighbouring island of Cyprus*
NOTBS ON THE BIBLE. 191
The two remaining families ofJavan, viz. Elishah^ nnd Dodanim,
imted themselves on the western coast of the southern tract of
le Lesser Asia. Here upwards, or northwards, were anciently
itnated the ^oles, who as they carry som^ marks of their pedi-
gree in their name, so are expressly affirmed hy Josephas to have
Ken descended from Elishah, and from him to have taken their
lame. And since the country, peculiarly called in after ages,
hmta, joined to the sonth, of what was in said ages peculiarly
called JGolia, it is probable that the said Ionia, (so peculiarly call-
ed perhaps, from Javan*s living there with his son Elishah,) was
possessed originally by the sons of Elishah, or else partly by them
lod partly by the Dodanim — of whom next. <
On the same western coast, south of the family of Elishah, may
tbe family of Dodanim be supposed to have first planted itself,
ibr there we find in ancient writers a country called Doris, which
may not improbably be derived from Dodanim, especially if this
be plural, as the termination seems to import, and so the singular
WM Dodan ; which being softened into Doran, the Greeks might
eisily frame from thence Dorus, whom they assert to be the fa-
ther of the Dorians. Certain it is from the Greek writers them-
•elves, that the Dores or Dorians were a considerable body of the
Greeks, insomuch that Dorico Casira is taken by Virgil to de-
note the whole Grecian camp, wherefore it is very probable that
tbey bad their extraction from one of the sons of Javan, the father
of the Greek nation, and distinguished themselves from the other fa-
milies of Javan, by assuming to themselves the name of the father
of their family, as the others did, and consequently called them-
lehres Dodanim, which the Greeks in time moulded into Dores,
The Greeks say of Dorus, the father of the Dorians, that he was
die son of Neptune, who evidently was the same with Japhet ;
((ce No. 405 ;) and though Dodanim was the grandson of Ja-
phet, yet according to the usual way of speaking among the
Hebrews, he was called the son of Japhet. The change of Do-
Am into Dorus is the more likely, by reason of the great like-
■Kis there is between the Hebrew D and R. Hence, (viz. from
DeriSf) some might pass over to the isle of Rhodes, which might
tke its name from those Dodanim, which by reason of the like-
lest of letters is sometimes writ Rodanim, which seems to have
>een the opinion of the seventy interpreters, by their rendering
be Hebrew word Dodanim by Po^ioi, fihodii.
I proceed now to speak of the colonies of the posterity of Ja-
ui, that in process of time were made from their first settle-
leots, and I shall begin with the two last mentioned, Elishah
nd Dodanim ; for those lying on the western coast of the Lesser
kSia, as they increased, peopled by degrees the many isles that
e on the adjoining sea, and so at length spread themselves into
102 NOTES ON THE BIBLE.
tbe European continent. The family of Elishah seems to bare
possessed themselves of most, or at least the roost considerable
isles lying in the sea between F'urope and Asia, forasmocb as
they are called by the prophet Ezekiel, xxvii. I^^he Isles of EH-
shah. What the prophet there says of the blue and the purple from
the isles of Elishah, is very applicable to the isles of this sea, for-
asmuch as they did abound in this commodity, and are on that
account celebrated by common authors, and some .of them took
their names from it. And the sea itself on which these isles were,
seems originally to have been called the Sea of Elishah; which
name, though it wore away in process of time in other parts, yet
seems to have been all along preserved in that part, which to this
day is frequently called the Hellespont, as if one should say
Elisce Pontos, the Sea of Elishah. And this derivation of the
word Hellespont will appear yet more likely, when we consider
that the descendants of Elisha, passing over into Europe, came
afterwards to be termed Hellenes^ and their country Hellas, a
name which in process of time became common to all Greece;
in which there were other footsteps of Elishah*s name to be foand
formerly, as in the city and province of jE//>, in the Peloponesus, in
the city of Eleusis, in Attica ; and in the river Elissus^ and /Jtf-
sus, in the same province. Some think the Camjn EUsiiy so much
celebrated among the Greeks, to have been so called from Elisba.
As to DMlenim^ or the Dorians, the Spartans or the Lacede-
monians, looked on themselves to be of Dorick extraction, and
there were formerly remainders of the name to be found in those
parts of Greece. In the province of Messena, in the Peloponesus,
there was a town called Dorion, and of the other tract of Greece,
lying above the isthmus of the Peloponesus, there was a con-
siderable part called Doria, Dorica, or Doris ; to say nothing of
Dodona : and ail the Greek nation is sometimes called Dotes, as
was before observed, out of Virgil.
As to Kittim, or the Cittim, they probably sent their first colony
to the neighbouring isle of Cyprus, which seems to be called the
land of Chiitim. Isai. xxiii. 1 — 12. But in process of time want-
ing more room, and therefore seeking out further, and finding
the lower parts of Greece already inhabited by the descendants
of Elishah and Dodanim, they still proceeded on, coasting along
the western shores of Greece, until they came to the upper, and
northern parts of it, which not being yet inhabited, some of theffl
planted themselves there, whilst some others of them descryingtbe
coast of Italy, went and settled themselves in that country. Hence
it comes to pass, in probability, that both Macedonia in Greece,
and also Italy, are denoted in scripture by the names of CiUim^
or Kittim. The author of the book of Maccabees plainly denote!
Macedonia, by the land of ChetUm, when he says that Alexaa-
NOTES ON THE BIBLE. 193
fy tlie son of Philip the Macedonian, came out of the land of
keHinij I Mac. i. 1 ; so also chap. viii. 5, the said author calls
srseus king of Macedonia, king of (he CUims. The more an-
val name of this country was Maceiia^ and the Macedonians
smselves are otherwise termed MacelcR.
The place of scripture where C/ntiim, by the consent of almost
I expositors, denotes the Romans, is Dan. xi. 29, 30 ; for by the
ips of Chiitim^ there mentioned, is understood the Roman fleet;
' the coming whereof, Antiochus was obliged to desist from his
signs against Egypt. There are also several footsteps of the
ime Chittim, or Cheth, to be found in Italy, among eminent
'iters ; as a city of Latium, called Cetia^ mentioned by Diony-
is Melicarnasseus : another city among the Volsci, called Eche-
I, mentioned by Stephanus ; also a river near Eumae, called
?tu^. Nay, there are not wanting authors who e>pressly assert
e Romans and Latins, to have had their extraction from the
ilii, or Cetii, as Eusebius, Cadrenus, Suidas ; whose testimonies
e produced by Bochart ; and this learned person observes fur*
er, that the word Chetim, does, in the Arabick tongue, denote
thing hid, so that the name Latins, might be originally only a
anslation of the old eastern name Chetim.
There remains now only the colonies of Tarshish to be spoken
\ and wheresoever else they seated themselves it is highly
t>bable that Tariessiis, a city and adjoining country in Spain,
id much celebrated by the ancients for its wealth, was a^ colony
' Tarshish. Bochart has observed that Polybius, reciting the
^rds of a league between the Romans and Carthaginians, men-
>n8 a place under the name of Tarscium ; and Stephanus ex-
essly says, that Tarscium was a city near Hercules's Pillars :
e situation whereof agrees well enough with that of Tartessus.
gain, what is said by Kzekiel, chap, xxvii. ver. 12, agrees very
^11 with this Tarshish ; for the words of the prophet run thus,
Tarshish was thy merchant by reason of the multitude of all
nds of riches; with silver, iron, tin, and lead, they traded in thy
irs ;*' i. e. in the fairs of Tyre. JMow, as has been before ob-
rved, Tartessus was celebrated among tlie ancients for its multi-
de of riches, and the metals mentioned by the prophet were such
• SiKiin did formerly abound with. Some also are of opinion
at the Eirusci of Italy, otherwise called Tyrrheni snd Tusci,
&re a colony of Tarshish. 'f'he word Eirusci, without the ini-
il E, (which was frequently added to derivatives) contains the
dicais of Tarshish.
The descendants of Tarshish were the most expert seamen, and
insequently the chief merchants of the early ages of the world.
ence the whole Mediterranean sea seems to have been at length
►mprehended under the name of the sea of Tarshish. And be-
voi^ IX. 25
194 NOTES ON THE BIBLE.
canse the descendants of Tarshish were wont to make longer
voyages and to adventure farther into the open sea than othere
did in those days, it is not unlikely that they had ships bailt for
this purpose, and so of somewhat different make both as to sixe
and shape from the vessels commonly used by others : and heoce
it is probable that all vessels built for longer voyages and greater
burdens came to be called ships of Tarshish^ because they were
built like the ships of Tarshish properly so.called.
Having observed these things concerning the settlements and
colonies of the four families of Javan, i would here add something
with respect to Javan himself, the father of this whole nation;
and I would observe that it is probable that the colonies that passed
over in process of time into Europe, though they were distin-
guished in reference to their distinct families by their distinct
names, yet were all at first comprehended under the name of Jo-
nians. Indeed the Scholiast in Aristophanes (as Bochart hath ob-
served) expressly says that all the Greeks were by the Barbarians
called iaones, i. e. lonians. Hence the Ionian sea came to be
extended anciently to the western coast of Greece, and that north-
wards up as far as the western coast of Macedonia. Now it is
plain that the name lonians was derived from the founder of this
nation, Javan. For the Hebrew word, setting aside the vowels
which are of disputable authority, may be read Ion, or Jaon.
But supposing the word to be all along pronounced with the same
vowels it has in the Hebrew text at present, it is granted by the
learned in the same language, thnt the true pronunciation of the
Hebrew vowel, Kamets, carries in it a mixture of our vowel o as
well as (7, so that the Hebrew Jr is very regularly turned into the
Greek lawv, whence by contraction may be made*Iwv. Since there-
fore not only the forementioned Scholiast, but also Homer, styles
those who were commonly called lones, by the name of Jaones,
it is not to be doubted but the lonians were so called from Javan,
the founder of their nation. Agreeably to what has been said,
we find the country of Greece denoted in the book of Daniel
from time to time, the country of Javan, Dan. viii. 21, x. 20, xi.
2 ; and also in Joel iii. 6. And though the Athenians affirm that
the Asiatic lonians were a colony of theirs, yet Hecateus in Strabo
affirms, that the Athenians, or lonians of Europe, came from those
of Asia.
Having spoken somewhat largely of the posterity of Gomer
and Javan, because Europe appears to be chiefly peopled by them,
we now proceed to take notice of the other sons of Japhet, among
whom I shall speak next of Tubal and Menhech, which are so
mentioned together from time to time in scripture, that it is evi-
dent that their settlements were adjoining one to the other.
NOTES ON THE BIBLE. 195
Meshech joined on to the nation of Gomer eastward, and so set-
ig at first in part of Cappadocia and Armenia, what according
the present vowels in the Hebrew is Meshech, was by the
venty Interpreters, and others, read Mosoch, and hence it it
y probable that they are the same called by the Greeks Moo^oi,
iMTi, who were seated in those parts, and from whom no qaes-
Q but the neighbouring ridge of hills took the name of Mon"
Moschiciy mentioned by the old geographers.
To the north of Meshech, adjoined the first plantation of Tubal,
o, by Josephus, is expressly affirmed to be the father of the
iatick Iberians. The same historian asserting that when the
eeks called Iberi, were originally called Thecbeli from Tvhalj
Is hereunto that Ptolemy places in those parts a city called
abilica. Mr. Bochart supposes the Tibareni^ a people men-
ned by old authors in this tract, to -have been so called, from
ibal, by the change of L into R, which is very frequent. But that
fshech and Tubal seated themselves in those parts is in a man*
' put beyond dispute, by what is said of those two nations in
ek. xxvii. 13, " Tubal and Meshech were thy merchants ; they
ded in slaves and vessels of brass in thy market." For it
evident from the testimonise of heathen writers that the Pontick
;ion, especially Cappadocia, was remarkable formerly for
ves, as also that in the country of the Tibareni, and Iberia,
re was the best sort of brass. Mr. Bochart observes that the
brew word translated in this place brass^ is sometimes rendered
;/ ; and hence he remarks that as a piece of iron or brass is
the Arabick tongue, called Tubals probably from its coming
: of the country of Tubaly so it is likely that from the excellent
^1 that was made in their country, some of the inhabitants
reof were denominated by the name of Chalybes among the
^ks : the word Chalyha^ in the Greek language, signifying
bI.
That the Muscovites^ or MoscoviteSf in Europe, were a colony
finally of Meshech, or Mosoch, called by the Greeks, Moschi,
irery probable.
tfagog is, by the testimony of Josephus, Eustathius, St. Je-
le, Theodoret, and (as Mr. Mede expresses it,) by the con-
t of all men, placed north of Tubal, and esteemed the father
he Scythians that dwell in the east, and northeast, oftheEux-
sea. This situation is confirmed by scripture itself, Ezek.
Lviii. 2, ^^ Set thy face against Chg, in, or of the land of Ma-
% the chief prince of Meshech and TubaV^ Bochart conjec-
?s that the mountain called by the Greeks Caucasus, took
name from Gog. But the name of Gog was entirely preserved
the name Gogarene, whereby was formerly denoted a coun-
in those parts, as we learn both from Strabo and Stephanas,
d from hence perhaps in time was fashioned the name Georgia,
196 NOTES ON THE BIRLE.
Gurgi^tan^ whereby at this very day is denoted a considerable
tract io this quarter. That Gog, denotes the Sq^thians in Uie
prophecy of Ezekiel, may be rationally inferred from £iek. xixii.
3, where God speaks of Gog thus, " I will smite thy bow oat of
thy left hand, and will cause thine arrows to fall out of thy right
hand." Now it is too well known to the learned to need proof,
that the Scythians were remarkably famous of old for their skill
in the use of the bow and arrow, insomuch that some amongtbem
for their winking with one eye when they shot, are said to have
given them the name of arimaspi^ one-eyed. Nay, it is thought
by some, and not without ground, that the very name of Scythi-
ans was derived from shooting, foiasmuch as in the German
tongue shooters are called Scut ten.
To say something of the colonies o( Magog, In the panegyrick
of Tibullus to Messala, we find mention made by the poet of a peo-
ple about the river Tanais, called Maginij which probably came
from Magog. Yea, it is not improbable that the Hseotick lake
into which the Tanais runs, took its name from the descendants
of Magog ; for Magogitis^ or Magotis, the Greeks might naturally
after their manner soften into Maiotis^ which the Latins and we
render Mcdotis. We read in Pliny, that the city in Syria, called ,
UierapoUsj was by the Syrians called Magogs which name it ii
thought most likely to have taken from the Scythians, when they
roade*an excursion into Syria, and took this city. On the like ac-
count it is that the city in Judea, called Bethsan, was also called
in after ages, Scythopolii. Now Hierapolis being thus called Ms-
gog, it is not improbable but the adjoining part of Syria might be
from thence called M^igagene ; which afterwards might be moul-
ded into Gomageney and so into Comagene ; by which the north-
ern part of Syria was denoted among the Greeks and Latins.
The next son of Japhat is Madai^ who is almost universally
looked upon to be the father of the Medes, who are all along de-
noted by the name of Madai in the Hebrew text. Bochart thinks
the Samaritans a colony from those ; he conjectures that the name
of the Samaritans was originally Senr-Madai, which in the origi-
nal language denotes the remnant, or posterity of the Medes. See
> objections against this and another region allotted to Madai, io
Pool's Synops. vol. i. col. 117, 118.
Tirai, or Thirai, the last son of Japhet, is by universal agree-
ment esteemed the father of the Thracians. The name whereby
the country of Thrace is called in oriental writers, plainly shows
that the Greek name Thrace was originally derived from Thi-
ras, the founder ol* the nation. Ancient writers also tell us, that here
was a river, a bay, and an haven, each called by the name o{ Aihef'
raty and they mention a city in the peninsula of Thrace calledTy-
ristasis, and a tract in this country called Thrasus^ and a peo»
pie called TrausL We learn also from them that one of the names
NOT£S ON THE BIBLE. 197
ifMarSy tbegodofthe Tliraciang, wasdoufo^. Hence Homer calls
Miars by an epithet eoufo^ A^^, Mars Thurus, We read also in old au-
thors of Ter^tf, the son of Mars, and first king ofthe Thracians, and
of one Teres kingof O^try^d?, a people in Thrace : aiid the Odrysae
Ihemselvea are said to take their name from one Odrysus^ a great
pertoa among them, insomuch that in after ages he was worshipped
by the Thracians as a god. As for the colonies of Tiras, it is
hardly to be doubted but some of them planted themselves in the
country over against Thrace, on the north side ofthe Euxine sea,
For there is a considerable river in those parts, called in both
Greek and Latin writers Tiras. The very same as the name of
the father of the Thracian nation, which river is now called the
Niester. There was also a city of the name of Tiras j standing
oo this river. The inhabitants of these parts were also formerly
koowD by tlie name of TyrittB^ or Tyragette. Though probably
the Tyrita might denote the true descendants of Tyras ; and the
Tyragetae might denote a mixed race, that arose out of the Ty-
riUt mixing with the Getm^ a bordering people, descendants of
the Ceiimy who settled in Macedonia.
It is not unlikely that Tyras might first sit down with his fa-
mily in the Lesser Asia, in the country of Troy^ which had no-
thing to part it from Thrace but the narrow strait of the Heles-
poDt, and the ancient king named Tros^ whence the country is
denominated, was probably no other than Tyras. It is the com-
Bion opinion and tradition among Greek writers, that the inhabi-
tants on the east side of the Hellespont and Propontis, were ori-
ginally, or anciently Thracians.
We proceed next to the first plantations of the sons of Shem.
There are five sons of Shem mentioned by Moses, viz. Elam,
and Ashnr, and Arphaxad, and Lud, and Aram.
I shall begin with the settlement of Aram, as being the first
■atioD of the branch of Shem, adjoining to the nations of the
branch of Japhet, already spoken of. For the portion that fell
to the nation of Aram, lay in the countries called by the Greeks
Armenia, Mesopotamia, and Syria. It is probable that Arme*
ma took its present name from Aram. Mesopotamia^ as it was
so called by the Greeks, from its situation between the rivers Ku-
pbrates and Tygris, so it was called by the Hebrews Aram
Naharaim^ \. e. Aram of^ or between, the two rivers. And where-
as one part of this country, viz. that lying next to Armenia, was
very fruitful, and the other to the south very barren, and so of
the like sort with Arabia Deserta, to which it adjoined, hence
the former is in scripture distinguished by the name of Padan-
amm, which is equivalent to. Fruitful Aram.
Aram's sons are four, viz. Uz and Hul, Gether and Mash.
Ai for Uzf he is by a great agreement of the ancients said to be
198 MOTB8 Off THE BIBLE.
the builder of the city of Damascus, aod bis posterity are sap
posed to have settled the country about it« Here see PooPi
Synopsis on Gen. x. 23.
The family of /fir/, or as it is in the original, CAk/, may^ witk
great probability be placed in Armenia, particularly the Greatn
Armenia, for there we find the names of several places beginoing
with the radicals of Chul, as Cholva^ Cholvaia^ Cholimna^ Coins,
CcUura ; and to mention but one more, Cholcbaiatef which hut
seems to have been formed from the oriental Ckolbeiky which de-
notes the same as the house or dweUing of Choi. Now this Ci^
lobatene being the name of a province in Armenia, from this et-'
pecially we may gather with good probability that Chul with Ui
family seated himself in those parts.
Between Hul to the north, and Uz to the south, their brother
Mash seated himself, vix. about the mountain Mating. From this
mountain issues out a river of Mesopotamia, called by Xenophoi
Masca^ which probably comes from the name of this son of Arao,
who otherwise is called in scripture Meshech^ the radicals whereof
are plainly contained in the name Masca. The inhabitants of tbi
tract adjoining to the M. Masius, are by Stephanus called Maskm^
or Masiani.
Gether probably seated himself east of his brother Hal, on thi
eastern borders of Armenia; where some in Ptolemy observes
city called formerly Getane^ and a river of the same country call-
ed Getras.
We now pass on to the nation of Ashur^ which is eastward of the
nation of Aram, in the country called Ashur in the eastern tongues,
which is Assyria, properly and originally so called, lying east of
the Tigris, and wherein stood the city of Nineveh, which was sA
terwards called Acetabene, and also was sometimes by a change of
S into T formerly called Attyria. The most ancient king of As-
syria was said to be the son of Zameg, i. e. Shem, and is styled in
Suidas, and some others, Thuras, corruptly for Atthuras, i. e«
Ashur; for Ashur in the Chaldee tongue is Atthur^ or Aiiker,
This Thuras, the son of Zames, was worshipped by the Assyri-
ans as their Mars, or god of wan
That Elam seated himself in the southern tract beyond the ri*
ver Euphrates, is beyond dispute, not only from the authority of
the scriptures, wherein the inhabitants of the said tract are plainly
and frequently denoted by the name of Elam^ but also from hea*
then writers, wherein we read of a country here called Elymms^
and a city of the same name.
To the lot of Arphaxad is assigned by learned men the more
southern part of Mesopotamia, where the plain or vale of Shinar
lay, on the river Tigris, together with the country of Eden, and
the tract on the east side of the same river, called Arapachitis^ t
NOTES Ofi THE BIDLE. 199
me plainly derived from Arpachshad, which is the name of Ar-
iMxad in the Hebrew text. That the vale of Shiiinr with the
antry of Eden, was part of the first plantation of Arphaxadf
lopposed on these probabilities : 1. That Noah, after the flood,
turned and settled himself again in these parts, as well knowing
t goodness of the soil and pleasantness of the country, which is
n6rmed by a town here called Zama from them. 2. That upon
e dispersion of mankind and confusion of tongues, as the pri-
itive Hebrew toiigue was preserved in the family of Arphaxad,
agreeably hereunto this family still continued in the same parts
bere they then were, together with their grandsires, Noah and
hein. 3. This opinion may be confirmed from Gen. x. 30,
And their dwelling was from Mesha^ as you go unto SephaVj
mount of the east ;'' for the Mesha here mentioned is probably
(teemed to be the same mountain as is before mentioned under
le name of Mashy or MesiuSy in the western parts of Mesopota-
lia ; so that if the forecited text is to be understood of the de-
:endants of Arphaxad, (as is thought by several learned men,
od also by the historian Josephus,) it will import thus much, that
le soathern part of Mesopotamia, lying on the east of the mount
teshay or Mesius, was first peopled by the descendants of Ar-
iaxad; (and accordingly we here find Phals^aj a town probably
amed from Peleg^ or Fhuleg, settling there ;) and so on eastward
I fat as to Sephar^ a mount in the east. Now this mount Sephar
I probably thought to be the mountain adjoining to Siphare, a
ity in Aria^ and which lies directly east from Mesha; and though
his be a long tract of ground, yet it will be but proportional to
be numerous descendants of Arphaxad, especially by Joktan^ of
rbom more by and by. 4. It is the tradition of the ancients,
Sastathius, Antiochenus, and Eusebius, that Salah, the son of
krphaxad, seated himself in Smiana ; and agreeably hereto, we
ead in old writers of a town called Sela. But now SusianaAxA
«>Dtain part of the country of Edcn^ which adjoined to, or in aH
HTobability was part of, the vale of Shinar, largely taken. 5. It
i farther confirmed that Arphaxad seated himself in the vale of
Shinar, because we find that Terah, and Abraham his son, came
»ut of those parts. Gen. xi. 31. '* And Terah took Abram his
(on, and went forth with them from Vr of the Chaldees, to go into
be land of Canaan." Now it is confessed, I think by all, that
Ckaldea comprehended at least a great part of the vale of Shinar,
lod it is certain that it comprehended as much of the country of
Sdenas la^ west of the common channel of the Euphrates and Ti-
p'is. On this text of scripture seems to be grounded what Jose-
ihus saitb of the Chaldeans being called the Arphaxadeans.
Having thus seen the first settlements of the descendants of Ar-
ibaxad, let us turn our eyes a little upon their after colonies, par-
SOO NOTES ON THE BIBLE.
ticularly those that sprung frooi Joktatij of whom Moses reckons
tip no fewer than thirteen sons; and as Moses assigns their habi-
tation from Mesha to mount Saphar, so in this tract learned meo
have observed the names of several places, which by their likeneii
to the names of Joktan's sons, seem to tell their respective sitoa-
tions.
There is nothing certain concerning Ludj the remaining son of
Shem, but that he did not seat himself in the country of Lesser
Asia, called Lydia.
Ham was the youngest of the thr^e sons of Noah. He bid
four sons, Cush, Mizraim, Phut, and Canaan. We find Egypt
twice or thrice in the book of Psalms called the land of Uaon,
whence it seems probable that Ham went thither himself, and there
settled with his son Mizraim. And it is scarce to be doubted but
the person denoted by the Greeks uuder the name of Jupiter Jtt
mon (in honour to whom there was a temple erected in the parts
of Lybia adjoining to Egypt, much celebrated (or its oracles)
was no other than Ham.
It is well known that the nation of Canaan settled itself in the
country so often called in scripture the land of Canaan. Upoi
the dispersion of mankind, the country lying on the east asd
south-east of the Mediterranean sea fell to the share of Canoaii,
so that he was seated between the nation of Aram to the nortk
and east, and the nation of Cush^ his brother, to the sooth sod
southeast, and Mizraim^ another of his brothers, to the sooth-
west : his western boundary was the Mediterranean sea. His de-
scendants are thus reckoned up by Moses, Gen. x. 16. 18. " Cfl*
naan begat Sidon his first born, and Heth^ and the JebuHie^ sod
the Amorite^ and the Girga^itey and the Hivite^ and the Arldte^
and the Sinite, and the Arvadite^ and the Zemarite^ and the Bi-
mafhite.*^
Of Sidon were the inhabitants of the city of Sidon, and the
<^ountry about ; which city, as is apparent both from sacred and
ancient profane writers, was in the more early ages of the world
much more considerable than Tyre. iSt^/ont is called Chreat Sidea^t
Josh. xix. 29; but Ti/rc does not seem to have become considera-
ble until about David's time. Homer never so much as once
mentions Tyre, but often makes mention of the Sidonians^ and
Tyre is expressly called fhe duvghter of Sidon, Isai. v. 12.
The second family of Canaan mentioned by Moses, is that of
Heth, whose posterity placed themselves f'n the southern paru4.
Canaan, about Hebron, as appears from Abraham's concern with
them there, Gen. xxiii. We also read that during Isaac's dwell-
ing at Beersheba, Esau took him wives of the daughters of HeA,
Gen. xxvj.
NOTES ON THE BIBLE. SOI
iTheJebusiies were seated about Jerusalem, which was originally
called Jebus^ 1 Chron. xi. 4; so that the Jebusiies joined on to
the Hittites in the mountains towards the north. As the Hittites
and Jebusiies^ so also the Amorites^ dwelt in tlie mountainous or
kiUy part of the land of Canaan^ as appears from Josh. zi. 3.
And the spies gave this account, Num. xiii. 29, '^ And the JJfY-
iites^ and the Jebusites^ and the Amoriies dwell in the mountains,
and the Canaanites dwell by the sea, and the coast of Jordan."
Now as the Hittites seem to have possessed the hill country to the
nest and southwest of Hebron, and the Jebusiies to the north, so
the Amorites might settle themselves at first in the hill country to
the east and southeast of Hebron. This seems probable, because
the mountainous tract lying next to Kadesh-Barnea, is called the
mauni of the Amorites^ Deut. i. 7 ; and we are told, Gen. xiv, 7,
that Chedorlaomer smote the Amorites that dwelt in Hazezon-ta-
mar^ which was the same place with Engedi, 2 Chron. xx. 2, and
so was seated in the hilly part of the land of Canaan to the east,
or towards Jordan. And their neghbourhood to the country be-
yond Jordan might be the occasion that the Moabites were in pro-
cess of time dispossessed thereof by the Amorites ; whence that
tract beyond Jordan is called the land of the Amoriies ; and Si-
boD, the king thereof, is always called Mng of the Amorites,
The Girgasite is the next family mentioned by Moses, who
probably seated themselves at first alonf^ the upper part of the ri-
ver of Jordan. Here, on the eastern side of the sea of Tiberias, or
Galilee, we find in our Saviour's time a city called Gergesa.
The Hivite we find was seated in the ujyper or northern parts
of Canaan^ and so adjoining to his brother Sidon. For we
read, Judg. iii. 3, that *' the Hivites dwelt in mount Lebanon
from mount Baal-Hermon unto the entering in of Hamath."
In process of time, these families intermixed one with the other ;
whence we read of some Hivites^ Amorites^ and Hittites in some
other places than those we have assigned them for their first
settlements, and also the Amorites becoming the most potent na-
tion in process of time. Hence they are put to denote, frequent-
ly» Any <>BC ^^ more of the other nations of Canaan.
Many of the posterity of Canaan of difierent families, either
originally or afterwards, (possibly by being dispossessed of their
original settlements by the Philistines, or by other means,) appear
to have settled confusedly together, and to have become so inter-
mixed that the names of their distinct families were not kept up,
but they were called by the general name of Canaanites. Hence
we read in the forecited passage. Numb. xiii. 29, the Canaanites
dwelt by the sea, and by the coast of Jordan.
As to the remaining families of Canaan mentioned by Moses,
the first of them that occurs is the Arlcite; which is probably
VOL. IX. 26
202 NOTES ON THE BIBLE
thought to have settled himself about that part of mount Libanos,
where is placed by Ptolemy and others a city called Arce. Not
far from this settlement of the Arkite, did the Sifdle likewise set-
tle himself; for in the parts adjoining, St. Jerome tells as, wu
once a city called Sin. As for the Arvadite, the little isle of ^r-
duSy lying up more north, on the coast of Syria, is supposed to
have taken its name from the founder of this family. In tbe
neighbourhood on the continent did the Zemarite probably fix,
forasmuch as on the coast there we find a town called Symyra,
not far from Orthosia. And Eusebius does expressly deduce tbe
origin of the Orthosians from the Samareans.
The only remaining family is the Hamaihite^ or the inhabitants
of the land of Hamathy often mentioned in sacred writ, and whose
chief city was called Hamath. This country lay to the north of
all the rest of the posterity of Canaan.
The nation of Cush had its first settlement in the country ad-
joining to his brother Canaan on the south, that is in Arabia.
That by Cush in scripture, is denoted Arabia^ and not Ethiopia
in Africa, is manifest every where in scripture, particularly from
Num. xxi. 1, compared with Exod. ii. 15 — 21, and Hab. iii. 7,
2 Kings xix. 9, 2 Chron. xiv. 9, and Ezek. xxix. 10. *' I will
make the land of Egypt desolate, from the tower of Syene even
unto the borders of Cush.'' Now all that have any knowledge
of old geography, know that Syene was the border of Egypt to-
wards Ethiopia in Africa. There Cush being the opposite boon-
dary cannot be Ethiopia in Africa, but must be Arabia.
The sons of Cush are Seba, Havilah, and Sabtah, and Raamab,
and Sabtecha ; to which Moses subjoins the two sons of Raamab,
Sheba, and Dedan ; and then adds lastly that Cush begat Nimrod,
who began to be a mighty one upon earth, Gen. x. 7, 8, &c. Now
we shall find all these but the last seated in Arabia. As for Se-
bay the first son of Cush, he probably seated himself in the south'
west of Arahiay where we find a city called Sabe. On the south-
east side we find another city called Sabanay where we may there-
fore place Shebay the grandson of Cush, by Raamab ; and tbe
reason why we choose this to be his situation, rather than tbe
other side of the country is, because it is on the eastern side of
Arabia that we find his father and his brother situated ; and it is
likely he seated himself in their neighbourhood. On this ac-
count we find him always mentioned with his father and brother,
as Ezek. xxvii. 22. *' The merchants of Sheba and Raamab were
thy merchants," and chap, xxxviii. " Sheba and Dedan, and the
merchants of Tarshish," he. Now these two names, Sheba and
Sebahy being so much alike, the two different families were con-
fotinded by the Greeks, and called promiscuously Sabeans. Hence
Pliny says that the Sabean nation inhabited those parts spread-
NOTES ON THE BIBLE. 203
ng themselves to both seas, i. e. from the Red sea to the gulf of
Persia. But the sacred writers exactly distinguish them, Ps.
xxii. 10. '< The kings of Sheba and Seba shall offer gifts."
On the same side of Arabia with Sheba was seated, as has been
nentioned, both his father Raamah and his brother Dedan. For,
IS to the former, we find on this shore of the Persian gulf a city
:alled Rhegma by Ptolemy ; which it is not to be doubted was so
railed from this reason, for the Hebrew name, which in our trans-
lation is rendered Raamah^ is in other translations, particularly
the Septuagint, rendered (agreeably enough, to the radicals)
Rhegma. Not far from Rhegma, mentioned by Ptolemy, we find
>n the same coast eastward another city called DedaUj now-a-days
Dadaefif from which the neighbouring country also takes its
lame, as Bochart has observed, from Barboza, an Italian writer,
in his description of the kingdom of Ormuz.
On the same shore of the Persian gulf, but higher northward,
we find in Ptolemy the situation of a city called Saphtha^ Whence
t is probable that Sabta^ the son of Cush, seated himself here.
Higher still to the northward was seated Havilah^ or Chavilah^
ilong the river Pison, on the western channel of the two, into
vhich the common channel of the Tigris and Euphrates again is
Hvided, before the waters thereof empty themselves into the Per-
sian gulf. That Havilah was seated here, is confirmed in that
ffoses tells us it was seated on a branch of that common channel
>f which Euphrates and Hiddekel were a part ; and in this coun-
ry, where we have placed Havilah^ there was, agreeably to what
kf OSes says of Havilah^ plenty of gold, and that good gold ;
fhich is agreeable to what ancient authors tell us of Arabia.
Hoses adds, that in Havilah was Belodachy which some take to
ignify pearhf others the Bdellium gum. It is much the most
ikely, however, that pearls are what are intended ; for Moses, in
[escribing the manna, says it was like coriander seed, and the co-
9ur thereof as the colour of Belodach. Now it is evident from
nother description that the colour of manna was white, Exod.
iv. 31, which is apposite to pearls^ as also is the roundness of the
laona, but in no wise to the Bdellium gum. Hence the Tal-
ludists, mentioning this description of manna, instead of saying
: is like the colour of Bdellium gum, say it is like the colour of
earls ; and it is certain that there is no place in the world that
roduceth so fine pearls, and in so great plenty, as the sea next to
le shore of this country, where we place Havilah^ as is evident
t>m the testimony of marcbus, one of Alexander's captains ; of
lidorus ; of Chorax, who lived a little after ; of Pliny ; and iElian,
od Origen ; of Benjamin, a Navarian ; of Tudela, who lived five
nndred and fifty years ago ; of Texcira, a Portuguese ; of Balby ,
.inscot, Vincent, Le Blanc, Tavernier, and Thevenot. And if
204 NOTES ON THE BIBLE.
we understood the Belodach of the Bdellium gwn^ this alio
abounded in Arabia, and particularly near the Fersian gnlf» as
appears from the testimony of many ancient writers. And as to
the Schohaniy which Moses says was to be found in Havilak^ which
we render the onyx-stone^ it is doubtless some precious stotie that
is meant by this ; and it is evident from ancient wriiers, both sa-
cred and profane, that Arabia formerly abounded with precious
stones. See Ezek. xxvii. 22, 23.
And that this very country was the country of Uamlah^ is ma-
nifest from Gen. XXV. IS, where we are told that the Ishmaelites
dwelt /ro^n Havilah unto Shur^ that is before Egypt; and from 1
Sam. XV. 7, where we are told that Saul smote the Amalekites
from Havilah until thou contest to Shur that is before Egypt.
In both which passages, by this expression, from Havilah unto
Shur^ is probably meant the whole extent of that part of Arabia
from east to west ; and it is evident that Shur was the western
boundary of Arabia, from those passages, and also from Exod.
XV. 22, where we read that Moses brought Israel from the Red
sea, and they went out into the wilderness of Shur ; and therefore
it seems no less evident that Havilah was in the eastern extremitj
of Arabia, over against it, and consequently where we have placed
it. Where we find in common authors a people placed, whose
name retains the visible footsteps of the name of their forefathers,
Havilah^ or Chavilah, as it is in the original ; thus, by Eratos-
thenes, are placed on these parts the Chavlothi; by Tresans, Anic-
nas, the Chaulosii ; by Dionysius Periegetes, the ChaUasii; and
by Pliny, the Chaveleai.
There remains now Sabteca, who, we must not doubt, placed
himself among the rest of his brethren, especially since there is
room enough left for him in the northern part of Arabia. His de-
scendants might from him regularly enough be styled at first by
the Greeks Gabsaceui, which name might afterwards be softened
into Saraceni, by which name it is well known that the people
of this tract were formerly denominated ; and this is the more
probable, because Stephanus mentions a country in those parts
called Saruca,
The reason why no mention is made in the scriptures of the
Sdbtaceanst may be this, that those parts of Arabia lying next to
the Koly land, ure by the sacred writers denoted by the name of
the whole land of Cush^ or Arabia^ it being to them as it were
instar totius ; being the only part of the land of Cush they were
usually concerned with ; and they probably learnt it first in Egypt
of the Egyptians ; who, after their father Mizraim, called the
country the land of Cush^ it being natural to him to call it from
the name of his brethren, rather than from one of his children.
NOTES ON THE BIBLE. 205
Moses having named the other sons and grandsons of Cush,
inbjoins, Gen. x. 8, << And Cush begat Nimrod.'^ By this distinct
nention o( Nimrod after the rest of his brethren, the sacred his-
;oriaii is supposed to intimate that Nimrod was indeed the young-
est of the sons of Cush, but however the most remarkable of
:hero : and accordingly it immediately follows in the text, '* He
segaD to be a mighty one upon the earth."
By what method Nimrod became thus mighty, Moses seems to
intimate by these words, " He was a mighty hunter before the
Lord.*' He probably applied himself to hunting, to destroy the
wild beasts that began to grow very numerous, and very much to
infest the parts adjoining to the nation of Cush ; and by his great
art and valour in destroying wild beasts, he inured himself and
his companions to undergo fatigue and hardship, and withal to
manage dexterously several sorts of offensive weapons. Being
thas occasionally trained up to the art of war, and perceiving at
length his skill and strength sufficient, he began to act offensively
against men.
The country at first assigned to Nimrod^ the youngest son of
Cash, was probably the country on the east ofGihoUy the eastern
branch of the common channel of Euphrates and Tigris, after its
second division, before it emptied itself into the Persian gulf,
next to his brother Havilah, his brethren having possessed Ara-
bia. This part next to Arabia was assigned to him, and so being
the portion of one of the sons of Cush, was called the land ofCush^
as it is by Moses when speaking of the river Gihon, ** The same is
it which compasses the whole land of Cush;'' which country was
formerly, by the Greeks and Latins, called by the name of Susi-
0na, and is now called Chuzestan. The Nubian geographer, and
some other Arabians, call it Churesfan, The inhabitants of the
land call it absolutely and plainly Chus, if we will believe Ma-
rias Niger. The same region is called Cuthah, 2 Kings, xvii.
24, speaking of the people transported thence into Samaria, by
Salmanezer. The word Cuthah, or CtUh, undoubtedly came
from the word Cush, or CuSj the last letter of which is often
changed by the Chaldeans into a T, or Th, as Dion hath observed ;
so they called Theor^ for Sor, and Attyria^ for Assyria, There
are yet many marks of the word Cush found in the same province.
We find there the Cassians^ neighbours of the Uxians, according
to the position of Pliny, Ptolemy, and Arrian. There is also a
little province of Susiana, viz. Cissia, and the people CissiaWt.
The poet Eschylus takes notice of a city of that name, situated in
the same land, and what is remarkable, he does distinguish it by
its antiquity.
This country was probably named Cush before Nimrod was
born, or at least, when he was young, before he distinguished him*
206 MOTES ox THE BIBLE.
self in the world, from 'Cusb bis father living here, in that par
the face of the earth, that fell to the lot of him and his poster!
that was nearest to the original settlement of Noah and his sc
and was the pleasantest and most beautiful, like £den, on wh
it bordered. While Cush sent forth his elder sons to settle A
ita, it is likely that he staid here himself with his youngest »
who was probably very young when the earth was divided.
But Nimrod, when he found his strength and ability for w
and being grown famous for his extraordinary valour in destroy!
wild beasts, was not contented with the lot assigned him ; but
vades first the neighbouring part of the nation of Shem, wh
upon the division of the earth fell to the lot of the family of j
phaxad, and so makes himself master of the lower part of theli
of Shinar, being a most pleasant and fruitful country, s
pitching on that very place where the city and tower of Babel 1
been, began to build the capital city of his kingdom. Moses sa
^' The beginning of his kingdom was Babels and Erechf and j
cady and Calneh, in the land or Shinar." As to Erech^ it
probably the same that occurs in Ptolemy under the name
Arecca^ and which is placed by him at the last, or most soutlx
turning of the common channel of the Tigris and Euphrates. T
fields hereof are mentioned by Tibullus, on account of its sprin
of Naphtha. The Arckevites^ mentioned Ezra iv. 9, are thoof
to be some that were removed from Erech to Samaraia. What
the Hebrew is Acchad, is by the Seventy Interpreters, writ i
chady whence some footsteps of this name are probably thoug
to be preserved in the river Argada mentioned by Ctesias, a<
river near Sittace, lying at some distance from the river Tigr
and giving name formerly to Sittacene, a country lying betwe
Babylon and Susa, and because it was very usual, particularly
those parts, to have rivers take their name from some consideral
city they run by ; hence it is not improbably conjectured, that (
city Sitioce was formerly called Argad, or Acehad, and took t
name of Stitoce from the the plenty of Psitlacias, or Pistacias
sort of nut, that grew in the country. Strabo mentions a regi
in those parts under the name of Ariacene^ which might be fi
roed from Archcul. As to the other city belonging to the begi
ning of Nimrod's kingdom, viz. CaZ/i^A, andwhich is called, Is:
X. d^CalnOf andEzek. xxvii. 23, Cauneh. It is mentioned as
considerable place, Amos vi. 2. ^' Pass ye op into Calueh ai
•ee." It is said by the Chaldee interpreters, as also by Eusebi
and Jerome, to be the same with Ctesiphon, standing upon t
Tigris, about three miles distant from Seleucia, and for some tii
the capital city of the Parthians. That this opinion conceroii
the titnation of Calneh is true, is mightily confirmed from t
country aboat Ctesiphon being by the Greeks called Chalnoiti
NOTES ON THE BIBLE. 20t
tid since we are expressly told by Ammianus MarceHinus, that
i^acuus, a king of the Parthians, changed the name of the city
I!tesiphon, when he gave it that name, we may reasonably sup-
H>se that its old name was Calneh^ or Cholone^ and that from it
the adjacent country took the name of Cholomtii.
And whereas it is said, Gen. x. 11, 12, in our translation, ** Out
of this land went forth Ashur and built Nineveh, and the city of
Rehoboth, and Colali, and Resen between Nineveh and Calah,
the same is a great city." It might have been rendered as agree-
ably to the original, and much more agreeably to the preceding
verses and the driftof the historian, Out of that land he wentforth
into Ashurj and built Nineveh, fyc. ; for Moses in the preceding
Verse having told us what was the beginning of Nimrod's king-
dom in the land of Shinar, then goes on to tell us how he extended
it further afterwards to other cities beyond the land of Shinar
into the land of Ashur.
Nineveh was a city that lay on the river Tigris, sometwhat
above the mouth of the river Lycus, where it runs into the Ti-
gris.
Rehoboth is a word in the Hebrew tongue that signifies s/re^;
and there being a city or town called Birtha by Ptolemy, and the
said name denoting in the Chaldee tongue the same as Rehoboth
does in the Hebrew, hence it is thought to be the same city, and
it is not to be doubted but the Birtha mentioned by Ptolemy is
the same which Ammianus Marcellinus calls Virta. It was seat-
ed on the river Tigris about the mouth of the river Lycus.
As for Calah, or Calach, since we find in Strabo a country
about the head of the river Lycus called Calachene, it is very
probable the said country took this name from Calach which was
once its capital city. Ptolemy also mentions a country called
Calacine in those parts ; and whereas Pliny mentions a people cal-
led C/am^a, through whose country the Lycus runs, it is likely
that Classita is a corruption for Chalachita, To this city and
coantry in all probability it was that Salmanezar translated some
of the ten tribes 2 Kings xvii. 6. He placed them in Chalach^
as it is in the original.
Resin, the other city mentioned by Moses, is supposed to be
the same with a city mentioned by Xenophon under the name of
harissa, lying on the Tigris, and being as Moses says between
Nineveh and Calah, and was also said by Xenophon to have been
strong and great, (but then in ruins,) being two parasangs, that
is, eight miles in compass, and its walls a hundred feet high and
twenty five feet broad, which agrees with what Moses says of
Heien, *^ The same was a great cityy Larissa was a Greek name,
we find a city so called in Teessaly. There was another which the
Greeks called by the same name in Syria, which the Syrians
208 NOTEd ON TU£ BIBLE.
»
themselves called Sizora. It is therefore easy to suppose thj
Greeks might change Reten into Larissa. It is likely tba
Greeks asking, What city those were the rains of? the Ass}
might answer, Laresen, i. e. of Resen, which word Xeoopho
pressed by Larusa^ like the names of several Greek cities.
We proceed now to Mizraim, who by Moses is named u
among the sons of Ham. And where he at first settled bii
we need not doubt, since the Hebrew text generally denotes 1
by the name of the laud of Mizraim^ or simply Mizraim. I
ceed therefore to the descendants of Mizraim. The names wIm
these are denoted by Moses, are plurals. They are thus enume
by Moses : " Mizraim begat Ludim and Anamim, and Ijck
and Naphiuhimj and Pathrusimy and Casluhim (out of whom
Philutim) and Caphtorim.
To begin with Ludimj whereby are denoted the Ethiopia
Africa, and who alone are commonly so called both in an
and modern writers. That these Eihiopians are denoted in s
ture by the name of Luditn^ and their country Ethiopia bj
name of Ludf the learned Bochart has proved at large, bj
fewer than ten distinct arguments. I shall mention only t
that are drawn from the sacred scriptures, as from Isai. Ixvi.
and Jer. xlvi. 9, where Eud^ or Ludim are said to be very sk
in drawing their bow, which agrees punctually with the cban
given of the Ethiopians by many ancient writers.
As to Anamim^ Bochart thinks the inhabitants of the coo
about Jupiter Ammon's temple might be denoted from this j
num. The same learned person thinks the Nasamones took i
rise and name, as also the Amantes, and Garamantes, and L
momantesy mentioned by old writers, on the adjacent parts.
The Lehabim came next both in the text and in situation ; J
is very probable that Lehabim and Lvhim are one, and that I
hence was derived originally the name of Lybia^ which, the
at length extended to the whole African continent, yet at firs
longed only to the country Cyrenaica. Now this country 1
next over against Greece, hence the name of Lehab^ or Luh^
ginally belonging to this tract only, was moulded into Lybia^
given to the whole continent over against them on the other
of the Mediterranean sea, just as the name of Africa^ prop
pertaining only to that part of this continent which lies <
against Italy, was therefore by the Latins extended to all the i
tinent ; or, to come to our own times, much after the same mai
as we extend the name of Holland to all the Dutch provinces,
the name of Flanders to all the Spanish provinces in the Net
lands, whereas they properly denote only the two particular |
vinces in the Spanish and Dutch Netherlands that lie next <
against the island of Great Britain.
NOtES ON THE BIBLE« &O0
The Naphtuhim are probably enough placed by Bochart tn the
x^untry adjoinmg to Cyrenaica^ or Lybia^ properly so Called, to*
irards Egypt, vit. in Marmarica; for here we find in Ptolemy
lome remainder of the name in a place called Aftuchi Fanwru
knd in the heathen fables, Aptuchusy or AphtuchuSf or Autuchus^
4 said to be the son of Cyrene^ from whom the city and country
it Cyrene took its name*
The Pathrusim^ or descendants of Pathrosj are mentioned
next by Moses, whereby are to be understood the inhabitants of
the Upper Egypty or Thebaisy where Ptolemy places Paihyrisy an
ioland town not far from Thebes ; and agreeably hereto, the Sep
toagint translation renders the Hebrew Pathros by the Greek
Pathyrism
The Casluhim are thought to have first settled in the country
on the other side of Egypt, called Casioti, where also is a moun-
tain called Casiut ; and this situation of them is confirmed by
what Moses says concerning them, viz. that from them sprang the
Philistines^ who in process of time made themselves masters of the
adjoining tract of the land of Canaan.
That the Caphtorim were situated near to the Casluhim, it
inferred not only from Moses's putting them next one to another
in the forecited place of Gen. x., but also from this, that the Phi*
listines, who are, in Gen. x. 13, said to be descended of the Casld-*
him, are elsewhere denoted by the name of Caphtorim^ as Deut.
iL 23, Jer. xlvii. 4, and Amos ix. 7 ; which perhaps cannot be beU
ler accounted for than by supposing the Caduhim and Caphtorim
to be neighbours, and so in time to have been mutually intermix-
ed, or to be looked upon as one and the same people* Now the
name Caphtor seems to be preserved in an old city of Egypt
called CaptuSy from which, as the name of Captetes is still given
to the Christians of Egypt, (whence the translation of the Bible
used by' them is called also the Cop/t^X: translation,) so it is not
anlikely that the common name of l^gypt was derived from it, it
being called JEgypiuSj for JEgoptus^ as if one should say in
Greek *Aia K<Mrrs, the land of Koptus. And it is a good remark
of the learned Mede, that the Greek *Aia, or^a, is likely derived
from the Hebrew 'k, ai, or Ei ; to which may be very pertinently
subjoined this remark, that in Jer. xlvii. 4, what we render the
country of Caphtor^ is in the Hebrew text termed Ai Caphtori
which are the two words which we suppose the Greeks to have
moulded into the name^Ai/ihrro^. Our translators observe on the
forementioned place in Jeremy, that the Hebrew word translated
ike country in the text denotes also an isle^ As it is rendered in tbr
aargin, agreeably to which it is observable that the city of Cop-'
tut stood on a small island, so that upon the whole we need not
doubt thereabout to fix the first settlement of the Caphtorim,
VOL. IX. 27
210 NOTES on THE BIHLE.
or the four original nations descended from Ham, there' i^
mains now only thai of Phut to be spoken of; and the first settle-
ment of this is wkb good reason supposed to be in the parts of the
Lybian or African continent, which join on next to those possess-
ed by the descendants of Mizraim. For in Africa, properly so
called, below Adrumentum, was a city named Putea^ mentioned
by Pliny ; and in Mauritania there is a river mentioned by Ptole-
my called Phut. St. Jerome is very full to the point, telling as
that there is a river in Mauritania which was until his own time
called Phuty and from which the adjacent country was called
Regio Phyien^iist the country of Phut, Mr. Bedford supposes
rt was the river Niger that was called by this name, and that the
^posterity of Phut settled themselves chiefly on that river, (as the
first inhabitants of the earth were wont to choose the neighbour-
hood of rivers (or their settlements,) and from iheace spread
themselves into other parts^
£415] Gen. x. 1. These things are evidences that all mao*
kind are originally from one head or fountain, and of one bloody
viz. 1. That all agreed in the same custom of sacrifices^ which
could be from nothing else than tradition from their progeiuton»
2. Their all agreeing in counting by decads^ or stopping at ieiL
in their numerical computations, which Aristotle says, all men,
both Barbarians and Greeks did use. 3. Their having eveiy
where anciently the same number of letters^ and the same fumts
(or little varied) of them. 4. The remarkable affinity of all an-
cient languages. 5. Their dividing time into weekSj or systems
of seven days, of which practice to have been general there are
many plain testimonies. 6. Their beginning the day or revola-
tioD of twenty-four hours with the night. Tea, perhaps if one
consider it, the whole business concerning matrimony, Thns^
Dr. Barrow, vol. ii. of his works, p.. 93»
[405] Gen. x. 1,2. Concerning Japhet^ the son of Nook.
Neptune is the same with Japhetj who is called the god of the Mfl,
because daountains, places, islands, and the great peninsulas of
Asia Minor, Greece, Italy, and Spain, were peopled by his pos-
terity. The name Neptune is derived from the same radix that
Japhet is, even from nnd, to enlarge, whence nQ\ Japhet^ and nnsi,
Nephta, in niphal, according to the allusion of Noah, JaphtEh-
him Japhetf Gen. ix. 27, '' God shall enlarge Japhet .-" propor-
tionably whereunto Neptune was called by the Greek Ilotfsi^
which grammarians in vain attempt to deduce from the Greek
tongue, seeing, as Herodotus in Euterpe asserts, the name Poseir
don was at first used by none but the Lybiaus or Africans, who I
always honoured this god. Poseidon is the same with the Punick '
word JO'tSTD, PesitaUj which signifies expanse^ or broadf from £N79,
NOTES Olf THE BIBLE. 211
atj to dilate or expand* Japhet's name, and what is said of
, God shall enlarge Japhet, well suits with Neptune's charac-
among the heathen, who is styled. Late imperant and Late-
mSf as also one that hat a large breatt. The genealogy of
vtune confirms that he is Japhet: he is the son of Saturn^
Noah, See note on Gem i. 27. Gale's Court of the Gen*
, b. 2, c. 6, p. 73, 74U
400] Gen^ x. 6. Now what the heathen said of Jupiter is
lently taken from Ham, the son of Noah. Noah is the Sa-
1 of the heathen, as is evident hy note on Gen. i. 27. It is
ed that Saturn had three sons, Jupiter, Neptune, and Pluto,
) divided the world between them. Sanchoniathon saySj
'he son of Saturn was Zeus BeliiSj or Baal^ the chief god
)ng the Phoenicians. It was a name assumed by Jehovah,
God of Israel, before abused to superstition, as appears by
iea ii. 16. It is elsewhere written B€s\ Beel, or BscXCafwv,
ch answers to the Hebrew Banl Shamaiim, the Lord of hea^
, Zsvs is derived from^£<«J> which signifies to be hot^ and an-
jreth exactly to the Hebrew Cham, from the radix Chamam^
7ax hot. Herodotus tells us that the Egyptians called Jupi-
Aminon^ from their progenitor Ham; whence Egypt is call-
•' the land of Ham," Ps. cv. 23. 27. Also Plutarch testifies
t Egypt in the Sacreds of Isis, was termed Xy^iua : whence
I, but from Cham? And Africa of old was colled Hammonia»
e Africans were wont to worship Ham under the name of
mmon. These things are more largely treated of by Cud-
^th, p. 337, 338, 339.
kgain : Sanchoniathon terms Jupiter, Sydyk, or, as Damas-
} in Photius, SadyJc. Now this name is evidently taken from
Hebrew Saddiky the just, which is a name given to God, as
> Co the first patriarchs, whence Melchizedeck, The name
liter is evidently the same with la Pater, or Isu Ilaojf, that is,
ther Jahf or Jeu. That God's name, Jah, was well known
he Phoenicians, who communicated the same to the Gre-
as, is evident by what Porphyry says of Sanchoniathon's de-
mg the materials of his history from Jerombatus, the priest of
god leu^. So Diodorus tells us that Moses inscribed his law
the god called Jao. So the oblique cases of Jupiter are
m God's name, Jehovah, as Jovi, Jove, &c. The same name,
', in the oracle of Clarius Apollo, is given to Bacchus again.
>iter was Sabasitis, from that title of God^ Jehovah, Sabaoth.
his Cudworth also notices, p. 259, 260.) The fable of Ju-
st's cutting off his father's genitalia^ seems to arise from
m's seeing his father's nakedness. Again, in the metamor-
>8is of the gods of Egypt, it is said that Jupiter was turned
212 NOTES ON THE BIBLE.
into a ram ; which fable Bochart supposes to haye had its rii
from the lognation between the Hebrew words bic, or £/, and Vi
AiHf a ram^ the plural number of both which is the same. Elm
The tradition of Bacchus being produced out of Jupiter's tbigi
seems to come from that known expression to signify the natu
ral proceeding of posterity from a father, their coming out of hi
loins. Calebs Court of the Gen. p. 1, b. ii. I. 1, p. 10, 11
12, 13.
[410] Gen. xi. 3, 4, he. Concerning the building of BaU
and confusion of tongues. Bochart, in his preface to hi
Phalegf about the middle, says, *' What follows concerning tb
tower of Babel, its structure, and the confusion of tongues eo
suing thereon, also of its builders being dispersed throughou
various parts of the earth, is related in express words by Abj
dehus, and Eupolemus in Cyrillus and Eusebius." Bochart, ii
bit Phaleg, gives us a description of the tower of Babel, outo
Herodotus, parallel to that of the scripture, and where it is said
Gen. xi. 9, that it teas called Babels because the Lord confounda
their language. Hence Pagan writers called those of this dii
persion, and their successors, f^fov-e^, men of divided tongues
So Homer, in the Iliad, &t yiveou f«p<Mr«v av^guytuxv, generations q
men, having divided tongues. Abydenus affirms, that it wasi
common opinion, that the men whom the earth brought fortt
gathered themselves together, and builded a great tower, whici
was Babel, and the gods being angry with it, threw it down.'
Gfa/e'f Court of Gen,, p. 1, b. 3, c. 8, p. 83.
[430] Gen. xi. 3, 4, be. Concerning the tower of Babel
Cyril, b. 1, against Julian, quotes these words out of Abydenui
" Some say that the first men that sprang out of the earth
grew proud upon their great strength and bulk, and boastei
they could do more than the gods, and attempted to build i
tower where Babylon now stands ; but when it came nigh tb
heavens, it was overthrown upon them by the gods with tb
help of the winds ; and the ruins are called Babylon. Met
until then, had but one language, but the gods divided it, an
then began the war between Saturn and Titan." Grotius i
Yerit. b. i. sect* 16. Notes.
Dr. Winder supposes that the crime of the builders of Bi
bel was an obstinate renouncing the orders before given b
Noah, and agreed to b}* his sons, under the divine direction fc
a general dispersion and division of the earth among the var
ous families of mankind, and that the builders of Babel wer
not the whole body of mankind, but that part of them whid
according to the forementioned orders and regulations, were i
NOTES ON THE BIBLE. 213
settled io parts that were to be westward of the original set-
nent where Noah dwelt ; and that, after they had dwelt in
inar, ambition might inspire some of their leaders^ with the
ughts of setting up a great empire. But that this supposes
It there were at that time other tribes elsewhere, against
ich they might direct their ambitious projects. There appears
ys he) to have been something of ambition either for power
fame, or both, in their design ; for they said, Let us make us
laroe*
** There is" (says Dr. Winder, p. 127,) " a most noble au-
snticated confirmation of the Mosaic history, by this city or
mtry, retaining the name Babelj or Confusion^ by which every
d and nation called this great city the supposed seat of the
It empire, even according to heathen writers, which seems to
a name of infamy and reproach, which its own princes or
labitants would not have given it without some such notorious
deniable circumstances obliging them to it. What a signal
feat (says he) was here given by providence to this ambitious
in — *' l4et us make us a name;^^ for what they aimed to erect
a monument of their grandeur and glory, God indeed sufier-
to stand long, but then it was as a monument of their own
hmy and folly, the impotency of their rebellion, and their de-
live defeat."
[240] Gen. xi. 7. Concerning the confusion of languages*
he state of the world of mankind, with respect to variety of
Dguage, now and in all past ages that we can learn any thing
from history, does exceedingly confirm this account of the
ofusion of languages. Without this, it is very unaccountable
m there should be so great a variety of language in so little
time, or indeed ever at all. Concerning this, the author of
Revelation Examined with Candour," observes as follows:
It is true that the English and all living languages are in a
irpetual flux ; new words are added, and others die, and grow
leolete. But whence does this arise? Not at all from the
leessary mutability of human things, but most evidently from
e mixture of other tongues. Scholars add new words or ter-
inations from the learned languages, either through afiecta;*
>D of learning or desire of adorning their native tongue with
me words of more elegance or significance, and others from
commerce with other countries of different languageSi natu-
lily adopt some of their phrases and expositions into their own.
nd so our language varies; and what then f How does this
Feet the question concerning the continuance of the same Ian*
aage, whore no other was ever taught or heard f The Jews
214 NOTES 0!f THE BIBLE.
spoke the same language from Moses to the Babjlonisb capti-
vity : if their polity had continued, would they not speak the
same language fo this day ?*' [And here I would insert what
Bedford in his Scripture Chronology observes, viz. that ** the
Arabic continued the same from the time of Job till later ages.
The Arabic spoken by Christians in Asia at this day, is tbe
same with that spoken by Mahomet, the impostor, which was
much the same with that used in Job's time ; and tbe Chaldee
remained the same from the time of Jaco till the date of the
Babylonish Talmud ; and the Greek continued the same from
the days of Homer to St. Chrysostom." See Bedford, p. 291
and 512.] The author of Revelation Examined with Can-
dour, goes on. *' Some of the inland inhabitants of Africa
are found to speak the same language now which they spoke
two thousand years ago ; (and in all probability thfe same ob-
servation i?. true of our neighbours, the Welch.) Could they
keep to one language for two thousand years, and could not
the descendants of Noah keep to one language two hundred
years? Could they keep their language amidst a variety of
80 many others about them, and when it is scarcely possible
that they should be clear of all commerce with people of differ-
ent tongues.; and could not these keep their language, when it
was impossible that they should have any commerce but with !
one another ? Those Africans, to say nothing of the Welch,
now keep their own tongue, though there are so many others
in the world to taint, and by degrees to abolish it. If there
were no other language in the world but theirs, does any man
believe they would not continue to speak it for two thousand or
ten thousand years more, if the world lasted so longf It is
true, as arts increased, and customs changed, new terms and
phrases might be added ; when then new words would increase
and adorn the tongue; but sure no man would say it would de-
stroy it, unless it be believed that new branches, or fruit, or
flowers, do daily destroy the tree they shoot out from."
" The learned author of the letter to Dr. Waterland, seems
to think that all other languages sprang as naturally from the
Hebrew, as many shoots from the same root, or many branches
from the same stock : but I am confident, whoever carefully
considers the genius of each of the ancient languages now ex-
tant, will find as little reason to believe that they all had their
original from the Hebrew, as that all the variety of forest and
fruit-trees in the world were originally but so many shoots and
branches from the palm-tree of Judea.
'* Besides all this, if we consider that the language of Adam
(if we could suppose it imperfect in him, when it was demon-
strably inspired by God, yet) had time enough to arrive at full
NOTES ON THE BIBLE. 215
leifection in 1656 years; and that Noah and his sons had time
isough to learn it in perfection before the flood ; the youngest of
tttsons being about 100 years old at that time, and himself 600 ;
ire cannot with any colour of reason imagine that there could
leany necessity of adding so much as one word to it before the
milding of Babel." Thus lar the author of Religion Examined
vitb Candour.
And besides all this, the greater excellency and regularity of
lome of the ancient languages so early, when arts were in their
Srst beginning, as the Latin and Greek, the latter of which
rras in great perfection in the days of Homer, seems to argue
wmethiug divine in it. If the arts and learning of the nation had
10 early brought their language to such a pitch of perfection, they
bad made infinitely greater progress in this than in other things
that pertain to human life.
The manner in which God confounded the languages of the
posterity of Noah, seems to be by confounding their memory
irith respect to their former language, but not utterly destroy-
ing it; so that they still retained some notion of many of the
irords and phrases of their former language ; hence it is found
that other languages have in many words affinity to tl>e He-
brew.
[275] Gen. xiii. 10. '* And Lot lifted up his eyes and beheld
ill the plain of Jordan, that it was well watered every where, be-
Ibre the Lord destroyed Sodom and Gomorrah, even as the gar-
Jen of the Lord, like the land of Egypt as thou comest unto
Zoar." Zoar here, probably is the same city which was else-
where called Zoatif which was of old the chief city of Egypt.
[See No. 254.) The Hebrew letter '^, iVtiw, seems easily converti-
ble into J, Resch, as in Achon^ Achor. Nebuchadnezzar, NebU"
JUidrezzar. Zoan was probably at this time the most famous,
ind tlie royal city in Egypt. It stood in the Delta of Egypt,
>r that part of it that was near the sea, through which the river
Nile ran in many branches, so that it was well watered every
vbere, as the land about Sodom is here said to be ; for '^ it had
]Ot*on]y the river Jordan running through it, but the river Ar-
non from the east, the brook Zered (Num. xxi. 12,) and the fa-
inoas fountain Callirhoe (Pliny, lib. 5, c. 16.) from the south,
falling into it." (Complete Body of Divinity, p. 350.) Proba-
bly this fountain is the same with the well, which the princes of
[sraei digged with their staves, Num. xxi. 16, 17, 18. And pro-
bably being a low flat country, which is sometimes called a plain,
sometimes a valley, Gen. xiv. 10, was in the time of the swelling
>f Jordan overflowed, as Egypt was with the Nilus.
216 NOTE8 ON THE BIBLB«
[302] Gen. xiv. 15, 16, &c. Abraham, in tbos conqueriiig
the great kings and princes of the earth, and their anited hotfi,
is a type of Christ and of the church. God seems to have granted
this great victory to Abraham, as some earnest of ihose greit
blessings he had promised to him ; the belief of which promisetwu
attended with so much difficulty. Here was given some tpeci*
men of what Abraham's promised seed should do, which incladei
Christ and his church. Abraham might well represent ChrisC«
for Christ is Abraham's seed, and he might well represent the
church, for he was the father of the church, the father of all thil
believe, as the apostle testifies. And besides, Abraham and hb
household was then as it were God's visible church ; God had i^
parted Abraham from the rest of the world* to that end that kb
church might be continued in his family. And though there were ii
yet some other true worshippers of God, who were not of his family,
yet soon after the church was confined to his posterity. This vic-
tory of Abraham was doubtless intended as a sign and earnest of
the victory that Christ and his church should obtain over their
enemies, and over the nations of the world ; because God himself
makes use of it to this purpose in the xli. chap« of Isaiah : ** Keep
silence before me, O islands, and let the people renew their
strength ; let them come near, then let them speak ; let us come
near together in judgment : Who raised up the righteons mao
from the east, called him to his foot, gave the nations before him,
and made him rule over kings ? He gave them as the dust to hit
sword, and as driven stubble to his bow. He pursued them and
passed safely ; even by the way that he had not gone with his
feet." It is not probable that this victory of Abraham would be
spoken of in such lofty language, and in expressions so much like
those that are elsewhere made use of to represent Christ's glorious
victories over the powers of earth and hell, if the one were not s
type of the other. This victory of Abraham is in this place mea-
tioned to that end, that the church, the seed of Abraham, might
take it as a sign and evidence that they should not be subdued,
but should subdue and conquer the world, as appears from what
follows, ver. 8, " But thou, Israel, art my servant, Jacob whom I
have chosen, the seed of Abraham my friend." Ver. 10. 11, ** Fear
thou not, for I am with thee ; be not dismayed, for I am thy God : I
will strengthen thee ; yea, I will help thee ; yea, I will uphold
thee with the right hand of my righteousness. Behold, all they that
were insensed against thee shall be ashamed and confounded:
they shall be as nothing, and they that strive with thee shall pe-
rish." Ver. 15, '< Behold, I will make thee a|new sharp threshing in-
strument, having teeth : thou shalt thresh the mountains, and
beat them small, and shalt make the hills as chaff."
NOTES ON THE BIBLE. 217
Abraham conqaered the chief nations and princes of the world,
which was a seal of what God promised him, that he should be
the heir of the world Rom. iv. 13. **For the promise that he
•faould be the heir of the world, was not to Abraham or to his
seed, through the law, but through the righteousness of faith." He
conquered them not with an hired army, but only with the armed
loldiers of his own household. So the armies that go forth with
Christ unto battle to subdue the world, (Rev. xix. 14. '* And the
armies which were in heaveu followed him upon white horses,
clothed in fine linen, white and clean,) they are his church, which
it bit household. Abraham conquers the kings of the earth and
their armies united, and joining all their force together, and
therein his victory was a type of Christ's victory, as in the xli.
Isai* 6, 7, speaking of this victory, ^' They helped every one his
neighbour ; and every one said to his brother, Be of good cou*
rage. So the carpenter encouraged the goldsmith, and he that
smootheth with the hammer him that smote the anvil, saying, It
is ready for the soldering : and he fastened it with nails that it
should not be moved." Abraham by his conquest rescued Lot
bis kinsman ; so Christ our near kinsman by his victory over our
enemies, who had taken us captive, delivers us. Abraham re-
deemed Lot and the other captives freely, and would take nothing
of them for his pains: so Christ freely redeems us. Abral ^nrx
redeemed the people of Sodom and Gomorrah, that wicked peo
pie ; which is a type of Christ's redeeming sinners.
[129] Gen. xv. 17. '' Behold a smoking furnace, and a burn-
ing lamp passes between those pieces." The smoking furnace
I am ready to think, signified the same as fire from heaven to
contnme the sacrifices, that is the wrath of God in the midst of
JesQS Christ. The furnace passed between the pieces, that is,
as it were, through the midst of them. The burning lamp which
followed was a fire of another nature ; it was a clear bright light ;
whereat the other, though exceeding hot like a furnace, was all
MDokiDg. This signified the Holy Ghost, who is often compared
to fire ; and the lamp signified that light, glory, and blessedness
which followed Christ's enduring wrath, and was purchased by
it, both for himself and for his people. And doubtless this also has
respect to the church in Egypt of Abraham's seed, and signified
those things that God was now telling Abraham in his deep sleep.
The tmoking furnace signified their sufiering grievous persecu-
tions and afflictions in Egypt, which is called the iron furnace ; and
the shining lamp signified their glorious deliverance in the fourth
generation, and being brought into the land of Canaan. Isai. Ixii.
1. *' And the salvation thereof shall be as a lamp that burneth."
The birds coming down, that Abraham frayed away, were €b ty-
VOL. ix. 2d
218 NOTES ON THE BIBLE.
pify the devils, and their endeavours to devoar Jesus Christ tod
the church ; this thing may also signify the terrors and consola-
tions that attend the wish of conversion and deliverance cot of
spiritual Egypt.
[363] Gen. xv. 17. *' And it came to pass, when the sun went
down, and it was dark, behold, a smoking furnace, and a burning
lamp that passed between those pieces." Here were four things
that were significant of the death and last sufierings of Christ, all
at the same time.
1. There were the sacrifices that were slain, and lay there
dead and divided. Christ feared when his last passion approach-
ed, lest Satan should utterly devour him, and swallow him up io
that trial, and cried to God, and was heard in that he feared; and
those fowls were frayed away that sought to devour that sacrifice,
as Abraham frayed away the fowls that attempted to devour this
sacrifice while it lay upon the altar.
2. The smoking furnace that passed through the midst of the
sacrifices.
3. The deep sleep that fell upon Abraham, and the horror of
great darkness that fell upon him.
4. The sun, that greatest of all natural types of Christ, went
down, and descended under the earth, and it was dark.
*^ It is probable this furnace and lamp which passed between the
pieces, burned and consumed them, and so completed the sacri-
fice, and testified God's acceptance of it, Judg. vi. 21, xiii. 19,
20, and 2 Chron. vii. 7. This was of old God's manner of
manifesting his acceptance of sacrifices, viz. kindling a fire from
heaven upon them ; ' and by this we may know that he accepts
our sacrifices, if we kindle in our souls a lively fire of divine af-
fections in them.' " Henry.
[241] Gen. xvi. 10, 11, 12. " I will multiply thy seed exceed-
ingly, that it shall not be numbered for multitude And shall
call his name Ishmael, because the Lord hath heard thy affliction.
And he will be a wild man ; his hand will be against every man,
and every man's band against him ; and he shall dwell in the pre-
sence of all his brethren." The jfoUoioing observations are taken
principally out of a book eniilkd Revelation Examined toith Can-
dour. This prophecy is remarkably verified in the Arabs. The
Arabs are the undoubted descendants of Hagar and Ishmael.
Ishmael was circumcised at thirteen years of age ; so have all
those his sons from him until thf establishment of Mahometanisro,
and many of them to this day, though some of them circumcise
indifferently in any year from the 8th to the 13th, but all profess-
ing to derive the practice Orom their father Ishmael. He was an
NOTES ON THE BIBLE. 219
archer in the wilderness ; his sons, the Arabs, have been the most
remarkable archers in the world, and are so to this day, and in the
wilderness too, where cultare is not known. Hagar was a concu-
bine and an hireling, and while she dwelt with Abraham, Abra-
braham dwelt in tents, and was continually moving from place to
place. Ammianus Marcellinus observes of the Arabs, that they
had mercenary wives hired for a time. The learned Dr. Jack-
son makes it exceeding evident that the Arabs and the Saracens
were descended from Ishmael, and also the writers of the life of
Mahomet, and the writers of travels and voyages without number.
In short, it is a point universally agreed upon all over the east
and south. As the Ishmaelites lived under twelve princes by
Moses's account, so these principalities remained till later times
bearing the names of the twelve sons of Ishmael, as Le Clerc
makes very evident.
The first part of the prophecy, viz : I will multiply thy seed
exceedingly, that it shall not be numbered, for multitude, is fulfil-
led in them. The Hagarenes spoken of in scripture, and the
Arabs, especially the Scaenitae, were very numerous, and the Sara-
cens were more numerous than either. But this prophecy is
roost evidently fulfilled in that vast empire that the Saracens
have set up in the world.
The next part of the prophecy is that he should be a wild man.
The word which is translated witdj in this place, signifies a wild
an: the literal construction of the phrase in Latin is erit Onager
Homo: He shall be a mid ass man. The Arabs are above all
nations a wild people, and have been so through all ages through-
out so many hundred generations. They vary no more from their
progenitors' wild and fierce qualities than the wild plants of the
forest, never accustomed to human culture do, from the trees
whence they are propagated. The dwelling of those Arabs and
the wild ass is alike, and indeed the same. See Job xxxix. 6.
The next part of the prophecy : His hand shall be against
every man, and every man*s hand against him. He shall dwell
in the presence of all his brethren. The meaning of which words
seems to be that they should be in perpetual enmity with all man-
kind, and yet should subsist in the face of the world. And such
a sense of this prophecy seems to be agreeable to the idiom of
scripture phrase. Thus when the scripture speaks of brethren
with respect to nations, sometimes nothing is intended but only
other nations that are round about. So when it is said concern-
ing Canaan, Gen. ix. 25, '* A servant of servants shall he be unto
his brethren,'' it is not intended only, nor chiefly, and it may be not
at all, that he should be a servant of servants to his literal breth-
ren, CttsA, Mizraim^ and Phut, the other sons of Ham ; but that
be should be a servant to other nations ; and it was fulfilled espe-
820 NOTES ON THE DIBLE.
cially Iq his posterity's being subdaed by the posterity of Sliea
and Japheth. — When it is said " He shall dwell," the meaniogii,
that they shall remaia a natioiii and still retain their habitatioa
and possession without being cut off, or carried captive from ibeir
own land. In such a sense the word is ased, Ps. xxxvii. 27,
*' Depart from evil and do good, and dwell for evermore*'' This
expression is explained by other passages in the Psalm, as ver. 3,
*< Trust in the Lord and do good, so shalt thou dwell in the land."
Verse 9. << Evil doers shall be cut off, but those that nait on the
Lord shall inherit the earth." Ver. 10, 11. <« Yeta little while and
the wicked shall not be^ yea, thou shalt diligently consider hk
pUicey and it shall not be, but the meek shall inherit the earth." Ver.
18. '' The Lord knoweth the days of the upright, and their inherit
ance shall be forever ;" and ver. 22. *^ For such as be blessed of him
shall inherit the earth, and they that be cursed of him shall be cat
off." Ver. 29. << The righteous shall inherit the land, and dwdl
therein for ever." Ver. 34. ** And he shall exalt thee to inherit the
land; when the wicked are cut off thou shalt seeit. It is also agreeable
to the scriptural way of speaking, when it is said, ** He shall dwell
in the presence of all his brethren," to understand it, that they after
all their opposition to it shall see him still subsisting and retainiog'
his own habitation in spite of them : so the expression in thepr^
sence of, seems evidently to signify, Ps. xxiii. 5. " Thou preparest
a table before me in the presence of mine etiemies." This is also
remarkably fulfilled in the Arabs, for they have ever lived in pro-
fessed enmity with all mankind, and all mankind in enmity with
them ; they have continued in a state of perpetual hostility with
the rest of their brethren, and yet have subsisted perpetually under
it before their faces, and in spite of them all ; they have neither
been destroyed nor lost by mingling with other nations ; they
marry only in their own nation, disdaining alliances with all
others. Their language continued so much the same through all
ages (as Bedford in his Scripture Chronology observes, that it cod-
tinued much the same from the days of Job until latter ages]
shows that this nation has never been much mixed with other na-
tions. They and the Jews only have subsisted from the remotest
accounts of antiquity as a distinct people from all the rest of man-
kind, and the undoubted descendants of one man. And the Arabs
never were subdued and carried captive, as the Jews have been.
Alexander the Great intended an expedition against them, but was
prevented by death. What Alexander intended, Antigonus, the
greatest of his successors, attempted, but without success ; being
repulsed with disgrace, and the loss of above eight thotisand men,
he made a second and greater attempt, but witliout success.
They had wars afterwards with the Romans and Parthians, but
were never either subdued or tamed : resembling in this (the only
nOTES ON THE BIBLE. 221
comparison in nature that suits them) the wild ass in the desert,
and sent out by the same hand free, as he whose house is also the
wilderness, and the barren land his dwelling, alike disdainful of
bondage, scorning alike the multitude of the city and the cry of
the driver. Pompey made war with them, and some part of them
seemingly submitted, but never remained at all in subjection to
bim — after this they misled and deluded Crassus to his destruc-
tion. Anthony after this sent his horse to ravage Palmyra, but the
city was defended from them by archers, who were probably Arabs*
Afterwards their chief city was besieged by Trajan, one of the
most warlike and powerful of all the Roman emperors. He went
in person with his army against them with great resolution to
subdue them, but his soldiers were strangely annoyed with light-
nings, thunders, whirlwinds, and hail, and affrighted, and dazzled
with the apparition of rainbows, and so were forced to give up the
siege. After this, Severus, a great conqueror, after he had subdued all
his enemies, marched in person against them with great resolution
to subdue them with his greatest force, and warlike preparations,
besieged the city twice, but it twice repulsed him with great loss,
and when they had actually made a breach in the wall of the chief
city, they were strangely prevented from entering by unaccounta-
ble discontents arising among the soldiers, and so they went away
baffled and confounded. These Ishmaelites, when their wall was
broke down, being invited to a treaty with the emperor, disdained
to enter into any treaty with him. After this the Saracens set up
a vast empire, and so the prophecy of their becoming a great na-
tion that could not be numbered was most eminently fulfilled.
They also have dwelt in the presence of all their brethren, in
another sense, viz. that all their brethren, the posterity of all the
other sons of Abraham, and even the posterity of Isaac, have seen
them remaining and unsubdued, and holding their own dwelling,
when they all of them, and even the posterity of Isaac and Jacob
themselves, were conquered and carried away out of their own
dwellings. *
[301] Gen. xvii. 10. CircumciHan signified or represented that
mortification or the denying of our lusts, that is the condition of ob-
taining the blessings of the Covenant. Totally denying any lust,
is represented in scripture by cutting off. Thus, cutting off a
right band, or right foot, is put for the denying of some very dear
lost ; %o cutting off the flesh of a member so prone to violent lust,
iigoifiesa total denying of our lusts. A main reason why lust, or
our natural corruption, is represented by the instrument of genera-
tion, is because we have all our natural corruption or lust by gene-
ration, i. e. by being the natural offspring of the corrupt parents
of mankind. Therefore when God would signify that our origi-
233 NOT£S ON THE BIBLE.
oal or natural corruption should be mortified, be appoints tbattlie
flesh of the part specified should be cut off.
Another reason why the seal of the covenant that God made
with Abraham was appointed to be affixed to this part of the body,
seems to be that God made this covenant not only with Abraham
and for him, but him and his seed. It mainly respected bis seed,
as abundantly appears by the tenor of the words, in which the
covenant was revealed from time to time ; and therefore the seal
was to be affixed to that part of the body whence came his seed.
The covenant was made not with a man, but with a race of men
ordinarily to be continued by natural generation ; and therefore
the sign of the covenant was a sign affixed to the instrument of'
generation. The sign was a pungation of the member of the body,
by which offspring was procured, and was to be a sign of the pa-
rification of the offspring. God seeks a godly «eed, and children
that are holy*
Carol. Hence we learn that seeing the Gentiles now in the days
of the gospel are admitted to the seal of Abraham as the Jews
were, and are admitted to an interest in Abraham's covenant, and
to the blessing of Abraham, so that Abraham is become the father
DOW, not of one nation, but of many nations in the way of that co-
venant, as the apostle Paul abundantly teaches ; then the posterity
of Christians by natural generation, are now God's people, and
are a holy seed by Abraham's covenant, as the Israelites were of
old. There are but two ways in which persons can become of
Abraham's covenant, race, or generation : one is by generation by
the natural instruments of generation to which the seal of the co-
venant was affixed, and so continued from the root to the branch-
es ; the other is by ingrafting a new branch into that stock, that
shall after ingrafting grow and bring forth branches, and bear
fruit upon-tbai stock, as the other branches did that were cut off to
make room for them. In this way now many nations or genera-
tions are of Abraham's race, instead of one nation or family.
[355] Gen. xviii. Isaac, the interpretation of whose name is Laugh-
ter, was conceived about the same time that Sodom and the other
cities of the plain were destroyed, and he was born soon after their
destruction. So the accomplishment of the terrible destruction of
God's enemies, and the glorious prosperity of his church, usually
go together, as in Isai. Ixvi. 13, 14, ** As one whom his mother com-
forteth, so will I comfort you ; and ye shall be comforted in Jeru-
salem — and when ye see this, your heart shall rejoice, and your
bones shall flourish like an herb; and the hand of the Lord shall
be known toward his servant, and his indignation toward his ene-
mies." First the enemies of the church are destroyed and tlien
Isaac is born, as that prosperous state of the church is brought
NOTES ON THE BIBLE. 223
mboutt wherein their mouths are filled with laughter, and their
tongue with singing. So the Egyptians were first overthrown in
the Red sea, and then Moses and the children of Israel rejoiced in
peace, and liberty, and sung that glorious song of triumph. So
first Babylon is destroyed, and then the captivity of Israel is re-
turned, and Jerusalem rebuilt. So when the heathen Roman em-
pire was overthrown, then commenced that prosperous and Joyful
state of the church that was in the days of Constantine. So when
Antichrist is destroyed, there will follow that joyful glorious state
of the church we are looking for. Isaac was the promised seed
of Abraham, the father of all the faithful, the blessing he had long
waited for, and when Sarah brought him forth, it represented the
same thing as the woman in the xii. chap, of Rev. ''And there ap-
peared a great wonder in heaven, a woman clothed with the sun,
and the moon under her feet, and upon her head a crown of twelve
stars : and she, being with child, cried, travailing in birth, and
pained to be delivered." The accomplishment of the prosperous
state of the church is in scripture often compared to a woman's
bringing forth a child with which she had been in travail. It is
so in particular by our Saviour, John xvi. 19, 20, 21, 22. '' Now
Jesus knew that they were desirous to ask him, and said unto
them. Do ye inquire among yourselves of that I said, A lit-
tle while, and ye shall not see me; and again a little while, and
ye shall see me f Verily, verily, I say unto you, that ye shall weep
and lament, but the world shall rejoice, and ye shall be sorrowful,
but your sorrow shall be turned into joy. A woman when she is
in travail hath sorrow, because her hour is come, but as soon as
she is delivered of the child she remembereth no more the anguish,
for joy that a man is born into the world. And ye now, therefore,
have sorrow : but I will see you again, and your heart shall re-
joice, and your joy no man taketh from you." Hereby is espe-
cially represented the accomplishment of the church's glory, joy,
and laughter, after the destruction of Antichrist, or the throne of
Rome, that is spiritually called Sodom.
[431] Gen. xviii. Concerning the burning of Sodom, &lc.
Diodorus Siculus, b. 19. Where he describes the lake Asphal-
tites, says, '* The neighbouring country burns with fire, the ill
smell of which makes the bodies of the inhabitants sickly, and
not very long lived." Strabo, b. 16, after the description of the
lake Asphaltites, says, ** There are many signs of this country
being on fire, for about Mastada they show many cragged and
burnt rocks, and in many places caverns eaten in, and the ground
turned into ashes, drops of pitch falling from the rocks, and run-
ning waters stinking to a great distance, and their habitations
overthrown ; which give credit to a report amongst the inhabit-
224 NOTES ON THE BIBLE.
ants that formerly there were thirteen cities inhabited there, the
chiefof which was Sodom, so large as to be sixty farlongs roond;
but by earthquakes and fire breaking out, and by hot waters mix-
ed with bitumen and brimstone, it became a lake, as we now see
it. The rocks took fire, some of the cities were swallowed
up, and others forsaken by those inhabitants that could flee."
Tacitus, in the fifth book of his history, has these words : " Not
far from thence are those fields which are reported to have been
formerly very fruitful, and inhabited by a large city, but were
burnt by lightning, the marks of which remain, in that the land
is of a burning nature, and has lost its fruitfulness ; for every
thing that is planted or grows of itself, as soon as it comes to to
herb or flower, or grown to its proper bigness, vanishes like dost
into nothing." Solinus, in the xxxvi. chap, of Salmasias's edi-
tion, has these words : '* At a good distance from Jerusalem, a
dismal lake extends itself, which was struck by lightning, as ap-
pears from the black earth burnt to ashes. There were two towns
there, one called Sodom, the other Gomorrah ; the apples tbtt
grow there cannot be eaten, though they look as if they were
ripe, for the outward skin incloses a kind of sooty ashes, which,
pressed by the least touch, flies out into smoke, and vanishes into
fine dust." Grotiusde Verit. b. i. sect. 16. Notes.
[359] Gen. xix. 23, 24. '' The sun was risen upon the earth
when Lot entered in Zoar. Then the Lord rained upon Sodom
a
and upon Gomorrah brimstone and fire from the Lord out of hea-
ven." This signified that the terrible destruction of the wicked
is at the beginning of the glorious day wherein the Sun of Right-
eousness rises on the earth, and at the coming of Christ, Lot's
antitype, and visiting his church, the little city, the antitype of the
church. So it was in the days of the apostles, in the morning
of the gospel day, when Judea and Jerusalem were so terribly
destroyed. So it was in the days of Constantine, and so it will
be at the fall of Antichrist; and so it will be at the end of the
world. See Job xxxviii. 13. Note.
[336] So Dagon fell once and again before the ark early in the
morning ; so after the disciples had toiled all night and caught
nothing, yet in the morning Christ came to them, and they had a
great draught of fishes ; so Christ rose from the dead early in the
morning. It is said concerning God's church, that " weeping
may continue for a night, but joy will come in the morning."
The children of Israel were ail night pursued by their enemies
at the Red sea ; in the night they were in the sea, in a great and ter-
rible east wind, but in the morning watch the Lord looked through
the pillar of cloud and fire, and troubled the hosts of the Egyp-
tians ; and in the morning the children of Israel came op oot of
KOTES ON THE BIULC 225
3 sea* ant] the host of the Egyptians was destroyed, and the
ildren of Israel rejoiced and sang. Jacob, after wrestling
tb the angel in the night, obtained the blessing in the
»rning. ** Ho that rulctb over men shall be as the light of
) morning, when the sun riseth, even a morning without
kiidd : and as the tender grass springing out of the earth by
tar shining after rain." 2 8am. xxiii. 4. Psalm xlix. 14.
The upright shall have dominion over them in the morning,
d their beauty shall con9ume in the grave from their dwell-
r. In the morning, when the Sun of Righteousness shall rise
th healing in his wings, the day comes that shall burn as an
en, (as that day burnt in which Lot entered into Zoar,) and
the proud, yea, all that do wickedly, shall be stubble, and
3 righteous shall tread down the wicked, and they shall be as
hes under the soles of their feet." Mai. iv. at the beginning,
lie Church in the lix. Psalm, after expressing her great tren-
ds from her enemies, and declaring how God should destroy
3m, says, verse 16, *' But 1 will sing of thy power; yea, I
II sing aloud of thy mercy in the morning, for thou hast been
f defence and refuge in the day of my trouble." So likewise
B church, in speaking of her troubles, in Psalm cxiiii. 8,
Dause mb to hear thy loving kindness in the morning, for in
ee do I trust ; en use me to know the way wherein I should
ilk, for I lift up my soul unto thee." It is said of the Church,
»lm xlvi. 5, *'God is in the midst of her, she shall not be
)ved ; God shall help her, and that right early." And then
the 8th verse, it is said, '* Come, behold the works of the
>rd, what desolations he hath made in the earth." Hosea vi.
2, 3. '* Come, and let us return unto the Lord, for he hath
rn, and he will heal us ; he hath smitten, and he will bind up.
\er two days will he revive us ; in the third day he will raise
up, and we shall live in his sight. Then shall we know if we
low on to know the Lord : his going forth is prepared as the
>rning, and ho shall come unto us as the rain, as the latter
in and the former rain unto the earth."
[276] Gen. xix. 24, 25, 26, 27, 28. Concerning the dettruc-
m of Sodom and the parts adjacent. The very ground of that
gion, great part of it, seems to have been burnt up. For it
as in great measure made up of bitumen, or what the scrip-
re calls slime. Gen. xiv. 10. '* And the vale of Siddim was
II of slime pits ; and the kings of Sodom and Gomorrah fled,
id fell there ; and they that remained fled to the mountain.*'
nd because of the abundance of bitumen in the lake of Sodom,
was called of old, and is still called Lacus AshpalHtes. It is
II of bitumen, which at certain seasons boilsupfrom the bottom
VOL. IX. 29
226 NOTES ON THE BIBLE.
in bubbles like hot water. This bitumen ir a very conibustibk
matter. It is in some places liquid, and in others firm ; and not
only lies near the surface of the earth, but lies sometimes verj
deep, audit is du^^ out of the bowels of it. So that thestreamsof
fire that came from heaven set the very ground on fire; aid
therefore it is here, in the 28th verse, that L«>t looked towardi
Sodom and Gomorrah, and towards all the land of the plain* and
beheld, and In, the sinoke of the country went up as the smokecf
a furnace. So that the country burning was a very lively re-
presentation of the general conflagration ; and by the melting
of the bituminous ground in many places was probably a burn-
ing lake, and so was a lively image of hell, which is often called
the lake of fire, and the lake that burns with fire and brimstone.
Note, that bitumen is a sulphurous substance, (see Bailey's Dic-
tionary,) and therefore is fitly compared to hell fire in scripture,
Jude 7ib ver. ** Even as Sodom and Gomorrah, and the cities
about them ; in like manner giving themselves over to forni-
cation, and going after strange fiesh, nre set forth for an ex-
ample, sufTering the vengeance of eternal fire." There seenu
to be an evident allusion to the manner of the destruction of
this country in Isai. xxxiv. 9, 10. ''And the streams thereof
shall be turned into pitch, and the dust thereof into brimstone,
and the land thereof shall become burning pitch. It shall not
be quenched night nor day : the smoke thereof shall go up for
ever ; from generation to generation it shall lie waste ; none
shall pass through it for ever and ever. Deut. zxix. 23. ''And
the whole land thereof is brimstone, and salt, and burningi that
it is not sown, nor beareth, nor any grass groweth therein, like
the overthrow of Sodom and Gomorrah, Admah and Zeboiim,
which the Lord overthrew in his anger, and in his wrath;"
where we are expressly taught that the very ground of this
country was burnt. The ground burning up sunk the land, and
made this valley dec[)er, so that after that the waters of Jordan
perpetually overflowed it ; and besides, there was probably an
earthquake at the same time, by which the ground subsided, as
the tradition of the heathen was. It is probable that the same
time as the meteors of their air were inflamed, the bitumen
and other combustible matter that was in the bowels of their
earth was also enkindled, or the fire that was first kindled on
the top of the ground might run down in the bituminous and
sulphurous veins deep into the earth, and being there pent up,
might cause earthquakes, after those cities and inhabitants were
all consumed, which might make the country to sink, and turn it
into a bituminous and exceeding salt lake. The ground there
was doubtless very likely to sink by an earthquake, being hol-
low, as it is evident it is still, in that since the surface of the
NOTES ON THE BIBLE. 227
earth hath been broken to let down the water at the river Jor*
dan and other streams, there is no outlet out of the lake above
ground, but they have a secret passage under the earth. The
bitunnen there is mixed with abundance of nitre and salt, which
by their repugnant quality might cause a more violent struggle
in the fire that burnt down into the caverns of the earth to
raase an earthquake. See many of these things in Complete
Body of Divinity, p. 351, 353.
[239] Gen. xix. 26. Concerning Lot^s wife. Revelation
Examined with Candour. *'The unreasonable delay of Lot's
wife was without question occasioned by her solicitude for her
children, which she left behind her. The story of Niobe weep-
ing for her children, and being stiffened into stone with grief, is
doubtless founded upon this history. Possibly, too, the fable of
Orpheus being pcrniitted to redeem his wife from hell, and
lofling her afterwards by lookiiic: niiseasonably back, contrary
to the express command ^iven him, and then through grief de-
serting the society of mankind and dwelling in deserts, might
be derived from some obscure tradition of this history. Sodom
was now the liveliest eniblcm of hell that can be imagined*
It was granted to Lot by a peculiar privilege to deliver his
wife thence. He was expressly commanded, Gen. xix. 17,
*'Look not behind thee, neither slny thou in all the plain; es-
cape to the mountain, lest thou be consumed.*' By her look-
ing back, contrary to this command, his wife was lost; after
which he quits the city, and dwells alone in the mountains.
Here are all the main circumstances of the fable, and the
poets had nothing to do but to vary and embellish as they liked
best.
[380] But his wife looked back from behind her, and she
became a pillar of salt. What happened to Lot's wife when
she looked back as she was flying out of Sodom, is typical of
what commonly happens to men that are guilty of backsliding
when they have begun to seek deliverance out of a state of sin
and misery, and an escape from the wrath to come. The wo-
man was there stiffened iVito a hard substance; which signifies
the tendency that hHckslirling has to harden the heart. She
became a sen^>eles8 statno ; which signifies the senselessness
which persons bring on them by backsliding. There she was
fixed, and never got any further; which typifies the tendency
that backsliding has to binder persons from ever escaping eter-
nal wrath.
[361] Gen. xxi. 10, 11. ** Wherefore she said unto Abra-
ham, Cast out this bond woman and her son ; for the son of this
228 NOTES ON THE BIBLE.
bond woman shall not be heir with my son, even with Isaac"
The son of the bond woman is men's own righteousness ; which
is the son of the first covenant, given at mount Sinai, which is
Hagar ; and Isaac, the son of the free woman, is Christ, as
applied to the soul by faith : he is the child of promise, and the
son of the free woman : at least this is |>art of the signification.
It is Sarah, the mother of Isaac, that urges the casting out
the son of the bond woman ; so it is the church in its ministry
and ordinances, which is the mother of Christ in the souls of
believers, that urges the casting out our own legal righteous-
ness. It is Christ that is the heir of the blessings of the cove-
nant; it is by his merits only that we have a right or title to
those blessings ; we must cast out our own righteousness, and
not have any manner of regard to that, as though that had a
right, or as though a right came by that. [** And the thing
was very grievous in Abraham's sight, because of bis son.*']
This signifies how very hard and grievous it seems to persons
wholly to cast out their own righteousness, the son of the legal
covenant, from mount Sinai, because they are our own works,
our own ofispring, that are dear to us, as Ishniael was to lib
father Abraham.
[138] Gen. xxi. 8. ''And Abraham made a great feast ths
same day that Isaac was weaned." This tj/pifies the weaning
of the church from its milk of carnal ordinances, ceremo-
nies, and shadows, and beggarly elements, ('pcm the cuui-
ing of Christ, the church under the Old Testament is repre-
sented as being in its minority ; and the apostle tells us that
babes must be fcul with milk, and not strong meat. Chriitt
therefore dealt with his disciples just as a tender mother does
with her child, when she would wean it from the breast.
There was a great fea^t provided, which represents the glo-
rious gospel feast provided for souls when the legal dispensation
ceased by the coming of Christ. It may also signify the wean-
ing of souls from the enjoyments of the world at conversion,
and the spiritual feast which they find instead of them.
[362] Gen. xxii. Conrermng Abraham* $ ^ff^^^g ^P *** '<^
Isaac. God's command to .Abraham to oflTer up his son Isaac,
considered with all its circumstances, was an exceeding great
trial. Abraham had left his own country and his father's
house, and all that was denr to him, and followed God, not
knowing whither he went. First, he left Vr of the Chaldeei
with his father. This was a great trial, but this was not
enough. After this he was required also to leave Haran and
bis father's house there, after he had been there settled in
NOTES ON TUE BIBLE. S29
168 of a blessing which God encouraged him that he would
e him in a jiosterity. When he came there ho found a fa-
le in the land, and was forced to fly the country and go down
) Egypt for sustenance ; and God appeared to him time after
e, promising great things concerning his posterity. * Abra->
n waited a long time, and saw no appearunce of the fulfil-
nt of the promise, foi his wife continued barren, and he
de his complaint of it to God. God then renewed and very
3mn]y confirmed his promise; but did not tell him that it
uld be a child bv his wife, and therefore after he bad waited
36 time longer, he went in to his maid ; but God rejected her
, and he waited thirteen years longer, till he was an huu-
d years old, before he obtained the sou promised ; and then
i gave him but one, without any hopes of his having any
er. After this, at God's command, he cast out his son Ish-
ei, though it was exceedingly grievous to him, on encourage-
nt of great blessings in Isaac and his posterity. And now,
last, God commands him to take him and offer him up for a
nt offering. lie does not merely call to see him die, though
t would have been a great trial under such circumstances;
he is to cut his throat with his own handp, and when he has
le so, to burn his flesh on the altar, an offering to God — to
t God that carnal reason would have said had dealt so ill
h him, after he had lived long enough to get fast hold of his
actions ; after he was wenned from Ishmael, and had set all
heart on Isaac; and after there began to be a most hopeful
stpcct of God's fulfilling his |H*oniises concerning him. And
d gave him no reason for it. When Ishmael was to be cast
, the reason assi^rned was, that in Isaac, his seed should be
^td. But now, in seeming inconsistency with that reason,
ac must die, and Abraham must kill him ; and neither one
' the other must know why, nor wherefore ; and, as Mr.
nry observes, how would he ever look Sarah in the face
lin i with what face could he return to her and his family,
h the blood of Isaac sprinkled on his garments? " Surely
locMly husband hast thou been to me," would Sarah say to
n, as Zipfwrah said to Moses, Kxod. iv. 25, 36.
]7] Gen* xxii. 8. *' My son, God will provide a lamb for a
-nt offering." This was fulfilled in Christ.
[350] Gen. xxiii. Concerning Abraham^s buying^ in Canaan^
possession of a burying placr. Canaan is the' land that God
.de over to Abraham by covenant ; and yet he gave him none
^ritance in it to live up<in, as Stephen observes ; no, not to
ich as to set his foot on, Acts vii. 5. But the first possession
S30 NOTES Or« THE BIBLE.
he bad in it was the possession of a burying place, or a poiieatMNi
for him to be in after be and his were dead ; which signifiea this,
that the heavenly Canaan, the land of promise, the rest that remaiM
for the people of God, is a land for them to possets, and abide and
rest in, after they are dead : they do nut enter opon the postessioa
of it, until after they are dead, and then they are gathened to their
possession in Canaan. Therefore it was so ordered that Jacob
and Joseph so much insisted on it to be buried in that land.
[161] Gen. xxiv. 15. Rebekah, and Rachel, and Zipporab,
Moses's wife, those types of the church, all found their hnsbandi.
who were types of Christ, when coming out to fountains to draw
water ; which typifies this, that Christ is found by believers l§.
a way of the use uf the moans of grace. The woman of Sa-
maria found Christ ^hen coming to draw water.
[71] Gen. xxv. 22. *' And the children straggled together in
the womh." 1 believe this had reference to the spiritual war that
is in the soul of the believer, Christ's spouse, between the flesh
and spirit: the flesh lusteth against the spirit, and the spirit
against the flesh, and these two are contrary one to another.
[35] Gen. xxvii. 29. '* Let the people serve thee, and nations
bow down to thee ; be lord over thy brethren, and let thy mother's
sons bow down to thee. Cursed be every one that curteth thee,
and l)lessed be he that blesseth thee." Hence we learn that the
prophets themselves may not understand their prophecies, for
Jacob thougiitthnt this should be accomplished of Esau.
[406] Gen. xxvii. 18, 19. *< And Jacob rose op early in tlie
rooming, and took the stone that he had put for his pillow, and
set it up for a pillar, and poured oil upon the top of it, and he
called the nnme of that place Bethel,*' &lc. So, chap xxxi.
13. 45, and x\xv. 14. From hence the heathen BcUylia, men-
tioned by Philo Biblius out of Sancboniaihon. The god Uramii
excogitated B<Jttylia^ having fashioned them into living stones.
Bochart conceives that Sanchoniathon, instead of living stooet,
wrote amnuted stones, D'i:^3 (from the radix DW, Skuph^ which,
among the Syrians, signifies to anoint) which Philo Biblius read
U^iffDi; whence he changed a/iri/zi/r//, into //n'n^ stones. SoDa-
m-iScius tells ns, / saw a B(Bti/lns mm'^d in the air. The PhcBni-
cians, imitating Jacob at Bethel, first worshipped the very stone
which the patriarch anointed. So Scaliger, in Eiiaeb. tells os
that *' the Jews relate so much, that although thai Cippys^ or
stone, was at first beloved of God, in the times of the Patriarclm,
yet afterwards he hated it, because the Caoaanites turned it into
NOTES ON THE BIBLE. 231
aa idol.*' Neither did the Phoenicians worship only this stoue at
Belhtsl ; but also, io imitation of this rite, erected several other
Boetyliai on the like occasion as Jacob erected his pillar of stone
M a raemorial of God's apparition to him. So in like manner
both the Phoenicians and the Grecians, upon some imaginary
apparition of some god, (or dust, rather,) would erect their Boe-
tylia, or pillars, in commemoration of snrh an apparition. So
Photias, oot ofDamascius, tells us that near Holiopolis, in Syria,
Asclepiades ascended the mountain Libauus, and saw many Boe-
tylia, or Boetyli ; concerning which he relates many miracles.
He relates also that these Boetylia were consecrated, some to Sa-
tarn» some to Jupiter, and some to others. So Phnvorimus says,
BtBtybu is a stone which stands at Heliojwlis, near Libanus.
This stone some also called S^-yiXtjv, which is the same word by
a hich the Seventy render Jacob's pillar. Gale's Court of the
Geo. p. I4 b. 2, c. 7, p. 89, 90.
[169] Gen. xxviii. 18 — 22. '* And he took the stone that he
had set for his pillow, and set it up for a pillar, and poured oil
opon the top of it — And this stone which I have set up for a pil-
lar shall be God's house." This anointed pillar is a type of the
Messiah, or Anointed, who is often called a stone or a rock, and
is the house of God, wherein the Godhead dwells and taberna-
cles. He was signified by the tabernacle and temple, as Christ
tells us, when he says, '^ Destroy this temple," &z,r. And he, we
are told, is the temple of the new Jerusalem. This is the stone
that was Jacob's pillow ; it signified the dependence ilie saints
have upon Christ, and that it is in him they have reU and repose,
as Christ invites those that are weary to come to him, and they
shall find rest. The Psalmist says he will lay him down and
sleep, and awake, the Lord sustaining him. And as the stones of
the temple rested on the foundation, so the saints, the living stones,
rest upon Christ, building and resting upon that rock. This
•tone ligpniiied the same with the other that he built there when he
returned: chap. xxxv. 7: *' And he built there an altar, and call-
ed the place El-beth-eU because there God appeared unto him,
when he fled from the face of his brother." Ver. 14, " And Ja-
cob set up a pillar in the place wliere he talked with him, even a
pillar of stone; and he poured a drink-ofTering thereon, and he
poured oil thereon."
[417] Gen. xxxiii. 1 — 7. As Jacob's family returned to the
land of Canaan, after Jacob had been long banished from thence,
so it is probable will be the return of the spiritual hrael (o God,
its resting place, and as it were to the promised land, to the land
flowing with milk and honey, to a state of glorious rest, plenty,
232 NOTES O.N THE BIBLE.
prosperity, and spiritual joy, and delights, in the latter days, which
is often represented by the prophets as bringing God^s people
into the land of Israel, and recovering them from foreign lands,
where he had driven them. Jacob, at his first entrance, meets
with great opposition from those professors who are often in scrip-
ture represented by the elder brother, as Cain, and Ishmael, and
Zarali, the son of Judah, who first put forth his hand, and Da-
vid's eldest brother, and the ehler brother of the prodigal. Bot
Jacob's meek and humble behaviour towards his opposing brother,
to soften and turn his heart, teat hes the duty of Christians. Ja-
cob's family was divided into several companies, one going before
another with a space between ; so the return of the chnrcb of
God will be by several companies that will come in one after an-
other in successive seasons of the pouring out of the Spirit of
God, with a space between. In Jacob's family, the lowest and
meanest went first, and afterwards the more honourable and most
amiable, and best beloved ; so, in the spiritual return of the church
of Christ, God will first bring in the inferior sort of people ; he
will save the tents of Jndah first, agreeable to the prophecy,
Zech. xii. 7. '* The Lord also shall save the tents of Judah first,
that the glory of the house of David, and the glory of the inha-
bitants of Jerusalem, do not magnify themselves against Judah."
And the first outpouring of the Spirit will be the least glorioas,
and they that are first brought in arc not only inferior among
men, but the least pure, beautiful, and amiable as Christians in
their experiences and practice. In Jacob's family went first the
hand-maids and their children, so this is the blemish of the first
children of Christ that shall be brought in at the glorious day of
the church, that thou<;h thev will be true children of Jacob, vet
shall they be as it were children of the hand-maids, with much of
a legal spirit, i. e. spiritual pride and self-confidence. After these
comes Leah and her children, who were more honourable and
better beloved than the former; she was a true wife, but yet less
beautiful, and less beloved than his other wile ; so after the first
outpouring of the Spirit there will be a work of God that will
break forth, that will be more glorious and more pure than the
first. In Jacob's family came last of all the beautiful Rachel and
Joseph, Jacob's best beloved and dearest child of all the family;
so will it be in the church of God in days approaching. Jacob
goes before them all, leads them all, and defends them all ; so
doth Christ go before his church as their leader and defence.
[126] Gen. xxxvii. 28. *' And they lift up Joseph out of the
pit" Joseph was here a type of Christ; he was designed death
by his own brethren, as Christ was ; he was cast into a pit, where-
by his death and burial was signified. He was lifted out again,
NOTES ON THE BIBLE. 833
is resurrection was an occasion of their salvation from famine
eath.
n] Gen. xxxviii. 28, &c. <* Zarah put his hand out first,
^barez, from whom came Christ, broke forth before him.*'
imports much the same thing as Isaac's casting out Ishmael,
cob's taking hold of Esau's heel when they were born, and
yards getting his birth- right of him, and as David's getting
ingdom from Saul.
)7] Gen. xli. The history of Joseph^s advancement in
4f &fc. ** The Apis and Serapis of the Egyptians seems to
y Joseph, because,* 1. It was the mode of the Egyptians to
rve the memories of their noble benefactors by some signifi-
! hieroglyphics, or symbols ; and the great benefits which
gyptians received from Joseph in supplying them with bread-
is aptly represented under the form of an ox, the symbol of
isbandman. Thus Suidas (in Serapis) tells us, '^ that Apis,
dead, had a temple built for him, wherein was nourished a
:k, the symbol of an husbandman." According to which
blance also, Minutius, a Roman tribune, was in very like
er honoured with the form of a golden ox, or bull. 2. Jo-
is compared to a bullock in scripture, Deut. xxxiii. 1 7, ** His
is like the firstling of his bullock, and his horns are like the
of unicorns : with them he shall push the people together to
ids of the earth ; and they are the ten thousands of Ephraim,
3ey are the thousands of Manasseh." 3. The same may be
*d from the names Apis and Serapis, for Apis seems evidently
vativefrom ^k, Father^ as Joseph styles himself, Gen. xlv.
^o now, it was not you that sent me hither, but God ; and
th made me a father to Pharaoh, and lord of all his house,
ruler throughout all the land of Egypt." As for Serapis^
; the same with Apis, and also a symbol of Joseph, which
IS collects from this: 1. It had a bushel on its head, as a
)1 of Joseph's providing corn for the Egyptians. 2. From
'man of Serapis, which is derived either from "^iB^, an ox, or
w, a prince, and Apis, both of which are applicable to Jo-
'" Gale'8 Court of Gen. p. 1, b. 2, c. 7, p. 93, 94.
8] Gen. xli. 14. " And they brought Joseph out of the
on." By Joseph's being cast into the dungeon, is signified
ath of Christ; by his being delivered, his resurrection ; and
5uiug great advancement of Joseph, to be next to the king,
es the exaltation of Christ at the right hand of the Father.
h rose from the dungeon, and was thus exalted to give salva-
L. IX. 30
234 NOTEtf ON THE DIBLC.
tion to the land of Egypt and to his brethren, at Christ to sart
his people.
[103] Gen. xliv. 32, 33. " For ihy servant became sorely for
the lad unto my father, saying, If 1 bring him not onto thee, thea
I shall bear the blame to my father for ever. Now, therefore, I
pray thee, let thy servant abide instead of the lad, a bond man to
my lord ; and let the lad go up with his brethren." Jndah is herein
a type of his offspring, Jesus Christ.
[382] Gen. xlviii. 21. '* And Israel said to Joseph, Behold, I
die, but God shall be with you." So Joseph, when be was near
his death, said to his brethren after the like manner* Gen. I. 24,
'< And Joseph said unto his brethren. I die; and God will sorely
visit you, and bring you out of this land unto the land which he |
sware to Abraham, to Isaac, and to Jacob." Thus the blessing '
of the presence of God with the children of Israel, and his favonr
and salvation, is consequent on the death nf their Father, and
their Brother, and SSaviour : shadowing this forth, that the favoar
of God, and his presence, and salvation is by the death of Christ
He, when near death, said to his disciples, John zvi. 7, ** It is ex-
pedient for you that I go away ; for, if I go not away, the Coia-
forter will not come unto you, but if I depart, I will send bin
unto you." And elsewhere he promises that the Father and the
Son will come to them,, and make their abode with them. Isaac's
and Jacob's blessing their children before their death, and as it
were making over to them their future inheritance, may probably
be typical of our receiving the blessings of the cevenant of grace
from Christ, as by his last will and testament. We find the cove-
nant of grace represented as his testament. Christ, in thefxiv.,
XV., and xvi. chapters of John, does as it were make his will, and
conveys to his people their inheritance before his death, particu-
larly the Comforter, or the Holy Spirit, which is the sum of the
purchased inheritance.
[403] Gen. xlix. 10. " Until Shiloh come." " Silenus, so
famous among the poets, whom they place in the order of their
gods, is derived from hence. Diodorus, lib. 3, says the first that
ruled at Nisa was Silenus, whose genealogy is unknown to all, by
reason of his antiquity, which is afj^reeable to what the scriptures
say of the Messiah, Isai. liii. *< Who shall declare his generation f"
And elsewhere, ** To us a Child is born, to us a Son is given,
and his name shall be called Wonderful, Counsellor, the everlast-
ing Father," and other passages. As for Nisa^ where Silenos
reigned, it seems to be the same with Sina^ (as was showed else-
where. See No. 401.) The Messiah dwelt there. It was be that
NOTES ON THE BIBLE. 235
welt there in the bush. And there he manifested himself and
pake with Moses and the children of Israel. This is represented
.s bis dwelling-place several times in scripture ; and therefore, when
Sod redeemed the children of Israel from Egypt, and brought
bem there, he is repressnted as bringins^ them to himself. Near
bis mountain was the altar called Jehovah- Nissi, which is a
lame Moses gave the Messiah. Of Shiloh it is said, and to him
ball the nnp', the gathering y or the obedience^ (as the word signi-
ies,) of the people be. Thus Silenus is made by the poets to be
be greatest doctor of his age, and he is called Bacchus's precep-
tor, i. e. according to Vossins's account, Bacchus was Moses, (see
Vo. 401,) and Silenus, or Shilo, or Christ, instructed Moses on
Doont Sina, or Nysa, the place where Bacchus and Silenus were
aid to be. Bacchus and Silenus are made by the poets to be in-
leparable companions. Another attribute given to Silenus is,
that he was carried for the most part on an ass, which Bochart re-
fers to that of Genesis xlix. 11, ** Binding his foal 0nto the vine,
ind bis ass's colt unto the choice vine ; he washed his garments
IB wine and his clothes in the blood of grapes." The mytholo-
psts fable Silenus as a comrade of Bacchus, to be employed in
treading out grapes ; this Bochart refers to, Gen. xlix. '^ He wash-
ri his garments in wine, and his clothes in the blood of grapes ;"
ind is agreeable to what is said of the Messiah elsewhere in the
icriptnre, '' I have trodden the wine-press alone, and of the peo-
ple was none with me." They characterize Silenus as one that
iras always drunk, as it is supposed from what follows, Gen. xlix.
18, *^ His eyes shall be red with wine, and his teeth white with
nilk,^ which Solomon makes the character of one overcome with
wine. Prov. xxiii. 29, 30, '* Who hath woe ? who hath sorrow f
irho bath contentions? who hath babbling? who hath wounds
irithout cause ? who hath redness of eyes ? They that tarry long
St the wine ; they that go to seek mixed wine." They ascribe to
Silenus for his meat cow's milk, which Bochart makes to be tra-
duced from Gen. xlix. 12. '^And bis teeth white with milk."
That Silanus is the same with Shilo, further appears from that of
Pausanius Cliacon 2. Evyotf r»i''E^fou6jvXwfa 2iXt)vou |xv»ifi,a, the
monument of Sitenus remains in the country of the Hebrews.^^ See
Gale's Court of Gen. p. 1, b. 2, c. 6, p. 67, 68, 69.
[383] Exod. i. 6, 7. <' And Joseph, and all his brethren, and
all that generation, and the children of Israel were fruitful, and
increased abundantly, and multiplied, and waxed exceeding
mighty, and the land was filled with them." After the death of
Christ, our Joseph, his spiritual Israel began abundantly to in*
crease, and his death had an influence upon it. It was like the
236 NOTES 0?f THS BIBLE.
sowing of a corn of wheat, which, if it die, bringeth forth nmcb
frait. John xii. 24, " Verily, verily, I say nnto jroo, except a
com of wheat fall into the ground and die, it abidetfa alone; hot if
it die, it bringeth forth mach fruit.'* From the call of Abraham,
when God first told him he would make of him a great nation^ to
the deliverance of his seed out of Egypt, was 430 years, during
the first 215 of which they were increased but to 70, bat in the
latter half, those 70 multiplied to 600,000 fighting men ; so some-
times God's providence may seem for a great while to thwart ik
promises, and go counter to them, that his people's faith may be
tried, and his own power the more magnified; and though the per-
formance of God's promises is sometimes slow, yet it is alwayi
sure ; at the end it shall speak, and not lie, Heb. ii. 3; ** How
shall we escape, if we neglect so great salvation, which at the
first began to be spoken by the Lord, and was confirmed onto oi
by them that heard him i^
[432] Exod. ii. Concerning Moses. Clennus AlexandrioiiSy
Strom, l.y report;:, out of the books of the Egyptian priests, that ao
Egyptian was slain by the words of Moses ; and Strom. V., he relates
some things belonging to Moses, out of Artapanus, though oot
very truly. Justin, out of Tragus Pompeius, says of Moses, ** He
was leader of those that were banished, and took away the sacred
things of the Egyptians; which they, endeavouring to recover
with arms, were forced by a tempest to return home; and Moses
being entered into his own country of Damascus, he took posses-
sion of mount Sinai." And what follows is a mixture of truth and
falsehood, where we find Arvas written in him, it should be read
ArnaSf who is Aaron, not tlie son of Moses, as he imagines, but
the brother, and a priest. The Orphic verses expressly mention
his being taken out of the water, and the two tables that were gi-
ven him by God. The verses are thus —
So was it said of old, so h'l commands.
Who's born of waten who received of God
The double Tables ofthe Law.
The great Scaliger, in these verses, instead of htdogenes^ wilb a
very little variation of the shape of a letter, reads hudogenes, bom
of the water.
The ancient vriter ofthe Orphic verses, whoever he was, added
those lines after he had said, that there was but one God to be
worshipped, who was the Creator and Governor of the world.
Palemon, who seems to have lived in the time of Antiochas
EpiphaneSy has these words: *'In the reign of Apis the son of
Phoroneus, part of the Egyptian army, went out of Egypt and
NOTES ON THE BIBLE. 2S7
•
dwelt in Syria, called PalestiDe, not far from Arabia." Several
things are related about his coming out of Egypt, from the Egyp-
tian writers, Monethro, Lysimachus, Choeremon. The places are
in Josephus against Apion, with abundance of falsities, as coming
Grom people who hated the Jews ; and from hence, Tacitus took his
account of them. Bnt it appears from all these compared toge*
ibcr, that the Hebrews descended from the Assyrians, and pos-
sessing a great part of Egypt, led the life of shepherds, but after*
Rrards being burdened with hard labour, they came out of Egypt
jnder the command of Moses, some of the Egyptians accompany-
ng them, and went through the country of the Arabians unto Pa-
estine, Syria, and there set up rites contrary to those of the
Egyptians.
Diodorus Siculus, in his first book, where he treats of those who
nade the gods to be the authors of their laws, says, '' Amongst the
Fews was Moses, who called God by the name lau, i. e. Jeho-
krah,'' which was so pronounced by the oracles, and in the Orphic
verses mentioned by the ancients, and by the Syrians.
Strabo, in his sixteenth book, speaking of Moses as an Egyptian
priest, (which he had from the Egyptian writers, as appears in Jo-
sephus) says, " many who worship the Deity agreed with him,
(Moses,) for he hath said that the Egyptians did not rightfully
conceive of God, when they likened him to wild beasts and cattle ;
Dor the Lybians, nor the Greeks, in resembling him to a human
shape ; for God is no other than the Universe which surrounds us,
the earth and the sea, and the heaven, and the world, and the
nature of things, as they are called by us. Who, says he, (i. e. Mo-
ses,) that has any understanding, would presume to form any image
like to those things that are about us ? Wherefore we ought to lay
aside all carved images, and worship him in the innermost part of
a temple worthy of him, without any ^gure." He adds that this
was the opinion of good men — He adds also that sacred rites were
instituted by him, which were not burdensome for their costliness,
nor hateful as proceeding from madness. He mentions circum-
cision, the meats that were forbidden, and the like ; and after be
had shown that man was naturally desirous of civil society, he
tells us, it is promoted by divine and human precepts, but more
effectually by divine.
Pliny, book xxx. ch. 1, says, "There is another party of ma-
gicians which sprung from Moses." Juvenal, has these lines —
They learn, and keep, and fear the Jewish laii',
Which Moses in his secret volume gave.
Tacitus, Hist. V., according to the Egyptian fables, calls Moses
one of them that were banished.
238 NOTES Off THE BlBLB
Dionysias Longinus, (who lived in the time of Aurelian the em-
peror, and favourite of Zenobia, queen of the PalmyrianSy) io his
book of the Sublime, after he had said that they who speak of God,
ought to take care to represent him as great and pure, and with-
out mixture, adds, *' Thus does he, who gave laws to the Jews,
who was an extraordinary man, who conceived and spake worthy
of the power of God, where he writes in the beginning of his laws,
Gad ipake, — fV/uit ? — £061 there be light; and there was light, hd
there be earth; and it was so.^^
Chalcidius took many things out of Moses, of whom he speaks
thus, ** Moses was the wisest of men ; who, as they say, was enli-
vened, not by human eloquence, but by divine inspiration.**
Numenius, as Eusebius quotes his words, book viii. ch. 8, says,
'* Afterwards Jamnes and Maubres, Egyptian scribes, were
thought to be famous for magical arts, about the time that the
Jews were driven out of Egypt, for those were they that were cho-
sen out of the multitude of the Egyptians, to contend with Musoeus
the leader of the Jews, a man very powerful with God by prayers,
and they seemed to be able to repel those sore calamities which
were brought upon Egypt by Musoeus." Origen against Celsus
refers us to the same place of Numenius.
Artapanus, in the same Eusebius, b. ix. ch. 27, calls them the
priests of Memphis, who were commanded by the king to be pat to
death, if they did not do things equal to Moses.
Strabo, in his xiv. book, after the history of MoseSj says, " that
his followers for a considerable time kept his precepts, and were
truly righteous and godly/' And a little after he says, ^Mhat
those who believed in Moses, worshipped God and were lovers of
equity."
These things concerning Moses are taken from Grotius, de Ve-
fit. b. 1, sect. 16.
[154] Exod. ii. Moses in the ark upon the waters is a type of
the church. The church of God is like a babe, in infirmity and
weakness, in helplessness of itself, and dependence upon a superior
help, and in that the members of it are all in a spiritual sense be-
come as little children. And it is like a babe upon the waters
floating through all manner of changes, dangers, and troubles,
and yet upheld and preserved in Christ the ark. He was especially
a type of the church of the Jews in their oppressed condition in
Egypt. It was a wonder they were not swallowed up by their
enemies, and drowned and lost in their afflictions and the multitude
of their adversaries. Moses in the water and not drowned, is much
sncb another type as the bush all in a flame and not burnt. He
was also herein a type of every elect soul who is naturally all ove^
MOTES ON THE BIBLV. t39
Imed in sin and misery and danger, and if redeemed or deri-
de as Moses was taken out of the water.
108] Ezod. ii. Moses is the same with the Egyptian Osiris; for,
loses is the same with Bacchus, as has been shown before, No.
; and Diodorus tells us that Osiris was called by the Greeks
nysus, the name of Bacchus.
Diodorus tells us that.Hercules was the chief captain of Osi-
irroy, who was Joshua, as has been shown, No. 402. 3. Dio-
is tells us that Osiris had in his army Anubis covered over with
»g's skin, which thence was pictured .with a dog's head, and
;d the dog keeper, be. ; all which seems to refer to CaleVs
e, which signifies a dog. 4. Pan is said to war under Osiris,
rh is the same with Christ, whom God promises should go with
les when he says, OB ^^ my presence shall go with him." See
404.
. Osiris is said to have horns from the mistake of Moses's cha-
er, who is thence pictured with horns, because of his beams of
t— the Hord in Hebrew for horns and beams being the
e.
• Moses with the princes of the tribes carried up the bones of
?ph into Canaan : hence the poets fable of Osiris^ bones, &c.
Gale's Court of Gen. p. 1, b. 2, c. 7, p. 94, 95.
159] Exod. ii. 5. Pharaoh's daughter became the mother of
ses, which typified the calling fif the Gentile church, that is
jrally the daughter of Satan, the spiritual Pharaoh, which
omes the church of Christ, and so his mother ; and also is to
resent that all the saints of which the whole church consists, are
iirally the children of the devil, that by conversion become the
itual mother of Christ, as Christ says that whosoever shall do
will of his Father which is in heaven, the same is his mother.
The whole church, which is often represented as the mother
Christ, is in her constituent parts naturally an Egyptian, and
daughter of Pharaoh. She found Moses when she came
rn to wash herself in the river. The river here represents the
ly Ghost, and the washing is the washing of regeneration, by
ich souls are brought to Christ, which is signified by baptism,
which their admission into the Christian church is declared and
led. Pharaoh's daughter is more than once made use of in
ipture to signify the church, especially the Gentile. So was
araoh's daughter that became Solomon's wife, for the church
iguratively both the wife and mother of Christ.
[384] Exod. ii. 5. Pharaoh's daughter came to Moses her-
r, into the same river into which Moses was cast. So, if wt
240 hOTEB on THE DIBLE.
would find Christ, and be the spiritual mother of Christ, we must
die with Christ, be made conformable to his death, be buried with
him by baptsm ; must die to sin ; must be crucified to the world,
and die to the law, and be willing to suffer affliction and perse-
cution with him. By such mortification and humiliatioo is the
soul washed in the river into which Christ was cast.
[439] Exod. ii. 6. '' And behold, the babe wepL" As Mo-
ses, in the water, was a type of the chorch in afflicliony so his
weeping a little before he is 'taken out of the water, seems to be
typical of the spirit ol .repentance, mourning and supplications |
often spoken of in the prophets, given to the church a little before
her deliverance from adversity.
[412] Exod. lit. 14. <'I am that I am," &c. Some of the
heathen philosophers seem to have derived notions that they bad
of the Deity from hence. Plato and Pythagoras make the great
object of philosophy to be To^Ov, that which is; T'j ovrc^? *Ov, Mot
y>hich truly is ; and also To ajVo "Ov, being itself. The Seventy
render this place in Exodus thus: K/cj sifAio&jv, that the philoso-
phers by their To'Ov, To ovrw^ "Ov, and Ti awo*0», meant God^ ap-
pears by what Jamblicus saiib of Pythagoras, '' by Twv'Ovrbiv,
BeingSy he understood sole and self agents^ immaterials^ and eter- \
nals. Other beings indeed are not beings, but yet are equivocally
called such by a participation with these eternals." So Plato,
in his Parmenides, (who was a Pythagorean) treating of To "Ovxeu
*£v, which he makes the first principle of all things, thereby un-
derstands God. So, in his Timoeus Locrus, he says To *Ov, Being
is always; neither hath it beginning. So again in his Timceus,
folios 37, 38, he proves nothing properly />, but God, the eternal
essence, " to which," says he, •* we do very improperly attribute
those distinctions of time, was, and shall 2^." Plutarch says To
Ivrejf "Ov, «< The true Being, is eternal, ingenerable, and incorrupt-
ible, unto which no time ever brings mutation." Hence in the
Delphic temple there was engraved "E*» Thou art. Gale's Court
of Gen. p. 2, b. 2, ch. 8, p. 173, 174, 175.
That Plato by To ov-gj^ *()v, meant God, appears by his own
words in his Epist. 6 fol. 323. '* Let there," says he, *^ be a law
constituted and confirmed by oath, calling to witness the God of
all things, the Governor of Bein<rs present, and things to come,
the Father of that governing cause whom, according to our phi-
losophy, we mnke to be the tnte Being, "Ov oWw^, &,c." This is
the same with him that revealed himself to Moses by the name /
am that I am, out of the bush, that was tlie Son of God. G. C.
of Gen. p. 1, b. 3, c. 5, p. 64. Plato seems evidently to have
NOTES ON THE BIBLE. 241
?ard of this revelation that God made of himself to Moses by
e name of I am, &c. out of the burning bush in mount Sinai,
id to have a»plain reference to it in his Philebus, fol. 17 ; he
mfesseth, "The knowledge of the To "Ov," &c. was from the
)ds, who communicated this knowledge to us, by a certain Prdmi-
eus, together with a brigiit fire. G. C. of G. p. 2, b. 3, c. 2,
228.
[457] Exod. iii. 14. " And God said unto Moses, I am that I
a ; and he said, Thus shah thou say to the children of Israel,
AM hath sent me unto you." " We are informed that there was
I ancient inscription in the temple at Delphos, over the place
bere the image of Apollo was erected, consisting of these let-
rs^^El; and Pluturch introduces his disputants querying what
ight be the trne signification of it. At length Ammonius, to
[lom he assigns the whole strength of the argumentation, con-
ddes that " the word'El, was the most perfect title they could
ve the Deity, that it signifies thou art, and expresses the di-
ne essential being, importing that, though our being is precari*
IS, fluctuating, dependent, subject to mutation, and temporary ;
that it would be improper to say to any of us, iii the strict and
»8olute sense, thou art; yet we may with great propriety give the
eity this appellation, because God is independent, uncreated,
imutable, eternal, always, and every where tbe same, and there-
re he only can be said absolutely To Be. Plutarch would have
lied this Being To ovtoj^ *Ov. Plato would have named him To 5v,
lich he would have explained to signify Ou^ia, implying TO BE
sentially, or self-existent." Shuckford's Connections, voU 2,
385, 386.
[5051 Exod. iii. 18. '* And you shall say unto him. The
3rd God of the Hebrews hath met with us, and now let us go,
) beseech thee, three days' journey into the wilderness, that we
ly sacrifice to the Lord our God." That is, inform Pharaoh
at your God that hath met with you, has instructed you to ask
is of him. In this Pharaoh was not treated with any falsehood
unjust deceit. The utmost that can be supposed by any objec-
r is, that here is an implicit promise, that if he would let them
» three days* journey into the wilderness, they would return
ain after they had there served their God, and received the re-
lation of his will, which he should there make to them. But if
^re had been, not only an implicit, but an express, promise of
is, it might have been consistent with God's real design, and
3 revelations of It that he had made to Moses, and by him to the
ople, without any false or unjust dealing. God knew that Pha-
VOL. IX. 31
242 NOTES on THE BIBLE.
raoh would not comply with the proposal, and that bis refusal
would be the very occasion of their final deliverance. He knew
be would order it so, and therefore might reveal this as the event
that should finally be brought to pass, and promise it to his people,
though he revealed not to them the exact time and particular
means and way of i(s accomplishment. Conditional promises or
threatenings of that which God knows will never come to pais,
and which he has revealed will not come to pass, are not inconsist-
ent with God's perfect justice and truth, as when God promised
the prince and people of the Jews in Jeremiairs time, that the city
should surely be preserved, and never should be destroyed by its
enemies, if they would repent and turn to God, and cleave to him,
though it had been often most expressly and absolutely foretold
that Jerusalem should be destroyed by the Chaldeans, and as tbe
apostle Paul denounced unto the mariners that were about to flee
out of the ship, that if they did, the ship's crew must perish;
though he had before in the name of God foretold and promised
that there should be the loss of no man's life, bat only of the ship.
[443] Ezod. iv. 6, 7. ** And the Lord said furthermore unto
him, Put now thine hand into thy bosom ; and he put his hand into
bis bosom, and when he took it out, behold, his hand was lepcoos
as snow ; and he said. Put thine hand into thy bosom again; and
be put his hand into his bosom again, and plucked it out of his
bosom, and behold, it was turned again as the other flesh." This
sign is much like the foregoing, of casting the rod on the ground,
and its becoming a serpent; and much the same thing is signifi-
ed, but only more is signified in this latter sign than in the former.
By Moses's hand is represented the hand or arm of the Lord,
which often in the Old Testament signifies the Messiah. By
God's plucking his hand out of his bosom, is meant his appearing
for the salvation of his people. While God long forbears to ap-
pear for his church's salvation, while they are longing and wait-
ing for him, he as it were hides his hand in his bosom ; Ps. Izxiv.
11. *< Why withdrawest thou thy hand, even thy right band?
Pluck it out of thy bosom." There are remarkable appearances
of God in the world for the salvation of his people, which are
both by the coming of the Messiah, both of which are long wish-
ed and waited for before they are accomplished. The first is
God's appearing in th^ world for the redemption of the church,
by laying the foundation of her salvation in the first coming of
the Messiah, after the church had long waited for him, while God
bad hid his hand in his bosom. At length tbe arm of the Lord
is made bare, the Messiah appears, but in such a manner that it
was to the surprise and astonishment of those that saw bim — ma-
ny were astonished at him, his visage was so marred more than
NOTES ON THE BIBLE. £43
ly maoy and bis form more than the sons of men. They were
fended in him. He had no form nor comeliness, and when they
iw him, there was no beauty that they should desire bim. He
3pears in the form of sinful flesh. He was as it were diseased
itb the leprosy, because himself took our infirmities, and bore
ir sicknesses. He was made sin for us, as though he had been all
/er leprous or sinful. God's second remarkable appearance will
? in the Messiab^s second coming for the actual salvation of bis
?ople, when he will appear without sin unto salvation, without
le leprosy of our sin, and will appear in that glory that he had
ith the Father before his humiliation, which he emptied himself
r at his first coming. God having answered his prayer in glori-
ing him with his own self, with the glory he had with him before
le world was : as Moses's hand, the second time he plucked it
at of his bosom, was restored as it was at first. This type of
le redemption of the Messiah was fitly given on this occasion,
(id as a sign of the redemption of the children of Israel out of
Igypt, and the carrying them through the Ked sea, the wilder-
ess, and Jordan, into Canaan, because the redemption of the
[essiah, both fundamental and actual, was variously represented
dd presignified in that great work of God.
[1951 Exod. iv. 20. Moses's Rod. '' And Moses took the
)d of God in his hand." This rod typified the Word, both the
ersonal Word and the word of Revelation. The word of God
; called the rod of God's strength, Ps. ex. 2. It is called the rod
f Christ's mouth, Isai. xi. 4. It is expressly represented by the
>d of an almond-tree, Jer. i. 11. Moses's rod was the rod of
n almond-tree. Jesus Christ is also called a rod. *' There
lali come forth a rod out of the stem of Jesse, and a branch shall
row out of his roots." He is frequently called a branch, or
3rout, a tender plant, &c.
If we consider this rod as representing the revealed word of
rod, then Mosej» or Aaron, who kept and used the rod, represent
!hrist. A rod is the instrument of a shepherd, by which he go-
erns, directs, defends, and orders his flock, and this rod was that
lat Moses kept sheep with, which he was found with when he was
^ding bis father-in-law's sheep, when God appeared to him in the
ush. The same that a rod or staflf is to a shepherd and his flock,
le same is the word of God to Christ and his spiritual flock. As
loses used it in leading Jethro's flock of sheep, so he used it in
wading God's people Israel. As the word of God is the instru-
lent Christ uses to save his people, and to destroy their enemies,
nd work those wonders that are wrought in bringing them to
alvation, and which belong to the application of redemption, so
loses used this rod in the temporal deliverance of his people. It
; the word of God that is used to remove all obstacles, and over-
244 NOTES ON THE BIDLE.
come all opposition in the way of a sinnerU conversion and pro-
gress in holiness ; as Moses's rod was made use of to divide the
Red sea.
If the rod be considered as representing Christ, then Moses or
Aaron represent God. Moses cast his rod on the gronndi and it
became a serpent, and he took it up, and it became a rod again,
signifying how that Christ, when he was sent down by God to the
earth, and was made sin for us, became guilty for our sakes, wis
accursed, and appeared in the form of sinful flesh : he appeared
in our stead, having our guilt imputed to him, who are a genera-
tion of vipers. Thus, when the children of Israel were bitten
with fiery serpents, Christ was represented by the brazen serpent
The rod being become a serpent, swallowed the magicians* rods
or serpents, so Christ, by his being made sin for us, destroyed sia
and Satan. When Moses took up his rod from the ground, it
was no longer a serpent, but became a rod again, so when God
took up Christ from his stroke of humiliation, be was acquitted,
justified, he had no longer the guilt of sin imputed to him, he no
longer appeared in the form of sinful flesh. Rulers and princes
are compared to rods, Ezek. xix. 11, 12. 14, and to branches, Ps»
Ixxx. 15. 17; so Christ himself is often called a rod, and branch.
It is by the word of God, or by Christ, that God works all bis
wonders in and for the church ; and Moses wrought wonders by
bis rod. It is by Christ that all obstacles and difficalties are re-
moved in order to our salvation. As the Red sea was divided by
Moses's rod, it is by Christ, and in his name only, that God's peo-
ple prevail over their enemies. The children of Israel prevailed,
while Moses held up his rod, and when he let it down, Amaiek
prevailed ; Moses held up the rod in that battle as the banner or
ensign of the armies of Israel, as is evident from Exod. xvii. 15 ;
so Christ is lifted up a& an ensign, Isai. xi. 10.
When this rod budded, and blossomed, and bare fruit, that
which it brought forth was almonds, intimating this, that the
spreading of the word of God in producing its eflfectsin the world
will be rapid. The almond-tree is a tree of a very sudden
growth, and speedily brings its fruit to perfection. Jer. i. 11, 12.
So the word of God is quick and powerful ; this is the way which
the powerfulness of it is shown in the suddenness of its producing
its great eflects, Isai. Ixvi. 7, 8, *' Before she travailed she brought
forth ; before her pain came, she was delivered of a man child ;
who hath heard such a thing ? who hath seen such things f shall
the earth be made to bring forth in one day? or shall a nation be
born at once f for as soon as Zion travailed she brought forth her
children.''
As Moses and Aaron represent God, the rod represents Christ:
as Moses and Aaron represent Christ, the rod represents the word :
NOTES ON THE BIBLE. 245
18 tbey represent ministers, the rod represents two things, vh, the
word of God which they preach, and their faith; and this rod was
Moses's staff, and this staff represents the same as Jacob's and
Elisha's staves. See note on Numb. xxi. 18.
[442] Exod. iv. 20. Moseses Rod. One tiling at least typified
by this rod is faith, the same that was signified by Jacob's staff
with which he passed over Jordan, and that he leaned upon in his
last sickness, that the Apostle speaks of in Heb. xi.; and Elisha's
staff that he bid the servant lay on tlio dead child, and the staves of
die princes with which they digged the well, and David's staff he
took ID his hand when he went against Goliath. The word pro-
perly signifies a staff as well as rodj such a staff as persons walk
with, or lean upon : the word comes from a root, one signification
of which is, to lean.
The word translated bed, Gen. xlvii. 31, (Jacob bowed himself
upon the bed^s head) comes from the same root, and therefore the
Apostle renders it staff, in Heb. xi. The word is not the same in
the original with that used to signify Elisha's staff that was laid on
the child, but it is a word of the same signification, and therefore
both words are used to signify the stay of bread, the latter in Isai.
ill. 1, and the former in Levit. xxvi. 23. This word is used to sig-
nify Judah's staff, that he gave to Tamar as a pledge, Gen.
zxxviii. 19.
[390] Exod. v. to xiv, inclusive. Conceiving PharaoVs hard-
neu of heart and obstinacy in refusing to let the children of Israel
S>, and the manner of God's dealing mth him. In Pharaoh's
havioiir is very lively represented the behaviour of impenitent
sinners when the subjects of reproofs and corrections for their sins,
and under convictions of conscience and warnings, and fears of
future wrath, with respect to parting with their sins, or letting go
the objects of their lusts. Indeed it is an instance of this very con-
duct; for Pharaoh in refusing to let the people go, refused to let
go the objects of his lusts: in keeping them in bondage, he kept
bis sins. His pride was gratified in his dominion over that peo-
ple. He was loth to let them go, because he was loth to part with
bis pride. His covetousness was also gratified by the profits he
bad by their slavery ; he would not let them go because he would
not part with the object of his covetousness.
God commanded him to let the people go, he sent his commands
from time to time by the hand of Moses and Aaron, and warned
bim of the ill consequence if he refused : so God counsels and
warns sinners by his word, by his ministers. God first made
known his will to Pharaoh in a mild and gentle manner, chap. v.
at the beginning ; but that was so far from being effectual, that
246 NOTES ON THE BIBLE.
he was only the worse for it. Instead of letting the people go, he
only increased their burdens : so God is wont in the first place to
use gentle means with sinners. But impenitent sinners are not
the better, but the worse, for the gracious calls and counsels of the
word of God ; they sin with the greater contempt for it : as Pha-
raoh took God's command in disdain. He said, *^ Who is the
Lord, that I should obey his voice f " Then God proceeded to lay
greater matter of conviction before Pliaraoh, and to warn hini it
the mischief that would come upon him by his refusal, by tamiog
the rod into a serpent ; (see notes on that miracle, Exod* vii.;) and
when he still hardened his heart, then God began to chastise hioBi
by turning the water into blood, which was not only a chastise-
ment but also a clear and loud warning of the future destruction
he would bring upon himself by his obstinacy. (See notes on tbtt
plague) So God is wont to give sinners fair warning of the misery
and the danger of their sins before he destroys them. After this,
when God's hand pressed Pharaoh, and he was exercised with
fears ofGod'sfuture wrath, he entertained some thoughts of leitiog
the people go, and promised he would do it; but from time to
time he broke his promises when he saw there was respite. So
sinners are often wont to do under convictions of conscience and
fears of wrath ; they have many thoughts of parting with their sins;
but there is never a divorce actually made between them and their
lusts ; it is common for sinners when under affliction and threaten-
ing dispensations of providence to make promises of amendment,
as in timesof sore sickness, and when in danger of death and dam*
nation, but soon to forget them when God's hand is removed and
future damnation more out of sight. In such cases sinners are
wont to beg the prayers of ministers, that God would remove his j
hand and restore them again, as Pharaoh begs the prayers of
Moses and Asiron, Exod. viii, 8. ^^ Then Pharaoh called for Mo-
ses and Aaron, and said, Entreat the Lord that he may takeaway
the frogs from me, and from my people, and I will let the people
go that they may sacrifice unto the Lord ;" and so ver. 28 ; so ch.
ix. 27, 28, and x. 16, 17. Pharaoh was brought by God's judg-
ments and terrors to confess his sin with seeming humility, as
Exod. ix. 27. ^' And Pharaoh sent and called for Moses and Aaron
and said unto them, I have sinned this time, the Lord is right-
eous, and I and my people are wicked." This was when there
were mighty thunderings ; and it follows in the next verse, ** En-
treat the Lord that there may be no more mighty thunderings."
So chap. X. 16, 17. *' And lie said, 1 have sinned against the Lord
your God and against you ; now therefore forgive, I pray thee,
my sin only this once.*' So sinners oftentimes under affliction
and danger of future wrath, and when God thunders upon their
consciences, seem very penitent and humble, and are much in con-
NOTES ON THE BIBLE. 247
ffrssing their sins, but yet have not their lusts divorced from them,
have DO thorough disposition to forsake them. Pharaoh, in the
struggle that was between his conscience and his lusts, was con-
triving that God might be served, and he enjoy his lusts, that were
gratified by the slavery of the children of Israel. Moses kept in-
sisting upon it that God should be served, and sacrificed to ; Pha-
raoh was willing to consent to that, but he would have it done
withoat his parting with the children of Israel. Exod. viii. 25.
'* And Pharaoh called for Moses and Aaron and said, Go ye,
sacrifice to your God in the land." So it is oftentimes with sinners
under fear of divine wrath ; they are for contriving to serve God
and enjoy their lusts too ; they are willing to be very devout in
many duties of religion, but without parting with their beloved
sins* How do some wicked men amongst the papists and else-
where seem to abound in acts of devotion ! how much pains do
they take, how much trouble and loss are they at ! they are like
the Samaritans that worshipped the God of Israel, and served
their own gods too. So did the Jews, Jer. vii. 9, 10. "Will ye
steal, murder, and commit adultery, and swear falsely, and burn
incenselinto Baal ; and come and stund before me in this house?"
And Eiek. xxiii. 39. " For when they had slain their children to
their idols, then they came the same day into my sanctuary to
Erufane it, and lo, thus have they done in the midst of mine
ouse." Moses objected against complying with Pharaoh's con-
science, and proposed in this matter that serving God and con-
tinuing in the land of Kgypt among the Egyptians in slavery to
them, did not agree together, and were inconsistent one with ano-
ther. The Egyptians, their task masters, would abhor that ser-
vice that God required, and would not tolerate it, but would kill
Gods worshippers; and therefore there was a necessity of a sepa-
ration to be made between Israelites and Egyptians, in order to
God's being served. So the service of God and our still continu-
ing in the service of our lusts, are inconsistent one with another,
as Christ says, '*ye cannot serve God and Mammon." There is
a necessity of forsaking one in order to cleave to the other. If we
retain our sins, if we do not part from them, they will kill those du-
ties wherewith God is served.
When Pharaoh saw that it would not be consented to that
the people should only sacrifice to their God in the land, then
he consented to let them go, provided they would not go far
away. Ho was not willing to part with them finally, and
therefore would not let them go clear, but would have them
within reach, that he might bring them back again. So it is
often with sinners, with respect to their sing ; they will refrain
a while from them, but will not wholly part with them, taking
an everlasting leave of them, quitting all hopes or expectations
248 NOTES ON THE BIBLE.
of erer having any thing more to do whh them. Afterwanb,
when God^s plagues came si ill harder upon Pharaoh, he con-
sented to let the men go, if they would leave the women and chil-
dren, Exod. x. >^, 9, 10 ; and then after that, when God's hand
pressed him 9tili more sorely, he consented that they should go,
even women and children, provided that they would leave thof
cattle hehind them ; but he was not willing to let them go ami
all that thejf had, Exod. x. 24. So it oftentimes is with sin-
ners, 'when pressed with God's judgments, or fears of future
wrath ; they are brought to be willing to part with some of
their sins, but not all ; they are brought to part with the more
gross acts, but not so to part with their lusts in lesser iodulgen-
cies of them ; whereas we must part with all our sins, little and
great, and all that belongs to them, even women and children,
and cattle ; they must all be let go, with their young and wilk
their old, with their sons and with their daughters, with their
flocks and with their herds. There must not be an hoof left
behind. At last, when it came to extremity, Pharaoh consented
to let the people all go, and all that they had ; but be was not
steadfastly of that mind ; he soon repented and pursued after
them again ; and then, when he was guilty of such backsliding,
be was destroyed without remedy, which is often the case with
sinners. Note, when there is only a forced parting with sin,
though it be universal, yet it is not sincere, nor is it like to be
persevering.
God exercised abundance of patience with Pharaoh before he
destroyed him, and the warnings that were given him were louder
and louder, and God's judgments upon him greater and greater,
and God's hand and design in them became more and more
manifest. First, God only sends a command from him, direct-
ing Moses to deliver it, and let it be accompanied with humble
entreaties, paying him the honour due to a king, Exod. iii. IS,
and V. 3. After that, Moses spake with more authority ; God
made hirn a god to Pharaoh, and lie no more besought him as a
subject, Exod. vii. 1 ; and his word was confirmed by miracles*
But in the first place, the miracles were such as did not hurt
them, but only warn them, as that turning the lod into a serpent;
and then God proceeded to mirncles that were hurtful, whirh
yet were imitated by the magicians ; but then God proceeded
further, to do things that the magicians could not imitate, but
themselves confessed manifested the finger of God. And then
that the evidence might be still clearer, and God's meaning in
those plagues plainer, God proceeded to sever between the land
of Goshen, where the children of Israel dwelt, and the rest of
Egypt, and then in the next plague God severed even between
the cattlo of Israel and the cattle of Kgypt ; and then in the
NOTES ON THE BIBLE. 249
it plague, the plague of boils and blains, was not only beyond
at the magicians could do, but the magicians themselves
re the subjects of the plague, and were grievously tormented,
that they could not stand before Moses. And this plague
B brought upon them by the ashes of the furnace, wherein
sy employed the children of Israel in their slavery in burning
I brick they made, that Pharaoh might see wherefore God
a angry, and did so chastise him. After this, Pharaoh was
>re particularly and fully warned of God by his word than ever
lore, and was forewarned what those plagues would at last
ne to if he continued still obstinate, Exod. ix. 13, &c. And
m after this God brought the plague of hail and thunder,
It was more terrifying and threatening than any heretofore ;
d then to complete the destruction caused by the hail, the la-
sts were sent to eat up what the hail had left. Then came
) plague of darkness, with frightful apparitions of evil angels,
le Note) which was more terrifying still than any that had
oe before, and the distinction made in it between the children
Israel and the Egyptians was more remarkable, for they had
ht in their dwellings where they dwelt mingled with the
Qrptians. And then before that great destruction by the last
igue, Pharaoh was again particularly warned of what was
ming, and when, and in what manner it would come, much
>re fully and particularly than ever, Exod. xi. 4, &c. And
3D came the last and greatest plague that preceded Pharaoh's
nn destruction, attended with the greatest tokens of God's
Bth, and a remarkable distinction between the Israelites and
9 Egyptians ; and last of all, Pharaoh himself, with all the
ime of Egypt, was destroyed in the Red sea.
[385] Exod. vii. 9, 10, 11, 12. Moses's rod, when cast unto
B earth, became a serpent. So Christ, when sent down to
9 earth, appeared in the form of sinful flesh ; he was made
I for us. So Christ was represented by the brazen serpent
Bit was made in the form of the fiery serpents that bit the
ople. Moses's rod, when on the ground in the form of a ser-
Dt, swallowed up the serpents of the magicians. So Christ,
being made sin, he swallowed up the devils, the parents of
I, when he appeared in the form of sinful flesh, and for sin
condemned sin in the flesh ; by being made a curse he de-
"oyed the curse ; by suffering the punishment of sin he abo-
bed the punishment of sin ; and at the same time that, being
Side sin, he destroyed sin and the devil, and so swallowed the
rpents in that sense. So he received and embraced sinners,
lat are in themselves serpents) by his love and grace, so that
ej became as it were his pleasant food, and so he swallowed
VOL. IX. 32
ISO ICOTIS OSI THE BIBLE.
down serpents. In this sense God^s people are repr e sented n
his pleasant food ; they are represented as the whoift in oppon-
tion to tares, and as his good grain in opposition to chaflT. See
Isai. Ti. 13. '* But jet in it shall be a tenth, and it shall reton
and shall be eaten ; as a teil tree, and as an oak, whose sub-
stance is in them when they cast their leayes, so the holy seed
shall be the substance thereof.''
[385] Exod. vii. 9, 10. Moses's Rod, that had been a shep-
herd's staiF, to lead, protect, and comfort a flock of sheep, and
by which Moses led and comforted Israel as a flock when cast
upon the land of Egypt, became a serpent, a terrible, hurtfid
and destructive creature. So Christ, that is a shepherd to Ui
people, their protection and comfort, is destructiTe to anbe-
licvers, a stone of stumbling, and a rock of offence : his sal-
vation is poison to them through their rejection of it. Thef
have a greater fall by the second Adam than by the first, and
Christ will at last be a lion to destroy them, as that pillar of
cloud of fire that gave light to the Israelites was a cloud aid
darkness to the Egyptians. So the word of God (which isaoe-
ther thing signified by the rod,) which is a means of the salvar
tion of Israel, is a sword to destroy the Egyptians.
Christ was represented by a serpent in the wilderness, be-
cause he was made sin for believers, but he will be made sia
to unbelievers ; he was made a curse for Israel, a serpent for
them, but he will be the greatest curse to sinners, a terrible
serpent to the Egyptians. So the Saviour of Israel proved the
most dreadful destroyer of the Egyptians ; and the word of God
by Moses, which proved the salvation of his people, was their
destruction. This seems to be one thing intended by this mi-
racle, for there seems to be something threatening to the Egyp-
tians, for the serpent had a very terrible appearance and mo-
tion, as appears by Moses's fleeing before it, when he first tried
the experiment at mount Sinai. It was something threatening
of the plagues that were coming. God was pleased first to
threaten the Egyptians, and give them warning of approaching
judgments, before he began to execute them.
[471] Exod. xii. 2. ** This month shall be unto you the be-
ginning of months. It shall be the first month of the year unto
you." Because in this month God wrought out for them that
great typical redemption out of Egypt, representing the re-
demption of Jesus Christ, and also because he intended at tbe
same time of year actually to complete the work of spiritual
and eternal redemption of his church by the death, resurrectioOi
MOTES ON THE BIBLE. 251
and ascension of the great Redeemer. It is probable that the
luraelitcsy as well as other nations, had till now begun the year
in autumn, about the autumnal equinox, about which time of
year there is reason to think the world was created. But as
now God at the time of the redemption changed the day of
tlieir sabbath, (as Mr. Bedford in his Scripture Chronology
makes probable) so he changed the beginning of this year from
the autumnal equinox, the time when the old creation was
wrought to the spring about the vernal equinox, the time of the
new creation. The old creation was wrought in the fall of the
year, the time when things are just going to decay, and to a
kind of ruin, and winter approaching, that shuts up the whole
face of the earth as it were in a state of death ; the Ordcrer
of all things probably thus signifying that the old creation was
not to continue, the heavens and the earth that then were
should be shaken, and soon begin to decay, as it did by the Son
of man ; the curse which that brought, which was in efTect its
ruinj as it were, brought all to its chaotic state again, and laid
a foundation for its actual total destruction. But the work of
redemption was wrought in the spring, signifying that as in the
spring the world as it were revives from a state of death, and
all things are renewed, and all nature appears in blooming
beauty, and as it were in a state of joy ; so, by the redemption
of Christ, a new world should be created, and the spiritual
world, the elect creation, should be restored from death, and
brought to a new, glorious, and happy life.
[280] Exod. xii. 15. Concerning Leaven. It was a most fit
tjrpe of the corruption of the heart by reason of its sourness, and
because of its infecting spreading nature, so that a little leaven
leavens the whole lump, (in which respect also it is a fit type of
fiilse doctrine, as Matth. xvi. 6. 11, 12,) and because of its swell-
ing nature, for the nature of corruption is to swell self, it radical-
ly consists in inordinate self-love, and primarily is manifest in
pride and self-exaltation. The swelling nature of leaven repre-
sents the nature of corruption with respect to its principle, viz.
inordinate self-love ; and the sourness of it represents its nature
with respect to its tendency, which is enmity.
But especially is leaven a fit type of original sin, by reason of
the manner of its propagation ; for as original sin is 'propagated
from father to son, and so from generation to generation, so it is
with leaven, one lump leavens the next, and that the next, and so
leaven is propagated from lump to lump, for ever. The old lump
leavens the new, and therefore is called the old leaven.
JSa;^ E&cpd. liL ^, 3{>. " Am ffej ii w i awed of the Egyp
lJ4tAi» }4ri»^l( </ hijv^f ztAyrvfii of ^^Dod, aad noKiiC, and tke
ty/r4 y^y^^ uk: f^</ph f-dx^iiT is tl« trf^ cf the Egrpuans, so that
iij^Y >rtit oi;itx> (t;#rtt; ^^j. VLib^i » ibfT reiqnired, and tbey spoiled
ii^ KvyfAi^itsn/^ Tu^ ire-^uree ih'H iLe cfaildren of Israel by tfak
»^4iii tun'itd forifj o'jt of E^'pi were rerj great, even so as b t
lif^stt ffl^^ttire to kave Egypt emptj oT iu wealth, and so uto
tiitiut U;<^ hr^diU;^. P<»« cv. 33. ^- He brcagbt them forth also vrith
ikilv<:r atod Huh ^ol'i/' Gen. xv. 14. " Thev shall come oat with
^/ttui «iil>ti2»tic«;.'' When a person is redeemed by Christ out of
%\Hf\vu'n\ hitwhutfi »t the same time they are set at liberty ,^they tre
fiUo f-tirich';'], thfrv ha\c great substance given, as it were gold
uU:t\ III iti': firCy and those riches are the spoils of their enemies, all
llttit kpiiitiial wralih, qlory, and blessedness, and even heaven it-
kt\f, \k ill some sort the spoils of Satan ; that which God has de-
|>riv<:d him of to ^^ive to the saints, as the earthly Canaan was
inUvu away from the Canaanites and giants of the land, theeoe-
nunu of tin; liiractitcs, and given to them. So heaven was takea
from the (iilh:n an/^ols ; they were driven out thence by the spiri-
liiiil Jorkhiiii, to make room for the saints. The devils left heaven,
in all prohiihiliiy, hy their opposition and envy towards the saiots,
iihd rihin^ np in open hostility against Christ as their head, re-
veiih*d to ho such in God's decrees, and so their hostility against
iIm* fipirituul IVIosos, and Joshua, and their seed, and seeking to
kiM'p iluMii down ; these spiritual Egyptians and Canaanites left
thrir K|iiniunl and heavenly possessions, riches, and honours, and
inluTiiuiuM*, iind God took it from them and gave it to them that
they (ip|Hixrd and sou<;ht to impoverish and destroy, and impover-
i^hrd thiMU to make thoic they hated rich with their riches. Yea,
thrv thrmsi'lvrs, thouj^h their enemies, are made in some sense to
^ivo tluMu tlu !r own riches to enrich them and impoverish them-
Ki'lxo^t tor thoy uro made by divine providence the occasions of
llu'lr hrini; brought to thoir spiritual and eternal riches and glory.
S;UiU> hus beon the occasion of the saints' heavenly riches and
^lory in tempting' man to fail, and so giving occasion for the work
\\( rt domption, and then in procuring the death of Christ, and
olWntiiues is mude the occasion of particular advantages that the
church obtains at one age and another, and bis opposition to the
naiiuv of particular elect $ouh« is ahva\s turned to be an occasion
of lh«^tr riches and tullness; so thai all the wealth and glory that
the church ha:^« is in u $en>e« and indeed iu many wavs,yrDfli SaiaXj
lhv»Ui;h he seeks nothing: but her destruction.
Auoiiur ihin^ siiiiiilicd, it is ilrat the church of Christ, when
redvvmcd iVom her ciioiuics umd oppressors* especially tromRome,
boalhen atid auilcbri>iiait» ibai is spiriiualiy called Egypt, should
ba>^ their vhv^Uh and ^lory s^iveu into their haads, as is fofetold
KOTES ON THE BIBLE* 253
by the prophetB, Ps. Ixviii. 30, '* Rebuke the company of spear-
men, the multitude of the bulls, with the calves of the people, till
every one submits himself with pieces of silver." Zecb. xiv. 14.
^ And Judah also shall fight at Jerusalem, and the wealth of the
heathen round about shall be gathered together, gold, and silver,
and apparel in great abundance." Isai. Ix. 5, 6. 9, 10. 13. 16, 17,
and chap. Ixi. 6, which was fulfilled in the days of Constantine
the Great, and will be more gloriously fulfilled at the fall of Anti-
christ. Thus the wealth of the sinner is laid up for the just, and
Christ shall have a portion divided to him with the great, and shall
divide the spoil with the strong.
It is to be noted that the tabernacle in the wilderness was made
of these spoils the children of Israel took from the Egyptians.
It was made of those jewels of silver, and gold, and raiment ; so
all the utensils and holy vessels of the tabernacle, the ark, and
the mercy-seat, and the cherubim, and the candlestick, and table
of shew-bread, and altar of incense and laver, and his seat, and
also the priests' vestments, the twelve precious stones of the breast-
plate, as afterwards the temple, was built chiefly of these vast
treasures that David took from his enemies, whereby is signified
several things.
1. That God's church, that in scripture is represented as
Ohrist's house or temple, and as his raiment and ornament,
and as a golden candlestick, &;c., is wholly constituted of those
saints that are his jewels, that are the spoils of his enemies,
that were once his enemies' possession, but that he has redeemed
out of their hands. Those precious gems that are near his heart,
and are as it were his breast-plate.
2. That Christ himself, that is the antitype of the tabernacle
and temple, and especially of the ark and the altar, is one that has
been rescued out of Satan's hands, and comes to be an ark and
altar, no other ways than by his resurrection and ascension, where-
by he was delivered from captivity to Satan.
3. Hereby is signified that the church of Christ, when it shall
be fully redeemed from the tyranny of Rome, that is spiritnally
called Egypt, shall be adorned and beautified with the wealth of
her enemies ; that vast wealth that has hitherto been improved to
gratify the avarice and pride of the church's enemies, shall then
be improved to holy purposes, to build up the church of Christ,
to beautify the place of God's sanctuary, and to make the place
of his feet glorious, and the kings of the earth shall bring their
glory and honour into the church. Thus Satan shall be spoiled
oil his wealth and glory, and that which used to be improved in
his service, shall be taken from him, and shall be improved in the
service of Christ, so that what be hath swallowed down he shall
vomit up again.
SS4 ff OTU ON THE BIBLE.
[4831 Exod. ziii. 2. Cmcendng the pillar of dostf amd JKn^
or the omul of glory. This pillar of cload and fire, and abo tht
dood of glory on moant Sinai, and in the tabernacle and temple,
was a type of Christ in the human natare. The cload was a ft
representation of the human nature, being in itself a dark body,
a vapour, a weak light thing, easily driven hither and thither by
every wbid, or the least breath of air, while it continues, ii| a
most mutable thing, sometimes bigger, and sometimes lets, con-
stantly changing its form, puts on a thousand shapes, and it quick-
ly vanishes away, is easily dispersed and brought to nought ; a
little change in the air destroys it, a little cold condenses it, and
canses it to fall and sink into the earth. See 2 Sanu ziv. 14. A
little increase of heat rarifies and causes it wholly to disappear.
A cloud is a most fit representation of the human nature of Christ,
because it is derived from the earth, but yet is an heavenly thing.
The bright, glorious, and inimitable fire or light that was io
the midst of the cloud, represented the divine nature united to the
bnman. The cloud was as it were a veil to this fire, as Christ's
flesh was a vest to the glory of the divinity. When Christ took
the human nature upon him he vailed his glory, the bright and
strong Jight of the glory within, which otherwise would have been
too strong for the feeble sight and frail eyes of men, was moder-
ated, and as it were allayed and softened, to make it tolerable for
mortals to behold. Thus the glory of God is exhibited in soch a
mann^ in our incarnate Saviour, so as it were to moderate, tofien,
and sweeten the rays of divine glory, to give us a greater ad-
vantage for firee access to God, and the full enjoyment of him.
[456] Another thing signified by God*s glorious appearing io
a cloud, was probably the mysteriousness of the divine essence
and subsistence, and of the person of Christ, and of *the divine
operations. Thus it is said, Ps. xcvii. 2, ** Clouds and darkness
are round about him, righteousness and judgment are the habita-
tion of his throne.'' 1 Kings viii. 12. *' The Lord said that he
would dwell in the thick darkness." Ps. xviii. 11. << He made
darkness his secret place. His pavilion round about him were
dark waters and thick clouds of the skies." Prov.xsx. 4. *^ What
is his name, and what is his Son's name, if thou canst tell ?" IsaL
is. 6. *' His name shall be called Wonderful." Judg. xiii. 18.
** Why asketh thou thus after my name, seeing it is secret?" God's
nature is unsearchable, 'tis high as heaven ; what can we do ? 'Tis
deeper than hell ; what can we know ? His judgments are a great
deep, which we cannot fathom, and a cloud that we cannot see
through ; we cannot order our speech by reason of darkness."
Job xxxvii. 19. In the cloud of glory there was an excellent
NOTES ON THE BIBLE. fSS
lustre, bat it was vailed with a cloud ; there was a darting forth
3f glorious light, and an inimitable brightness. But if any over-
carious eye pried into it, it would find it just lost in a cloud. God
elothes himself with light as with a garment, but yet he makes
darkness his pavilion. Thus the blessed and only potentate
dwells in the light which no man can approach unto, and is he
whom no eye hath seen nor can see, 1 Tim. vi. 16.
[130] Exod. XV. 25, 26. ** And the Lord showed him a tree,
which when he had cast into the waters, the waters were made
sweet,'' be. '* I am the Lord that healeth thee." This tree is
the tree of life, and signified Jesus Christ ; it signifies God him-
self, and the waters are God's people, as it is here explained in the
26th verse ; the trees being cut down, represented the death of
Christ, and being cast into the water, his uniting himself to his
people by coming down from heaven, by taking our nature, and
by his Spirit.
[172] Exod. XV. 27. '' And they came to Elim, where were
twelve wells of water, and threescore and ten palm-trees ; and
they encamped there by the waters." These twelve wells of wa-
ter, and threescore and ten palm-trees, are a representation of the
church. The twelve wells of water answer to the twelve tribes,
twelve patriarchs, twelve heads of the tribes, and twelve apostles.
They signify the church itself, and then they answer to the twelve
tribes. The church is compared to a fountain or spring of water,
Cant. iv. 12. The hearts of believers are like wells of living wa-
ter, the water being the grace of the Spirit. Or they signify the
ministry of the church, and so they answer to the twelve patriarchs,
and twelve apostles ; the twelve patriarchs were the fathers and
fountains of Israel, according to the flesh ; and the twelve apos-
tles, and gospel ministers, are the fathers of Israel, spiritually.
Through the twelve apostles, Christ delivered his pure doctrine
to the world, as through so many fountains of pure water, and
through gospel ministers in general, Christ communicates the liv-
ing water of his Spirit to the church, as through so many springs,
or pipes, or conveyancers, Zech. iv. 12. The twelve fountains
signify Christ himself; he is represented by twelve fountains, as
the Holy Ghost is represented by seven lamps. Rev. iv. And be is
called twelve wells, according to the number of the instruments by
which he communicates himself. However, in which sense soever
we take it, the water represents the Holy Spirit. Christ communi-
cates himself to his church only by his Spirit ; he dwells io their
hearts by his Spirit, the ministers of the gospel are instruments of
the conveyance of the Spirit, the hearts of particular believers
are fountains of living water, that is of the Spirit.
356 KOTES ON TilE BIBLE.
The seventy palm-trees signify the church, which is coropareef
to a palm-tree, Cant. vii. 7, 8. Deborah, the type of the chureb,
dwells under the palm tree. Believers are compared to palm
trees, 1 Kings, vi* 29. '* And he carved all the walls of the
house round about with carved figures of cherubims, and paloH
trees, and open flowers, within and without ;*' which represent*
ed saints and angels ; the number seventy answers to the seventy
elders which were representatives of the whole congregation of
Israel, and are called the congregation ; Numb, xxxii. 12, Josh.
zx. 6 ; or church, which is a word of the same signification.
It is probable the palm-trees grew so about these twel?e
fountains, that their roots were watered and received nourish-
ment from them.
[59] Exod xvi. 19, 20. '' Let no man leave of it tilt the monr-
ing," &£c. Hereby perhaps we are designed to be taught our
absolute dependence every day upon God, for the supplies of
his grace and spiritual food. We not only depend on him for
the first conversion of the soul, but daily depend on him for
grace afterwards. This manna must be given us every day, or
we should be without food. We are taught not to rest in and
live upon past attainments, but to be continually looking to
God, and by faith fetching from him fresh supplies- We must
not lay up in store the grace of this day for to-morrow, to sare
us the trouble of seeking and gathering more. We never have
any to spare ; hereby we shall make a righteousness of what
we receive and do ; and when we make that use of it, it is like
manna that breeds worms and stinks.
[473] Exodv xvii. 9. <' I will stand on the top of the hill,
with the rod of God in my hand." Moses's rod, as has else-
where been observed, signifies three things, each of which it
signifies in this case. 1. It signifies Faith, by which God's peo-
ple overcome their enemies : '* for this is the victory that over-*
comes even our faith."
Mr. Henry says this rod was held up to God by way of ap-
peal to him. Is not the battle the Lord's f Is not he able to
help, and engaged to help ? Witness this rod, the voice of
which thus held up was that of Isaiah li. 9, 10. Put on thy
Btrength, O arm of the Lord ; Art thou not it that hath cut
Rahab ?
2. It represents the word of God, the rod of his strength,
which is the weapon by which Christ, the antitype of Moses,
overcomes his church's enemies. This is the sword which
proceeds out of his mouth.
NOTES ON THE BIBLE. 257
3. Christ himBelf lifted up as the banner of his militant
lurch. Christ is prophecied of in Isai. xi. as a Rod^ '* a rod
lit of the stem of Jessq ;" and in the same place it is said,
He shall stand for an ensign of the people, and their ensign
3 an army brought out of K^gypt, and fighting and conquering
leir enemies; the children of £dom, in particular, are mention-
d, ver. 1 — 10, 11, 12. 14, 15, 16. This ensign andbanneris
thovah-Nissif Jehovah our banner, agreeable to the name of
le altar Mo^es built on this occasion, ver. 15. Moses stood on
le top of an hill, and there lift up this ensign, the wonder-
working rod, which had brought such plagues on their enemies,
nd such marvellous deliverance for them before, that the people
t the sight of it might be animated in the battle. Christ him-
3lf, when he was lifted up on the cross, that he might draw all
len to him, was lifted up on an hill. He stood and cried on the
ip of an hill, even the mountain of the temple at the feast of
ibernacles. God hath ejcalted him to heaven, set him on his
oly hill of Zion ; hath caused him to ascend an high hill, as
le hill of Bashan; hath set this rod in the mountain of the
eight of Israel, and from thence his glory is manifested to ga-
ler men to him, and to animate his church to fight his battles,
'rom thence his glory was manifested on the day of Pentecost
fler his ascension, and from thence it will be manifested to his
burch, when they shall go forth to their victory over Antichrist
nd all their enemies. He will shine forth on that mountain of
le house of the Lord, from behind the veil, from between the
berubim ; and all flesh shall behold it, and so all nations shall
ow together to the mountain of the Lord — shall be gathered
»this ensign; and then shall time be fulfilled in Isai. xi. 10.
At that day there shall be a root of Jesse, which shall stand
»r an ensign of the people ; to it shall the Gentiles seek'* ;
er. 12; "And he shall set up an ensign for the nations, and
lall assemble the outcasts of Israel, and gather together the
ispcrsed of Judah, from the four corners of the earth."
[205] Cxod. xvii. 15. " And Moses built an altar, and called
16 name of it JeAorflrA-JVw«t," (i. e. The Lord my banner.) AI-
irs were types of Christ, and therefore were sometimes called
f the name of God, as Jacob called the altar he built in
bethel, El Bethel, or the God of Bethel. The special reason of
[oses's calling this altar, that he built on occasion of their
ictory over Amaiek, the Lord my Banner, was that Christ in
lat battle was in a s|>ecial type represented as the banner of
is people, under which they fought against their enemief, to
hich they should look, and by which they should be conducted
VOL. IX. 33
258 NOTES ON THE BIBLE.
as an army were by their banner or ensign, vix. in Motes holding
up the rod of God in his hand on the top of the hilly as verses 9,
10, 1 i, 12. That rod was a type of Christ, as has been sbowo,
No. 195. Moses, while the people were fighting with Amakk,
held up this rod as the banner under which the people should fight;
while Moses held up this rod, Israel prevailed, and when he let it
down, Amaiek prevailed*
This is agreeable to what God commanded when the children of
Israel were bitten with fiery serpents. Num. xxi. 8. ** Make thee
a fiery serpent* and set it upon a pole;*' in the original it is, '< set
h for a banner," or ** ensign," or " upon an ensign." In all
likelihood, the brazen serpent was set op on one oi the poles of
the standards or ensigns of the camp, and probably on the stand-
ard of the tribe of Judah, which was a lion, and was a tjrpe of
Christ, who is the lion of the tribe of Jodah : so it is prophecied
that Christ should stand for an ensign. Isai. xi. 10. 12, *' And
in that day there shall be a root of Jesse, which shall stand for an
ensign of the people ; to it shall the Gentiles seek And be
shall set np an ensign for the nations, and shall assemble the oot-
casts of Israel."
[474] Exod. n. 24, 25, 26. *« An altar of earth thon sbak
make nolo me And if thou wilt make an altar of stone, tboo
shah not build it of hewn stone ; for if thon lift np thy tool opon
it, thou hast polluted it ; neither shalt ihon go op by steps onto
Biioe altar." These rules have respect to what was to be done
BOW immediatelv, the altars thev were to erect, and the sacrifices
diat were to be oflered in the wilderness before the building of the
tabernacle. God*s altar was to be very plain and very low, so that
they might have no occasion to go np to it by steps. The heathen
greatly adorned their altars with the curioos works of their own
hands^ and worshipped in high places, and built their altars very
high, thinking hereby to put great honoars on their gods, and
made their services very acceptable to them. But God lets bii
people know that their seeming adorning, by their own art and
handy work, will he hot polluting, and their recommending them-
sdves by their high altars will be dishonouring themselves, and
showing their own nakedness: perhaps typitying this that wheo-
ever men ascend high and exalt themselves in ther own works or
righteoosoess in God^s service, they show their own nakedness,
and pollute his worship, and render the services they ofer abomi-
nable to God. Mr. Henry has this note on this rule for plain af-
fiurs : ** This rule being prescribed before the ceremoDial law was
giveo, which appointed alurs much more costly, intimates that
■Aer the period of that law, plainness should he accepted as the
best oraament of the external services of religion, and that gos-
NOTES ON TH£ BIBLE. 259
pel worship should not be performed with exteroal pomp and
gayety."
[63] Exod. xxiii. 20. '* Behold, I send an angei before thee/'
&ۥ This does not seem to be the same angel spoken of in the
xixiii* chap., which was a created angel, but the Son of God ;
for what was spoken here before was in the name of the Father.
[112] Exod. xxiv. 18. *' And Moses was in the mount forty
days and forty nights." Moses being so long in the mount with
God when he received his mind and will to reveal to Israel, re-
presents Christ's being in heaven with his Father to receive his
mind and will to reveal to his church — his being from all eternity
10 the bosom of the Father ; and it may be particularly forty days,
because Christ came down from heaven, signified by this mount ;
it was four thousand years from the beginning of time, and from
the creation and fall of man, and since the covenant of grace first
took place, and Christ actually became the Mediator between God
and man ; which, putting ten for a thousand, and every age or
century for a day, answers to forty days. That mount, when Mo-
ses was in it with God, typified heaven, as the apostle teaches,
Heb. viii. 5.
[285] Exod. XXV. 10, be. ** And they shall make an ark of
8htttim-wood," be. The ark was upon many accounts a lively
type of Jesus Christ. The ark was united to the Godhead, it
had the cloud of glory over it and upon it, which was the symbol
of God's immediate presence. The ark was the throne of God ;
Jer. iii. 17; i. e. it was that that was his immediate seat, and where
be was present in an higher manner than he was in any other place,
or to which his presence was united in a more immediate manner
than to any thing else. God was present in the land of Canaan,
or the holy land, more than in any other part of the face of the
earth. God was present in Jerusalem, the holy city, or city of
God, above all other places of the land of Canaan, and he was
present in his temple above all other places in that city, as a king
is more immediately present in his own house than in any other
part of the royal city. But God was present with the ark, which
was his throne more than in any other part of his house. So the
human nature of Christ is as it were the throne of God, where
God is present, more than in any other part of the whole universe.
It is of all created things the highest and most immediate seat of
the divine presence ; that in which God resides in a higher and
more eminent manner than in any other part of the highest hea-
ven itself, that is his temple. The ark, in itself, was in some re-
spects a mean thing for the throne of God and for the symbol of
S60 NOTES ON THK BIBLE.
God's most immediate presence. It was only a wooden cbest; it
appeared without that form and pomp which the heatbeo inagei li
had, on which account the heathens despised it, and the childreo
of Israel were often ashamed of it, and had a mind to have imagei
in the stead of it, as the heathen had. So the hnman nature of
Christ is in itself a mean thing; roan is bnt a worm; the bumu
nature has no glory in itself; it is but a vessel that must receive its
fullness from something else. As this chest in itself was empty,
its fullness was what was put into it. Christ, when he was on the
earth, appeared without form or comeliness, without external pomp
and glory. The Jews, when they saw him, saw no beauty where-
fore they should desire him, and he was despised by the Gentiles;
he was to the Jews a stumbling-block, and to the Greeks foolish-
ness. Though the ark was in some respect mean, yet it was ex-
ceeding precious ; though it was made of wood, yet it was over-
laid with gold. So the man Jesds Christ was exceeding excel-
lent ; though he was a man, one of the mean race of mankind, yet
be was an holy man, perfectly holy, endowed with excellent graces
and virtues. Christ God man. Mediator, is wonderful ; his name
is secret, his person and offices are full of unfathomable mysteries.
Hence Christ's name is called Wonderful, as the prophet Isaiah
says, and the angel that wrestled with Jacob says, ^* V\'by askest
tboQ after my name, seeing it is secret, or wonderful ?" and Isai.
chap. liii. says, '* Who shall declare his generation?" and again,
in Prov. xxx. *' What is his Son's name, if thou canst tell ?" As
an ark is a thing shut up, what is in it is secret ; hence secret
things are called arcana. The mercy-seat was upon the ark, and
never was separated from it, which shows that God's mercy is only
in and through Jesus Christ. The ark was God's chest, or cabi-
net. Men's cabinets contain their most precious treasure, which
denotes the infinite dignity and preciousness of Christ in the sigbt
of God the Father, and the infinite love the Father hath to him,
and delight he hath in him. The beloved Son of God is his most
precious treasure, in which God's infinite riches and infinite hap-
piness and joy, from eternity to eternity, does consist. Cabinets
are made to contain a treasure, so the ark contained the precious
treasure of the law of God, and the pot of manna: the one sig-
nifying divine holiness, of which the law of God is an emanation
and expression ; and the other signifying divine happiness, for
manna was spiritual and heavenly bread, or food ; but food is the
common figure in scripture to represent happiness, delight, and
satisfaction ; or in one word, those two things that were^contained
in this cabinet, signified the Holy Spirit, which is the same with
the divine good or fullness'of God, his infinite 4ioliness and joy.
Christ is the person in whom is tlie Spirit of God, and therefore
he is called the Anointed. In him dwells this fullness of the
NOTES ON TJIE BIBLE. 161
Godhead: he is the cabinet of God the Father, in which is cou-
Uiined all bis treasure. In him the Father beholds infinite beauty,
(or holiness, which is the beauty of the divine nature:) and in
bim the Father has his food, or infinite delight and satisfaction.
The ark in the temple was not only God's cabinet, containing
his treasure, but it was also Israel's cabinet ; it contained the
greatest treasure of the children of Israel. (See Note on Isai. iv.
5.) So Christ is the greatest treasure of his church ; he is their
pearl of great price ; he is the church's portion and chief good ;
in him is contained all the church's fullness ; of his fullness she re-
ceives, and grace for grace ; all her happiness, all the covenant
blessings that she hath, are bound up in Christ. The church
bath the Holy Spirit, which is the sum of all her good, no other-
wise than through Christ and in Christ. God hath given the Spi-
rit not by measure unto him and from him ; it flows to his mem-
bers as the oil on Aaron's head went down to the skirts of his
garments : particularly it is only in and through Christ that the
church hath holiness expressed in the law of God, and happiness
expressed by the pot of manna.
The ark itself, considered separately from the things it contain-
ed, was (inly a repository and vehicle to contain other things more
precious than itself. So the human nature of Christ is only a
repository or vehicle to contain and convey that which is infinitely
excellent and precious. In this human nature of Christ dwelt
God himself. The divine Logos dwelt in it by his Spirit, signi-
fied by the law and manna. The Spirit of God never dwelt in
any other creature in anywise as it dwells in the man Christ Je-
sus; for in him he dwells without measure, on which account also
be is called Christy or Anointed. By the Spirit of God dwelling
in so high and transcendent a manner, the human nature is united
to the divine in the same person. And as that human nature of
Christ is as it were the container or repository of the Deity, a
vessel full of the divine nature, so is it as it were the vehicle of
it| by which it is conveyed to us in and through which it might be
as it were ours in possession ; for it is by the Godhead being unit-r
ed to the nature of man, that it becomes the portion of men, as
the ark of old was as it were the vehicle of the Deity to the chil-
dren of Israel. It was that by which they had the Deity, whose
dwelling-place is heaven, dwelling among them as their God,
and by which God maintained a gracious communication with
them*
The human nature of Christ had the Logos, or the Word of
God, dwelling in it, as the divine eternal person of the Son is of-
ten called. This was typified by the ark's containing the word of
God in it, written in tables of stone, and in the book of the law.
Christ is the Light of the world, as that law contained in the ark
263 NOTES ON THE BIBLE*
18 represented as the light of the congregation of Israel, Dent
xxxiii. 2. From his right hand went a fiery law for them. Chriit
is the bread of life that came down from heaven ; he is that tbit
was signified by the manna in the wilderness, as Christ teaches
in the vi. chap, of John ; and he is so by the Spirit that dwelk
in him, and that he communicates, which was typified by the ark'i
containing manna, the bread from heaven*
The law that was put into the ark signified the righteoasnefi
of Christ, including both his propitiation and obedience. Christ's
preparedness for both, is signified in the xl. Psalm by that lav,
Thy law is within mine heart. God's law was put within Christ's
heart, as the law was put within the ark. Hence he satisfied the
law by his sufierings ; for it was out of regard to the honour of
God's law, that when he would save them that had broken it, be
had rather himself sufier the penalty of the law, than that their
salvation should be inconsistent with the honour of it ; and it was
also because God's law was within his heart that he perfectly
obeyed it.
God was wont to manifest his glory from above the ark in the
holy of holies, so it is only by Christ that God manifests his glory
to his church ; they see the glory of God in the face of Jesos
Christ; he is the efiulgence or the shining forth of his Father's
glory. So God was wont to meet with the children of Israel over
the ark, and there speak with them, and give forth his oracles
and answers ; so it is by Christ only that God reveals himself to
his church. '* No man hath seen God at any time ; the only be-
gotten Son that is in the bosom of the Father, he hath declared
him."
The ark is called the ark of the covenant ; the covenant that
God made with the people was contained in it. I'he covenant
that God hath made with mankind, is made in Christ. The cove-
nant was made with him from eternity ; the covenant was then
committed to him for us. The promises were given us in Christ;
it is he that reveals the covenant, and he is the Mediator and
surety of the covenant. The book of the covenant was shut op
in the ark, which denotes the mysteriousuess of the things con-
tained in this covenant, as was said before ; things shut up in an
ark are secret, or arcana, and especially hereby seems to be signi-
fied that the great things of the covenant were in a great measure
hidden under the Old Testament, they were covered as with a
veil. As Moses put a veil over his face, so he hid the covenant in
an ark. The ark itself was hidden by the veil of the temple,
and the book of the covenant was hid by the cover of the ark,
i. e. they were as it were hidden under Christ's flesh : the carnal
typical ordinances of the Old Testament are in scripture repre-
sented as Christ's flesh, Rom. ii. 1,2, 3, 4. Colos. ii. 14. The
NOTES ON THE BIBLE. 263
veil signified the flesh of Christ ; Heb. x. 20 ; and so doth the co-
ver of the ark, or the ark considered as distinct from what was
contained in it. The covenant of grace was, and the glorious
things of the gospel were, contained in that book that was laid
up in the ark ; but it was as it were shut up in a cabinet, hid un-
der types and dark representations. Christ rent the veil from the
top to the bottom ; so he opened the cabinet of the ark. The
faces of the cherubims were towards this ark, and the mercy-seat
upon it, to pry into the mysteries of the person of Christ and of
this covenant of grace ; for '' these things," as the apostle Peter
says, ** the angels desire to look into."
The ark was carried on staves, on the Levites' shoulders ; so
Christ is brought to his church and people in the labours of the
- ministers of the gospel.
It seems, by Jer. iii. 16, 17, as if the ark were a type of the
charch as well as of Christ ; but no wonder : the church hath
•ach a union and communion with Christ, that almost all the same
things that are predicated of Christ, are also in some sense predi-
cated of the church. Christ is the temple of God, and so is the
church ; believers are said to be his temple, and they together are
said to be built up a spiritual house, Slc. The law is in Christ's
heart, Ps. xl. As the law was in the ark, so God promises to put
his law into the hearts of his people. Christ is the pearl of great
price ; he is the Father's treasure, his chief delight ; so the church
is his cabinet, and believers are his jewels. The ark represents
the human nature of Christ especially, or the body of Christ,
and the church is called the body of Christ.
[475] Exod. XXV. 23, to the end. Concerning the shetD-breadf
iaUe^ and the golden candlestick. These both were to stand con-
tinually in the holy place, before the veil of the holy of holies,
one on the north side and the other on the south. Each of these
seems to represent both a divine person and also the church. Each
represents a divine person; the shew-bread represents Christ,
and was set on the south side at God's right hand, as Christ is of-
ten represented as being set at God's right hand in heaven, being
next to God the Father in his ofiice, and above the Holy Spirit in
the economy of the persons of the Trinity. The candlestick, or
at least the oil and lamp of it, represent the Holy Spirit, and is
set at the left hand of God's throne. Christ is as it were the
bread of God. He is so called, John vi. 33. He is the portion
of God the Father, in whom is his infinite delight and happiness,
« and as our Mediator and sacrifice. He is as it were the bread of
God : as the ancient sacrifices, that were only typical of Christ,
are often called the bread of God. This bread is called the shew-
bread y in the Hebrew Lechem Plannim^ the bread of God* s face ^
a
r
m
kl
S64 NOTES ON THE BIBLE.
or pretence. So Clirist, in Isai. Ixiii. 9, is called Malakfkammm^ At
angel of God's face^ or presence. This bread had pure fraiijuo-
cense set on it, which undoubtedly signifies the merits of Cbriil,
and so proves the bread, that had this pure frankincense on it, io
be a type of Christ. And besides this, the bread and frankioceow
are called an offering made by fire unto the Lord, Levit. zxi?. 7.
9, which is another proof that this bread and incense were a type
of Christ ofiered in sacrifice to God ; the bread was prepared to
be as it were the food of God, by being baked in the fire, and tk
frankincense, when removed for new to be set on, was probaUy
burnt in the fire on the altar of incense* There were twelve cakei
of shew-bread, according to the number of the tribes of Israel, to
signify that Christ, as ofiered up in sacrifice to God, is offered n
representing his people and church, and presenting himself to
God in their name. This bread represents Christ not only ii
presented in the presence of God as the bread of the saints, ior
this bread was eaten by the priests in the temple, Levit. xu?. 9.
So Christ is often spoken of as the bread of the saints. Heii
the bread they will feed upon in heaven, which is the holy tempb
of God, where the saints are all kings and priests*
This bread also represents the church, who are spoken of not
only as partaking of Christ, the divine bread, but as being dies-
selves the bread of God, 1 Cor. x. 17. GodU people are vffj
often, in both the Old Testament and the New, spoken of asGotTi
food, his fruit, his harvest, his good grain, his portion, be. Tbil
seems to be one reason why the shew-bread was to be in twelve
cakes, representing the twelve tribes of Israel, because the bread
represented the church, as the twelve precious stones in the breast-
plate did. These loaves had frankincense set on them to repr^
sent that God's people are not acceptable food to God, any otbe^
wise than as rendered so by the incense of Christ^s merits; the
loaves of shew-bread were to be set on the table anew every sab-
bath, representing these several things.
1. That in God's finishing the work of redemption, or in
Christ's finishing of it, when he rested from it, Christ especiallj
became the bread or sweet food of Gnd, wherein he was refresh-
ed; as God is said to have rested, and to have been refreshed,
when he finished the work of creation, so much more when Christ
finished the work of redemption.
2. As the sabbath day especially is the day of the worship of
Christ's church, so on that day especially does Christ present
himself as their Mediator, and present his merits as the sweet food
and incense of God to recommend them and their worship to tlie
Father.
3. Christ is, on the sabbath-day, especially set forth as the
bread of his church in the preaching of the word, and admiois-
KOTES ON THE BIBLE. fftS
•
ration of the sacrament. On the sabbath day, the disciples came
ogether to break bread, and it is then especially that his saints
lo feed upon him, in meditation, hearing his word, and partaking
ftf the sacrament of the Lord's supper, as the priests ate the shew-
bread on the sabbath.
4. The sabbath is that time wherein especially God's people do
present themselves to God as liis portion through Christ.
5. The time wherein in a most eminent manner they shall be
piresented by Christ, and will present themselves to God as his por-
tion, is on the time of their eternal rest (tiic antitype of the sab-
bath) in heaven.
6. This is also the time wherein they will in the highest degree
feed and feast on Christ as their bread, as the priests ate the shew-
bread in the temple on the sabbath.
In the golden candlestick that stood before the throne, on the
leftside was a representation both of the Holy Spirit and of the
Church. The pure oil olive that fed the lamps is indisputably a
type of the Holy Ghost; and it is evident, from Rev. iv. 5, com-
5ared with chap. i. 4, and v. 6, and Zech. iii. 9, and iv. 2. 6. 10.
*he burning of the lamp represents that divine, infinite, pure ener-
gy and ardour wherein the Holy Spirit consists. The light of
the lamps filling the tabernacle with light which had no windows,
■nd no light but of those lamps, represents the divine, blessed com-
munication and influence of the Spirit of God, replenishing the
church and filling heaven with the light of divine knowledge in
opposition to the darkness of ignorance and delusion, with the
Hghtof holiness in opposition to the darkness of sin, and with the
light of comfort and joy in opposition to the darkness of sorrow
^nd misery. This light being communicated from a candlestick,
t^presents the way in which these benefits are communicated to
Ibe church, viz. the way of God's ordinances, which are called a
candlestick. Rev. ii. 5.
It is evident that the candlestick represents the church from the
iv. chap, of Zech. and the i. of Rev., and Mallh. v. 13, 14, 15,
and 1 Tim. iii. 15. The matter was gold, as the church is consti-
tuted of saints, God's precious ones. The candlestick was like a
tree of many branches, and bearing flowers and fruit, agreeable
to the very frequent representations of the church by a tree, an
olive-tree, a vine, a grain of mustard-seed that becomes a tree,
the branch of the Lord, a tree whose substance is in it, &c. The
continaance and propagation of the church is compared to the
propagation of branches from a common stock and root, and of
plants from the seed. In this candlestick, every flower is attend-
ed with a knop, apple, or pomegranate, representing a good pro-
fession attended with corresponding fruit in the true saints. Here
were rows of knops and flowers one after another, beautifully re^
TOLt JX, 34
2M NOTES ON THE BIBLE*
presenting the saints' progress in religions attainmeDts, tlieir go-
ing from strength to strength. Such is the nature of true grace
and holy fruit, that it bears flowers that promise a farther degree
of fruit, the flower having in it the principles of new fmit, and by
this progress in holiness, the saint comes to shine as alight in the
world, the fruit that succeeds the uppermost flower, is the burning
and shining lamp, representing several things :
1. That the fruit of a true saint, or his good works and holy
life, is as it were a light by which he shines before men, Matlh. v.
13, 14, 15.
2. That in a way of holy practice, and by progress in holinesf,
the saints obtain the light of spiritual comfort.
3. That in the way of going from strength to strength, and
making progress in holiness, tliey come at last to the light of
glory.
The lamps were fed wholly by oil constantly supplied from the
olive-tree, representing that the saints* holiness, good fruits, and
comfort are wholly by the Spirit of God, constantly flowing from
Christ. The oil that was burnt in the lamps bdbre God, was an
oflTering to God, so God is the prime object of the grace and holi-
ness of the saints, their divine love flows out chiefly to him, as
Mary's precious ointment was poured on the head of Christ, hot
ran down to the skirts of his garments. Their good works are
acceptable sacrifices to God through Christ, and are not of the
nature of Christian works, if not oflered to God, as if there he
nothing of a gracious respect to God in them. The saints' light
shines before God, their gracious and holy practices are pleasant
to him, aud of great price in his sight, as the light is sweet ; and
the light shone around and filled the temple, as the odour of Ma-
ry's box of ointment filled the house. The inhabitants of the
temple had the benefit of the light of the candlestick, as the
saints of God have especially the benefit of the good works of
the saints.
The propagation of the church through successive genera-
tions is sometimes represented in scripture by the gradual growing
of a tree, and shooting forth its branches. And when the church
is represented as bringing forth fruit as a tree, by her fruit
is sometimes meant her children, or converts; and therefore one
thing that may be intended by fruit and flowers succeeding one
another in this candlestick, may be the continuance of the church
and gradual increase, her bringing forth fruit, and that in order
to the bringing forth more fruit, until she hath reached the latter
day glory when God shall bring forth her righteousness as the
light, and her salvation as a lamp that burneth, then shall she
come to a state of glorious light of truth, knowledge, holiness,
and joy.
NOTES ON THE BIBLE. £67
[143] Exod. xxviii. 30. '* And tbou shah put io the breast-
ate of judgment, the Urim," &c. Called the breast-plate of
idgmeut, because in matters of judgment that were too hard for
le judges, they were lo come to the priest, who was to inquire of
od by Urim and Thummim, in the breast-plate, for a determina-
on, according to Deut. xvii. 8, 9.
[476] Exod. XXX. 7, 8. When the high priest lighted and
ressed the lamp, then was he to burn incense on the golden al-
r of incense; signifying that the sweet and infinitely accepta-
e incense of Christ's merits was by the Holy Spirit signified
Y the lamp, (see No. 475.) It was by the eternal Spirit that
hrist offered up himself without spot to God. It was by the
^oly Spirit many ways. It was by the Holy Spirit that the hu-
an nature of Ctirist was united to the divine Logos, from which
aion arises the infinite value of his blood and righteousness. It
as by the Eternal Spirit that Christ performed righteousness.
was by the Spirit of God that Christ was perfectly holy, and
^rformed perfect righteousness. It was by the Holy Spirit not
ily that his obedience was perfect, but performed witli such tran-
lendent love. It was by this Spirit that his sacrifice of himself
as sanctified, being an offering to God in the pure and fervent
ime of divine love which burnt in his heart, as well as in the
ime of God's vindictive justice and wrath into which he was cast,
nd it was this that his obedience and sacrifice were offered with
ich a love to his people, for whom he died, as implied a perfect
Dion with them, whereby it was accepted for them.
[441] Exod. xxxii. xxxiii. xxxiv. There are many things in
le circumstances of this Second giving of the law that we have
n account of in these chapters that are arguments that these two
ansactions did represent the two great transactions of God with
lankind in the covenant of works and covenant of grace.
It was in this last covenanting of God with the people, espe-
ially, that Moses appeared as a Mediator, to which the apostle
as respect. Gal. iii. 19. It was ordained by angels in the hand
f a Mediator, when the people had broken the covenant given at
rst with thunder and lightning, the law then was made use of as
school-master to convince tliem of sin. God threatened to leave
lem, and not go up with them, and when the people were over-
whelmed by it, and mourned when they heard the evil tidings,
lod then further awakened them and terrified them, sending such
message as this to them, " Ye are a stiff-necked people ; I will
ome up into the midst of thee in a moment, and consume thee ;
lerefore now put off thy ornaments from them, tiiat I may know
^bat to do unto thee.** Thus this awful threatening was given
1Q3 KOTES on THE BIBLE.
forth with some hope and encouragement that peradventare the/
might live, given in that last clause, ihat I may know what to ^
unto thee* By thus applying the terrors of the law^ God brought
the people to put o/T their ornaments, which were typical of their
own righteousness. Chap, xxxiii. 5, 6.
Moses now acted as a Mediator, and not merely as an intemiei-
senger, as he did in the first givuig of the law. He ofTers his life
for theirs ; he offers up himself to be accursed and blotted out of
God's book for them, after he had told the people that they bad
sinned a great sin, and peradventure he should make atonemeit
for their sin, which is to do the part of a Mediator. See cbap. ^
xxxii. 30, 31, 32.
On this occasion, the Lord speaks to Moses face to face as a
man speaketh unto his friend, when he came to speak to God io
behalf of the people ; well representing the intercourse of oor
Mediator with the Father, chnp. xxxiii. 11. And on this occa-
sion God made all his goodness pass before Moses, and pro-
claimed himself '' the Lord, the Lord God, gracious and merci-
ful, forgiving iniquity," &c. Chap, xxxiii. 19, and xxxix. 5,6,7.
The covenant the first time was written on tables that were the
workmanship of God, as the soul and heart of man in innocency
was ; which workmanship of God was destroyed by man's apostary :
so, upon the children of Israel's apo>tncy, Moses brake the tables
that were the workmanship of God. The covenant now was
written in tables that were the workmanship of Moses, the Media-
tor, as the law of God after the fall is written in the fleshly tables
of the heart renewed by Christ.
God promises, that in fulfilment of the covenant he now the
last time enters into with his people, ho will do wonders, sucb as
have not been done in all the earth, and that all the people should
see the work of the Lord. So God in the wnv of the new cove-
nant that he entered into with Clirist, did those great things by
Christ in the work of redemption which are so often spoken of io
scripture as being so exceeding wonderful.
God made this covenant with Moses, the typical Mediator, as
the head and representative of the people, and with the people in
him or under him as his people, that he showed mercy to for hts
sake. Chap, xxxiv. 27. *' And the Lord said unto Moses, Write
these words, for after the tenour of these words I have made a
covenant with Thee vlxmI with Israel;" and verse 10. ''Behold,
I make a covenant before all Thy people ; I will do marvellous-
ly."
Before Moses came down from the mount in wrath with theta-
bles broken, so Christ comes as God's Messenger to execute
wrath for the breaking of the covenant of works. Now be comet
down with the tables of the testimony in his hand, with his face
MOTES OiN THE DIBLK. 2eff
iniog. This being typical of the light of grace with which
hrist's face shines in God's IsraeL See Note on Exod, xxxii.
I, and xzxiii. 1.
[4041 Exod.xxxiii. 14, 15. " And he said, My presence shall
with thee, (in the originaPJS.) And he said, If thy presence go
ot with us, carry us not up hence/' Hence probably the hea-
ven Pan and Faunus, the god of shepherds — the shepherds were
le Israelites that were by the Egyptians called the shepherds,
ecause a shepherd was a strange thing in their country. Hence
^an is supposed to be one of Bacchus's principal commanders,
ecause God^s presence is here promised to be with Moses and
lie people, to help them in their wars. And Pan going with
{acchus to war, is said to have put astonishing fears on all their
nemies, which arises from the great terrors with which the God
f Israel (whose shepherd) brought up the children of Israel out
f Egypt, with which he terrified the Egyptians and Israel them-
elves, and all nations, by what appeared when God gave the law ;
nd so the great terrors sent into the hearts of their enemies in Ca-
aan, so very often spoken of. See Gen. xxxv. 5, Exod. xv. 14,
5, 16. Deut. ii. 25, and xi. 25, xxxiv. 12, and Josh. ii. 9, and
Ixod. xxxiv, 10, and Ps. cvi. 22. Deut. vii. 27, and x. 17. 21.
xvi. 6. Exod. xxiii. 27. God never manifested himself so much
> the heathen nation in his awful terrors as he did in the affair of
^ading Israel as their shepherd out of Egypt through the wilder-
ess into Canaan, and settling them there. Those fears and ter-
^rs are spoken of as from the presence of the Lord. Ps. Ixviii.
,8. " O God, when thou wentest forth before thy people, when
lou didst march through the wilderness ; Sclah : The earth shook,
le heavens also dropped at the presence, D'Ji}, of the Lord, (the
an or Faunus of the heathen) even Sinai itself was moved at
le presence of the God of Israel," (the shepherds,) and Ps. xcvii.
5. ^' His lightnings enlightened the world ;' the earth saw and
?mbled. The hills melted like wax at the presence of the Lord,
the presence of the Lord of the whole earth." For terror and
Hnbling is often spoken of as what properly arises from the
esence of the Lord. Isai. Ixiv. 1 — 3. '' O that thou wouldest
nt the heavens, that thou wouldest come down, that the moun-
1118 might flow down at thy presence, as when the melting fire
troeth, the fire causeth the waters to boil, to make thy name
lOWD to thine adversaries, that the nations might tremble at thy
esence. When thou didst terrible things which we looked not
% tbou earnest down, the mountains flowed down at thy pre-
ice.'' So Isai. xix. 1. Jer. v. 22, Ezek. xxxviii. 20. Whence
It proverbial expression, |Mink: fears^ Bochart says that Fan-
270 NOTES ON THE BIBLE.
nus among the Latins is the same god, and of the same origiiial
with Pan. Pan is said to be an Egyptian god, to come up witb
Bacchus (i. e. Moses) to fight against the giants. That which
God promised Noses when he said, '' My presence shall go with
thee," was Aw Son ; the same with the angel of his presence, spa- j
ken of Isai. Ixiii., and therefore when Christ was crucified. Hence 1
the relation of Plutarch touching the mourning of the demoniac J
spirits for the death of their great god, Pan, and the ceasing of I
their oracles thereupon. Bochart says, ** The Hebrew Jfi, PiUff
one that is struck, or strikes with astonishing fears.^^ See Court
of Gen. p. 1, b. 2, c. 6, 7. 70, 71.
[266] Exod. xxxiii. 18 — 23. Moses, when be beseeches Go!
to show him his glory, seems to have respect to a visible glory;
something to be seen with bis bodily eyes, yet not exclusive of u
inward sweet sense of those glorious perfections, of which the ex*
ternal glory by which God manifests himself is a semblance, whid
was wont to accompany the external discoveries of divine glory
that God made to the prophets, the external glory being made by
the Spirit of God accompanying being made a means of a sense
of the spiritual glory, as the music of a song of praise is the
means of a sense of the excellency of diving things. But by
the context it is manifest that it was a visible glory that Moses bid
a most immediate respect to. Moses seems to have apprehended
from what he had seen of the visible manifestations which God
had made of himself to him ; and it may be from the apprehen-
sions which other holy men before him bad entertained concern-
ing God, from what God had revealed to them ; that there was
some transcendent external majesty and beauty, some immensely
sweet and ravishing brightness, the sight of which would exceed-
ingly fill the soul with delight that was immensely above all that
he had yet seen. And God, in his answer to Moses, and in what
he did in compliance with his request, seems to allow Moses's ap-
prehension to be just, which probably was because it was God's
design to all eternity to appear to the bodily eyes of his saints in
such an external glory in the person of Christ God roan ; and
Moses's acquired right from the visible manifestations of an cxter
Dal glory which God had often made. These were indeed an in-
timation that there was such a transcendent external glory in some
sort belonging to God, even to the second person of the Trinity,
in that it was established in God's gracious decree and eternal
agreement of the persons of the Trinity ; on the foot of which
establishment were all God's proceedings with the church of Is-
rael, that Christ should everlastingly be united to an external na-
turCi and in that be manifested to bis church in an external glorj.
NOTES ON THE BIBLE. 271
The extenial manifestations which he had made of himself to
Moses and other holy men, were presages and prelibations of
this. Moses longed to see and enjoy that of which they were
specimens and prelibations. Christ is the glory of God in his
image, and no man hath seen God at any time, but it is he that
always manifested himself by visible appearances. God grant-
ed to Moses to see something of this glorious brightness, as he
passed by, so much from a view as it were of his back, but not
of his face. Probably this, as he passed by in a visible form,
ahone with an ineffably sweet and glorious brightness, far ex-
ceeding all the brightness that is ever seen in the world, fur
£lory and delightfulness. (Vid. No. 2G5.) But God tells him
that he cannot see his face, for no man should see him and live ;
L e. not only could they not see that spiritual glory in which he
manifests himself in heaven ; but there is evidently a respect to
an externa] glory : no man sliould see that external glory of
6od*s face, in which God intended to manifest himself to his
saints in heaven to all eternirv, in the face of Jesus Christ*
CoroL Hence the glory of Christ at his transfiguration was
Dot that glory in which the human nature of Christ appears in
heaven, and especially that in which it will appear after the
day of judgment; only a shadow and faint resemblance of it;
for that glory, God says, is such as no man can see and live; and
so, of the appearances of Christ's visible glory that Isaiah,
Ezekiel, Daniel, and the apostle Paul, and the apostle John
had.
[267] Exod. xxxiii. 18, 19. ** And he said, I beseech thee,
show me thy glory. And he said, I will make all my goodness
pass before thee, and I will proclaim the name of the Lord be-
fore thee, and will be gracious to whom I will be gracious, and
will show mercy on whom I will show mercy." Moses, from
his finding his great acceptance and favour with God in the
power that his prayers and intercessions had with him, so as it
were to appease God's wrath against the congregation of Is-
rael, which was so great for their making the golden calf; and
from his obtaining by prayer, the promise of so great a favour
as that God's presence should go with them, which promise was
made with this gracious declaration made of God's favour to
him ; '* For thou hast found grace in my sight, and I know thee
by name;" and from God having in all this*spoken to Moses, as
a man speaks to his friend ; this great mercy of God to him has
two effects on Moses.
1. It gives him a sense of God's excellency and glory^ espe-*
dally the excellency of his mercy and free goodness from this
manifestation of it to him and his people after their great 3in^
272 KOTCS ON THE BIBLE.
and makes him long for a full sight of the glory of w> exeelieot
and good a being.
2. It encourages him to ask for this exceeding great meref
of seeing God's glory. God's mercy and favour beings sovetj I
grent in past instances, encourages him to ask yet farther and
more e.\ceedin<; favour ; and \vc do not find that Crod rebukes
Moses as being too forward and presumptuous in such a re-
quest, or as not being content with so great mercy as he had
received already, hut on the contrary seems to manifest an ap-
probation of his making such an improvement of mercy already
received, for he granrs iils request so far as is consistent with
his present state. Several things are observable, concerning
the manner of God's showing 3Iose3 his glory, wherein, thoogfa
it was extraordinarv, it is agreeable to the manner of God'i
discovering himself to the souls of his people in this world.
1. It was not face to face, which is reserved for the heavenly
state ; 1 Cor. xiii. 12 ; but it was as it were a view of the bade
instead of the face.
2. It was as passing by. Herein is a great difference in the
manner in which the saints have the discoveries of God*s glory,
and that wherein they shall sec him hereafter. Hereafter tbey
shall dwell in his presence, they shall be fixed in an everlasting
view of the glory of God, their eye shall be perpetually feasted
with a full vision of his face : hut here, when the saints have ex-
traordinary discoveries of the glory of God, they are transient
and short ; sometimes it is onlva irlance'; Christ stands behind
the wall for the most part, and when he shows himself it is
through the lattice as passing by a window, but hereafter they
shall be in his presence-chamber with him. Here the saints
see God as passing by before them, and then he is gone.
3. Hereby is properly represented how imperfect are the spi-
ritual discoveries which the saints have of God here. They see
God as it were when he is gone by, they have somewhat of a
si::ht of him, Lut vet verv inincrfoct. as of the back of one that
15 just gone by, giving of them a sense that he is indeed an in-
finitelv glorious beinj if iliev could but have a full siffht of him:
thev can see so much as to :rirc an idea of what mii^ht be seen,
if they could but come at it. They seem to be as it were on
the borders of seeing it, and their appetite is excited to see it;
but while thev are aJmirin:: and lon:;in?, andreachinz after it,
It IS gone and passed away.
4- The discovery of Gixi's spiritual glory is not by immediate
intuition, but the word of Goil is ihe medium by which it is dis-
covered : it is by God*s proclaiming his name. So God reveals
kunself to the saints in this world, by proclaiming his name in
tWjoTfiil sound of the gospel.
NOTES ON THE BIBLG. 273
5. It 19 by cfiusing his goodness to pass before him, which is
igreeable to the way in which God discovers himself to his
taints by the gospel, which in a peculiar manner is a manifesta-
ion of the glory of divine grace or goodness. Divine grace la
:he leading attribute in that discovery, which God makes of his
^lory by the gospel, wherein God's goodness is revealed more
than any ; wherein, and wherein especially it is revealed as free
ftnd sovereign ; and which is another thing that is a peculiar
^loryof the gospel, it is a mutation of free and infinite grace, as
consistent with strict justice in punishing the Son, and therefore
both aie mentioned together in that proclamation God makes
of his name to Moses, as in the 5th, 6th, and 7th verses of the
following chapter.
6- While God draws nigh to Mosos, and he is in God's pre-
i^ence, Moses is commanded to hide himself in the clefts of the
rocks, that God may not be a consuming fire to him, and that he
may be secured from destruction, while the burning blaze of
God's glory passes by, (as Watts expresses himself,) which typi-
fies the same Kedeenier who is as the munition of rocks, and as
a strong rock, and the hiding place of his people, who is com-
pared to n great rock to secure from the burning heat of the
Btiii by its shadow, and was typified by the rock out of which
water was fetched for the children of Israel. God's people can
be secured from destruction when they are in the presence of
God, and in his approaches and converse, no other way than by
being in Christ, and sheltered by him from being consumed by
the flames of God's pure and spotless holiness.
7. God covered him with his band while he passed by, not
only that he might not see more of tbe glery of God than he
could bear, but also that his deformity and pollution might not
be discovered, to bring on him destruction from the presence of
that infinitely^ pure and holy God, and from the glory of that
power that passed by. So in Jesus, God covers our deformity
and pollution, he beholds not iniquity in Jacob, nor sees pol-
lution in Israel ; he turns away his eye from beholding our trans-
gression; therefore it is that we are not consumed in our inter-
course with God.
8. Moses beholds God's glory through a crevice of the rock,
as through a window at which he looked out ; which represents
tbe manner of God's discovering himself to his people in this
world, which is as standing behind a wall and showing himself
through the lattice/
Another reason why God makes all his goodness to pass be-
fore Moses, seems to be, that this was the attribute that God
had wonderfully been exercising towards Moses, and tbe con-
gregation of Israel, whereby Moses was now especially affected
VOL. IX. 35
274 NOTES ON THE BIBLE.
with that attributey and especiallj longed to see the glorj of
ity as was before observed. And at the same^time God tells Mo-
ses that he will be gracious to whom he will be gracious, and
will show mercy on whom he will show mercy, because he bad
wonderfully manifested the sovereignty of his mercy in forgiv*
ing as he had done, a people that had so exceedingly trans-
gressed as the congregation of Israel had done in making the
golden calf, and also that Moses might not be lifted up by God's
bestowing such unspeakable favours on him as he had done,
and now promised to do in answer to bis request, but might be
sensible that it was not for his worthiness, but his own sovereign
pleasure. And another reason is, that the glory of God's good-
ness is that part of God's glory > of which such a poor, feeble,
corrupt creature as man is can best bear the sight, while he
lives and remains such; for it is the most mild and gentle attri-
bute, and the manifestation of it affords a cordial and support
to enable him to bear it.
[88] Levit. xii. 6. ''She shall bring a young pigeon or a tnr-
tledove;" which typifies repentance as well as love. Ezek.
vii. 16. " They shall be as doves in the valleys, each one
mourning for his iniquity." This is a proper r^crifice for ori-
ginal sin that the child brought in the world with it by the pa-
rents' means, a sacrifice both for the parents and children's sin.
[204] Levit. xxiii. 34, 35. 36. Matth: i. Luke ii. The Feast
of Tabernacles — T/te Birth of Christ — Lor(Vs Day. Bedford,
in his Scripture Chronology, makes it appear exceeding proba-
ble that Christ was born on the feast of tabernacles; as also
Mather on the Types. And besides what Mr. Mather on the
Types observes of this feast, and of the time of Christ's birth,
there are the following things observed by Mr. Bedford.
1. He shows that in this month, about the same time of the
year that Christ was born, the world was created ;thus the be-
ginning of the new creation and the old, the creation of the first
Adam and the secotid, are at the same time of year.
2. That Moses, this type of Christ, came down from mount
Sinai, which was a type of heaven, on the first day of this month,
and declared that God was appeased, and the people pardoned,
and his face shone as if the divinity had inhabited the manhood, so
that the Israelites could not look upon him, and he then gave di-
rections that they should immediately set about building the ta-
bernacle, (which was hitherto hindered by, and because of, the
golden calf,) seeing that God would now dwell among them, and
forsake them no more : upon this the people bring their offer-
ings, which were viewed and found to be sufiicient. And then
NOTES ON tll£ BIBLE. 175
immediately they pitch their tents, knowing that they were not
to depart frdm that place before the divine tabernacle was
finished. And thus they set about this great work with all their
might, at this time of the year. Hence the fifteenth day of
this month, and seven days after, were appointed for the feast
of tabernacles, in commemoration of their dwelling in tents in
the wilderness, when God dwelt in the midst of them.
3. That Christ was not only born at the feast of tabernacles,
and so circumcised on the last day, or eighth day of that feast,
which was a great day, and probably appointed out of respect
to the circumcision of Christ that was to be on that day ; but
also that the feast of tabernacles in which Christ was born fell
out on the first day of the week, and so the eighth day of the
feast on which he was circumcised, also fell on the same day of
the week.
4. That the feast of the dedication of the temple of Solomon,
(which was a type of the body of Christ, as well as the taberna-
cle,) was not only held on the feast of tabernacles, the feast on
which Christ was born ; but also that that feast happened to be
on a Sunday, as the day of Christ's birth was, and so the last
and great day of the feast was also held on a Sunday. Vide
Scripture Chronology, book iv. chap. iv.
5. I would further observe, that on that day the Godhead
did, in a sensible manner, descend in a pillar of cloud, to
inherit the temple, as in the incarnation of Christ, the Godhead
descended to dwell in flesh. See No. 396, Note on Zech. xiv.
16, &c.
[315] Numb. x. 10. Concerning the Festival of the New Moon.
The change of the moon at her conjunction with the sun, seems
to be a type of three things.
1. Of the resurrection of the church from the dead by virtue
of her union with Christ, and at the coming of Christ; for the
moon at her change, that lost all her light, and was extinct,
and seemed to die, revives again after her conjunction with the
sun.
2. Of the conversion of every believing soul, which is its
spiritual resurrection. The soul in its conversion comes to
Christ, and closes with Christ as the moon comes to the sun
into a conjunction with him. The soul in conversion dies to
sin, and to the world, crucifies the flesh with the affections and
lusts, dies as to its own worthiness, or righteousness whereby it
is said in scripture to be dead to the law, that it may receive
new life, as the former light of the moon is extinct at its con-
junction with the sun that it may receive new light. In order
to our coming to Christ aright, we must not come with our owti
276 NOTES ON THE BIBLE.
brightness and glory* with any of our own fullness, strengthy
light| or righteousness, or happiness, but as stripped of all
our glory, empty of all good, wholly dark, sinful, desti-
tute, and miserable. As the moon is wholly divested of
of all her light at her conjunction with the sun, we must oonie
to Christ as wholly sinful and miserable, as the moon comes to
the sun in total darkness. The moon as it comes nearer the
sun grows darker and darker; so the soul the more it is fitted
for Christ, is more and more emptied of itself that it maybe
filled with Christ. The moon grows darker and darker in her
approach to the sun ; so the soul sees more and more of iu
own sinfulness, and vileness, and misery* that it may be swal-
lowed up in the rays of the Sun of Righteousness.
3. The change of the moon at her conjunction with the r
sun, signifies the change of the state and administration of the
church at the coming of Christ.
The sun is sometimes eclipsed in his conjunction with tin
moon, which signifies two things : viz.
1. The veiling of his glory by his incarnation ; for as the sun
has his light veiled by his conjunction with the moon in its dark-
ness, so Christ had his glory veiled by his conjunction or union
with our nature in its low and broken state : as the moon proves
a veil to hide the glory of the sun, so the flesh of Christ was a
veil that hid his divine glory.
2. It signifies his death. The sun is sometimes totally
eclipsed by the moon at her change ; so Christ died at the time
of the change of the church, from the Old dispensation to the
New. The sun is eclipsed at his conjunction with the moon in
her darkness; so Christ taking our nature upon him in his low
and broken state died in it. Chriat assumed his church and
people, in their guilt and misery, and in their condemned, cursed,
dying state, into a very close union with him, so as to become
one with him ; and hereby betakes their guilt on himself, and
becomes subject to their sin, their curse, their death, yea, is
made a curse for them ; as the sun as it were assumes the
moon in her total darkness into a close union with himself, so
as to become one with her, they become concentered, and be-
come as it were one body circumscribed by the same circumfe-
rence, and thereby he takes her darkness on himself, and be-
comes himself dark with her darkness, and is extinct in bis
union with her. The moon that receives all her light from the
sun eclipses the sun, and takes away his li^ht; so Christ was
put to death by those that he came to save ; he is put to ; death
by the iniquities of those that he came to give life to, and ho
was immediately crucified by the hands of some of them, and
all of them have pierced him in the disposition and tendency of
ihat sin that they have been guihy of; for all have manifested
NOTES ON THE BIBLE. 277
tad expressed a mortal enmity against him. It is an argument
that the eelipse of the sun is a type of Christ's death, because
the sun suffered a total eclipse miraculously at that time that
Christ died.
The sun can be in a total eclipse, but a very little while,
much lepsthan the moon, though neither of them can always
be in an eclipse; so Christ could not, by reason of his divine
glory and worthiness, be long held of death, in no measure so
long as the saints may be, though it is not possible that either
of them should always be held of it.
The sun's coming out of his eclipse is a figure of Christ's re-
surrection from the dead. As the sun is restored to light, so
the moon that eclipsed him begins to receive light from him,
and so to partake of his restored light. So the church for
ivhose sins Christ died, and who has pierced Christ, rises with
Christ, is begotten again to a living hope by the resurrection of
Christ from the dead, is made partaker of the life and power
of his resurrection, and of the glory of his exaltation, is raised
up together, and made to sit together in heavenly places in
him. They live; yet not they ; but Christ lives in them, and
they are married to him that is r'tfen from the dead. God
having raised Christ, Christ quickens them who were totally
dark and dead in trespasses and sins, and they are revived by
God's power, according to the exceeding greatness of his power
that wrought in Christ Jesus, when he raised him from the
dead.
The moon is eclipsed when at its full in its greatest glory,
Vrhich may signify several things.
1. That God is wont to bring some great calamity on his visi-
ble church, when in its greatest glory and prosperity, as he did
in the Old Testament church, in the height of its glory in Da-
Tid and Solomon's times, by David's adultery and murder, and
those sore calamities that followed in his familv, and to all Is-
rael in the affairs of Amnon, and especially Absalom, and in
the idolntry of Solomon, and the sore calamities that followed,
and particularly the dividing the kingdom of Israel. So he did
also on the church of the New Testament after Cnnstantinc, by
the Arian heresy, &c. God doth thus to stain the pride of all
glory, and that his people may not lift up themselves against
him, that he alone may be exalted.
2. That it is often God's manner to brincr some <;rievous ca-
lamity on his saints, at limes when they have received the great-
est light and joys, and have been most exalted with smiles of
heaven upon them ; as Jacob was made lame at the same time
that he was admitted to so extraordinary a privilege as wrest-
ling with God, and overcoming him, and so obtaining the bless-
278 NOTES ON THE BIBLE.
ing. And so Paul, when he was received up to the third be
received a thorn in the flesh, lest he should be exalted above
sure, he had a messenger of Satan to buffet him ; so grievoo
lamity it was that he laboured under, that he besought the
thrice that it might be taken from him. Sometimes extraord
light and comfort is given to fit for great calamities, and i
times for death, which God brings soon after such thing
when God gives liis own people great temporal prosperity,
wont to bring with it some calamity to eclipse it, to keep
from being exalted in their prosperity, and trusting in it.
[337] Num. xi. 10, 11, 12, &c. ««Then Moses heard tlu
pie weep throughout their families, every man in the door <
tent, and the anger of the Lord was kindled greatly. Mose
was displeased ; and Moses said unto the Lord, Wherefon
thou afflicted thy servant, and wherefore have I not found f
in thy sight, that thou layest the burden of this people upoi:
Have I conceived all this people ; have I begotten them
thou shouldest say unto me. Carry them in thy bosom, as a
ing father beareth the sucking child, unto the land which
swearest unto their fathers ^" Ver. 15. 'Mf thou deal thus
me, kill me out of hand, and let me not see my wretchedo
Moses, though God gives this testimony concerning him, th
was very meek above all men upon the face of the earth, yet i
not bear the perverseness of the congregation of God's pe
How much therefore docs Christ's meekness go beyond th
Moses ! Moses was not willing to bear the burden of all that
pie upon him ; but Christ, the angel of God's presence, is wi
to bear them all with all their frowardness and perverseness.
ses said, '' Have I conceived this people, have I begotten t
that thou shouldest say, Carry them in thy bbsom, as a nu
father beareth a sucking child, unto the land which thou s\v€
unto their fathers?" But Christ willingly thus carries his p
in his bosom unto the promised land, for they are his childrei
has begotten them, and he never casts them off for their frov
ness ; he willingly obeys his Father when he commands him,
ing, Carry this people, &c. Isai. Ixiii. 8, 9. " For he
Surely they are my people, children that will not lie ; so he
their Saviour. In all their affliction, he was afflicted ; anc
angel of his presence saved them : in his love and in his pii
redeemed them, and he bare them, and carried them all the
of old." Deut. i. 31. " And in the wilderness, where thou
seen how that the Lord thy God bare thee, as a man doth bei
son in all the way that he went, until ye came into this ph
Isai. xl. 11. << He shall feed his flock like a shepherd ; he
gather the lambs with his arms, and carry them in his bosom,
NOTES ON THE BIBLE. 279
iball gently lead those that are with young/' Moses said, Where-
fere hast thou afflicted thy servant? but Christ was willingly af-
Bicted and tormented for the sake of a perverse people, his ene-
nies. Moses desired to be killed, to be delivered from the bur-
den of bearing the people to the land of promise, rather than
bear it. But such was Christ's love to them, that he desired to
be killed that he might bear them to the land of promise.
[118] Num. xii. 6, 7, 8. " If there be a prophet among you,
the Lord will make known myself to him in a vision, and will
speak to him in a dream ; my servant Moses is not so ; with him
will 1 speak apparently, and not in dark speeches." It is evident
from this that it was God's common manner to speak to the pro-
phets in words that they did not understand themselves. There-
fore, in reading the prophets, we read not such an interpretation
as would be natural for the prophets themselves to put upon the
prophecy ; for the Holy Ghost spake in what words he pleased to
employ, and meant what he pleased, without revealing his mean-
ing to the prophets. The prophecy of scripture is not of a pri-
vate interpretation, but they spake as they were moved by the
Holy Ghost.
• [307] Num. xix. The ashes of the red heifer of which was
made the water of separation for the purification of those that
were legally unclean. This heifer, being a female, doubtless
does more directly signify the church of Christ, than Christ him-
self. She was an heifer without spot, having no blemish, because
it was the church of saints that are pure and upright ones, those
that are not defiled with any pollution, showing hypocrisy, or
want of evangelical perfection ; they are Israelites indeed in whom
18 no guile, and those in whom God does not behold iniquity or
see perverseness. The slaying and burning of this heifer signi-
fies the sufferings and persecutions of the church of Christ, and
the fiery trial which she was to undergo. The persecutions of
the church of Christ have mainly been carried on by burning.
The purifying with the ashes of this heifer, signifies that the church
and people of God should be purified by her sufferings, and as it
were by the ashes of the martyrs. The purifying of God's peo-
ple, and taking away their sins, and refining them as silver, and
making them white, is ofien declared to be the end of the suffer-
ing and persecutions of God's people, and it is the way in which
it pleased God to lay the foundation of the purity of his church,
ra. by continuing it for many ages under extreme persecutions,
first under the tyranny of Rome, heathen, and nexily under Anti-
christ, and so to fill up, as the apostle expresses himself, what is
lacking in the sufferings of Christ; for Christ does as it were
;ufler in his members, in all their affliction he is afflicted, the
280 NOTES ON THE BIBLE.
charch is bis body, and in this sense tbe slaying and burning tbii
heifer represents the sufferings of Christ, as they represent tbe
sufferings of bis people, whereby they are made couformable to
Christ's death, and partakers of his sufferings. It pleases God
to lay the foundation of the spiritual purity and prosperity of hii
church, in the first place, in his eldest Son, even Jesus Christ, aod
secondarily in the blood of the martyrs, Christ's younger bit- f^
thren, that are as it were God's youngest Son. See Notes ob
Joshua's prophecy concerning the rebuilding of Jericho.
This was not to be a cow, but an heifer, and also without spot
or blemish, which is very agreeable to the description that is gives
of the church of Christ in Revelation, in the time of their pe^s^
cution. Rev. xiv. 4, 5. ** These are they which were not defiled ^
with women, for they are virgins And in their mouth wii *^
found no guile, for they are without fault before the throne of
God."
And it must be a red heifer, which signifies the militant sttte
the church is in under those sufferings, conflicting with her en^
mies. The colour red. is often so used in scripture. So Christ,
while he is warring with his enemies, is represented as being red
in his apparel, Isai. ixiii., and as being clothed with a vestare dip-
ped in blood, Rev. xix. 3. So God's saints are clothed in red
until they have got through their sufferings, and are in atriunipb-
ant state ; then they are represented as having washed their robes
and made them white in the blood of the Lamb, Rev. vii. 14.
It was to be an heifer on which never had come yoke ; which
most fitly represents the Spirit and practice of God's true church
in the time of persecution from her enemies which refuses to snb
mit to the yoke, that they would oppose whatever cruelties they
exercise them with. She will not call any man on earth master
or lord — will not be subject to their impositions — will not forsake
the commands of God, nor be subject to the commandments of
men — will follow the Lamb whithersoever he goeth — will net
worship the beast, nor his imacre, nor receive his mark in thctf
forehead, nor in their hand. They stand fast in the liberty where-
with Christ hath made them free, not submitting to the yoke of
bondage, Gal. v. I.
This h:ifer was sacrificed to God; so are the martyrs repre-
sented as sacrificed. They offer up themselves a sacrifice to God
through the I'oly Spirit, and the souls of the martyrs are repr^
sented as somIs under the altar. She was to be burnt wiihont
the camp, as the martyrs, especially those suffefing under Aoti-
Christ, are njecied and cast out of the communion of their perse-
cutors as not being of the church of Christ.
Her skin, and her flesh, and her blood, with the dung, were to
be burnt : the suffering of the martyrs burns up their carnality and
ccfrruption, and cleanses all their filihiness.
NOTES ON THE OIDLE. 281
The peculiar use of the a^hes of the red heifer was to purge
from pollutions by dead bodies. So the use for which God
designs the suffering and persecutions of his church, is to
rouse his people from coldness and doadness in religion, and
from carnality, and worldly or fleshly mindedness, whereby
some become as dead carcasses; for he or she that liveth in
pleasure, is dead while he liveth. Carnal things are well com-
pared to dead carcasses, for they are fleshly, and they are filthy
and loathsome like stinking flesh.
[73] Numb, xxiii. 23. " According to this time shall it bo
said of Jacob, and of Israel, What hath God wrought ?"
That is, God shall do a very strange and wonderful thing for
Jacob and for Israel. Such interrogations denote the won-
derfulness of the thing about which the interrogation is, as
Isai. Ixiii. ** Who is this that cometh from Edora .'^" &c. And
Ps. XXV. *' Who is this King of glory ?" See notes on that
Psalm. '* According to this time;" that is, what he hath
done at this time, is a shadow and representation of it. He
hath now redeemed out of Egypt, with the strength of an uni-
corn, and there is no enchantment against him, as in the words
immediately foregoing ; and hereafter he shall send Jesus
Christ to redeem them out of spiritual Egypt ; with a greater
strength shall he redeem them from the power of the devil.
[418] Numb. xxiv. 17. ** And shall smite the corners of
Moab, and destroy all the children of Sheth." It Would be
unreasonable on many accounts to suppose that this Sheth is
the same with Seth the son of Adam, and so that by the chil-
dren of Sheth is meant all mankind. But the Sheth here
mentioned is a founder of one of the chief families of the
M oabites ; probably one of the sons of Moab. The father of
the people called from him Shittim, as the posterity of Htth^
are in scripture from him called Hittim^ which we translate
Hittites ; whence that part of the land where those people
dwelt was called Shiifim, which was the part of that land in
which the people now were, where Halaam beheld them when
he blessed them ; he beheld them in the inheritance of the
people of Sheth f or the land of the Shitti7n, or Shitdtes, as ajh-
pears by the first verse of the next chapter, and Josh. ii. 1, and
iii. 1, and Mic. vi. 1. All that renders this doubtful is, that
the radical letters in Seth and Shittim are not the same, as in
one is n, and the other c.
[468] Deut. vi. 13. " Thou shalt fear the LoYd thy God,
and serve him, and swear by his name." It might have been
VOL. IX. 36
5!
282 NOTES ON THE BIBLE.
rendered swearing in the name, or into the namey tn the origi-
nal Bishmo. And the thing chiefly intended here by it Beems to
be, the making that public, solemn profession of faith in tiie
name of God, of being the Lord's, and being dedicated to his
honour and glory, and that covenanting and avowing to be the
Lord's, and serve him, that is very often in scripture called bj
the name of swearing. A public profession of religion has
respect to two things.
It has respect to something present, viz : their belief, or
faith : this is the profession God's people make of their faitb.
It has respect also to something future, viz : their future be-
haviour in the promises or vows that are made in a public
profession.
It is evident that the profession that is made in the latter,
viz : in the promises and vows of the covenant, is often called
swearing ; but the profession that is made in the former
which relates to their faith, is a no less solemn profession. la
the public profession they make of religion, they profess what
is present with the same solemnity as they promise what is
future. They declare what their faith is with the fame solem-
nity with which they declare their intentions. Both are de-
clared with an oath — one an assertory oath, and the other a
promissory oath ; and the whole profession is called swearing
in, or into the name of the I^rd. In the former part of it,
they swear their faith in the name of the Lord, and swear that
they are God's; that their hearts are his, and for him. In the
latter part they swear to live to his honour and glory, which is
often called his name. And by the whole they appear by their
profession to be God's people, which in scripture is often ex-
pressed by being called by God's name; and so by this swear-
ing they come into the name of God, as persons when thrv
make profession of religion by baptism, are said to be baptized
into the name of the Father, Son, and Holy Ghost.
The former part of this profession of religion, viz : the pro-
fession of faith in God, is called saying, or swearing the Lord
liveth. Jer. v. 2. "And though they say the Lord liveth, sure-
ly they swear falsely." They have sworn by them that are no
God, i. e. had openly professed idol worship. Chap. iv. 2.
"And thou shalt swear the Lord liveth in truth, in judgment,
and in righteousness, and the nations shall bless themselves iii
him, and in him shall they glory." That this saying that the
Lord liveth was in their profession of faith in the true God in
the public profession thoy made of his name, is confirmed b?
Jer. xliv. 26. " Behold I have sworn by my great name, sailh
the Lord, that my name shall no more be named in the month
of any man of Judah in all the land of Egypt, saying, The Lord
NOTES ON THE BIBLE. 283
liveth :" i. e. they shall never any more make any profession
of the trbe God, and true religion, but shall be wholly given up
to heathenism* And Jer. xii. 16. *' And it shall come to pass
if they will diligently learn the way of my people, to swear by
tny name, The Lord liveth, as they taught my people to swear
by Baal, then shall they be built in the midst of my people."
Here is a promise to the heathen, that if they would forsake
their heathenism and turn to the true God, and the true reli-
gion, and make an open and good profession of that, they
should be received into the visible church of God. Jer. xvi.
14, 15. ^'Therefore, behold the days come, saith the Lord,
that it shall no more be said. The Lord liveth that brought up
the children of Israel out of the land of Egypt ; but. The Lord
liveth that brought up the children of Israel out of the land of
the north :'' i. e. God's people, in their public profession of their
faith, shall not so much insist on the redemption out of Egypt,
as on a much greater redemption that shall hereafter be ac-
complished. We have the same again, Jer. xxiii. 7. 8. Hos.
iv. 15. " Though thou, Israel, play the harlot, yet let not Judah
offend ; and come not ye into Gilgal, neither go ye up to Beth-
aveo, nor swear. The Lord liveth."
This has respect to that public profession of religion which
the ten tribes made at Bethel, (here called Beth-aven) the place
of their public worship before the calf that was set up there,
by which they pretended to worship Jehovah. Amos viii. 14.
** They that swear by the sin of Samaria, and say. Thy god,
O Dan, liveth, and the manner of Bcersheba liveth." They
had also places of public worship at Dan (where was one of
their calves,) and at Beersheba. See chap. v. 5.
The words, Jehovah liveth^ summarily comprehended that
which they professed in their public profession of religion.
They signified hereby their belief of a dependence upon that
all-sufficiency and faithfulness that is implied in the name Je-
hovah, which will appear by the consideration of the following
places, Josh. iii. 10. *• Hereby ye shall know that the living God
18 among you." 1 Sam. xvii. 26. " Who is this uncircumcis-
ed Philistine, that he should defy the armies of the living God.''"
Ver. 36. ** Seeing he hath defied the armies of the living God."
2 Kings xix. 4. ** It may be the Lord thy God will hear all the '
words of Rab-shakeh, whom the king of Assyria hath sent to
reproach the living God." Also ver. 16, and Isai. xxxvii. 4.
Jer. X. 8, 9, 10. ** The stock is a doctrine of vanities But
the Lord is the true God (Heb. the God of truth.) He is the
living God." Dan. vi. 26. " He is the living God, and stead-
fast for ever." Ps. xviii. 46. '* The Lord liveth, and blessed
be my Rock ; and let the God of my salvation be exalted." So
284 NOTES ON THE BIBLE*
2 Sam. xxii. 47. Other places showing that by Jehorah*8 lir-
ing and being the living God, is meant his being all sufficient,
and immutable, and faithful. Gen. xvi. 49. Deut. f. 26.
Josh. iii. 10, compared with Exod. iii. 14, and vi. 3, with the
context. 1 Sam. xvii. 26. 36. 2 Kings xix. 4. 16. Ps. xlii.
2, and Ixxxiv. 2. Isai. xxxvii. 4. Jer. x. 10, with the context.
Jer. xxiii. 36. Hos. i. 10. 2 Sam* xxii. 47* Ps. xviii. 46.
Job xix. 25. Matth. xvi. 16. John vi. 69. Acts xiv. 15.
Rom. ix. 26. 2 Cor. iii. 3, and vi. 16. 1 Tim. iii* 15, andir.
10, and vi. 17. lleb. x. 31, and xii. 22.
The things professed in a public profession of religion are
two, fnith and obedience. The faith that was professed, was
called believing in God and believing in the name of God,
(Beshem^ with the prefix Beth.) Gen. xv. 6. " And he bclier-
ed in the Lord, and he counted it to him for righteousness."
Exod. xiv. 31. '' And the people believed the Lord," (in the
original* believed in the Lord.) 2 Kings xvii. 14. ^^ Did not
believe in the Lord their God." 2 Chron. xx. 20. *' Believe in
the Lord your God, so shall ye be established." Ps. Ixxviii.
22. *< They believe not in God." Dan. vi. 23. '' Because he
believed in his God." The other thing is a believing obe-
dience. This is called a walking in the name of God, (still
with the same prefix Beth.) Mic iv. 5. '* All people will walk
every one in the name of his God, and we will walk in the nam
(Beshcm) of the Lord our God for ever and ever." And that
solemn professing or swearing wherein both these were pro-
fessed by a like idiom of speech, was called a swearing in the
name (Beshem) of the Lord.
Agreeably to this way of speaking, in the New Testament,
when persons solemnly profess the name of God the Father,
Son, and Holy Ghost, and are devoted to them in their bap-
tism, they are said to be baptized in the name of the Father,
and the Son, and the Holy Ghost.
Making a public profession of religion or of faith in God, is
often called making mention (Zakar) of the Lord, or of the
name of the Lord ; and this in[the original commonly is making
mention in the Lord, or in the name of the Lord, with the pre-
fix Bethf as they are said to swear in the name of the Lord.
Thus, Amos vi. 10. " Hold thy tongue, for we may not make
mention of the name of the Lord," (in the original Beshem, in
the name,) i. e. we may not make profession of our God, being
under the dominion of the heathen. Ps. xx. 7. •* Some trust
in chariots, and some in horses, but we will remember the name
of the Lord our God;" in the original, we will remember or
make mention (for the word is the same as before) in the name
of the Lord our God, with the prefix Beth^ i. e. wo will openly
NOTES ON THE BIBLE. 285
profess and declare our faith, and trust in the Lord, he. Isai.
xxvi. 13. ** O Lord, other lords besides thee have had domi-
nion over us, but by thee (Bcka^ in thee) only will we make
mention of thy name," i. e. we will forsake all other lords, and
renounce our profession of idolatry, and profess and worship
thee alone. They that professed the worship of false gods,
are said to make mention in their name. Hos. ii. 17. <' 1 will
take aWfiy the names of BaRlim out of her mouth, and they
sball no more be remembered (or mentioned, for still the word
is the same) by their name," (Bishmain, in their name^) i. e. their
name and worship, shall no more be professed. So Josh, xxiii.
7, neither make mention of the name (in the original, in the
name) of their gods, nor swear by them.
This abundantly confirms that swearing by or in a God, sig-
nifies what was done in the public profession of his name and
urorship, which is signified by making mention in his>iiame.
This also may evidently appear in Isai. xlviii. 1, 2. *' Hear ye
this, O house of Jacob, which are called by the name of Isra-
el, and are come forth out of the waters of Judah, which swear
hy the name (Beshem, in the name) of the Lord, and make men-
iion of the God (Beloheiy in the God) of Israel, but not in truth
and in righteousness, for they call themselves of the holy city."
By their profession they were visibly of the church of God,
were called by the name of Israel, and called themselves of
the church.
That profession which in the law of Moses and many other
places, is called swearing by the name or in the name of the
Lord, with the prefix a, is evidently the same with swearing to
the Lord, with the prefix b. Isai. xix 18. " In that day shall
five cities in the land of Egypt speak the language of Canaan,
eind swear to the hard of hosts. ''^ (Laihovah.) In 1 Kings xviii.
32, it is said that Elijah built an altar in the name of the Lord,
Beshem, that is, to the name of the Lord. Here the prefix Beth
is evidently of the same force with Lamed in 1 Kings viii. 44.
^* The house that I have built /or thy name," or to thy name.
Here Leshem is plainly of the same signification, in speaking
;>f building a house to God, with Beshem in the other place, that
speaks of building an altar to God.
In and to, or the prefixes Beth and Lamedj are manifestly
used as of the same signification in the case of swearing to a
Grod, or an object of religious worship, in the same sentence in
Zeph. i. 5. " That swear by the Lord, and that swear by Mal-
cham." The words are thus, that swear to the Lord, (Laiho-
vah^) and that swear in Malcam (Bemalcam.) In Gen. xxiii. 8,
* Entreat for me to Ephron, the son of Zoar. To Ephron, in
the original, is Be Ephron^ with the prefix Beth.
2S6 NOTES ON THE BIBLE.
What is meant by swearing to the Lord^ (Laihovah,) we
learn by 2Chron. xv. 12, 13, 14, with the context, Fiz: pubiiclj
and solemnly acknowledging God, and devoting themselyes to
God by covenant. '' And they entered into a covenant to seek
the Lord God of their fathers with all their heart and with all
their soul and they sware unto the Lord with a loud voice."
Deut. xxix. 10 — 15. We also may learn what is meant by
swearing to the Lord, by Isai. xlv. ** Unto me every knee shall
bow, and every tongue shall swear. Surely, shall one say, In
the Lord have I righteousness and strength ;" together with the
apostle's citation and explication of this place, which instead
of the word swears uses confess, in Rom. xiv. 11, and Phil. ii.
10, which, in the apostle's language, signifies the same as mak-
ing open and solemn profession of Christianity. Rom. x. 9, 10.
*' If thou shalt confess with thy mouth the Lord Jesus, and shall
believe with thine heart that God hath raised him from the dead,
thou shalt be saved ; for with the heart man believeth unto right-
eousness, and with the mouth confession is made unto salva-
tion." In that place in the xlv. of Isaiah, ver. 23, it is said,
*' Surely, shall one say, In the Lord have I righteousness and
strength." This is the profession of their faith in Christ, and
is the same with what is called making mention of God's right-
eousness. Ps. Ixxi. 16. '* I will go in the strength of the Lord
God, I will make mention of thy righteousness, even of thine
only." The phrase make mention, as was observed before, is
used for making a public profession ; and here in this place in
Isaiah glorying in God, and blesssing themselves in him, (or in
his righteousness and strength) are joined with swearing to him,
as they are in Jer. iv. 2. *' And thou shalt swear. The Lord liv-
eth in truth, in judgment, and in righteousness, and the nations
shall bless themselves in him, and in him shall they glory ;" and
Isai. Ixiii. 11. '' The King shall rejoice in God, every one that
sweareth by Him shall glory."
The prefix Beth is put for into as well as in. See innumera-
ble instances of this in places referred to in the Concordance,
under these words, enter ^ put, brought^ Judg. ix. 26, went overdo
Shechem, in the Hebrew Beshechem* To choose other gods, is
in Judg. X. 14, expressed by choosing in them, with a prefix Beth*
Agreeably to the manner of speaking among the Hebrews,
confessing Christ before men, Matth. x. 32, is, in the original, con-
fessing in him. '* He that shall confess in me, of^Xo^i^a'si $v sfMi, lie-
fore men, 1 will confess in him, before my Father, and before bb
angels."
Judg. xvii. *< Ask counsel now of God," Belohim, with the
prefix Beth.
NOTES ON THE BIBLE. 287
[144] Deut. xii. 20. "When ihe Lord thy God shall enlarge
thy borders and ihou shalt say, I will eat flesh, because thy
soul longeth to eat flesh, thou mayest eat flesh, whatsoever thy
soul histeth after." That is, thou mayest so eat it at home, without
carrying it to be sacrificed ; as appears from the context.
[121] Deut xxi. 23. "For he that is hanged is accursed by
God." The instances we have of those that were hanged, are
agreeable to this. Thus the heads of the people that joined them-
selves to Baalpeor were hung up l)efore the sun, that the fierce
anger of God might cease. Numb. xxv. 3, 4. So the seven sons
of Saul were hanged, to remove God's wrath from the land.
Achitaphel, who was cursed by David in God's name, hanged
himself. Absalom was hanged in an oak for his rebellion against
bis father ; " For it is written, Cursed is every one that setteth light
by father or by mother." The kings of the cursed cities of Ca-
naan were hanged. Haman was hanged, for he was a type of An-
tichrist. Judas hanged himself, having been declared accursed
by Christ before*
[113] Deut. xxxii. 50. " And die in the mount whither thou
goest up, and be gathered unto thy people ; as Aaron thy bro-
ther died in mount Hor, and was gathered unto his people." God
ordered that Aaron and Moses should go up to the tops of
mooutains to die, to signify that the death of godly men is but
an entrance into an heavenly state. It is evident that heaven is
sometimes typified by the tops of the mount by Heb. viii. 5, com-
pared with V. 23. So Christ was transfigured in the mount, and
appeared in glory with both Old Testament and New Testament
saints, and the glory of God in a cloud to be a type of the hea-
venly state. Vide Note on Exod. xxiv. 18. No. 71.
[173] Josh. vi. 26, and 1 Kings xvi. 34. " And Joshua adjur-
ed them at that time, saying, Cursed be the man before the Lord
that riseth up and buildeth this city Jericho : he shall lay the
foundation thereof in his first-born, and in his youngest son shall
be set up the gates of it." Jericho herein was a remarkable type
of the church of the elect. Jericho was a devoted cursed city, it
was devoted to perfect and to eternal destruction. To perfect des-
truction, in that every man, woman, and child, ox, rheep, and ass,
were destroyed by God's command, and it was forbidden ever to be
bnilt again. So the elect are naturally under the curse of the law,
which devotes those that have broke it to perfect and eternal des-
truction. However, this city was one very capable of being re-
deemed from that curse ; but that was only by the curse being
transferred upon him that built it. So the church of ibe elect
288 NOTES ON THE BIBLE.
could have the curse removed no other way but by its -beiDg laid
upon Christ, who undertook to restore it. So Hiel the Bethelite
represented Christ, who is from the time Bethel, or boose of
God, even heaven. He was to lay the foundation of it in his
first-born, and in his youngest Kt)n to set up the gates of it. So
his eldest son represented Christ who is the first-born of every
creature, and is our elder brother. The foundation of the re-
deemed and restored church is laid in the blood of the first sod
only begotten Son of God. The gates of it were to be set up in
his youngest son ; so after the church is redeemed by Christ, the
gates ofitare tobe set up in the blood of the martyrs. It is io
that way the church is to be erected and finished, and brought to
its determined glory and prosperity in the world, even through
the sufierings and persecutions of believers. Jericho, thougli
once an accursed city of the Canaanites ; yet, after it was thus re-
deemed from the curse, became a school of the prophets. 2 Kings
ii., andiv. 38, vi. 1, 2.
[209] Josh. X. 12, 13, 14. Concerning the sun and mooifCs Hani'
ing stilL This great event was doubtless typical ; and as the son
was made to be a type of Christ, and is the most eminent type of
him in all the inanimate creation, and is used as a type of Cbriit
in scripture, for he is the '* Sun of Righteousness," and "the
light of the world," &c. ; — so doubtless the sun here, when it
stands still to give the children of Israel light to help them against
their enemies, is a type of Christ. The sun did as it were fight
for the Israelites by his light; so Christ fights for his people;
and the way that he docs it, is chiefly by giving them light
Hereby he helps them against the powers of darkness, and ove^
throws the kingdom of darkness. Christ was at that time ac-
tually fighting for Israel as the Captain of the host ; he had a lit-
tle before appeared in a visible shape with a sword drawn in his
hand, and told Joshua that as the Captain of the Host of the
Lord he was come. Josh. v. 13, 14. And there was now a doa-
ble type of Christ's fighting for his people against their spiritual
enemies ; Joshua was then fighting as the Captain of the host of
Israel, who bore the name of Christ ; for Joshua is the same with
Jesus, and he was an eminent type of him ; and at the same time
the sun stood over Joshua fighting for Israel against their ene-
mies. While Joshua or Jesus thus fought, the sun appeared also
fighting in the same battle, being a type of the true Joshua or
Jesus. It was a great thing for the sun to stand still to fight for
Israel, and to help them to obtain the possession of Canaan, bnt
not so great a thing as for Christ, who is the brightness of God*i
glory, and the express image of his person, the Creator and Up-
holder of the sun, to appear as he did, to deliver his people from
NOTES ON THE lillSLE. 269
iheir spiritual euemies, and to make way for their obtainiui^ the
heaveoly iDaiiaan. The sun, though so great and gh)rious au
heavenly body, and though so high above the earth, yet did fore-
go its natural course — was greatly put out of the way, and de-
prived of that which naturally belonged to it, for the sake of Is-
rael, laid aside its glory as the king of heaven, was as it were di-
irested of the glory of its dominion over heaven and earth, which
it lias by its course through all heaven and round the earth. For
it is by its course that nothing is hid from its light and heat, by
which it has influence over all, and as it were rules over all. Ps.
six. 6. The influence of the heavenly bodies is called in scripture
their dominion. Job xxxviii. 32, 33. But this glory as king of
heaven and earth was laid aside to serve and minister unto Israel.
Sut this was not so great a thing as for the eternal Son of God,
the infinite fountain of all light, who is infinitely above all creatures,
che Sun of Righteousness, in comparison of whose brightness the
sun is but darkness, and therefore will be turned into darkness when
he appears. I say it was not so great a thing as for him to lay
aside his glory as king of heaven and earth, and appear in the
form of a servant to serve men, and came not to be ministered un-
to, but to minister, and should even give his life to destroy and
confound our enemies, and obtain for us the possession of the
heavenly Canaan. The sun, who by his course was wont to fill
heaven and earth, now confined itself to the land of Canaan, for
the sake of Israel, so Christ, who, being in heaven filled all things,
£ph. iv. 10, by his incarnation confined himself to the land of
Canaan, and to a tabernacle of flesh. Hence it is nut any way
incredible, not at all to be wondered at, that God should caus>e
such a miracle for the sake of the Israelites, or that nature in so
great an instance should be made to yield and give place to Is-
rael's interest, when the God of nature did as it were deprive him-
self of the glory that he had from the beginning of the world, yea,
before the world was, even from all eternity, (John xvii. 5,) the
glory that naturally belonged to him, and as it were give up all
for man, that he should become incarnate and deliver up himself
to death for the spiritual Israel.
The moon, which is a type of the church, also stood still at that
time to fight against the Amorites for the church ; for the church
fights with Christ against the spiritual Amorites. The church
miliunt is Christ's army, they go forth with Christ, and under
Christ, to fight the good fight of faith, and are soldiers of Jesus
Christ. Christ and the church are represented going forth to-
gether in battle. Rev. xix. 11, he. Both the sun and moon stood
itillat that time, that there might there be a representation of the
same thing in heaven that there was on the earth: there was
Joshua and Israel fighting God's enemies on earth, and there the
VOL. IX. 37
290 NOTES ON THE BIBLE.
son and moon fighting against them in heaven, and both rppre-
sented Jesus and bis church fighting against their spiritual cue-
niies.
[209] Josh. X. 12, 13, 14. Concerning the sun's standing 9iiL
This is supposed to give occasion to the story of Phaeton the ion
of Sol and Clymenc, who, desiring his father to let him guide tbc
chariot of the sun for one day, set the world on fire. So we reil
that it was about the space of one day that the sun stood still,
and this in all probability caused an extraordinary scorching and
distressing heat in many parts of the world. And Mr. Bedford,
in his Scripture Chronology, observes that mention is made of it
in the Chinese history that in the reign of their seventh Empeiof
Yao, the sun did not set for ten days together, and that the inhabit-
ants of the earth were afraid that the earth would be burnt, for
there were great fires at that time. This happened in the siz^-
seventh year of that emperor's reign, and so the time of it Mr.
Bedford observes, according to their account, exactly agrees with
scripture history. Scripture Chronology, p. 489. And be obserm
that it is natural for men in things of great antiquity to enlarge
beyond the truth. And what the Chinese history mentions aboot
great fires in many places, agrees with the story of Phaeton's set*
ting the world on fire. And indeed to have the day more thu
twenty-four hours, for besides the twelve hours that the sun stood
still, the time of the sun's course above the horizon was probabtj
more than twelve hours, for it was probably later in the 3'ear thao
the vernal equinox : I say to have the sun so long above the hori-
zon, and twelve hours of it together, so extraordinarily near the
meridian, shining down with a perpendicular ray all that tiDe,
must needs cause exceeding heat in many places.
[169] Josh. x. 13. *' And the sun stood still and the moon
stayed." God thereby showed that all things were for bis church,
all was theirs, the whole earth, and the sun, moon, and stan
were made for them.
[1 1 7] Josh. X. 13. " The sun stood still and the moon stayed.**
The mwn stayed; not that the moon's staying helped them, bi(
it was because the earth was stopped, and so all the heavenly bo-
dies were stopped, that is, they kept their position with respect to
the horizon.
[224] Josh. xi. 8. *<And the Lord delivered them into the
hand of Israel, who smote them, and chased them even unto great
Zidon." Bedford, in his Scripture Chronology, p. 195 and
493, supposes that great numbers of them made their escape
NOTES ON THE BIBLE. 29)
Groin tbence, and from neighbouring sea-ports, by shipping, to ail
the shores which lay round the Mediterranean and Egean seas,
and even to other parts of Europe, Asia, and Africa, of whicli,
says he, the learned Bochart hath given us a large account, in
his incomparable Canaan, and particularly shown that the names
of most places are of Phoenician or Hebrew extraction. About
ibis time they set up their two pillars at Tangier, with this in-
icription in the Phoenician language, " We are iliey who fled
from ike face ofJoshva the robber^ the son of Nun.^^ About this
lime they built the city of Carthage, which at first they called
Cnrihada^ which in the Chaldee and Syriac languages signifies
The New City. This building of Carthage, says he, p. 195, not
only appears from the common consent of all historians, but also
Grom the remains of the Carthaginian language, which we have
in Plautus, where he brings in a youth from thence, speaking in
soch a manner that many learned men have proved it to be the
Hebrew, or language of Canaan, and the Carthaginians are fre-
quently called Phoenicians and Tyrians, because they came from
this country. Being thus used to sailing and merchandise, they
•oon carried on a larger trade, and settled other colonies near
Gibraltar, both in Europe and Africa. The learned Bochart
ihns tells us, that these expeditions were computed to be in the
times of the heroes. And Bedford says, p. 493, that hence the
story of Dido and Eneas, as mentioned in Virgil, must be false
and groundless. Neither is it probable, says he, that the widow
of A priest flying the country unknown to the king, could carry
with her so great a number of men to a new colony, as should un-
dertake to build so great a city. So she brought not inhabitants
there, but found them there, and did not so properly build, as re-
pair and enlarge the town to which she came. She built the tower
which was called Bozrahy or A Fort^ in Hebrew, and from thence
called Syria, or A Hide^ in Greek, and so occasioned the fabulous
story that Dido bought the place to build the city on with little
bits of leather marked, which was anciently used instead of money.
Bnt (others tell ns that when she arrived on the [coast of Africa
she was forbidden to tarry there by Hiarbas, king of the country,
lest she, with her company, might seize on a great part of his do-
asinion, and therefore she craftily desired of him only to buy so
moch ground as might be compassed with an oxhide; which,
when she had obtained, she cut it into small thongs and therewith
compassed two and twenty furlongs, on which she built the city
afterward named Carthage^ and called the castle Byrsa^ or Hide.
All this we owe to the fertile invention of the Greeks, to make
every thing derived from them: whereas Dido, coming from
Tyre, knew nothing of that language; and besides, the old Car-
292 NOTES ON THE DIBLE.
tbagin'ian language was the Ph(rnician or Hebrew, as appears by
the old remains thereof, which we have in Plaatns's Pcenalos.
It looks exceedingly probable, that when Joshua had smitten
the vast army of Hazor, and the kings that were with him, and
chased them into Zidon, that all that could, wouM flee by ship;
for that was a great sea-port, and therefore they had opportonity
to escape this way, and they had enough to terrify them to it, for
they had heard how Jehovah, the God of Israel, with a strong
hand had brought o/Fthe people from Egypt, and had divided the
Red sea, and drowned the Egyptians there, and fear aud dread
had fallen upon them, and their hearts had melted at the newi,
Kxod. XV. 14, 15, IG. And thev had heard how that God was
amoni< the people in the wilderness, and how be was seen face to
face, and how that his cloud stood over them, and how he went
before them in a pillar of cloud by day, and a pillar of fire bj
night. Numb. xiv. 14. And their dread and astonishment was re-
newed by hearing how they had destroyed Sihon, kinc^ of the
Amorites, and Og, the king of Baslian ; they had trembled, and
anguish had taken hold on them at the news. Deut. ii. 25. As
Rabab told the spies that terror was fallen upon them, and all the
iniiabitants of the land did faint, and even melt, neither was there
any more courage left in any man because of them- Josh. ii. 9, 10,
11. God did as he promised. Exod. xxiii. 27. *'Iwill send my
fear before thee, and I will destroy all the people to whom thoi
slialt come, and I will make all thine enemies turn their backs unto
ibeo." Their terror was greatly increased by God's drying np
the Jordan, Josh. v. 1 ; and then causing the walls of Jericho to
fall down Hat, and after that his causing the sun to stand still, and
so miraculously destroying the five kings of the Amorites in a
storm of thunder, and lightning, and hail, and their utterly de-
stroying their cities in all the southern parts of Canaan, and they
bad board bow that Joshua was positively commanded to smite
them, and utlorly destroy them, and make no covenant with them,
nor show merry unto them, and how that Joshua had given no
r|nartors to their neighbours. And now when the king and peo-
ple in all the northern parts of Canaan liad gathered together
sMcii a vast strencrtb of people, as the sands upon the sea shore
with innumerable horses and chariots, as Josh. xi. 4. And yet
lb«»y were suddenly vanrjuisbcd. Joshua was still pursuing with
a design utterly to destroy them according to his order, and had
pursued them even to great Zidon. When they therefore came there,
they must needs be in the utmost consternation, and if there were
any ships there it could be no otherwise, but that all that could
fled in them, and thai they would not trust to the walls of Zidon,
for they did not know but they would Hill down flat, as the walls of
Jericho had done; and that not only multitudes should be slain,
NOTES ON THE BIBLE. 293
but many of them driven away to the ends of the earth, agrees best
%ith the expression so often used of God's driving them oat be-
fore the children of Israel.
And besides there could he no room for such multitudes in Zi-
don, and a few neighbouring cities ; for they, with those that Jo-
; shua had slain of them, had before filled all the land of Canaan,
north of the tribe of Ephraim, even to monnt Herrapn, and to Zi-
don, and they were under a necessity to seek new seats abroad
where thev could find them.
[360] Joshua vii. Concerning Achan^ the troubler of Israel.
Achan was that to the congregation of Israel, that some lust or
way of iniquity indulged and allowed, is to particular professors.
Sinful enjoyments are accursed things : wherever they are enter-
tained God's curse attends them. The cursed things that Achan
\ took were a goodly Babylonish garment and two hundred shekels
of silver, and a wedge fifty shekels weight, that when he saw, he
• coveted. So the objects of men's lusts, which they take and in-
dulge themselves in the enjoyment of, are very tempting and al-
luring, appearing very beautiful, and seeming yery precious.
Achan took those and hid them in his tent under ground, so that
there was no sign or appearance of them above ground, they were
concealed with the utmost secrecy. So very commonly the sins
that chiefly trouble professors, and provoke God's displeasure,
atid bring both spiritual and temporal calamities upon them, are
secret sins, as David calls them, hidden by some lust, as Achan's,
as it were under ground. Lust is exceedingly deceitful, and will
hide iniquity, and cover it over with such fair pretences and ex-
cuses, that it is exceedingly difficult for persons to discover them,
and to be brought fully to see and own their fault in them. The
silver and gold was covered over with the goodly Babylonish
garment ; (as It is said the silver was under it ;) so persons are
wont to cover their secret wickedness with a very fair hypocritical
profession : an hypocritical profession is a Babylonish or anti-
christian garment. It is the robe of the false church. God
charges Israel not only with stealing, but dissembling, when Israel
had transgressed in the accursed thing; and God was not among
them ; they were carnally secure and self-confident, they thought
a few of them enough to subdue the inhabitants of Ai ; which
represents the frame that professors are commonly in when they
indulge some secret iniquity. But they could not stand before
their enemies, they were smitten down before them ; so, when pro-
fessors secretly indulge some one lust, it makes them universally
weak — they lie dreadfully exposed to their spiritual enemies, and
easily fall before them. The congregation seem to wonder what
is the matter that God hides himself from them ; so Christians
oftentimes, when they are going on in some evil way that the de-
294 NOTES ON THE BICLE.
ceiifulness of sin hides from them, wonder what is the reason tbit
God hides himself from them. They lay long upon their faceii
crying to God without receiving any answer. So when person
harbour any iniquity, it is wont to prevent any gracious answer to
their prayers : their prayers are hindered, their iniquity isacioad
through which their prayers cannot pass. When they woe
troubled and destroyed, they took a wrong course — they betook
themselves to prayer and crying to God, as though they had
nothing else to do, whereas their first and principal work ought to
have been diligently to have inquired whether there was not soor
iniquity to be found among them, as is implied, v. 10. So Chris-
tians, when God greatly afflicts them, and hides his face from then^
and manifests his anger towards them, are commonly wont to do:
they cry, and cry to God, as if they had nothing else to do, bfll
still secretly entertain the troubler, and it never comes into thrif
hearts to inquire, Ami not greatly guilty with respect to sock
a practice or way that I allow myself in, in my covetoasness, or
in my .proud, or contentious, or sensual, or peevish and frowarl
behaviour.'^ God mentions it as an aggravation of the sin of the
congregation in Achan that they had even put the accursed thing
amongtheir own stuff; so, when professors allow themselves, it
any unlawful gain, or enjoyment, they commonly put it amoog
those things that are tlieirs, that they may lawfully enjoy or nsko
ase of. If men continue in such evil ways, and do not depart froa
them, they are ruinous to the soul, however they may plead that-
tbey think there is no hurt in them. There is a way that seeoi
right to a man, but the end thereof are the ways of death. So
God says to Israel, ver. 12, *' Neither will I be with you any more,
except ye destroy the accursed thing from among you.** God
directed the congregation of Israel to make diligent search ii
order to find out the troubler: all were to be examined, tribe bj
tribe, and family by family, and man by man. So when Godhidci
his face from us and frowns upon us, we ought diligently and
thoroughly to examine all our ways, and to take effectual care
that none escape thorough examination ; to examine them first ia
their several kinds, as they may be classed with respect to their
objects, views, and otherwise, and then to proceed to a more special
examination and inquiry, and never leave until we have thoroogb-
ly examined every particular way and practice ; yea, to examine
act by act, and to bring all before God, to be tried by him, bjr
bis word and Spirit, as all Israel was brought before the Lord to
be tried by him. By this means Achan was thoroughly dia*
covered, and brought to confess his wickedness ; so, if we be
thorough in trying our ways, and bringing all to the test of God's
word, seeking the direction of his spirit also with his word, it il
the way to discover the sin that troubles us, and thorougiily to
NOTES ON THE BIBLE. 295
oTivince the conscience, and make it plainly to confess the iiii-
iuity. The congregation ^fter they had found out the accursed
hing, they brought it out of the earth and out of the tent,
ind spread it before the Lord. So persons, when they have
bund out the sin that has troubled them, should confess
heir sins and spread them before the Lord. And we must not
xmtent ourselves only with confessing the sin to God, but must
leal with it as the children of Israel did with Achan ; we must
treat it as a mortal, and most hateful, and pernicious enemy ;
ire must turn inveterate, implacable enemies to it ; must have
BO mercy on it; must not spare it at all, or be afraid of being
loo cruel to it ; must aim at nothing short of the life of it, and
iittst resolve utterly to destroy and extirpate it ; we must as it
irere stone it with stones, and burn it with fire. So Samuel
liewed Agag in pieces before the Lord. (See Notes on 1 Sam.
kf. 32, 33. See also 2 Cor. vii. 11.) And we must not only
destroy that sin, but all its offspring, its whole family, and its
iixen and asses, and all that belongs to it, every thing that
■prings from it, every evil that has attended or sprung from it ;
ire must serve them all alike, and as this was done to Achan,
Hot only by a particular individual, but by all Israel, so we must
fto it with all our hearts and souls ; we must be full in it ; there
must be nothing in our hearts that is favourable to the trou-
bler, or that has not a hand in its death. Israel, after they had
itius slain the tr#ubler, raised over him a great heap of stones,
iii a monument of what had been. So when we have slain the
iroubler, we must keep a record of the mischief we received
by the sin, to be a constant, everlasting warning to us, to avoid
It, and every thing of that nature, for the future. This is the
way to have the Lord turn from the fierceness of his anger.
[116.] Josh. XX. 6. " And he shall dwell in that city until he
Stand before the congregation." The Seventy elders are here
called the congregation or church, which are words of the same
signification. So the Elders of the church, they are called the
Church in the New Testament.
[352] Judg. i. 12, 13, 14, 15. Concerning Othniel and Ca^
Z^&'f daughter* Othniel in this story is a type of Christ, as
Othniel, Caleb's nephew, obtained Caleb's daughter, his first
eousin, to wife, by war, and the victory he obtained over Car
leb's enemies, and taking a city from them to be a possession
for Caleb and his heirs ; so Christ, who, as nearly related to
both God and us, is fit to be a Mediator between God and us,
has obtained the church, God's daughter, by war with God's
enemiesi and. the victory be has obtained over them, and bjr
296 NOTES ON THE BIBLE.
his redeeming a city, the spiriliiul Jerusalem, or Zion, out of
their hands, to be a pessession for God and his heirs. Achsah,
OthnipPd wife, moves her husband to ask for her father a bless*
ing, and an inheritance. So it is by the intercession of Ciiri^t
that the church obtains of God the blessings and the iidierit-
ance she needs. She complains to her father that she iniierit-
ed a south, i. e. a dry, desert land ; she asks of him spriii(;^uf
water, and Caleb granted her request ; he gave her freely
and abundantly ; he gave her the upper spiings, and the nether
springs. And if men, being evil, know how to give good gifrs
to their children, how much more shall our heavenly Father
give good things to them that ask him ! When Caleb's dau;!h-
ter inhabited a south land, and dwelt in the quenched places of
the wilderness, she asked springs of water, bot-h the up|)€r
and the nether springs. So, when the souls of God's poujiie
arc in a droughty, pining, languishing condition, it is not a ntw
thing for them to go to their heavenly Father through the ntc-
diation of Christ, for all such supplies as they need ; he will
give them springs of water like the ujipcr and the neiher
springs. Godliness hath the promise of the things of tbii
life, and that which is to come. God will give grace aiul
glory, and no good thing will he withhold from those that walk
uprightly. Achsah imjiroved that time to move her husband to
intercede for her, when she came to him ; which should teach
us, when we are brought especially nigh to Christ, and liare
special seasons of comnmnion with him, to be careful then to
improve our interest in him, and to seek his intercession fur us
with the Father for such blessings as we need.
But this probably has a special respect to some particular
seasons of God's blessings on the church, aild the uccomplisb-
ing a glorious alteration in the state of things for her sake;
and particularly two seasons.
1. That glorious change that was made at and after Chris^t's
first coming. The church before that did as it were inhabit a
south land, was held under weak and beggarly elements, was
under the ministration of death, the letter and not the spirit
But when Christ came nigh to the church, he took her nature
upon him ; he came and dwelt with us, and received his church
into a much greater nearness to himself; and through his nic*
diation was obtained of God, a far more glorious dispensatioD,
springs of water in abundance, a ministration of tho spirit, the
spirit was abundantly poured out upon her, and her inherit-
ance was greatly enlarged. Instead of being confined only to
the land of Canaan, she had tho Roman empire given with all
its wealth and gloryi and so had the nether springs, as well as
the upper*
NOTES ON THE BIBLE. 297
2* That glorious change that will be accomplished in favour
f the church at the fall of Anticli«ist. Now the church of
!hrist does as it were inherit a dry laud, and has so done for
. long time — dry both upon spiritual and temporal accounts;
loth as to the upper and nother springs, and is much straitened
n her inheritance. But the days will soon come wherein
/brist will come in a spiritual sense, aud the church shall for-
ake worldly vanities, and her own righteousness, and shall
ome to Christ, and then God will gloriously enlarge her inher-
itance, and will bestow both spiritual and temporal blessings
ipon her, in abundance.
[211] Judg. V, 20. ** They fou«^ht from heaven, the stars
I their courses fought against Sisera." The learned Bed-
ird, in his Scripture Chronology, p. 510, supposes that Sisera,
rith his army, had passed the river Kishon, and that when
tarak came to cngai>:e hini, God H[>peared against Sisera, in a
readful storm of thunder and li<^htiiiug, and the battle conti-
uing all day, and Sisera and his host being at last put to
ight, the Israelites pursued in the night, and that the way
lat the stars fought for them was by shining with an cxtraor-
inary brightness to help the Israelites in their pursuing the
netny, who, when they came to the river Kishon, went in;
lit the storm having swelled the river, the swift stream carried
lem away, and that there was thunder and lightning. Then
B argues from the 15th verse of the foregoing chapter, where
18 said that the Lord discomfited Sisera and all his chariots^
lid all his hosts. Ho says the word in the original signifies
» strike a terror by the noise of thunder and lightning, and the
uth is, it is no where said that God discomfited the enemies
r God's people where this word was used, but that it appears
lat God fought against them with thunder and lightning.
1. Sam. vii. 10, and Joshua x. IO9 (vide Notes on Heb. iii.
I9) and 2 Sam. xxii. 15. Ps. xviii. 4.
There are several things that make this opinion of Mr. Bed-
>rd probable. This was an instance wherein God had extra-
'dinarily appeared against the enemies of Israel, as appears
jr this song ; and this verse of this sonir seems to intimate some-
ling miraculous of God's appearing in it, and it was the more
'obable that there was something miraculous for a prophetess
sing at the head of the army of Israel, and then God had in
lis manner appealed from time to time fighting against the
lemies of his people. So he fought against the Egyptians at
e Red sea ; so he terrified his enemies in all the neighbouring
>untries with amazing thunders and lightning, when he enter-
1 into covenant with his people at Sinai. So God foagbt against
VOL. IX. 38
298 NOTE:;: ON THE BIBLE.
the Amoriles before Joshua. So God fought against the Phi-
listines in Sainuers tim* 1 Sam. vii. 10. So God fought
for David. (See Notes on Ps. xviii. 7, &,c.) SoGikI seems to
have fought against Sennacherib's army in Hezekiah'ti time,
Isai. XXX. 30. '* An<l so Hezekiab prophecied that God woald
appear against the enemies of his people." 1 Sam. ii. 10.
And the reason why Deborah begins this song with taking no-
tice that God appeare<i with thunder and rain for his people in
the wilderness, ver. 4, 5, as he had done at the Red sea and at
Mount Sinai, probably is because God never had so appeared
for them in the deliverance that she celebrates in this song.
God appeared so for his pco|)le when he took them first into
covenant and made them his people ; and now he had appear-
ed in like manner again, and so appears to be still the same
God; she therefore mentions it as celebrating his covenant,
faithfulness : and then it is in no wise to be supposed that the
river Kishon, that is elsewhere called a brook, Ps. Ixxxiii. 9,
was by any means sufficient to sweep away and drown an army,
unless extraordinarily swelled by rain. Again it is probable,
because the great battle in which the enemies of the church
shall be destroyed, and that shall usher in the glorious timei
of the church that we read of in the xvi. chap, of Rev. is
represented as being accompanied with thunder, and lim-
ning, and hail ; but it is compared to this battle at Alegiddo,
and therefore the place where it is fought, is said to he in the
Hebrew tongue, Ar-Megeddon, i. e. the mount of Megiddo,
and it is pri)l)able that the way Mr. Bedford mentions was the
way in wiiich the stars fought against Siscra : it is most like!?
that the stars fought against Sisera the same way that the sun
fought against the Amorites, viz. by giving light to Israel, that
they mi(;ht be avenged of their enemies, Josh. x. 1.3. Aslhii
that God wrought now was parallel with thai in Joshua^s time, I
in that God fought against the enemies of Israel in a storm of |
thunder and lightning, so if we suppose the stars shone at ^
night with miraculous brightness to help Israel against their .
enemies, it will in a good degree be parallel to another instance,
for then the day was lengthened for them by the sun's stand- j
ing still, and now the day is as it were lengthened by causing
the stars in a miraculous manner to supply in a great measure
the want of daylight; the sun fought then, and the stars now,
and both by giving light, but only there is this difference, the
sun fought standing still, but the stars fought in their courses or ,
paths, as it is in the original. This instance is also very paral*
lei, also with that at the Red sea ; for there God fought against
their enemies with thunder and lightning, and drowned them
in the Red sea ; and here God fought against them with thun-
der and lightning, and drowned them with their horses and
NOTES ON THE BIBLE. 299
;hariots in the river Kishon. Hence we may possibly see a rea-
4>n why the great destruction of God's enemies before the glori-
ms times of the church is compared to this influence, rather than
o either of those two great influences of God's wonderfully de-
stroying bis enemies, viz. because this is parallel to both, and what
s peculiar to both, is here comprised, viz. the drowning of the
Egyptians in the Red sea, which is peculiar to the first, has here
in eqoivalent in the drowning of the host of Sisera in Kishon ;
ind the sun's standing still and fighting, is here answered by the
stars -fighting in their courses, and the Holy Ghost might rather
dioose to compare it to this, because the sun's standing still was a
representation of Christ's humiliation. (Vide Note on Josh. x..
12, 13, 14.) But Christ will be for them fighting as in a state of
humiliation at that time when introducing the glorious times of
the church, and Christ will not then personally appear fighting as
be did in his state of humiliation, but he will fight by his Spirit in
bis saints, which are called the stars of Iieaven.
Christ will fight by increasing their light, and so their enemies
ibail be destroyed, and they shall fight in their courses, and in
ronning the race that God hath appointed them, and it is compar-
sd to this rather than the instance at the Red sea, for the children
»f Israel, and Moses, and the pillar of cloud being in the Red
lea, was a type of Christ's humiliation.
That there should be such things at the battle with Sisera, and
fet not mentioned particularly in the history, is not strange; for
M> there was thunder and lightning at the Red sea, and in the day
when the sun and moon stood still, and at Baal-Perazim, and yet
1 18 not mentioned in the history.
£364] Judg. vi. 37, 38, 39, 40. Concerning Gideon's fleece.
rbere being first dew on the fleece, when it was dry upon all the
mrth besides, and then dew on all the ground, but dry upon the
leece, was a type of the Jews being in the first place the peculiar
leople of Godf and favoured with spiritual blessings alone when
ill the world besides were destitute, and then the Jews being re-
ected, and remaining destitute of spiritual blessings when the
SenCile nations all around them were favoured with them. Gi-
leon was a typo of Christ; his overcoming that innumerable
Dultitude of Gentile nations with trumpets, and lamps, and earthen
ressels, typifies Christ's conquering the Gentile world by the
(onnd of the trumpet of the gospel, and by carrying the light of
lie gospel to them by ministers that are as earthen vessels; thii
rvenC was accompanied with what was typified by the fleece. A
ibeep is a creature often used to typify Christ. The Jewish na-
loo was as it were Christ's clothing; they are sometimes repre-
tented as such ; first they only had the word and ordinances, and
300 NOTES ON THE BIBLE.
the blessing of ihe Holy Spirit. It was remarkably poored oat
on them in the day of Pentecost: there was that plentiful of deir,
that was a bow] full of water, when the Gentile nations were des-
titute ; but afterwards the Gentile nations received the gospel, and
God's Spirit was poured out on them, and tlie Jews were rejected,
and have now remained dry for many ages.
[223] Judg. xi. 30, to the end. Concerning JephihakUxm
and his offering up his daughter. That Jephthah did not put hit
daughter to death and burn her in sacrifice, the following tbinp
evince.
I. The tenor of his vow, if we suppose it to be a lawful vow,
did not oblige him to it ; he promised that whatsoever came forth
of the doors of his house to meet him, should surely be the Lord's,
and he would offer it up for a burnt offering. He was obliged
no more by this vow than only to dc«i1 with whatsoever cane
forth of the doors of his house to meet him, as those things thit
were holy to the Lord ; and by right burnt offerings to God, were
to be dealt with by God's own law, and the rules that he hid
given. Supposing it had been an ass^ or some undeanbeaH thai
had come forth to meet him, as Jephthah did not know but it
would, his vow would not have obliged him to have offered it in
sacrifice, or actually to have made a burnt offering of it, bathe
must have dealt with it as the law of God directed to deal with
an unclean beast that was not holy to the Lord, and that othe^
wise must have been actually a burnt offering to the Lord, had it
not been for that legal incapacity of the impurity of its nature.
All living things that were consecrated were to be as it were barnt
offerings to God, i. e. they were actually to be offered up a burni
sacrifice, if not of. a nature that rendered it incapable of this, and
then in that case something else was to be done that God woold
accept instead of offering it up a burnt sacrifice. The directioo
we have in Levit. xxvii. 11, 12, 13. " And if it be any unclean
beast of which they do not ofler a sacrifice unto the Lord, then he
shall present the beast before the priest, and the priest shall value
it whether it be good or bad ; as thou valuest it who art the priest,
so shall it be. But if he will at all redeem it, then he shall adda
fifth part thereunto of the estimation," i. e. it should be valued hy
the priest, and the man should, after it was valued, determine whe-
ther he would redeem it, or no, and if not he was to break hii
neck, if an ass. Exod. xiv. 12, 13, or if other unclean beast, it
must be sold according lo the priest's estimation. Levit. xrvii.
27, (as is elsewhere directed to be done to unclean beasts that were
holy lo the Lord, Exod. xxxiv. 20,) but if he would redeem it, if
it were an ass, he was to redeem it with a lamb. Exod. xiv. 12,
13; if other unclean beast he was to add the fifth part to the priest's
estimation, that is, he was to give the value of the beast, and ^
NOTES ON THE BIBLE. 301
fifth part more. And if Jephthah had done this in case an unclean
beast bad met him, he would have done according to his vow. If
he had in such a case gone about to have offered an unclean beast
a burnt sacrifice, he would dreadfully have provoked God, his vow
could be supposed to oblige him to no other than only to deal with
the unclean beast that was consecrated as the law of God directed
to deal with it instead of ofl*eriog it a burnt offering. And so
when it was his daughter that met him, he might do to her according
to bis vow without making her a burnt sacrifice, if he did that to
her which the law of God directed to be done to a dedicated per-
son, instead of actually making them a burnt sacrifice, by reason
of the incapacity which, by the mercy of God, attends a human
person to be a burnt sacrifice. For to offer either a man or an
unclean beast in sacrifice to God, are both mentioned as a great
abomination to God, and as what were universally known so to be.
Isai. Ixvi. 3. ** He that killeth an ox is as if he slew a man ; he
that sacrificeth a lamb, as if he cut ofi* a dog's neck ; he that of-
fereth an oblation, as if he ofiered swine's blood." But the more
fally to clear up the difficulties that attend this matter I will par-
ticularly observe some things concerning the laws that related to
persons that were consecrated, so as to become holy to the Lord.
1. Every living thing that was holy to the Lord, whether of
men or beasts, was by right a burnt ofiering to God, and must be
either actually made a burnt sacrifice, or something else must be
done to it that God appointed to be in lien of burning it in sacri-
fice. Thus the first born of men and beasts, they were all holy
to the Lord, and must either be offered up a burnt sacrifice, or be
redeemed, the first born of men and of unclean beasts were to be
redeemed.
2. Persons that were devoted to God by a singular vow, unless
they were those that were devoted to be accursed, (of which Levit.
zxvii. 28, 29) were to be brought and presented before the Lord,
that the priest might estimate them, and they were to redeem ac-
cording to the priest's estimation. But beasts that might be sa-
crificed were to be sacrificed. Levit. xxvii. 7 — 9. (See <^§§
onv. 2.) i'
3. Persons that were thus devoted to God by the vow of their
parents, were yet to remain persons separate, and set apart for
God after they were redeemed. This may appear from several
things.
First, The redemption was only to redeem them from being slain
in sacrifice ; it was not to redeem them from being holy to the
Lord, or persons set apart, and sanctified to him.
Secondly. The first-born were appointed to be given or con-
secrated to God. Fixod. xiii. 2, and xxii. 19. And ilicy were by
God's law holy to the Lord, in the very same manner as persons
302 NOTES ON THE BIBLE.
devoted to him by a siDgnlar vow, as is evident, because they
were to be redeemed in the same mauner, and at the same price,
as is evident by comparing the beginning of the xxvii. chapter
of Levit. with Numb, xviii. 15, 16. God, in giving the rule for
the redemption of the first-born in the latter place, evidently re-
fers to what he had before appointed in the former place, con-
cerning persons devoted by a singular vow, and so likewise the
firstlings of unclean beasts were to be redeemed in the same man-
ner as unclean beasts that were devoted, as appears by comparing
Levit. xxvii. 11, 12, 13. with v. 27; but yet the first-born still re-
mained separated to God as his special possession, after they were
redeemed. Hence the Levites were accepted for the first-born to
a tribfe separated to God after the first-born were thus redeemed.
Thirdly. Persons that were dedicated to God by the vow of
their parents, were Nazarites, as well as those that were separated
by their own vows ; the word Nazarite, signifies one that is sepi-
rated ; they might be separated by their parents' vows or their
own. This is very evident in instances that we have in scripture.
Thus Samuel was a Nazarite by the vow of his mother. 1 Sam.
i. 11. " And she vowed a vow, and said, O Lord of hosts, if tboa
wilt indeed look on the affliction of thine handmaid, and re-
member me and not forget thine handmaid, but will give unto
thine handmaid a man child, then I will give unto the Lord all the
days of his life, and there shall no razor come upon his head." And
so it was with respect to Samson, Judg. xiii. 5. But the Nan-
rite was to continue separated to God, as long as he remained
under the vow by which he was devoted.
4. Those that were thus devoted to God to be Nazarites, were
to the utmost of their power to abstain from all legal pollutions.
Lam. iv. 7. With respect to defilements by dead bodies, they
were required to keep themselves pure with greater strictness than
the very priests, except the high priest alone, and were obliged
to as great strictness as the high priest himself. Numb. vi. 6, 7.
compared with Levit. xxi. 10, 11. And though only some legal
impurities are expressly mentioned, as what the Nazarite was to
avoid, yet it is to be understood, that he is to his utmost to sepa-
rate himself from all legal defilements, agreeable to his name, a
Nazarite, or a separate person. The Nazarite was to abstam
froni all legal impurities in like manner as the priests, and even
as the high priest ; there are like directions given to one as to the
pther ; the high priest was on no account to defile himself with the
dead, and was forbidden to drink wine, or strong drink when he
went into the tabernacle of the congregation. Levit. x. 9. The
priests were to abstain from all manner of legal defilement as far
as in them lay. Levit. xxii., at the beginning.
NOTES ON THE BIBLE. 303
If it be objected against this, that the Levites who were ac-
cepted to be the Lord's, instead of the first-born that were holy
to the Lord, were not obliged to such strictness, I answer, that
this may be one reason why God did not look on the first-born as
being fully redeemed by the Levites being substituted in their
stead, but there were still extraordinary charges required of them
for the maintenance of the Levites, much more than in propor-
tion to the bigness of the bribe; and God might accept this as an
equivalent for their not being so strictly separated, as he accept-
ed extraordinary redemption money for the odd number of the
first-born, that were more than the Levites. Numb. iii. 46, 47,
and xviii. 15, 16.
5. Those that were devoted to God to be Nazarites by a sin-
gular vow, were to devote themselves wholly to religious exer-
cises, and to spend their lives in the most immediate service of
God ; for though this is not particularly expressed, but only
some things are expressed that they should abstain from, yet this
18 implied in their being God's, his being separated to the Lord,
Numb. vi. 11, his being holy to the Lord, Numb. vi. 6. All
the days that he separateth himself unto the Lord, he shall be
holy ; and ver. 8, all the days of his separation he shall be holy un-
to the Lord. In like manner as in the second commandment,
there are only some things particularly mentioned, that we should
abstain from on the sabbath, but it is only expressly said that the
day should be spent in religious exercises, yet it is implied in that,
that the seventh day is the sabbath of the Lord our God, and
that we are commanded to keep it holy. This was evidently
Hannah's intention in her vow, whereby she devoted Samuel to
be a Nazarite, as was explained by her own words and practice.
1 Sara. i. 28. " Therefore also I have lent him to the Lord, as long
as he liveth he shall be lent to the Lord ;" and accordingly she
brought him and left him in the sanctuary, to dwell continually
there, and there to spend his time in sacred business. 1 Sam. ii.
11. '* And Elkanah went to Ramah to his house, and the child did
minister unto the Lord before Eli the priest." Ver. 18. **ButSamutI
ministered before the Lord, being a child girded with a linen
ephod."
6. It was necessary that a woman that was devoted to be a
Nazarite (for a woman might be a Nazarite, Numb. vi. 2.) should
thenceforward avoid marrying, and refrain from all carnal inter-
course with men. If she was a virgin when she was devoted, it
was necessary that she should continue a virgin until her vow was
ended ; and if she was devoted for her whole life, she must con-
tinue a virgin forever; and if she was a widow, she must conti-
nue in her widowhood, and that on two accounts.
304 NOTES ON THE BIBLE.
Firgt* Marrying would be contrary to the obligation that has
been taken notice of, that the Nazarite was under, with the utmost
strictness to avoid all legal defilements, for marrying unavoidably
exposed the great legal impurities, and of long continuance. (See
Levit. xii.) There were scarcely any legal impurities to whicb
the children of Israel were exposed, except the leprosy, that were
so great as those that marriage brought women into. Being
therefore devoted to God to be holy to the Lord, in the utmost
possible legal purity, she must avoid marrying, and then these
legal impurities rendered her incapable of those sacred officei
and services that she was devoted to. It incapacitated her from
conversing on holy things, or drawing near to God in ordinances,
as much as being defiled by the dead body of a man incapaci-
tated a priest from his work and office. Levk. xii. 4. '* And sbe
shall then continue in the blood of her purifying three and thirty
days : she shall touch no hallowed thing, nor come into the sanc-
tuary until the days of her purifying be. fulfilled ;" which, in all,
for a son made up forty days, and for a daughter fourscore days,
which must needs be very inconsistent with the circumstances of
the Nazarite that was devoted wholly to attend on God, and
holy exercises in the way of the Jewish ordinances. If the Na-
zarite were a male, his marryingdid not expose him to such legal
impurities. The Nazarite was to observe as strict a l^gal purity,
as the high priest himself, as has been observed ; but he for the
greater purity was allowed to marry none but a virgin : therefore
doubtless the woman herself that was a Nazarite was obliged to
continue a virgin.
Secomllt/. Marrying would utterly destroy the main design of
her being dedicated in the vow of a Nazarite, which was, that she
might be wholly devoted to the more immediate service of God
in sacred things. If she was married, her time must unavoidably
be exceedingly taken up in secular business and cares, in tending
and bringing up children, and in providing for, and taking care
of a family, which exceedingly fills married women's hands and
hearts, and is as inconsistent as possible with the design of the
vow of the Nazarite. Hence the woman that was devotid to the
special service of God's house in the primitive church (though not
devoted to God so solemnly, nor in so great a degree as the Na-
zarite) must be one that was not married, and never like to mar-
ry, and it was looked upon and spoken of by the apostles as sin-
ful in such to many. 1 Tim. v. 1. ** But the younger widows
refuse, for when they have begun to wax wanton against Christ,
they will marry ;" and the reason that is given why they should
be widows that were like ever to continue so, and free from all
worldly care, was that they might be the more entirely at lil>erty
for religious duties. Ver. 3, 4, 5, *' Honour widows, that are wi-
NOTES ON THE BIBLE. 305
dows indeed, but if any \^do\v have children, or nephews, let them
learn first to show piety at home, and to requite their parents ; for
that^is good and acceptable before God. Now she that is a wi-
dow indeed, and desolate, trustethin God, and continueth in sup-
plications and prayers, night and day." Those widows in the
primitive chUrch, seem to be in some degree in imitation of the
Nazarites in the Jewish church. Anna the Prophetess was in
all probability a Nazanie, or one that after her husband's death,
bad devoted herself to the service of God, by such a vow as that
we have been speaking of, and therefore continued in widowhood
to so great an age, because her vow obliged her to it, and there-
fore^she, throwing by all worldly care, devoted herself wholly to
the immediate service of God. Luke ii. 36, 37. " And there w^as
one Anna a prophetess, the daughter of Plianuel, of the tribe of
Aser, she was of a great age, and had lived with an husband se-
ven years from her virginity, and she was a widow of about four-
score and four years, which departed not from the temple, but
served God with fastings and prayers night and day." The like
expression with that the apostle uses, concerning widows, 1 Tira.
V. 5.
And therefore when we have an account that after Jephthath's
daughter had been let alone two months, to go up and down the
mountains with her companions to bewail her virginity, we are
told that she retiflhned to her father, who did lo her according to
Lis vow. That which Jephthah did was, that he took her up to the
sanctuary before the Lord, and presented her before the priest,
that he might estimate her, then paid according to her estimation*
Thus the Jews that came out of the captivity vowed that they
would offer the first-born of iheir sons. Neh. x. 35. Whereby
she was redeemed from being made a burnt sacrifice, according
to the law ; and by thus presenting her in the sanctuary, and of-
fering up that which is accepted instead of her blood, she was ac-
tually separated according to the vow ; her separation began from
that time, and thenceforward, she was to begin her strict absti-
nence from all legal impurities, and to spend her time in sacred
offices ; and it is probable that Jephthah thenceforward left her in
the sanctuary, to dwell there as long as she lived, as Hannah did
to her son Samuel, whom she had devoted to be a Nazarite. . 1
Sam. i. 22. " I will nfot go up till the child be weaned, and then I
will bring him, that he may appear before the Lord, and there
abide for ever, and as the other Hannah, or Anna, did with her-
self after she had devoted herself to perpetual widowhood as a
Nazarite,'of whom we read, Luke ii. 37, " That she was a widow
of fourscore years old, and departed not from the temple.*' And
there^'probably Jephtliah's daughter continued in supplications
and prayers, night and day, for she was eminently disposed} and
VOL. IX. ' 39
306 NOTES ON THE BIBLE.
prepared for such duties by that remarkable spirit of piety that
appeared in her resignation, with respect to the vow her father
had made concerning her, and what time she did not spend in
duties of immediate devotion, she might spend in making of
priests' garments. Exod. xxxv. 25, 2G, in other business subse-
quent to the work of the sanctuary, as there might be enough
found that a woman might do.
II. The nature of the case will not allow us to suppose thai
that was done that was so horrid and so contrary to the miud and
will of God, as putting of her to death, and offering her as a burnt
sacrifice. God took great care that never any human sacrifice
should be offered to him ; liiough he commanded Abraham to of-
fer up his son, yet he would by no means suffer it to be actually
done, but appointed something else with which he should be re-
deemed ; and though God challenged the first-born of all living
things to be his, yet he appointed ihat the first-born of mea
should be redeemed, and so in all cases wherein persons were holy
to the Lord, the law makes provision that they should not he slain
but redeemed. It is particularly forbidden in the law of Moses
in the strictest manner, that the children of Israel should not
worship God by offering up their children in sacrifice to him.
Deut, xii. 30, 31. There God charges them not to worship hira
in the manner that the inhabitants of Canaan had worshipped
their gods, and then mentions, as the most abominable thing in
their worship, that they had offered up their children for burnt
offerings. And God, by the prophet Isaiah, declares such sacri-
fices to be abominable to him in the foremcntioncd, Isai. Ixvi. 3.
See also, Jer. vii. 31, with my note on that text. It would have
been symbolizing with the abominable customs of the heathen na-
tions around, especially that offering human sacrifices to the idol,
Moloch, which God ever manifested a peculiar detestation of.
Here particularly observe, Deut. xii. 29, to the end ; and the na-
ture of the case will not allow us to think that Jcphthah in tiiis in-
stance committed such abomination. It is not likely but that he,
being a pious person, as he is spoken of by the apostle, would
have been restrained from it by God, and then what was done was
doubtless agreeable to the mind and will of God, for God other-
wise would not in so extraordinary a manner have assisted her so
quickly and readily to resign herself to it ; there seems most evi-
dently an extraordinary divine influence on lier mind in the af-
fair, for her resignation did not arise from insensibility, or indif-
ference of spirit, as is evident, because she desired time so to be-
wail what was to be done to her; and upon the supposition that
she was to be slain, it would be impossible, without an extraordi-
nary influence on her mind, for her to be so resigned. He^ re-
signation was from pious considerations, and holy, and excellent
NOTES ON THE BIBLE. 307
principles ; as is evident from what she soys to her father, when
she sees him passionately lamenting tlie issue of his vow, of
n'hich we have an account in the 3t3ih verse. *' And she said unto
him, My father, if thou hast opened thy mouth unto the Lord, do
to me according to that which hath proceeded out of thy mouth,
for as much as the Lord hath taken vengeance for thee of thine-
enemies, even of tlie children of Ammon."
If wliat ho had vowed to do was so abominable a thing as to kill
Iirr in riiciifice, it would not have been her duty to say as she does,
do to me according to that which hath proceeded out of thy
nouth, but she seemed to be influenced to express herself as she
iid, by the Spirit of God, and her resignation is recorded of her,
IS a very excellent thing in her.
ill. llcr being to be slain in sacrifice seems inconsistent with
ler request; to go up and down the mountains to bewail hervir-
finity : it would have been rather to bewail her untimely end,
IV. It seems evident that she was not slain, by the 39th verse,
^here it is said that it came to pass, that at the end of two months,
he returned unto her father, who did with her according to his
ow, which he had vowed, and the consequence of it is imme-
iately added, and she knew no man. This clause seems evidently
3 be exegetical of the foregoing, viz. that he did to her accord-
ig to his vow, or to explain what that was that he did, viz. de-
ote her to God in a perpetual virginity.
If she had been slain it is not at all likely that it would have
een mentioned that she knew no man, for that she had known no
lan before this, had been already expressed in her going up and
own the mountains to bewail her virginity; and nobody would
ippose that she would marry and have children after she was de-
oted to death, and it had been determined both by herself and
er father that it should be put in execution ; and besides, there
ould have been no occasion to mention her not knowing man as
3on as the two months was out wherein she bewailed her virgini-
/, and she had returned from going up and down the mountainsi
le vow was immediately executed.
V. It is no argument that Jephthah thought himself obliged
) put her to death, that he so lamented when his daughter met
im, as in verse 35. '* And it came to pass when he saw her, that
e rent his clothes, and said, Alas ! my daughter, thou hast brought
le very low, and thou art one of them that trouble mc, for I have
pened my mouth unto the Lord, and I cannot go back ;'' for she be-
ig his only child, by her being devoted to be a Nazarite, his
imily was entirely extinct, he had no issue to inherit his estate
r keep his name in remembrance, which in those days was
(oked upon as an exceedingly great calamity. Thou has tbrought
le very low, i. e. thou bast quenched my coal, and brought per**
308 NOTES ON THE BIBLE.
petaal barrenness on thyself. (See Pool's Synopsis, at the end of
Jadg. chap, xi.)
[139] Judj^. xiii. 20. " For it came to pass when the flame
went up toward heaven from ofl' the altar, that the angel of
the Lord ascended in the flame of the altar. Christ, by thus
goin;^ into the flame in which the kid was sacrificed, and as-
cending in it, signified that he was the great sacrifice that was
to be oflTered up to God, and was to ascend as a sweet savour
to God from ofi'thc altar in the flame of his holy wrath. That
was the substance represented bv tliese shadows, the sacrifices
of kids and lambs, Sec,
[377] Judg. xiii. xiv. xv. The Ilistonj of Samson. Sam-
eon was charmed with the danc:hters of the uncircunicised
Philistines, and, as it were, bewitched with them. These
daughters represent those lusts, or objects of their lusts, with
which men are charmed and infatuated. Samson's uniting
himself with these daughters of the Philistines, proved his
ruin. He had warninn: enouirh to beware of them before he
was utterly destroyed by them. First, he was deceived by one
of them, and suffered great damage by her falseness, by the
woman of Timnath ; though he loved her, she proved an enemy
to hira, and treachcrou>ly deprived him of thirty sheets and
thirty change of garments, and then she was taken from him;
she proved false to him, and left him. i:?o she served him as
the objects of mon's lusts often serve them : ihcy promise them
a ffreatdcal, but never aliord them anv thiniir; thev are like a
pleasing shadow at a distance, that does us a great deal of
damage in the pursuit, and when we come nigh ihem and hope
to embrace them, and to be paid for our damages, they afl'ord
US nothing but disappointment. Samson's being thus served
by a dauiriiter of the Piiilistincs, mi::ht be a warnin;? to him not
to be concerned with them any more. But after this Sampsoa
was ensnared again, and went in to an harlot at Gaza, wlmh
suddenly brought him into eminent danger of his life, so that
he very narrowly escaped, as in the beginning of chap. xvi.
But yet after this he unites himseif v»ith Delilah, and had sufli-
cient from her to make hiju sensible that slie was his enemy
time after time, had he not been utterly infatuated and he-
witched ; but yet he would not take warning, and at last she de-
prived him of the seven locks of his head, in which signified
the consideration and sense of the mind ; and bringing a person
to a stupid and senseless state. (Sec Notes on Numb. vi. 5,
concerning the Nazarite's not shaving his head.) AVhen per-
sons* sense, consideration, and watchfulness is gone, their
strength will soon be gone. And then God departed from
NOTES ON THE BIBLE. 309
Samson, and he became the miserable condemned captive and
slave of the Philistines, who tormented him, and insulted over
liim, and made themselves sport in his misery, and at last it
proved his death.
[80] Judg. xvi. 25. " When the Philistines had prevailed
ever Samson, and were makiiii^ sport with him, he overthrew
tbem. The devils thought to have had fine sport with God's
people when he had got him their captive, but this captivity to
Jhim was the occasion of one of them who represented the rest
of his brethren, even Christ, giving of them a most dreadful
overthrow; and when they had Christ their captive, and thought
to have triumphed and made themselves merry over him, for
tie was for a time in a sort their captive, being the captive of
fcis ministers, and being more especially delivered to his power
to tempt and afflict, as the Philistines did Samson. Luke xxii.
53. " This is your time, and the power of darkness:" I say
tvhile iheythought to have had sport wiih him, yea, when they
bad actually brought him forth, and were making themselves
sport with him as his instruments did, and doubtless the devil
joined with them ; he gave them a most dreadful overthrow at
bid death, as Samson did ; he destroyed Satan's kingdom, and
overthrew Dagon^s temple.
[125] Ruth. The story of Ruth's forsaking her own people
Tor the land and people of Israel, typifies the calling of the
jlentiie church. Naomi is a type of the Jewish church, that
^ the mother of the Gentile church ; not the Jewish nation
.hat was rejected, but the true church of God in Israel, to
irhoon Ruth says, in the l6th verse, " Whither thou goest, I
fl^ill go, and whither thou lodgest, I will lodge. Thy people
shall be my people, and thy God my God." JNaomi sets before
3er daughters the case of going with her, and the advantages
)f staying in her own land. So did Christ set before men the
sase of being his disciples, and so do his ministers in the church.
. It typifies the universal church, and the conversion of every
reliever. We are all born in sin, as Ruth was born in Moab,
isd was born a Moabitess ; a state of sin is, as it were, our
Tatber's house, and sinners are our own people ; when we are
M>nverted we forsake our own people and father's house, as the
:hurch in the xlv. Psalm.
[92] 1 Sam. i. and ii. chapters. By Hannah's song after the
^irth of Samuel, I am ready to think that Peninnah and Ilan-
lah were designed for types of the church of the Jews, and the
shurch of the Gentiles. The expressions are much like those
iiat are used in the Prophets, when speaking of the calling of the
petaal barrenness on '"'
j»d6.chap.xi.> •'•.">23i^Kl?!!;:"s
[ISO]
went lir :J-..»^.»*.j.i'I
IhcLr >fl,'' ::.>'':„1. >!'« ■■1'"™" any tins llii
■"'in- ■^»";;;j;.'':,»,««a>«af*orwa!illino>
these exprei
tb, and fiinl
aiioink'il.'
0» ''T.rj"''' "/,ffi. "as no flu^ aesign then on foot.
fi^f"^ ,/. !-(. " And the cart came into tlie field
1*4} i^^iiii'^' nnd 8loo(i there, where there was a
^» ^'^tiinf "HJjf^' tgoU down the ark' of llic Lor
^^pr^'''^MMi iImI* Tbecart seems purposely to b
ffiit^^^S,tt$tMioC Ibe name of ihc owner beiitpr ih
f^f^H'i) '''^'iVM >igBiIicd by the aik, an[l bccaufc
1^ ^g^iAlch^^ represented Christ,
gi**' .
mgi I Sam* tvil. 25. David won the kinc^'s daughter
1 orer Goliath, so Christ wins the church by viclur
J 94] I Sam. zxii. 2. " And every one ihat was in d
rvery one that was in debt, and every one ihnt was b'
ioal| gathered themselves to him, and he became Captai
tbem." Herein be was a type of Christ.
[72] 1 Sam. x\v, 41, " And she arose, tind bowed her
her face to the canit, and said, ItchoM, let thine Ii!in<lijini
servant to wasli the feet of the servants of my t.nril." S
■ type of the church, and herein spenks that w hitli represe
disposition of a true Christian, according lu Christ's coi
and example. Josh. xiii.
[198] 2 Sam. sii. It may be worth Ihe while to oli?c
aualogy there was between David's sin in the mniicr of
and the judgments after. He was guiliy of ^^iioildincr of
and he was punished with (his in his own family, one of h
chihlron shedding the blood of another. Absalom's shi
Amnon''s blood, and nftcnvards he, though his o»n son. s
to shed his blood, and with Ahialom the grcatciit piirt of h
jccts that used to he loyal and have a good atreciiuii for hi
their hearts turned against him, and bcenmc his cnoniii
sought to shed liis blood, and af[er»nrds Absalom's blot
shed greatly to tlie grief of llavid his father.
He was guilty of most aggravated nnclennnoss in his ar
with BathshebD, and he was punisheil with nncleanne>s in h
family in a most aggravated manner, by the horrid incc
rape of his own son upon his own daughter, and alYerwards
r
NOTES ON THE BIBLE. 311
bis son, that was very dear lo him, going in to bis own con-
ittnes many of llicm, and that on llie top of llie house in llie
It of the sun, and in the sight of all Israel, on purpose to
ler his father as odious and contempliblo as possibly .could be.
p: [216] 2 Sam. xxiii. 1,2, 3, 4, 5. These last words of Da-
fid seem to be wholly a prophecy of the Messiah ; he begins as
lie prophets were wont to begin their mystical speeches about
Uags to come. ** The Spirit of the Lord spake by me, and his
VOrd was in my tongue ; the God of Israel, the Rock of Israel
^ke to me." He begins much after the manner that Balaam
legan his two last prophecies. Numb. xxiv. wherein he prophe-
aed of Israel's future happiness, and spake particularly of
Bfarist. What is here rendered, ** he that ruleth over 7ncn must
iejiistj^^ might belter be translated, ** he that shall rule overmen
Aall bejustJ^^ The words in the original are p'l:^ dhxd Hviu
The two first words are literally translated, the ruler over men^ or
%e person ruling over mm, reserved to time present, past, or to
U)me, indifferently ; 7nust he, is supplied in our translation, the
word Just only, is expressed in ihe original, and we may as well
md better supply shall be Just, than must be, for the verb is, or be,
s more frequently understood in either of the tenses than must
He, or ought to be. That he should rule in the fear of the Lord,
s agreeable to the character of the Messiah given in Isai. xi. 1,
I, where he is prophccied of, as he is licre, as the branch of the
lock or house of David, and that prophecy is very parallel to
his, " And tliere shall come forth a rod out of t!ie stem of Jesse,
nd a branch shall grow out of his roots. And the Spirit of the
jord shall rest upon him, the spirit of wisdom and understand-
iig, the spirit of counsel and mif^ht, the spirit of knowledge, and
f the fear of the Lord, and shall make him of quick under-
tanding in the fear of the liord." He is called lie that is to rule
ver men^ rather than He that is to rule over Israel, because when
e comes, his kingdom should not be confnied to that one peopfle,
•at he should reign over all nation?, and to the utmost ends of
lie earth ; to him the gathering of the people should be, and
len should be blessed in him ; all nations should call him blessed.
It is the Messiah that is intended that shall be ns the light of
be morning when the sun riseth, even a morning without clouds,
nd as the tender grass springing out of the earth by clear shin-
ig* after rain. Christ is both as the rain and the sun that cans-
th the grass to grow, and also as the grass itself that flourishes
nder the benign influence of those. The person of Christ as
ead of the church, is as the morning sun arising after a night of
arkness, or as the clear sun breaking out of a thick cloud, show-
ig ia the tender grass Christ mystical ; or Christ in his members
312 NOTES ON THE BIBLE.
is as the tender grass itself springing out of the earth by clear
shining after rain. This signifies both the glory and biessedness
of his reign.
1. It signifies his prosperity and glf^ry as a king; the spring-
in/^ and flouribhing of grass is a simile elsewhere used to express
glory and prosperity. Ps. xlii. 7. " Though the wicked do grow
as the grass, and all the workers of iniquity do flourish," &c. So
Job V. 15. ^' Thou shalt know that thy seed shall be great, and
liiinc oiiVpring as the grass of the earth." So here the same is pro-
mised of the seed, or offspring of David. Christ in his state of
humiliation was a tender plant, and a root out of a dry ground,
having no form nor comeiines, but when he rose from the earth
God made him to spring as the grass out of the earth, and after
his resurrection he was a glorious and flourishing, and mostfrait-
ful branch, as is prophecied of the branch of the stock of David.
Isai. iv. 2. *< In that day shall the branch oftlie Lord be beautiful
and glorious, and the fruit of the earth shall be excellent and
comely." Jer. xxiii. 5. " Behold, the d.ays come, saith the Lord, that
I will raise unto David a righteous branch, and a King shall reign
and prosper.'^ And so in many other places wherein Christ is
prophecied of, under the appellation of the branch, he seems to
be spoken of as a flourishing branch. David here in his lasCwords
comforts himself in the respect of the glorious prosperity of his
oflfspring.
2. Hereby is signified the happiness of his kingdom, not only
the glory of the King, but the happiness of those that enjoy the
blessings of his reign, which is still the prosperity of Christ's mys-
tical. Ps. Ixxii. 6.7. " He shall tome down like rain upon the
mown grass, as showers that water the earth. In his days shall
the righteous flourish."
Verse 5. " Although my house be not so with God, 3'et he halb
made with me an everlasting covenant, ordered in all things, and
sure, for this is all my salvation, and all my desire, although he
made it not to grow." My house, that is my oflspring, my posterity,
those of my family that are to succeed me in the throne. We often
find the posterity of David called the house of David, though my
successors and ofl'spring be not just, and do not rule in the fear of
God (as David by the Spirit foresaw that they would not,) though
they are not as the light of the morning and as the tender grass
springing out of the earth, though he made it not to grow, i. e. roy
house, for that he was speaking of. It is the same in other words
that was expressed in the first clause of the verse, though my
house be not so with God ; and there is special reference had to
the last clause of the preceding verse, where it was foretold that
the Messiah should be as the tender grass springing out of the
earth. Though my house or oflspring be not so, be not made to
NOTES ON THE BIBtE. 313
grow as the grass, the house or lineage of David seems to
have to be spoken of under the figure of the root or shoot
of a plant, as a family or race is often so called in scripture.
Judge V. 14. " Out of Ephraim was there a root of them against
Amalek." Isai. xiv. 29. " Out of the serpent's root shall come
forth a cockatrice," i. e. the serpent's race or offspring ; and so
verse 30. *' I will kill thy root with famine, and he shall slay the
remnant.*' Dan. xi. 7. " Out of a branch of her root shall one
stand up," i. e. out of her posterity ; and so Hosea ix. 16.
** Ephraim is smitten, their root is drted up ; they shall bear no
fruit ; yea, though they bring forth, yet will I slay even the beloved
fruit of the womb." The family or lineage of Jesse, or David,
is particularly in the prophecies of the Messiah compared to the
root, or stem of a plant, as in the forementioned, Isai. si. 1, 2.
** There shall come forth a rod out of the stem of Jesse, and a
Branch shall grow out of his roots."
And to these last words of David, all the prophets seem to refer
vhen they prophecy of Christ under the name of the Branch, for
he is here prophecied of, not as the tender grass springing out of
the earth, and the lineage of David seems to be spoken of under
the figure of a root or stock ; and when it is said though he make
it not to grow, the word signifies to grow as a branch, it might
have been translated. Though he make it not to branch forth : the
word here used is of the same radix as the word used when
Christ is prophecied of as the Branch ; the word that is translated
branch is nov, and the word that signifies to grow, isHDV, which is
— V - T
the verb here used. David here foresaw that God would not make
bis root or stock to grow in his successors that should reign in the
kingdom of Judah, and therefore, with reference to this, the
prophet Jeremiah foretelling of Christ, says, chap, xxxiii. 15,
*' In those days, and at that time I will cause the Branch of
righteousness to grow up unto David, and he shall execute judg-
ment and righteousness in the land." His being called a righte-
ous branch, and his executing judgment and justice in the land,
seems to be with reference to David's last words, where it is said,
He shall be just, ruling in the fear of the Lord. So chap, xxiii.
5. ^' Behold the days come, saith the Lord, that I will raise up
unto David a righteous Branch, and a King shall reign and pros-
per, and shall execute judgment and justice on the earth."
[191] 2 Sam. xxiii. 4, 5. " As the tender grass springing out
of the earth by clear shining after rain — although he make it not
to grow." It is probable from this that David speaks of the Mes-
siah, that Christ is called the branch or the sprout ; he is compared
in Isaiah to a tender plant.
VOL. IX. 40
314 NOTES OiN TUE DIBLE.
[44] 2 Sam. sxiii. 16. " And the three mighty men brake
through the host of the Philistines, and drew water out of the
well of Bethlehem, that was by the gates, and took it and brought
it to David ; nevertheless he would not drink thereof, but poured
it out before the Lord." No doubt but this was ordered ibr atype
of something evangelical ; otherwise it is wonderful how and why
it should happen that he should long for the water of that parti-
cular well, and for what reason he should esteem it unlawful for
him to drink it. Bethlehem being the place of Christ's birth, the
waters of it may signify the same as the water of the sanctuary,
the water of the New Jerusalem, or the water of life. This was the
price of the blood of those three mighty men, so is the water of
life of the blood of the mighty Son of God. They obtained it
by conquering Israel's enemies ; so doth Christ by the conquest of
the enemies of his spiritual Israel. David would not drink it,
but poured it out before the Lord ; so we ought to give all the
glory of our salvation unto God, as God gives it unto us by the
blood of Christ, we ought to give it all back again unto God in
praise.
[215] 2 Sam. xxiv. 9. Concerning the seeming difference io
the account of the number of Israel when David numbered them
in Samuel, and in Chronicles : See Bedford, p. 559, Scripture
Chronology.
The number of all Israel in the book of Chronicles, were
eleven hundred thousand men. 1 Chron. xxi. 5. And the book of
Samuel saith that they were only eight hundred thousand. 2
Sam. xxiv. 9. So that here are three hundred thousand difference.
On the other hand the book of Samuel saith that the men of Ju-
dah were five hundred thousand. 2 Sam. xxiv. 9. And the book
of Chronicles saith that they were only four hundred and seventy
thousand. So that here also is thirty thousand difference. For
the reconciling this great and double diversity, it is to be ob-
served that there were four and twenty thousand soldiers and of-
ficers that attended David monthly, so many every month. 1
Chron. xxvii. 1 — 16. And these make in all, two hundred aud
eighty-eight thousand. These were like a standing guard aboot
the king every month, and ready for any sudden expedition.
There were besides these, the rulers of the tribes and the officers
under them, and therefore allowing a thousand officers to every
twenty-four thousand, (as we cannot well allow less,) there will
be the twelve thousand wanting, which added to the two hundred
and eighty-eight thousand, make just three hundred thousand,
and these were not put into the account in Samuel. Thus in the
tribe of Judah, if twenty-four thousand legionary soldiers, and a
thousand officers over them, be added to the four hundred and
NOTES ON TUE BIBLE. 815
>
seventy thousand, there will be but five thousand wanting in the
number ; and as this was David's own tribe, which was faithful to
him in all difficulties and troubles, it is no wonder if so many of
ihem were employed in some other extraordinary offices. These
Joab put into the account, because their number and list had been
long known, and because the king would not put a tax upon his
own servants.
[217] 2 Sam. xxiv. 18, to the end, and 1 Chron. xxu 18, to
the end, and xxii. 1. The temple and altar where those sacrifices
were to be offered that were typical of (he sacrifice of Christ,
were by God's orders erected on a threshing floor, a place where
wheat was wont to be threshed, that it might become bread to sup-
port men's lives. The wheat that was here threshed, or the bread
that was made of it, seems to be typical of Christ, that bread
which came down from heaven, who is often typically represented
by bread, by flour, and wheat. Vide Note on 2 Kings iv. 45. And
the threshing of this wheat to prepare it for our food, seems to
represent the sufllerings of Christ, by which he was prepared to
be our spiritual food, and therefore this very wheat that was
threshed on this floor was the first meat-offering that was cfffered
to God on the altar that was built in this place. And the thresh-
ing instruments that were typical of the instruments of Christ's
snflferings, in being the instruments wherewith the corn was
threshed, is made use of as the fuel for the fire, in which David of-
fers sacrifice in this place, and the fire in which that very wheat
that they had threshed was burnt, and the same oxen that in that
3lace were used to labour in treading out the corn, were the
Irst sacrifice that was there offered, so that before they were
tacrificed on the altar, they in their labours in that place were ty-
3ical of Christ, who underwent such great labours to procure
iread for our souls, and they were sacrificed for men, there, in
hat very place, where they were used to labour for the good of
nen, as Christ was crucified in that very land where he had la-
boriously spent his life for the good of men, and where his good-
less had been so distinguishingly manifested for so many ages,
ind in that very city, Jerusalem, where he had especially la-
boured, and which city had been for many ages distinguished by
lis goodness above all others in the world. Those oven were sa-
:rificed on a fire that was made of their own instruments, their
)wn yokes and other instruments that they had borne; 2 Sam.
Lxiv. 22 ; as Christ carried his own cross.
[231] 1 Kings iii.l. Solomon's marrying Pharaoh's daughter
leems to. be a type of two things.
316 NOTES ON THR BIBLE.
1. or the calling oftlie Gentile church. The Egyptians were
aliens from the nation of Israel, but now she that was an Egyp-
tian is not only mnde an Israelite, but she is made the qneenin
Israel : so the Gentile church, when she was called, was not only
received to like privileges that the Jewish church were used toea-
joy, but to vastly greater privileges.
2. The union of Christ with his whole church in all ages is ty-
pified ; for the church is made up altogether of those that were
sinners by nature, aliens from God and Christ, and the childrenoT
the devil. Pharaoh is often used in scripture as a type of the d^
vil. She that is made the church and spouse of Christ, is nata-
rally the daughter of the spiritual Pharaoh.
But especially does this seem to typify what shall come to pass
in the last and most glorious times of the church, for the reigo of
Solomon is especially a type of those times. At that time e5p^
cially will there be a great gathering of the Gentiles unto Christ;
multitudes of nations, that until then were gross heathens, will
be espoused unto Christ, and then will the grace and love of
Christ be in a most remarkable manner exercised towards sin-
ners, and great sinners, and those that were distinguished as the
children of the devil ; then will many nations be brought to the
church that before were the church's greatest enemies, as Pharaoh
was a grand enemy of God's church and people, but yet now bis
daughter is married to the prince of Israel. And particularly the
nations that have been subject to Antichrist, who is spiritually
called Pharaoh, shall then be espoused by Christ ; this type is
ful6lled at the same time with those prophecies, Isai. xix. 24,
25. "In that day shall Israel be the third with Egypt, and with
Assyria, even a blessing in the midst of the land, whom the Lord
of hosts shall bless, saying, Blessed be Egypt my people, and
Assyria the work of my hands, and Israel mine inheritance.'*
Egypt and Assyria were remarkable enemies of Israel, and both
in their turns held them in bondage and slavery. See also other
prophecies of the calling of Egypt.
[6] 1 Kings vi. It appears that the temple was a type of Christ,
inasmuch as Christ is said to be the temple of the new Jerusalem,
in the Revelation, and because he calls himself this temple. So the
tabernacle before. Hence the reason why they were commanded
to sacrifice no where else ; why they were commanded to look to
it in their prayers, &ic.
[148] 1 Kings vi. 7. ** And the house, when it was in buildincr,
was built of stone made ready before it was brought thither; so
that there was neither hammer, nor axe, nor any too! of iron,
NOTES ON THE BIBLE. 317
beard in the bouse while it was in building." This temple re-
presents the church of God, who are called God's temple, or
spiritual house ; Jesus Christ being the chief corner stone, and
all the saints as so many stones. Particularly, by Solomon's
temple is meant the church triumphant, as by the tabernacle,
the church militant, by the exact finishing, squaring, and
smoothing of these stones before they were brought thither,
represents the perfection of the saints in glory ; heaven is not
a place to prepare them, they are all prepared before they
come there ; they come perfectly sinless and holy into hea-
▼en; this world is the place where God hews them, and
squares them by his prophets and ministers, by the re-
proofs and warnings of his word, which God compares to a
hammer, and by persecutions and afflictions. There shall be
no noise of those tools heard in heaven, but all the lively strains
of this spiritual and glorious building are exactly fitted, fram-
ed, and polished before they come there.
[273] 1 Kings vrt. 15, Stc. Concerning the brazen pillars
Jachin and Boaz. These pillars were set in the porch of the
temple, or at the entry into the temple, which was a type of
heaven, to show how strongly the entrance of God's elect an^
covenant people into heaven, is secured by God's immutable
establishment and almighty power ; and also how certain
their happiness, shall be, when once they are entered, and that
theiF happiness, which is supported by]those pillars, shall be as
perpetual and immoveable as the pillars, as Rev. iii. 12. *^ Him
that overcometh will I make a pillar in the temple of my God,
and he shall go no more out." Jachin, he shall establish^ signi-
fies both God's decree and promise, for they, by the covenant
of redemption, become the same: God's decree of election is
in Christ, an eternal promise and oath, and the promise made
in time, -is but an expression of that for the dependence and
comfort of the saints ; it is as it were a temporal decree — a pro-
mise is but an expression of a purpose, it is that in words that
a purpose is in heart. The chapiters were made of lilies and
pomegranates — the lilies especially denoting the honour,
glory, and beauty of the saints. Lilies and flowers are used
for a representation of honour, glory, and beauty, in scripture.
Isai. xxvii. 1. " Wo to the crown of pride, to the drunkards of
Ephraim, whose glorious beauty is a fading flower, which are
on the head of the fat valleys," &c. Cant. ii. 1, 2. " I am the
rose of Sharon, and the lily of the valley ; as the lily among
thorns, so is my love among the daughters." The pomegra-
nates signify the sweet fruit they shall bring forth and enjoy,
the fruit of holiness that they shall bring foith, and the fruits of
318 NOTES ON THE BIBLE.
happiness, or that pleasure and satisfaction they shall enj
These spiritual fruits are often compared to pomegranates
Solomon's Song,^and more frequently than to any other sort
fruit, as chapter iv. 3. 13, and vi. 7. 11, and vii. 12,
viii. 2.
There was a very great number of those pomegranates
those chapiters to signify the abundant happiness that is lai^
up for the saints. The fruits were hung on net work and chai
work, to show how the graces of God's Spirit, and the spirit
fruits of holiness and happiness ate interwoven one wiih an
ther, and are connected together, and depend one on anot
as it were by a concatenation.
[249] 1 Kings xi. 3. '^ And he had seven hundred wiveu
princes.ses, and thine hundred concubines." Solomon couM
not but know the law of Mo.«<es, in which it is prescribed con^
corning the king, Dent. xvii. 16, '* But he shall not multiplj|
horses to himself, nor cause the people to return to Egypt, t^
the end that he should mnltinlv horses, forasmuch as the LonC
hath said unto you. Ye shall henceforth return no more that
way, neither shall he multiply wives to himself, that his heai€
turn not away, neither shall he greatly multiply to himself sit*
\'er and gold." But without doubt Solomon either put some
wrong interpretation upon this law, or on some account or
mother, thought himself exempt from the obligation of it : pof-
fiibly because when God had appeared to him, and asked him
what he should give him, and he requested a wise and under-
standing heart, and did not ask that earthly glory that other
kings set their hearts upon ; God told him that he would give
him riches and honour, so that there should not beany among
the living like unto him nil his days, i. e. that God would give
liim outward slate and "^lorv aI)ove all that other kin^fs valued
themselves upon, but in thor?e days it was looked upon among
the kings of the earth as great part of the state and grandeur
of a king, to have a great nmnber of wives and concubines, and
horses, as woll as to have a great deal of silver and gold. Sol-
omon might look on this promise of God, to him as a dispensa-
tion from the obligation of the whole law of Moses, which was
given to restrain the amiiition, and set boimds to the earthly
grandeur of the king of Israel.
[154] I Kings xvii. 6. " And the ravens brought him brea<!
and flesh in the morniriir," &:c. ; which typified the same thing
ns Samson getting honey out of the lion. ** Out of the eater came
forth meat." It was also more miraculous that such a ravenous
bird should biing him meal and not eat it himself.
MOTELS 05 THE BIBLC 319
[283] 2 Kings iL 11» 12, 13. C^ncemtng^ ElyoA^s translation.
Ijafa^j ascension ioto bearen seems to be at^pe of the ascen-
of Christ. Before he ascendeilf he askt^d his disciple Eli-
what he should :;ive him ; so Christ \vhen he ascended sa\e
onto men. When £iijah ascended, his mantle felt from
which is a type of the righteousness of Christ, as righteous-
is often in scripture represented hy a garment. Christ,
'h be himself v?ent awav, vet let\ his riohteousness for his
ireh and people here below. The efficacy of what he did
suffered, still remained for the justification of sinners here
»w, though he himself was gone, and the saving fruits and
IIS of it were communicated more abundantly after his as-
(ion than before. God exalted him with his own right hand
be a Prince and a Saviour, to give repentance unto Israel,
remission of sins. Elisha received a double portion of his
rit when he ascended ; so when Christ ascended, he sent down
idant measures of his holy spirit on his disciples and foU
rers. The condition of Elisha's receiving a double |)ortion
Elijah's spirit, was his seeing him when he ascended, so it is
faith in the ascended Saviour, that we receive the holy
irit from him. We can receive no spiritual benefits from
any otherwise than as we see him in his glorious exaltation
an eye of faith.
[472] 2 Kings v. 19. *' And he said unto him. Go in peace."
lese words do not ut all imply that the prophet approved of
Jtbe design Naaman had just before declared of bowing in the
[Aouse of Rimmon. There indeed seems here to be some dif-
Cculty ; at first view, it looks as if these words of the prophet
idanifested an approbation of what he had expressed. But a
particular consideration of the circumstances of the affair may
Serve wholly to remove the difficulty, and to nmke it manifest
that they implied no such approbation. For it is to be consi-
liered that the Syrians were now at war with Israel. W^e have
an account but a little before this, 1 Kings xxii., of a great bat-
tle of the king of Syria of his thirty- two captains with both the
kings of Israel, and we have no account of any peace made after
this; but, on the contrary, it appears by the 2d and 3d verses of
this chapter, and by what we have an account of in the next chap-
ter, that the war still continued, and Naaman was the chief
actor in the war, and had been the chief instrument of the
mischief that the Syrians had done Israel, for he was the Cap-
tain of the host of the king of Syria, or General of his army,
and a very valiant, successful general, and ho by whom the chief
exploits had been done, that had been accomiiiished by the
Syrians in war, as is signified in the first verse of this chapter^
320 NOTES ON THE BIBLE*
and was probably under the king, the chief general that led
the Syrians in the battle forementioned, wherein Israel receiT-
ed that great defeat, wherqin their king was slain, which seems
to be the thing aimed at in the first verse of this chapter,
when it is said that by him he had given deliverance in victofj
(as it is in the margin) unto Syria. And those things were now
fresh in memory, being but two or three years before ; so that
Naaman must needs know that it would be a remarkable thing if
so great and terrible an enemy to Israel as he had been, and one
that Israel had sufiered so much from, and an enemy that thej
had now cause to fear above all enemies on earth, (the war be-
tween the two nations yet continuing.) I say he must be sen-
sible that it would be a remarkable thing if he came into the
midst of the land of Israel, and to that great prophet that wu
as it were the father of that people, and should be suffered to
return again to his own country in peace ; and there is reason to
think that he did not come and go without a trembling fear, lest
he should be troubled on this score. It was the manner aroon*
the heathen nations at that day, as the Syrians knew for their
augurs, diviners, magicians, and those who had immediate in-
tercourse with theii gods, which were their prophets, to inter-
est themselves in affairs of their respective nations, and for the
nations to have great dependence upon them in time of war.
And they doubtless had heard the great things the prophets of
Israel had done for them against their enemies, Moses, Samuel,
and others, and how the prophets had assisted the Israelites
againsttheir nation, even in that generation. (See 1 Kings xi.)
And the Assyrians appear apt enough to discern how this very
prophet Elisha assisted the king of Israel in war. (See the neU
chapter.) And doubtless Naaman now looked u|>on this pro-
phet who had healed him of his leprosy as a man of great
}>ower, and judged that he could easily destroy him, and though
as yet he had received no hurt from his |>ower, but great good,
yet he seems to be full of fear and jealousy, as appears by this,
that although Elisha had bid him go in peace, thereby signify-
ing that no harm should be done him on account of the war
with Syria, and for his being so great an enemy to Israel, ye*
when he sees Gchazi coming after him, his fears arc excited
anew. He was afraid that the prophet had a reckoning to re-
quire of him, and therefore, as soon as Naaman sees biin, he
immediately lighted down from his chariot to meet him, and
his first question is, Is there peace 7 (for so it is in the Hebrew,
\er3e 21.) 'i'he prophet was sensible what Naamaifs fears
were, and probably knew that he made him the offer of a large
present, partly for that end to secure his favour and friendship,
that he might not hurt him, and that his fears were increased
NOTES ON THE BIBLE. S21
by his refusing his pfesent. He was afraid that this wai
a sign that he would not be friends with him ; for accept-
ing of presents was looked upon as » token and seal of friend*
ship and peace. And therefore Mauoah's wife says, "If
the Lord had been pleased to kill us, he would not have
accepted an offering at our hands." And therefore Jacob urges
Esau to accept his present, because he desired a seal of peace
and friendship with Esau. And when after the prophet had
utterly refused Naaman's present, Naaman professes a design
of changing his religion. I'his probably still is one thing he
has in view, thoroughly to reconcile this great prophet to him.
The prophet fully knowing Naaman's circumstances and appre-
hensions, it is with respect to. these things that he says to him,
Go in peace, signifying no more than that he bid him farewell,
and that though he had refused his present, yet he need not
fear his troubling him, or taking the opportunity, now he was
in the land of Israel, to do him any mischief on account of the
war between Israel and Syria, or for his having been so terri-
ble and destructive an enemy to his country, designedly avoid-
ing making any reply at all to those things he had been saying
ID him, as his request that he would give him two mules' bur-
then of earth, that he might offer sacrifice to God, or his design
which he had taken occasion to signify to him of bowing in the
bouse of Rimmon. He neither answers his request by com-
manding that any earth should be given him, or giving him
leave^to take it. He says nothing at all about it, nor does he
make any observation on his intimated design, but only takes
leave of him, and lets him understand that he may go in peace,
without fear of any such mischief as he seemed to be guarding
against. And Naaman seems to understand him. When the
prophet spake of peace, there is reason to think that he under-
stood him to mean what he himself means, when presently af-
ter he speaks of peace, saying to Gehazi, " Is there peaceT^
fearing that the prophet now intended to molest him as an ene-
my. And the words themselves, according to the common use
of such phrases, did not carry any more in them. Thus, when
Judah, after the cup had been found ii^Benjamin's sack, says
to Joseph, •' Behold, we aie my lord's servants, both we and
he also with whom the cup is found," Joseph answers, Gen.
xliv. 17, ''God forbid that I should do so; but the man in whose
band the cup is found, he shall be my servant, and as for you,
get you up in peace unto your father ;" as much as to say, I
liave no quarrel with you for your brother's crime, but will dis-
miss you without doing you any harm. So Gen. xxvi. 28, 29,
•« Let us make a covenant with thee, that thou wilt do us no
harm, as we have not touched thee, and as we have done thee
VOL. IX. 41
NOTES ON TlIE BIBLE.
nothing but good, anil have sent thee away in peaee ;" and rer.
Sly '* And Isaac sent them away, and tliey departed in peace."
So it is noted of Abner, 2 Sam. iii. 21, after he had been car-
rying on a war against David in favour of Ishbosheth, that he
came and conversed with David, and David sent him away,
and he went in peace, i. e. David did not do him any hurt for
his having acted before as his enemy. So Josh. x. 20, 21, it
is noted of the people of Israel, that after they had been carry-
ing on a successful war against the Amorites, and had slaia
them with a great slaughter, the people returned to the camp
in peace, and that none moved his tongue against the children
of Israel. Many other places might be mentioned where such
phrases are used in the same manner. But I shall now mea«
tion but one more in 2 Chron. xix. at the beginning. We are
informed, that after Jehoshaphat had been to war with the
Syrians, to assist Ahab, he returned to his house in fierce ; the
meaning is only, that he^was not slain, as Ahab was, and re-
turned without receiving any hurt in the war ; not that he re-
turned under the divine smiles, ond with his favour and appro-
bation, for he did not so return, but, on the contrary, he in hii
return met with a severe rebuke from God, and denunciation tf
his wrath for the business he had been about.
Here, perhaps, it may be objected, that it is hardly credible
that the prophet should make no reply to what Naaman bad
said, the occasion so naturally leading him to it, and duty
obliging him to manifest his disapprobation of it, if it was
sinful.
As to his not replying when the occasion naturally led to it,
it may be observed, that the former part of Naaman's speech
seemed much more to lead to and require some reply, whercio
he desires of the prophet that he would give him two mules'
burthen of earth ; what he there proposes, is in the form of a
request to Elisha. " Shall there not then, I pray thee, be giv-
en unto thy servant two mules' burden of earth?" &c. As to
what he says concerning bowing in the house of Ilimmon, he
therein indeed expresses his intention, but asks no request of
the prophet. He does not ask his leave, or his opinion, or ad-
vice, nor does he ask him any question, or projiose any thin^to
him for his opinion, or as though he expected any reply. But
yet it is evident, in fact, that he makes no reply at all to the
former part of his speech, that was evidently proposed to him
for that end, that he might have a reply- He consecrates no
earth for an altar for ^aaman, he gives no orders to his ser-
vant to give him his two mules' burthen of earth, nor does he
say a word signifying that he consents he should take it, ap-
proving of his design of building an altar with, but bids bim
NOTES ON THE BIBLE.
fiirewell, without any reply at all. And therefore it is not incre-
dible that he should make nu reply to that part of his speech
which comes in incidentally, that did in nowise so naturally lead
the prophet to answer.
As to the latter part of the forementioned objection which re-
lates to the prophet's being bound in duty to forbid what Naaman
declared to be his intention, or to have manifested his disapproba-
tion of it, if it were unlawful, when so fair occasion was given
him to express his mind concerning it : To this 1 would say,
1. The prophets spake under the immediate direction of hea-
ven ; they were to deliver God*s messages, and were only the
agents to utter his words. In this whole affair of Naaman he
acted in his character of a prophet, and Naaman is now address-
ing him as such, and God was not pleased to put any reply into
his mouth.
2. God herein dealt with Naaman, as he commonly does with
such hypocrites that pretend to be his servants, but are joined to
idols. Hos. iv. 17. *' Epliraim is joined to idols, let him alone."
Matth. XV. 14. " Let them alone, they be blind leaders of the
blind.'^ It was just so with Naaman as it was with the elders of
Israel in Chaldea, they pretend to worship the God of Israel alone,
but yet living among idolaters, and in subjection to them, they
thought they might comply with the people of the land, who now
were their masters, in some of their idolatrous customs, seeing they
must render themselves very obnoxious by refusing, and they came
to the prophet Ezekiel to inquire of him something concerning
this affair ; but God replies by the prophet, Ezek. xiv. 3, '* Son
of man, these men have set up their idols in their heart, and put the
stumbling block of their iniquity before their face, should 1 be
inquired of at all by them .^" Again, chap. xx. 1, certain of the
elders of Israel came to inquire of the Lord, and sat before me.
Ver. 3, '' Thus saith the Lord God, Are ye come to inquire of me?
as I live, saith the Lord, I will not be inquired^of by you," with ver.
31. *' For when ye offer your gifts, when ye make your sons to
pass through the fire, ye pollute yourselves with all your idols,
even unto this day ; and shall I be inquired of by you, O house of
Israel ? as I live, saith the Lord God, 1 will not be inquired of by
you." That what was the especial reason of God's treating them
^ith such manifestations of abhorrence, and refusing any inter-
course with them, was, that they joined idolatry with a profession
of bis name under a pretence of worshipping him, or had a dis-
position so to do, is manifest by ver. 39, *' As for you, O house of
Israel, thus saith the Lord God, Go ye, serve every one his idols,
and hereafter also, if ye will not hearken unto me: but pollute ye
my holy name no more with your gifts and your idols." And
that the thing that was in their mind about which they came to Ese-
SM NOTES ON THE BIBLE.
kiel to inquire, was, whether they might not comply with the people
they dwell among in some of their idolatrous customs, though
they professed in heart to serve the true God only, is plain fron
ver. 32. ^' And that which cometh into your mind shall not be at all
that ye say, We will be as the heathen, as the families of the
countries, to serve wood and stone."
3. Though Elisha made no reply to what Naaman had said of
bowing in the house of Rimmon, and so did not directly declare
his dislike of it, yet his manner of treating Naaman on this occa-
sion (though no other than friendly) if duly weighed, and ration-
ally reflected upon by Naaman, would sufficiently show him tlie
prophet's disapprobation of it, and in a manner tending more to
convince and affect him than if he had dirertly forbid it. Naa-
man made a proposal to Elisha of taking two mules' burthen of
earth of the land of Canaan (as though he highly valued the very
dust of that land) to build an altar to Elisha's God, doubtless ex-
pecting that Elisha woulJ show himself much pleased with it, and
desires to have this earth as given and consecrated by Elisha.
But Elisha does not grant his request, he takes no notice of it, in-
timating that he looked on his pretences not worthy of any regard,
and immediately, without saying one word to what he had said,
sends him away, and lakes his leave of him, as not thinking it worth
his while to enter into any conversation with him about such a
mongrel worship as he proposed, nor desiring any unnecessary
communion with such an idolator.
[170] 2 Kings vi. 6. " And be cut down a stick and ca>t it
in thither, and the iron did swim." The iron that sunk in the
water represents the soul of man that is like iron, excef*ding heavy
with sin and guilt, and prone to sink down into destruction, and lie
overwhelmed with misery, which is often compared to deep waters.
The stick of wood that was cast in, represents Christ, that was of
a contrary nature, li^ht, and tended not to sink, but to ascend in
the water and swim ; ns Christ's being of a divine and perfectly holy
nature, though he might be plunged into affliction and misery and
death, yet he naturally tended to ascend out of it, it was impossi-
ble he should be holden of it. Christ was plunged into wo and
misery, and the death that he had deserved for ourselves to bring
us out of it. The stick when that rose brought up the iron with it;
So Christ when he rose brings up believers with him ; they are risen
with Chrii't, that they may walk in newness of life. Christ is ihe
first fruits, afterwards lliey that are Christ's ; he rose agnin for our
justification, and hath thereby begotten us again to a lively hope.
[222] 2 Chron. xxii. 1, 2. «*So Ahaziah, the son of Jehoram,
king of Judaii, reigned; forty and two years old was Ahasiab
NOTES ON THE BIBLE. 325
'hen he began to reign." Here a great difficulty arises, for
'hereas Joram was thirty and two years old when he began to
eign, and he reigned eight years in Jerusalem, and so he died
rhen he was forty years old ; and immediately the inhabitants of
erusalem set Ahaziah upon the throne, who was his youngest
on, yet this Ahaziah was furty-two years old when he began to
eign, and so he will prove to be two years older than his father.
Anstcer. The book of Chronicles doth not mean in this place
bat Ahaziah was so old when he began to reign, for the book of
Gngs tells us plainly that he was twenty-two at that time, so that
bose forty-two years have reference to another thing, particularly
o the house of Omri, and not the age of Ahaziah, for if we count
rum the beginning of the reign of Omri, we shall find that Aha-
iah entered into his reign in the two and fortieth year from thence.
The original words therefore are not to be translated as we render
hero. Ahaziah was two and forty years old, but Ahaziah was the
on of the two and forty years, and this was anciently observed in
bat history among the Jews, called Soder Olam, or the order of
he world. Now the reason why his reign is dated differently
rem all the rest of the kings of Judah, is because he did according
o all the wickedness of the house of Omri, for Athaliah his mo-
her was Ahab's daughter, and she both perverted her husband
'oram, and brought up this her son, Ahaziah, in all the idolatry
if that wicked house, and therefore Ahaziah is not thought fit to
te reckoned by the line of the kings of Judah, (and of the house
»f David, and the ancestors of Christ,) but by ^the house of Oin-
i and Ahab. Thus a particular mark is set upon Joram by the
vangelist Matthew, who leaves out the three succeeding genera-
ions, viz. Ahaziah, Joash, and Amaziah, and mentions Uzziah as
he next. Here the three descents are omitted, according to what
he Psalmist saith, Ps. xxxvii. 28, *' The seed of the wicked shall
>e cut off." See the letter y which is the last letter of i^'^sc, the seed^
ind ofyjir^^ tlie wicked. But out of that acrostical and alphabetical
i^salm, in that very place. Dr. Lightfoot, vol. 1, p. 417, saith that
his omission is most divinely done from the threatening of the se-
:ond commandment, *'Thou shalt not commit idolatry, for 1 will
4sit the sins of the fathers on the children unto the third and
burth generation." It is the manner of scripture very often to
eave out men's names from certain stories and records, to show a
listaste at some evil in them. Thus all Cain's posterity is blotted
lut of the book of Chronicles, as it was out of the world by the
lood. So Simeon is omitted in Moses's blessings, Deut. xxxiii.
or his cruelty at Shechem, and to Joseph. So Dan and Ephraim,
It the sealing of the Lord's people, Rev. chap. vii. because of
dolalry, which began in the tribe of Dan. Judg. xviii. (and after-
wards had its principal seat in the tribe of Ephraim.) So Joab,
aS6 NOT£8 ON THE BIBLE.
firom among David's worthies, 2SaiD.xxiii. because of his blfKHfi-
ness to Abner and Amasa. And such another close iuiimatioo of
God's displeasure at the wickedness of Joram, is to be seeo, 2
Chron. xxii. 1, 2, where the reign of his son Ahaziah, is not dated
according to the custom and- manner of the other kings of Judah,
but by the style of the continuance of the house of Omri.
And Ahaziah alone, among all the kings of Israel, might be
reckoned in this manner, because in his time the whole house of
Ahab was cut off by Jehu, after the battle at the field of Naboth,
the Jezreelite, where Joram, the last king of Israel, of the house of
Ahab, or Omri, was slain, and Ahaziah was slain with him, and
two and forty of his brethren perished with the house of Ahab.
(This I suppose is from Bedford.) It is not unasual in scripture
to mention a number of years as a certain date, without express-
ing the epocha. So in Ezek. i. l,and viii. 1, xx. 1, xxiv. l,xxvL
1, xxix. 1, xxxi. 1, xxxii. 1. Chnp. xxix. 17, xxx. 20. That He-
brew phrase, The son of (so fnany)yeHrt does not always signify
the person's being so old. As for instance, xiii. 1, Saul retjgntd
one year; in the original it is, Saul nas tlie son qf one year. It
may be noted further, that the scriptures, in dating kings' reigns,
do not always make the person's birth that epoch (torn whence the
date is taken, as concerning Absalom, 2 Sam. xv. 7. See also
Notes on 2 Kings xxiv. 8.
[278] 2 Chron. xxv. 9. '< And Araaziah said to the man of
God, But what shall we do for the hundred talents which I have
given to the army of Israel .'* And the man of God answered, The
Lord is able to give thee much more than this." Amaziah
seemed to look upon it an hard thing to part with so great a sum.
But the words that the prophet spake to him were not vain word^
God plentifully rewarded Amaziah for obeying God's command
in this particular, for God gave him success against his enemies,
that he was going to war with, and he obtained a victory over the
children of Edom, as in verses 1 1, 12, so that he obtained the same
end without the help of the army of Israel that he aimed at, bj
paying the one hundred talents to hire their help, and therefore
lost nothing by not taking them with him; and probably Ama-
ziah was much more than paid for his hundred talents by the spoils
of his enemies. But yet this was not all that God did in reward
for his obeying his command by the prophet, for though he car-
ried himself very wickedly after this, so as to bring God's judg-
ments on himself during his life, yet God seems to have remem-
bered what he had done in his son Uzziah's days ; and Amaziah's
success in this very expedition against the Edomites was the occa-
sion of vastly enriching his son LFzziah. For that which seems in
times past to have been the principal source of the wealth of tlie
NOTES ON THE BIBLE. 327
kings of Judah, was the trade that they had by the Red sea to
Ophir for gold, which was carried on from two seaport towns
opon the Red sea, viz. Elath, and Ezion-gnber, which places
were in the land of Edom, as appears by 1 Kings ix. 26, 27.
** And king Solomon made a navy of ijiips in Ezion-geber, which
IS beside Elalh, onjthe shore of the Red sen, in the land of Edom ;"
and by means of this trade, very much it was in all probability
that Solomon so enriched the country in his time, so as to make
silver as plenty as stones there. The principal sea-port, that was
made use of until Jehoshaphat's time, was Ezion-geber ; but Je-
boshaphat having there left his fleet that he had prepared to send
from thence to Ophir, his ships being broken to pieces on the
rocks there, as 1 Kings xxii. 48, they seem after that to have made
use of Elath instead of Ezion-geber, as being a safer harbour.
The kings of Judah continued in the possession of this trade to
Ophir, as long as they continued in the possession of the land of
£dom, where those sea-ports were, which was until the days of
Jehoram, the son of Jehoshaphat ; but in his days Edom revolted
from under the hand of Judah, and made a king over themselves,
m8 2 Kings viii. 20. And so the kings of Judah from that time
lost Elath and their trade to Ophir, until the days of Amaziah,
who conquered them, and brought them into subjection again in
that expedition spoken of in the context, to assist in which he had
given the one hundred talents to the army of Israel. But God
gave him such success without this hired army, that he brought
the country under, and so recovered Elath ; and his son Uzziah
rebuilt it, and so renewed the trade to Ophir from thence, as in
the next chapter, verses 1, 2. <* Then all the people of Judah took
Uzxiah, who was sixteen years old, and made him king in the
room of his father, Amaziah. He built Elath, and restored it to
Jadah, and by this means he became an exceeding wealthy prince,
and filled the land with riches; and therefore Isaiah, who in the
beginning of his prophecy, prophecied in the days of Uzziah, says,
Isai. ii. 7, *' The land also is full of silver, and there is no end of
their treasures."
<* This king lost one hundred talents by his obedience, and we
find just that sum given to his grandson, Jotham, as a present,
chap, xxvii. 5. Then the principal was repaid, and for interest,
ten thousand measures of wheat, and as many of barley.'' Henry.
[132] Nchem. ix. 14. *' And madest known unto them the
hdly Sabbath." It seems that before they had lost the Sab-
bath, that is, they had lost the beginning and ending of the
week, reckoning from the creation, until God made it known
to them, upon occasion of their being brought out of Egypt
328 NOTES ON THE BIBLE.
on tho same day of the week, and there was thereby new occa-
sion given for this sanctifying fhat duy.
[46] Esther — The Book of Esther, It appears to me vciy
probable, that this book of Esther is an history that is a shadow
of gospel things and times, by the agreement of it with events,
and the agrccableness to the names of other typical histories
of the Old Testament. The great feast that Ahasuerus made,
is the gospel feast. Christ's incarnation, life, and death, and
the benefits thereof, arc frequently represented both in the Old
Testament and New, by the making of a feast ; the feast is
made both unto great and small, chap. v. agreeing with the
universality of the gospel offer. It was made in the king*s pa-
lace, as the gospel feast is made in the house of God ; it was
a rich and glorious feast, verses 6 and 7, answering to the ex-
cellency of gospel benefits. None was compelled, but every
man ate and drank according to his pleasure; so the gospel
benefits are offered to all, but every one is left to his own choice,
none are compelled. Yashti, the queen, is the church, or God's
people, who is called the queen in gold of Ophir. Vashti is
sent for to this feast to appear before the king; so when the
gospel feast was made, the call was made more especially to
the Jews that had hitherto been God's people ; they were a
long while urged to come, and earnestly invited, before God
left them and turned to the Gentiles. Vashti, though she was
the king's own wife, refused to come, for she had a feast of her
own ; so the Jews, though God's peculiar people, refused to
come to the glorious feast he made through their pride and
vanity, trusting in their own righteousness, in their own wis-
dom, being foolishly fond and proud of their own ceremonies,
temple, and superstitions, being lifted up that they were Abra-
ham's seed and God's peculiar peo|>le, as queen Vashti*s hij^h
station made her too proud to obey the king. Upon this, Aha-
suerus repudiates Vashti, and gives the royal estate to another.
So we find the rejection of the Jews and calling of the Gen-
tiles compared to God's repudiating his ancient church, and
taking another better than she. Esther was exceedingly fair
and beautiful, and the king delighted in her. So Christ's
heart is ravished with the beauty of the church. Mordecai is
the gospel ministry ; he nourished and brought up Esthei, and
was as a father to her; chap. ii. ver. 7; andso the church is nour-
ished by God's ministers. He brought her to Ahasuerus ; so
the gospel ministers present the church as a chaste virgin to
Christ, 2 Cor. xi. 2. Esther must be purified before she is
married to the king, six months with oil of rayrrh, and six
NOTES ON THE BIBLE. S29
months with sweet odour^i, so God's people must be prepared, and
purified, and sanctified with the sweet graces of God's Spirit be-
fore they are admitted to the full enjoyment of God's love. So
the Christian church was three centuries preparing, before she had
the royal crown put on her head, as in the house of Constantine
the Great. When the king set the royal crown upon her head,
and made her queen instead of Vashti, then the king made a
great feast unto all his princes and servants, even Esther's feast;
and he made a release to the provinces, and gave gifts according
to the state of the king, chap. viii. So when God's people are
sufficiently prepared, they shall be admitted to that glory which
is compared to a feast, and shall receive gifts according to the
state of the King of kings. Likewise in Constantine's time, it
was a time of joy and rejoicing to Christians, as the time of a
feast, and a time of glorious liberty. Mordecai used to sit in
the gate of the king's palace ; the place of God's ministers is in
bis house, which is the gate of heaven, which is God's palace.
AAer these things God promoted Haman the grand enemy of
God's people above all others (chap, iii.) who seems to typify An-
tichrist (as will appear probably by the agreement in many things)
whom God in his providence advanced above all, and gave him
dominion over all the world. Haman was exceeding proud and
haughty ; so Antichrist is the most remarkable son of pride that
ever was, exalting himself above all that is called Ood, or is wor^
shipped, showing himself that he is God, having 9 mouth speak-
ing great things. Haman, like Antichrist, loved to have every
body else bow to him, and could not bear it that Mordecai did
not bow, nor do him reverence, as the true ministers of God will
not submit to do obeisance to the Pope and his haughty clergy,
which has always filled them with the greatest rage. Haman,
like Antichrist, was of a most malicious, persecuting spirit, and
persecuted and sought the destruction of all the people of God.
Chap. iii. verse 6. *' And he thought scorn to lay hands on Morde-
cai alone ; for they had showed him the people of Mordecai :
Wherefore Haman sought to destroy all the Jews that were
throughout the whole kingdom of Ahasuerus, even the people of
Mordecai." The king gave him power to do as he would with
this people. Chap. iii. 11. *' And the king said unto Haman, The
silver is given unto thee, the people.also, to do with them as seem-
eth good to thee ;'• so God gave Antichrist power over his people.
Rev. xiii. 8. " And it was given unto him to make war with the
saints, and to overcome them ; and power was given him over all
kindreds, and tongues, and nations;" and chap. xvii. 17. "For
God hath put it into their hearts to fulfil his will, and to agree
and give their kingdom unto the beast." Deliverance is obtain-
ed for the Jews by Esther's humble prayer ; so it will be by the
VOL. IX. 42
930 KOTE8 Oai THE BIBLE.
emroest prayer of the charch, that God's people shall be deliwrrd
from Aotichrist, and God will extend the golden scepter of kn
grace, as the king to Esther. At that time the good vorks of
God^i people and ministers shall come into remeaibrance to he
recorded, as Mordecai's were ; and God will not rest until he
has delivered them, as llordecai's good deeds were found by the
king in the records. Haman exceedingly aiiected pcNup aid
sovereignty, he desired to wear the same apparel that the kiig
wore, and to ride on the king's horse, and to wear the kiag't
crown, and to be honoured as the king himself; so AntichriK
would be honoured and obeyed as God himself^ would assise
the power that belongs to God alone, and is lor wearing the
crown of Christ himself, and usurping the throne, showing kin-
self that he is God. But Haman, to his great mortification, seei
Hordecai exalted to this same honour, and which is more morti-
fying, he is forced to do it himself, and he is put in subjection to
him, and made to run before him like a servant ; he brought hiu-
self to this by the very means by which he intended to advance
himself. Thus God is wont to do, to order it with respect to the
enemies of bis people : those same means by « hicb thej proadlf
seek to advance themselves, God turns to their depression ; and
thus God has done and will do by Antichrist ; God will exsilt Ui
people, and make them to reign with Christ, and to sit dom
with him in his throne, and to be partakers of his glory, and sbail
be arrayed with holiness, which is Christ's own royal robe, and
Christ's delight in them to honour them shall be publicly mani-
fested, and his saints shall reign on earth, and Antichrist and all
their enemies shall be put under their feet, and they shall gnaw
their tongues for pain. Haman at last was hanged on the same
gallows that he prepared for Mordecai. So God is wool to
bring upon his people*s enemies the very evil they intend for
them, and they fall into the pit which they have digged, so it will
be with Antichrist. Rev. xiii. 10. "He that leadeth into cap-
tivity, shall go into captivity ; he that killeth with the sword,
must be killed with the sword ;" and Rev. xviii. 6. •* Reward
her even as she rewardeth you, and double unto her double a^
cording to her works; in the cup which she hath filled, fill to her
double." Haman intended to hang Mordecai — a cursed death;
so the Pope dispenses God's curses, but at length falls into it. So
we find, chap, viii., that the house of Haman was given to queen
Esther, and Mordecai is put in his place ; so shall it be with the
saints. Europe, which has been the house of Antichrist, shall be
in the possession of protestaots, and all his power and dominioo
shall be given to the saints. The Jens' glorious victory over'ail
their enemies after those things, the growing greatness and ho-
nour of Mordecai, the gladness and seeking of the Jews, and dicir
NOTES ON THE BIBLE. SSI
peace and prosperity afterwards, are figures of the glorious peace
and prosperity of the church after the final overthrow of Anti-
christ.
[145] Book of Job, It seems to have been the custom of those
ihal were counted their wise men in the early ages of the world,
when they discoursed upon any head of wisdom, or delivered their
minds on moral, spiritual, or philosophical subjects, to address
each other in long set discourses, in a style at once lofty and poeti-
cal, dark and mysterious, which was their manner of teaching
and discoursing. Now Job was one of those wise men that exer-
cised himself very much in contemplation and instruction, and
it seems that those that answered him were otherwise men that
were his companions, that he nr?ed to converse with upon matters
of wisdom before. And therefore we have so many of this kind of
discourses with Job upon this notable occasion. These discourses
were called parables. So Balaam took up his parable ; so we
read that Job continued his parable, chap, xxvii. 1, and xxix. 1.
We read of this kind of speeches oftentimes in the Old Testa-
ment, ander the name of parables, as Prov. xxvi. 7.9. "The
legs of the lame are not equal, so is a parable in the mouth of
fools. As a thorn goeth into the hand of the drunkard, so is a
parable in the mouth of fools." It was only they that were, or
would be accounted wise men, that used to utter their minds in
such parables. Ps. xlix. 3, 4. '' My mouth shall speak of wisdom,
and the meditation of my heart shall be of understanding. I will
incline mine ear to a parable, I will open my dark saying upon
the harp." And Ps. Ixxviii. 2. " I will open my mouth in a pa-
rable, 1 will utter dark sayings of old."
[202] The hook of Job — Extract out of Bedford* $ Scripture
Chronatogyt p. 365, 366. " The place where Job lived is generally
supposed to be Idumea, because we meet with a person called Uz,
among the sons of Esau, Gen. xxxvi. 28, from whom a part of
Idumea was anciently called the land of Uz. Lam. iv. 21. We
meet also with Eliphaz, the sonof Esau, and Teman his son ; Gen.
xxxvi. 16 ; and therefore it is probable that Eliphaz, the Tema-
nite, the friend of Job, might be Johab, one of the kings that
reigned in the land of Edom. Gen. xxxvi. 33.
*• But in answer to all this it may be considered that there is an-
other Uz, the son of Nahor, Abraham's brother. Gen. xxii. 20, 21,
who married M ilcah, of the same family from which Isaac and
Jacob took wives by the direction of their parents, and conse-
quently most likely to be a family in which religion might be kept
np in that purity as we find it to be in Job.
*« As to the land of Uz, the Septuagint calls it AusitiSj but never
calls that Uz in the land of Edom by this name. Nahor lived at
S3S NOTES ON THE BIBLE.
Haran, on the sooth of the Euphrates, and no doubt his sod might
live with him, and his family give a name to this country ; and we
find in Ptolemy a people called AUiia, which the learned Bochart
supposes should be written Ausit^e^ who extended themselves froa
the river Euphrates southward into Arabia Deserta, and here both
he and bishop Patrick, our excellent commentator, supposes Job
to have been born. Besides, Job is said to be one of the greatest
of all the men of the east. Now the land of Uz, in Idumea, can in
no respect be called the east. It lay almost north from Egypt,
and south from Canaan, and southwest from.the country of Ui-
dtan, where Jethro, the father-in-law of Moses, lived. But the
south part of the country oCAusitis or Uz, lay not only east from
Canaan, but eastward from all the countries in which the Israel-
ites travelled whilst they were in the wilderness. As for the name
of Eliphaz, it is not impossible but two men in different countriei
might have the same name, and then Eliphaz, the friend of Job,
might not be the son of Esau from Teman, but the son of Ishmaei
from Tema, Gen. xxv. 13. 15, whom Abraham in his life-time
sent eastward to inhabit the east country. Gen. xxv. 6, and
where we find them in the neighbourhood of Uz. In those parti
it is probable that Bildad the Shuhiie, a son of Abraham, from
Shuah byKeturah, (Gen. xxv. 1,2) might Jive, viho was seat
thither with the rest of his brethren, (as in the formentioned
Gen. xxv. 6.) And as Duz was the brother of Uz, Gen. xxii.20,
21, so Elihu the Buzite, being of that family, might well live io
those parts, especially since he seems to be of a religious family,
the son of Barachel, that is he blesseth God, or God blesseth.
Besides this Elihu was of the kindred of Ram, or Aram, that is a
Syrian, as Labnn was also called. Gen. xxviii. 5, who dwelt
with his ancestors in Padan-aram, or the country of Aram. (But
it is more probable that the Ram here mentioned is the Aram men-
tioned Gen. xxii. 21.) To this may be added that the Sabeans
who took away Job's oxen, and the Chaldeans who took away his
cattle, were near neighbours to this part of the country of Uz, the
son of Nahor; but lay so remote from Uz, in Idumea, that they
could not make an excursion thither. It is allowed also that Job
spoke the Arabic language in perfection, whence he is called ike
Divine of ike Arabians, and the book wliich goes under his name
is full of Arabic words and phrases ; and we may more ration-
ally expect this language to be spoken in Arabia itself than in
Idumea, and therefore there is little reason to think that Moses
would call him Job in one place, and Jobah in another, where the
difference of words is not only evident in every translation, but in
the Hebrew language they do not begin with the same letter. The
one avK, and the other 33r." Thus far Bedford. It seems likely
that the land of Uz where Job lived, was the latter Uz, or the
NOTES ON THE BIBLE. 333
Aasitis of the Septuagint, upon this account ; it is much more
probable that we should find so much of religion and piety,
and of the presence of God in the country of the posterity of
Nahor, who is spoken of as an holy worshipper of the true
God, whose covenant God was (Gen. xxxi. 53,) the God of
Abraham, and the God of Nahor, than in Idumca, among the
posterity of so wicked a man as Esau, who is branded in scrips
ture for folly and impiety, of whom and his posterity it is re-
corded that God hated them, who was undutiful to his parents,
and a persecutor, who began to struggle with Jacob in the womb,
to signify that he and his posterity should be the enemies of the
church, and whose posterity are always spoken of as the
church's enemies ; so that oftentimes the children of Edom are
put for all the church's enemies. In general it is much more
likely to find piety among the posterity of Ishmael, than of
Esau ; for there is no such promise concerning Esau that he
should live before God, as there is concerning Ishmael. And
accordingly we find Eliphaz in this book an holy man, of Ish-
mael's posterity. Esau's posterity, as they descended from a
wicked father, so they chiefly descended from mothers of the
accursed nations of Canaan that were Esau's wives, and were
the more likely on that account to have wickedness descend to
them, and God's curse entailed upon them.
Concerning the penman of the book of Job, Bedford thinks
that it was written originally by some person that belonged to
Arabia, the country where the things were transacted and spo-
ken, because the style is not like the rest of the books of Mo-
ses, or indeed to any other parts of the Old I'estament, but
more concise and obscure, and that there are such a vast num-
ber of Arabic words and phrases to be found in it. It has
been observed by several that the book of Job abounded with
Arabisms, so that Job has been called the Arabian divine. And
he thinks that the substance of this book was written originally
by Elihu, one of the speakers in it, first because when Job's
friends who came to lament with him, and to comfort him, are
mentioned, Elihu is not named among the number, because he
himself was the historian and penman, who gave this account,
and therefore he named not himself when he named the rest ;
and secondly, because he thought that he seems to speak of
himself as the historian. Chap, xxxii. 15, 16, 17. •* They
were amazed, they answered no more, they left ofiT speaking
when I had waited, for they spake not, but stood still, and an-
swered no more. I said, I will answer also ; 1 also will show
mine opinion."
It looks to me probable, chiefly on the former of these rea-
sons, and if it was written originally by an inhabitant of the
S34 N0TE8 ON THB BIBLE.
country, as the fercmentioned reason of the Arabic style a^
gues strongly that it was, no person seems to be so likely u
Elihu ; for as it was doubtless at first written by an inspired
person, and probably, therefore, by some person in that coun-
try of eminent piety and wisdom, for such were the persooi
that were wont to l)e inspired, and to be improved as the pen-
man of holy inspired writings ; and it probably also was some
person that lived near the time when the things were transact-
ed, for true religion vanished away out of Arabia not long af-
ter, and such men therefore were not there to be found; and it
is not probable that there were any other persons of such emi-
nent piety and wisdom as those mentioned in that book; but
of them, bcsure, no one was so likely to be the penman as Eli-
hu, who stood must indifferent in the affair, and was most ap-
proved of by God in what he said and acted in it, of any of
them. Bedford also thinks it probable tbtkt Moses, when he
kept the flock of Jethro, the priest of Midian, might meet with
this book, which seems the more probable, because priests,
even in all nations, and in the most ancient times, used to be
the keepers of books and records, especially those that were
looked upon sacred ; and it is very likely that a priest of Mi-
dian should have this book, for the Midianites were related to
the people that dwelt in Job's country, and particularly to odo
of the speakers in the affair, viz. Bildad, the Shuhite, for
Shuah and Midian were brothers, being both the childrea of
Abraham, by Kcturah, Gen. xxv. 1, 2. And it was so early
then that the relation was more fresh in their memory, and it
is more likely still that Jethro should have such a book, he be-
ing a priest of the true God, like Mclchizcdeck. And Moses
might probably take the more notice of the book, for its being
so adapted to his own improvement in the banished, afflicted
circumstances he was then in, and also the circumstances of
his brethren, the children of Israel in their great affliction in
^?yp^» ^^^ whose sake Bedford supposes he translated it into
Hebrew, to teach them patience under their afflictions, and
added the historical part, or he might alter the phrasing of
the historical part, and add such expressions as would make
it more intelligible to his own people, which were needless in
the country where the things were transacted.
[Ill] Job viii. 8. "For inquire, I pray thee, of the former
age, and prepare thyself for the search of ih'3 fathers." The
people of God that lived before there was any written revela-
tion, depended very much u|K)n the teaching and tradition of
their fathers ; those that lived near the flood were but a few
removes from Adam, they might have Adam's own instruc-
NOTES ON THE BIBLE. 335
tioDfl, without having them through many hands, and those
that lived in Job's time they had doubtless abundance of tra-
ditions from the antediluvians, who might be instructed from
Adam himself, and who, through their vast age, had abundant
opportunity to acquire great knowledge and experience* It is
Tery probable that much of the learning that was in the hea*
then world was the corrupted remains of what wap declared to
mankind by those that came out of the ark. Job lived in early
days after the flood, and there is abundance of philosophy in
this book, which in all probability they derived by tradition
from their fathers, quoted in this book, as here in this place,
and XV. chap. 10. 18, 19 verses, there is a plain referring to
tradition from the beginning of the world, or from the second
beginning after the flood, it is evident, by the 19th vejse, they
quoted the fathers then as we do the scriptures now,
[101] Job xxvi. 7. ** He stretcheth out the north over the
empty place, and hangeth the earth upon nothing." By
stretching out the north over the empty place in the former
part of the verse, seems to be meant the extending the north-
ern parts of the wide plain of the earth, as they took it to be,
ever an empty abyss of space, much the same as hanging the
earth upon nothing in the latter part of the verse.
[115] Jobxxxiii. 14, 15, 16. 'Tor God speaketh once, yea,
twice In a dream, in a vision of the night." Also, chap*
ir. 12, 13, &c. It was a common thing, before there was any
written revelation, for God to reveal himself to holy men in
Tiaions and dreams. See Numb. xii. 6, Gen. xv. 1, and ver. 12
to the end. Gen. xlvi. 2. 16. '* Then he opencth the ears of
men, and sealeth their instruction." By affliction, that is,
when men will not hearken to God's instructions and warnings
ID bis word, (that in those days was wont to be given after this
manner, and delivered from father to son,) then he chastens
them in his providence to make them hear.
[149] Job xxxvi. 30. *< Behold, he spreadeth his light upon
it, and covereth the bottom of the sea." In the original, the
roots of the sea, by which he means the extreme parts of the
sea, where the clouds and the sea meet in the horizon, and
those parts of the sea that are below the horizon, which they
conceived to be drawn down, which is agreeable to the meta-*
phor used in the foregoing, wherein the clouds that overspread
the skies are represented by the curtains of a tabernacle ; he
spreadeth his light upon it, that is, upon his tabernacle, upon
336 NOTES ON THE BIBLE.
those curtains, the clouds, which are like a bright covering on
the inside of it.
[434] Concerning the Book of Psalms. That the pennio
of the Psalms did pretend to speak and write by the inspira-
tion of the Spirit of God as much as the prophets when tliej
wrote their prophecies, the following things do confirm :
1. Singing divine songs was of old one noted effect of the
inspiration of the Spirit of God in the prophets, insomuch that
such singing was called by the name of prophesying. 1 San.
X. 5, 6. '' Thou shalt meet a company of prophets comiag
down from the high place, with a psaltery, and a tabret, and
a pipe, and a harp before them, and they shall prophesyi and
the Spirit of the Lord will come upon thee, and thou shalt pro-
phesy with them." See also 1 Chron. xxv. 1, 2, 3.\ TUi
seems to have been the most ancient way of prophesying, la;
spired persons of old used to utter themselves in a paiable, at
sometimes it is called, or a kind of song. Tj^iia it was that
Miriam uttered herself when she did the part of a proplieten,
Exod. XV. 20, 21, '' And Miriam, the prophetessi the sister of
Aaron, took a timbrel in her hand, and all the women went
out after her, with timbrels and with dances, and Miriam an-
swered them. Sing ye to the Lord, for he hath triumphed glo*
riously, the horse and his rider hath he thrown into the sea."
She in the xii. chap, of Numb. ver. 2, boasts that God had
spoken by her as well as by Moses. She seems to havie refer-
ence to this time, for it does not appear that God ever had spo-
ken by her at any other time, and it is probable that it was
from her being inspired at that time, (or at least chiefly,) that
she was called a prophetess. And this was the way that Moses
delivered his chief and fullest prophecy concerning the future
state of Israel, and the church of God, and the world of man-
kind, in that song in the xxxii. of Deut. ; the words were all
indited by God, as appears by Deut. xxxi. 19, 20, 21. And
Moses's blessing of the children of Israel, and his prophecy of
their future state, in Deut. iii., is delivered song-wisCf which es-
pecially appears in the beginning and ending. And so are
Balaam's prophecies, or parables. Jacob's blessing and pro-
phecies concerning the future state of the posterity of his
twelve sons, Gen. xlix., is delivered in a like style, as maybe
plain to any one that observes. Zechariah is said to prophesy
in uttering a song, Luke i. 67.
2. Singing those very psalms in the sanctuary by the musi-
cians that David appointed, is called prophesying, 1 Chron*
xxv. 1, 2, 3. And Asaph is called a seer, or prophet i and re-
NOTES ON THE BIBLE. 337
*
(Presented as speaking as such in uttering those psalms that he
penned, 2 Cbron. xxix. 30.
3. We are expressly informed of David in an eminent instance
wherein he uttered himself in a remarkable manner as the sweet
psalmist of Israel, that he did profess himself to speak by the im-
mediate inspiration of the Spirit of God. 2 Sam. xxiii. 1, 2, be*
'*Now these be the last words of David." (And then in what next
follows David^s words begin, as may be confirmed by comparing
them with Num. xxiv. 3, 4. 15, 16.) *^ David, the son of Jesse,
hath said, and the man who was raised up on high, the anointed of
the God of Jacob, and the sweet psalmist of Israel, said : The
Sprit of the Lord spake by me, and his word was in my tongue.
The God of Israel said, the Rock of Israel spake to me." In its
Jbeiog said that these are the last words of David, it is implied that
there had been many other words ; that he, as the sweet psalmist
of Israel, had uttered many things before ; and when David, in
these bis last words, says, ** The Spirit of the Lord spake by me»"
it must be understood of all these words spoken of in this place,
whether mentioned or referred to, all the words that he had utter-
ed as the sweet psalmist of Israel. And there can, perhaps, no
other good reason be given why he should be mentioned under
that character of the sweet psalmist of Israel here in the introduc-
tion of these his last words, rather than all other places of his
history, but only because these were the last words that David
had uttered as the sweet psalmist of Israel, and as it were the sum
of all those preceding records referred to, expressing the main
drift and substance of those holy songs he had sung by the inspi-
ration of the Spirit of God all his life time, and the tdtimumf the
chief thing he had in view in those psalms.
4. It is evident that the penman of the Psalms did pretend to
speak by a spirit of prophecy, because the Psalms are full of pro-
phecies of future events, as Ps. xi. 6. Ps. zxii. 27, to the end. Ps.
xxzvii. 9, 10, 11. Ps. Ix. 6, 7, 8. Ps. Ixiv. 7, to the end. Ps.
lxviii.31. Ps. Ixix. 34, 35, 36. Ps. Ixxii. Ps. hxxvi. 9. Ps. xcvi.
13. Ps. cii. 13 — 22. Ps. cviii. Ps. cxxxviii. 4, 5. Ps. cxlix. 7, 8,
9. And many other things in the Psalms are uttered in a pro-
phetical manner and style.
5. It is also most manifest that the penman of the Psalms did
pretend to speak by the Spirit, and in the name of the Lord, as
the prophets did. By this, that God in the Psalms is very often
represented as speaking, and the words are evidently represented
as his words, in like manner as in the prophets, as Ps. xiv. 4. Ps. 1.
7 14. Ps. Ixxxi. 6— 16. Ps. Ixxxii. Ps. liii. 4. Ps.lxxxi. Ps.
Ixxxvii. Ps. xci. 14, 15, 16. Ps. xcv. 8, 9, 10, 11. Ps. cxxxii. 14, to
the end. Ps. xlv. 16, to the end. Ps. li. 6, to the end. Ps. xxxii.8,
VOL. IX. 43
938 NOTES ON THE BIBLE.
to the end. Ps. Ix, 6, 7, 8, Ps. Ixviii. 13. Ps. Ixxxix. 3, 4. 19—
37. Ps. cviii. 7, 8, 9. Ps. ex. 1. 4.
[440.] The Book of Psalms. It is a farther confirmatioD of
these things that we find that David very early was endowed with
iDe spirit of prophecy and miracles ; he wrought a miracle when
he slew the lion and the bear, and acted and spake by that spirit of
prophecy when he went forth against Goliath, as is very apparent
by the story.
[506] The Book of Psalms, That this is divinely inspired may
be further argued from this, tliat it is every way probable that
what are called the songs of Zion, and the Lord's song in Ps.
cxxxvii. 3, 4, are songs contained in this book. It appears that
Zion, or God's church, had sacred songs fancied as such in the
world, and that they were properly called the Lord's songs, which
argues that they had God for their author, and were consecrated
by his authority, as a word being called the trord of the Lordt
argues it to be a word that came from God, and as a bouse being
called the house of the Lord, signifies its being an house conse-
crated to God by divine authority. So of the Lard's day^ ike
city of God, the altar of God, fyc. tfc.
When all the utensils of the temple were exactly, and even in
the most minute circumstances, formed by divine direction, it would
be strange if the songs of the temple, which are vastly more im-
Eortantand material in the worship of God, should not be formed
y divine direction. These were not merely external circnm-
Btances of divine worship as the other, but the very matter of the
worship. As David was divinely instructed in all the place, and
form, and instruments of the temple, and all the new ordinances
relating to the attendance and orders of the priests, and the Le-
vites, and the circumstances of their ministration, and particularly
of the singers, it would be strange if the songs that they were to
sing, the most material and effectual thing of all, should not be of
divine appointment, but should be left wholly to human wisdom
and invention. (See 1 Chron. vi. 31, and xvi/4— 7. xxiii. 6.25,
to the end, and chap. xzv. and xxvlii. 11, to the end, especially
ver. 19 and 21.
We have an account that David and Samuel the seer acted
jointly in appointing the orders of the porters of the Levitcs, i
Chron. ix. 22, and much more the orders of the Levites that
were to be singers. It is noted that some of those Levites them-
selves that were appointed by David as chief musicians, or singers,
were seers, or prophets. So of Heman, 1 Chron. xxv. 5. And
the expressions there lead us in this verse and the context, to sup-
pose that he acted as a prophet in that matter in assisting David
in composing psalms, and appointing the order of singers. Yea,
NOTES ON THE BIBLE. 339
it is expressly said that the order of the singers was appointed by
David with the assistance of the prophets, by the coromaDdmeDt
of the Lord. 2 Chron. xxix. 25. *« And he set the Levites in the
house of the Lord with cymbals, with psalteries, and with harps,
according to the commandment of David, and of Gad the king's
seer, and of Nathan the prophet : for so was the commandment of
the Lord by his prophets." And Asaph, another of the chief musi-
cians, and penman of many of the psalms, is spoken of as acting
as a seer, or prophet, in this matter. Ver. 30. ** Hezekiah the king
commanded the Levites to sing praise unto the Lord, with the
words of David and of Asaph the seer." (See the like of Jedu-
tbuDy chap. XXXV. 15.)
[95] Psalmviii. 2. <*Outof the mouth of babes and sucklings
hast thou ordained strength, because of thine enemies, that thou
noightest still the enemy and the avenger." It seems to me that
mankind are principally intended here by babes and sucklings ;
it is of God's loving kindness to men that the psalmist is speak-
ing, to the end of the psalm ; by the enemy and the avenger is
meant the devil. Men are as babes and sucklings in comparison
of the angelic nature. By so advancing the human nature, the
devils are disappointed and triumphed over.
[298] Psalm xvii. 4. " Concerning the works of men, by the
word of thy lips, I have kept me from the paths o( the detlroyerJ^
By the destroyer here is doubtless meant the devil, the same with him
that is called Abaddon and Apollyon in the Revelations. God's
people under the Old Testament were sensible that there was an
evil and malignant spirit, or invisible agent, that sought the ruin
of man, as even the heathen nations had a notion of evil daemons.
This evil spirit the Hebrews were wont to call by several names;
one was Satan, or the adversary. So it is said Satan stood up
against Israel, and moved David to number the people. So in
several other places in the Old Testament. Another name was
the destroyer; so devils are called destroyers in Job xxxiii. 22.
*« Yea, his soul draweth nigh unto the grave, and his life to the
destroyers."
[328] Psalm xix. 4, 5, 6. " In them hath he set a tabernacle
for the sun ; which is as a bridegroom coming out of his cham-
ber, and rcjoiceth as a strong man to run a race : His going
forth is from the end of the heaven, and his circuit unto the ends
of it, and nothing is hid from the heat of it." It appears to me
very likely that the Holy Ghost in these expressions which he
most immediately uses about the rising of the sun, has an eye to
the rising of the Sun of Righteousness from the grave, and that
940 NOTES ON THE BIBLE-
the expressions that the Holy Ghost here ases are conformed to
such a view. The times of the Old Testament, are tiroes of
night in comparison of the gospel day, and are so represented in
scripture, and therefore the approach of the day of the New Tes-
tament dispensation in the birth of Christ, is called the day
spring from on high visiting the earth. Luke i. 73. " Through
the tender mercy of our God, whereby the day spring from on
high hath visited us," and the commencing of the gospel dispensa-
tion as it was introduced by Christ, is called the Sun of Righteoot-
oess rising. Mai. iv. 2. But this gospel dispensation commen-
ces with the resurrection of Christ. Therein the Sun of Righte-
ousness rises from under the earth, as the sun appears to do in
the morning, and comes forth as a bridegroom. He rose as the
joyful, glorious bridegroom of his church ; for Christ, especially
as risen again, is the proper bridegroom, or husband of his
church, as the apostle teaches. Rom. vii. 4. *' Wherefore, my
brethren, ye also are become dead to the law by the body of
Christ, that ye should be married to another, even to him who is
raised from the dead, that we should bring forth fruit to God."
He that was covered with contempt, and overwhelmed in a de-
luge of sorrow, hath purchased and won his spouse ; (for be loved
the church and gave himself for it, that he might perfect it to
himself;) now he comes forth as a bridegroom to bring home bis
purchased spouse to him in spiritual marriage, as he soon after
did in the conversion of such multitudes, making his people will-
ing in the day of his power, and hath also done many times since,
and will do in a yet more glorious degree. And as the sun when
it rises comes forth like a bridegroom gloriously adorned, so
Christ in his resurrection entered on his state of glory. After his
state of sufferings, he rose to shine forth in ineffable glory as
the King of Heaven and earth, that he might be a glorious bride-
groom in whom his church might be unspeakably happy.
Here the psalmist says that God has placed a tabernacle for
the sun in the heavens, so God the Father had prepared an abode
in heaven for Jesus Christ ; he had set a throne for him there, to
which he ascended after he rose. The sun after it is risen ascends
up to the midst of heaven, and then at that end of its race, des^-
cends again to the earth ; so Christ when he rose from the grave
ascended up to the height of heaven and far above all heavens,
but at the end of the gospel-day will descend again to the earth.
It is here said that the risen sun rejoiceth as a strong man to
run his race. So Christ when he rose, rose as a man of war, as
the Lord strong and mighty, the Lord mighty in battle ; he rose
to conquer his enemies, and to show forth his glorious power in
subduing all things to himself, during that race which he had to
NOTES ON THE BIBLE. 341
ron, which is from his resurrectioD to the end of the world, when
lie will retnrn to the earth again.
Here the going forth of the sun is from the end of heaven and
bis circuit to the end of it, and that nothing is hid from the heat
thereof; so Christ rose from the grave to send forth his light and
troth to the utmost ends of the earth, that had hitherto been con*
fined to one nation, and to rule over all nations in the kingdom
of his grace. Thus his line goes out through all the earth, and
his words to the end of the world, so that there is no speech or
Imnguage where his voice is not heard, as is here said of the line
and voice of the sun and heavenly bodies in the two foregoing
yersesy which are by the apostle interpreted of the gospel of Jesus
Christ. Rom. x. 16, 17. 18. '^ But they have not all obeyed the
gospel ; for Esaias saith. Lord who hath believed our report.^ so
then faith comcth by hearing, and hearing by the word of God.
Bat I say, Have they not heard f Yes, verily, their sound went
into all the earth, and their words unto the ends of the world.'*
That the Holy Ghost here has a mystical meaning, and has
respect to the light of the Sun of Righteousness, and not merely
the light of the natural sun, is confirmed by the verses that fol-
low, in which the psalmist himself seems to apply them to the
word of God, which is the light of that sun, even of Jesus Christ,
who himself revealed the word of God : See the very next words,
"The law of the Lord is perfect, converting the soul; the testi-
mony of the Lord is sure, making wise the simple."
[17i] Psalm xl. 6, 7, 8. ** Sacrifice and offering thou didst
not desire; mine ears hast thou opened, (or bored:) burnt-oflering
and sin-oflering hast thou not required. Then said I, Lo, I come:
in the volume of the book it is written of me ; I delight to do thy
willy O my God ; yea, thy law is within my heart." God often de-
clared that willing obedience was better than sacrifice : thr psalm-
ist is here declaring his giving of it the preference in his practice
according to God's mind : he did not rest in sacrifices, or look up-
on his duty as consisting mainly in them, but was willingly obe-
dient ; he delighted to do God's will ; he loved his service ; God had
bored his ear, alluding to the law, Exod. xxi. 5, by Hhich it was
appointed that if the servant loved his master's service, and freely
chose it, his master should bore his ear with an awl. Bumi-of"
fering and sin-offering hast thou not required; then said /, Lo, I
dome, as a willing servant says to bis master when he is called :
Jn the volume of the book it is written ofme, that is, it is written in
the public records, that I voluntarily chose my master's service,
and that my ears were bored, alluding still to that law and cus-
tom. If the servant loved his master and chose his service, he
was to be brought unto the judges, and was to declare his choice.
342 NOTES ON THE BIDLE.
and his enr was to be bored before tbem, and because the end of
briri^in^ of him to them, was that they might take notice ofily
and bcMvitnesses of it, that the servant might afterwards beoblig*
ed by iiis act. We may conclude that there was a record written
of it, it was not merely trusted to their memories; for then if tlie
judges should forget it, or siiould die, the servant might go free;
or if it was not the custom at first to record it, yet very probaUj
it was in David's time. It seeems they used to convey lands at
first without writings ; Ruth iv. 7 ; but not afterwards. Jer. xiu
10. I subscribed ike evidence^ or as it is in the Hebrew, / unrotem
ike book. But the psalmist also speaks here prophetically, and
as representing Christ. Christ freely and willingly became God'i
servant by becoming incarnate, and therefore, instead of the
words, '' Mine ear hast thou bored," has these, ** A body hast
thou prepared me ;" and as the servant that had his ear bored,
learned obedience by what he suffered ; it was a testimony of his
real desire to serve him, that he was willing to suffer this io order
to it. So did Christ learn obedience by the things that he suffer-
ed by the sacrifice of his body ; so that when it is said, ** Sacri-
fice and offering thou didst not desire, but a body hast thou prepared
for me ;*' it is as much as if he had said these sacrifices of beasfi,
&CC. are insignificant in themselves, but my crucifixion is thetme
sacrifice that God delights in.
[507] Psalm xlv. The great agreement between the Book of
So!o?non''s Sons^, and the xlvth Psalm, and the express and foil
testimonies of the New Testament for the authority and divine in-
spiration of that Psalm in particular, and titat that bridegroom
there spoken of is Christ, whose bride the New Testament aban-
dantly teaches us is the church : I say this agreement with these
full testimonies are a great confirmation of the constant traditioa
of the Jewish church, and the universal and continual suffrage of
the Christian church for the divine authority, and spiritual signi-
fication of this song, as representing the union and mutual love of
Christ and his church, and enervates the main objection against
it. They agree in all particulars that are considerable, so that
there is no more reason to object against one than the other.
They are both songs of love.
In both the lovers spoken of are compared to a man and a wo-
man, and their love to that which arises between the sexes among
mankind.
Both these songs treat of these lovers with relation to Iheir es-
pousals one to another, representing their union to that of a bride-
groom and bride.
In both the bridegroom is represented as a king, and in both
the bride is spoken of as a king's daughter. Ps. xliii. 13. " The
NOTES OiN THE BIBLE. 343
kiog's daaghter is all gloriousJ' &c. Cant. vii. 1. <' How beau-
tifal are thy feel O prince's daughter !"
Id both the bridegroom and bride are represented as very fair
or beautiful. The bridegroom, Ps. xlv. 2. ** Thou art fairer
ihan the sons of men." Cant. v. 10. '* My beloved is while and
toddy, the chiefest among ten thousands."
In both the bridegroom is represented as greatly delighted with
.the beauty of the bride. Ps. xlv. 11. *^ So shall the king greatly
^4<nire thy beauty." Cant. iv. 0. *' Thou hast ravished my heart,
: ay sister, my spouse : Thou hast ravished my heart with one oif
L tbineeyes, wiih one chain of thy neck."
In both the speech of the bridegroom is represented as exceed-
^iog excellent and pleasant. Ps. xlv. 2. *' Grace is poured into
;thy lips.'' Cant. v. IG. ''His mouth is most sweet."
^ In both the ornaments of the bride are signified by costly, beau-
:llfo1, and , splendid attire; and in both she is represented as
adorned with gold. Ps. xlv. 9. '' Upon tiiy right-hand did stand
.tbe queen in gold of Ophir. And 13, 14, ''Her clothes are of
wrought gold. She shall be brought unto the Idng in raiment of
needlework." Cant. i. 10. "Thy cheeks are comely with rows of
jewels, and thy neck with chains of gold. We will make thee bor-
ders of gold with studs of silver." And vii. 1,^" How beautiful
are thy feet with shoes, O prince's daughter!"
The excellencies, und amiable, and honourable endowments of
the bridegroom in both arc represented by perfumed ointment.
Ps. xlv. 7. "Hath anointed thee with the oil of gladness above
tby fellows." Cant. i. 3. "Because of the savour of thy good
0|ntmeiitSythy]name is as ointment poured forth ; therefore do the
virgins love thee."
In both the excellent gifts or qualifications of these lovers,'by
which they are recommended to each other, and delighted in one
- aQOifaer, are compared to such spices as myrrh, aloes, &ic. And
. in both the sense those lovers have of this amiableness, and that
~ sense where they have comfort and joy, is represented by the
' sense of smelling. Ps. xlv. 8. " All thy garments smell of myrrh,
and aloes, and cassia whereby they have made thee glad."
Cant. i. 13, 14. "A bundle of myrrh is my well beloved unto
. me. My beloved is unto me is as a cluster of camphire." And ver.
12. " While the king siiteth at his table, my spikenard sendeth
~ forth the smell thereof." Cant. ii. 13. "Let us see whether the
vines give a good smell." Chap. iii. G. " Who is this that
cometh up out of the wilderness like pillars of smoke perfumed
with myrrh and frankincense, with all powders of the merchant?"
Cant iv. 14. " Spikenard and saffron ; calamus and cinnamon,
with all trees of frankincense, myrrh, and aloes, with all the chief
spices.'*
344 NOTES ON THE BlULE*
Indeed in some parts of Ps. xlv. the psalmist makes use ot
more magnificent representations of the bridegroom's excellency,
Yer. 3. *'Gird thy sword upon thy thigh, O most mighty, with thy
glory and thy majesty, and in thy majesty ride prosperously."
So we find it also with respect to the bride. Cant. vi. 10. ''Who
18 it that looketh forth as the morning, fair as the moon, clear as the
sun, and terrible as an army with banners ?" And in both these
representations the excellencies of these lovers are represented
as martial excellency, or the glorious endowments of valiant
warriors.
In both these songs the bride is represented as with a number
of virgins that are her companions in her majestical honours. Ps.
xlv. 14, 15. ** She shall be brought in unto the king ^The
virgins her companions that follow her shall be brought unto
thee.'* So in many places of Solomon's Song. The spouse is
represented as conversing with a number of the daughters of Je-
rusalem that sought the bridegroom with her, and therefore she
speaks in the plural number. Cant i. 4. *' Draw me, we will
run after thee, w^will be glad and rejoice in thee, we will re-
member thy love more than wine."
The representation in both of the manner of the bride's being
brought into the king with her companions, with great joy, is ex-
actly alike. Ps. xlv. 14, 15. *< She shall be brought in unto the
king in raiment of needlework. The virgins her companions that
follow her shall be brought unto thee, with gladness, and with re-
joicing shall they be brought unto thee ; they shall enter into the
king's palace." Compare this with Cant. i. 4. '' The king hath
brought me into his chambers, we will be glad and rejoice in
thee."
Those who are the friends of the bridegroom that are united to
him, and partake of his dear love, are in both these songs repre-
sented as gracious and holy persons. Ps. xlv. 4. <' In thy majesty
ride prosfjerously, because of truth, meekness, and righteousness."
Cant. i. 4. <' We will remember thy love more than wine. The
upright love thee."
To represent the excellency of the bridegroom's place of abode,
in Ps. xlv. 6, the excellent materials that his palace is made of
are mentioned. It is represented as made of ivory. In like man-
ner as the excellent materials of his palace is spoken of Cant. i. 17.
" The beams of our house are cedar, and our rafters of fir." As
elsewhere, the materials of his chariot are mentioned, vix. the
wood of Lebanon, gold, silver, and purple. Cant. iii. 9, 10.
It is objected by some against Solomon's Song that some ex-
pressions seem to have reference to the conjugal embraces of the
bridegroom. But perhaps there is nothmg more directly sug-
gesting this than the 14^ 15, and 16 verses of the xlv. Pialm,
NOTES ON THE BIBLE. 845
where seems to be n plain reference to the manner in Tsrael in
which the bride at night used to be led into the bridegroom's bed
chamber, her bridemaids attending her : in the 14 and 15 verses,
and then immediately in the next verse, we are told of the happy
fruits of this intercourse in the offspring which they have: In-
stead of thy father's shall be thy children.
It is supposed by many to be very liable to a bad construction,
that the beauty of the various parts of the body of the spouse is
mentioned, and described, in Solomon's Song. But perhaps
these are no more liable to a bad construction than the 13th verse
of the xlv. Psalm, where there is mention of the beauty of the
bride's clothes, and her being glorious within, where setting aside
the allegory or mystical meaning of the song, what is most na-
turally understood as the most direct meaning, would seem to be
that she had not only glorious clothing, but was yet more glorious
in the parts of her body within her clothing, that were hid by her
clothing.
[163] Psalm xlv. 7. ** Thou lovest righteousness, and hatest
wickedness, therefore God, thy God, hath anointed thee,'' &c.
The manifestation of Christ's loving righteousness, and hating
wickedness, here spoken of, that was thus rewarded, was his hu-
miliation and death, whereby he exceedingly manifested his regard
to God's holiness and law. That when he had a mind that sin-
ners should be saved he was freely willing "to suffer so much
rather than it should be done with any injury unto that holiness
and law.
[16] Psalm xlviii. 7. " Thou breakest the ships of Tarshish
With an east wind." It was by the gospel, which was as the light
that Cometh out of the east and shineth to the west, whereby Sa-
tan's pagan l^ingdom in Europe was overthrown.
[17] Psalm xlix. 3, 4. ** My mouth shall speak of wisdom,
and the meditation of my heart shall be of understanding. I
will incline mine ear to a parable. I will open my dark sayings
npon the harp." Being about to speak of a future stale and the
resurrection, which were great mysteries in Old Testament times,
and perhaps a future state is here more plainly spoken of than
any where else in the Old Testament, the psalmist really speaks
right down plain about it, to the 14lh verse, where he speaks
how impossible it is by strength, riches, or wisdom, to avoid death ;
Good and bad, and all, die ; and takes notice of the folly of men
to fix their hearts on riches ; for, says he, like sheep they are laid
in the grave, &c., and the upright shall have dominion over them
in the morning, fee. But he says, notwithstanding this certainty
VOL. IX. 44
946 KOTBS ore the bible.
and nnaToIdableness of death, ver. 15, '*God will redeem my
soul from the power of the grave, for he shall receive me ;'' and
goes on to the end of the psalm to show the misery of the wicked
in comparison of the godly.
[54] Psalm Ixv. 8. <'Thou makestthe outgoings of the moriH
ing and the evening to rejoice." By the outgoings of the morning
and evening may be meant the east and the west, and so signily
the same as the ends of the earth in the fotmer part of the verse.
[319] Psalm Ixviii. The bringing up of the ark of God cat
of the house of Obed-edom, the Gittite, into the city of David,
on the top of Mount Zion, on which occasion this psalm was
penned, was the most remarkable type of the ascension of Christ
that we have in the Old Testament. Then Christ rode upon ihe
heavens by his name J AH. Before, his divinity was veiled ; he
appeared as a mere man, and as a worm and no man ; he had as
it were laid aside his glory as a divine person, emptied himself of
the name and form of God, but now he appears in his ascension as
God, in the glory of his divinity, in the name and glory of the
great JAH or JEHOVAH. Ver. 4. " Then he rode upon the
heaven of heavens, which were of old." Ver. 33. As the aposde
says, he ascended up far above all heavens. As the inhabitantsof
the land of Canaan were gathered together to attend the ark in
this its ascension into Mount Zion ; 2 Sam. vi. 15. 1 Chron. xv. 3,
25 and 28. 2 Sam. vi. 19. 1 Chron. xvi. 2 ; so without doubt
the inhabitants of the heavenly Canaan were gathered together
on occasion of Christ's ascension to attend him into heaven. For
he ascended into heaven in like manner as lie shall descend at the
last day, Acts i. 11, with like glory and magnificence, and with
a like attendance. He shall come at the last day in the glory of
his Father. So he, without doubt, ascended in that glory after his
human nature was transformed as it was, as it passed out of our
atmosphere. That Christ entered heaven with divine glory, is
manifest by Psalm xxiv. 7, 8, 9, 10. "Lift up your heads, bye
gates, that the King of glory may come in," &c. Christ will de-
scend at the last day with the clouds of heaven, and so he as-
cended into heaven, (Acts i. 9, and Dan. vii. 13, with Notes.)
Christ will descend to judgment, and so he ascended to judge
and confirm^ the angels, to give repentence unto Israel, and re-
mission of sin, and by his knowledge lojustify many, and to judge
the prince of this world, and to execute judgment on the wicked;
and as he will descend with all the heavenly hosts of both saints
and angels, so he ascended. They came forth out of heaven to
meet the King of glory as he ascended. As the Roman generals
after a signal battle and victory over their enemies abroad, far
distant from Rome, when they returned in triumph (which is a
KOTES ON THE BIBLE. 347
freat type of Christ's ascension,) had mtiltitudes to attend
heiiiy so had Christ in his ascension into heaven. See in how
nany respects the Roman triumphs were like Christ's ascen-
lion, Mostricht, p. 597, vol. 2. See also the description of a
Koman triumph, Chambers' Dictionary. As Christ's descent
n^ill be attended with the general resurrection, so was his as-
cension with the risen bodies of many of the saints, and was
*ollowed with a great spiritual resurrection of the world.
As the ark in its ascension into mount Zion, was attended
writh the princes of the people; Ps. Ixviii. 27, xlvii. 9, and with
;lie captains of their hosts, 1 Chron. xv. 25, and with the mt-
listers of the sanctuary, 1 Chron. xv. 4, &c.; so Christ, in
iiis ascension, was attended with the angels, who are called the
principalities and powers of heaven, and are the mighty cham-
pions in God's armies, and the ministers of the heavenly sano-
uary, as they arc represented in Revelations. Shall adepart-
ji^ soul of a saint ascend to heaven with a convoy of angels,
3eing carried by angels into Abraham's bosom? and shall not
:he King of saints and angels in his ascension into heaven, be
Utcnded with myriads of angels ? That Christ was attended
ovith multitudes of angels in his ascension into heaven, is mani-
fest by the 17rh and 18th verses of the Ixviii. Psalm. " The
:;hariots of God are twenty thousand, even thousands of an-
gels ; the Lord is among them, as in Sinai the holy place.
Thou hast ascended on high; thou hast led captivity captive:
thou hast received gifts for men; yea, for the rebellious also,
that the Lord God might dwell among them." These are the
chariots in which Christ ascended, as Elijah, in his ascension
into heaven, did not ascend without chariots and horses of fire
to convey him. These were a symbol of the convoy of an-
jels by which he was conducted into heaven ; as those chariots
and horses of fire were that defended the city where Elijah was
Trom the Syrians, as appears by 2 Kings vi. 16, 17. Those in
Christ's triumphant entrance into heaven answer to the tri-
umphant chariot in which the victor entered the city of Rome,
and also was attended with the princes,*and rulers, and cap-
tains of the people, and ministers of his sanctuary, as he was
attended with the patriarchs, and prophets, and holy princes,
and martyrs, more eminent first of the Old Testament, as that
church which was in being before Christ's ascension, and with
many of them with their prison bodies.
Though many of the angels attended Christ from the top of
mount Olivet, yet it appears to me probable that the place
where he was met by the whole multitude of the heavenly hosts,
saints and angels, was in the upper parts of the earth's atmos-
phere, beyond the region of the clouds, at the place where it
e
S43 NOT£S ON THE BIBLE.
is said a cloud received Christ out of the sight of the disciples,
as they stood beholding him as he went up, and that that cloud
that received him was a symbol of that glorious host of sainli
and angels : an heavenly multitude is called a cloud. See Hdk
xii. 1, with Notes. An host of angels seems to bejbore repre-
sented by that cloud of glory in which God appeared in mount
Sinai, spoken of in this Ixviii. Psalm, in the 17ih verse, where
the psalmist speaks of the thousands of angels that convoy
Christ to heaven, it is added, •• The Lord is among them, as
in Sinai, his holy place." (See the places there cited in the
margin.) When Christ passed out of sight of earthly inhabit-
ants, then he joined the heavenly inhabitants. The atmosphere
belongs to the earthly world : so fur Satan's power extends,
who is god of this earthly world, and prince of the power of
the air. When Christ had gotten out of this world, then hea-
ven met him and received him, and it is probable that Christ's
human nature there had its transformation into, its glorious
state ; it was not transformed at his first resurrection, for he
appeared as he used to, and conversed, and ate, and drank
with his disciples ; nor was it transformed at his first ascent
from the surface of the earth, for the disciples beheld him, and
knew him as he went up, because he appeared as he used
to do, but the disciples beheld him so long until he was
transformed, for so long they might behold him ; but when he
was transformed into his heavenly glory, it was not meet that
they should behold him any longer while in this mortal state,
for this state is not the state appointed for us to behold Christ
in his glory; nor indeed could ihcy sec him so and live, and
therefore when he was transformed, a cloud hid him from them.
As long as Christ was within the limits of this earthly worhl,
it was meet that he should remain in his earthlv state; hut
when he passed out of this world and met heaven, it was meet
that he should be transformed into his heavenly state; an
earthly body might subsist as far as the region of the clouds,
but it could not subsist farther, i'hrist ascended from thence
to heaven in his glorified state with all his holy angels ; and at
the last day he will descend from heaven in the same glorified
state, with all the holy angels, and no farther ; for there the
saints on earth shall meet him, being caught up in the clouds,
or to the region of the clouds, to meet the Lord in the air; and
from thence shall Christ be seen in his glory by all that shall
remain on this earth. When Christ came to meet the heavenly
hosts in their glory, and to be in the midst of them, it was not
meet that he should remain any longer ia his earthly state, for
flesh and blood shall not inherit the kingdom of God ; so far
Christ ascended slowly and gradually, as earthly bodies are
NOTES ON THE BIBLE. 349
wont to move, so (hat the disciples could see biin as he went
vp, but from thence, without doubt, he mounted with incon-
^vahle swiftness, answerable to the activity of an heavenly
|!glurious body.
'' As they attended the ark in ils ascension with groat joy and
with shouts, and the sound of the trumpet, and all kinds of
- music, singing God's praises, 2 Sam. vi. 15. 2 Chron. xv.
=Sd, with the context in that and the following chapters ; this
represents the glorious joy and praise with which the heavenly
hosts attended (/hrist in his ascension. Ps. xlvii. 5. *' God is
irone up with a shout, the Lord with the sound of a trumpet :''
Ps. xlvii. 5 : the very same as is said concerning the ascension
of the ark in 2 Sam. vi. 15. That was an exceeding joyful
day in Israel ; it is said they brought up the ark with joy. 2
Chron. XV. 2 Sam. vi. 12. ^* David danced before the liord
Writh all his might." So Christ's ascension is represented as
sn exceeding joyful occasion. Ps. xlvii. 6, &c. "On that oc-
casion sing praises to God, sing praises, sing praises to our
King, sing praises," &.c. And in this Ixviii. Psalm ver. 3.
'* Let the righteous be glad ; let them rejoice before the Lord;
^ea, let them exceedingly rejoice;" and ver. 25, "The sing-
ers went before, and the players on instruments followed after,
imong them were the damsels playing with timbrels."
When the ark was ascended and placed on the throne of
SofPs mercy-seat, David dealt among all the people, even
iinong the whole multitude of Israel, as well to the women as
nen, to every one a cake of bread, and a good piece of flesh,
md a flagon of wine, 2 Sam. vi. 19, and 1 Chron. xvi. 3. So
i|>CRking of Christ in this psalm, ver. 18, the psalmist says,
* Thou hast ascended on high, thou hast led captivity captive,
md received gifts for men, yea, for the lebellious also."
]>avid brought the ark into the tabernacle in Zion with sa-
crifices ofl^ered to God, and when he had ofl*ered the sacriflces,
le blessed the people in the name of the Lord, and gave men
tifts, 1 Chron. xvi. 1, 2, 3, and 2 Sam. vi. 17, 18, 19. So
Jbrist, when he ascended, entered into heaven with his own
>lood, the blood of that sacrifice that he had oflered, and so
ibtained the blessing for men which he then gave to them, by
lending down the Holy Spirit upon them.
David, when the ark was ascended, returned to bless his
lousehold ; so Christ, when he was ascended, returned by his
Spirit to bless his church, which is the household of God,
ind ia Christ's house, as the apostle calls it in the iii. chap.
>f Hebrews.
When David thus returned to bless his household, Michal,
hat had been bia wife before, despised him, because he trou-
SoO NOTES ON THE BIBLE.
bled himself 00 much, and made himself so vile, and th<
was Michal rejected ; but of the maid-servants whom '.
contemned, was he had in honour; so the Jewish churc
had been Christ's church before his ascension, yet b
Christ humbled himself so much, and made himself s
they dcapised and rejected him, and called him king
Jews in contempt, as Michal calls David king of Israel i
tempt. .Therefore, when Christ returned by his Spiiit t<
his household after his ascension, the church of the Jev
rejected and became barren ; but the Gentile nations,
the Jewish church used to contemn as poor slaves, whil
called themselves the children of God and free, of the
Christ had in honour. Michal was SauPs daughter, I
persecutor, that was at the head of affairs in Israel befo
vid ; but David tells Michal that God chose him before I
ther ; so the priests, and elders, and scribes were the fa
the Jewish church, were at the head of affairs in God's <
before Christ, and were Christ's persecutors, but God
him before them.
The glorious attendants and consequents of Christ's :
sion are in a very lively manner represented in this psair
other divine songs, that seem to be penned on occasion
removing the ark, as particularly Christ's glorious victor
his enemies, verses 1, 2. 18. The destruction of Satan't
dom and bis church's enemies that followed, ver. 12. 1
23 — 30. A terrible manifestation of wrath against obs
sinners, ver. 6. 21. The publishing the gospel in the y
ver 11. 33. A remarkable pouring out of the Spirit, '
A great increase of the privileges of the church, and a
abundant measure of spiritual blessings, ver. 3, 10. 13. 1
24. 28. 34, 35. The calling of the Gentiles, ver. 6. 2
32. A glorious salvation from slavery and misery to
who are sinners and enslaved, ver. 6. 13. 20. 22. Tl
might be observed of other songs penned on this occ
as Ps. xlvii. and that which is given us in 1 Chror.. xvi.
[210] Psalm Ixviii. 8, 9. " The earth shook, the h(
also dropped at the presence of God, even Sinai itse
moved at the presence of God, the God of Israel. Th
Lord, didst send a plentiful rain, whereby thou didst c
thine inheritance when it was weary." By this place,
ther with Judg. v. 4, it is manifest that there was a great
er of rain upon the camp of Israel at mount Sinai, at th
of the giving the law there. The case seems to have
thus : on the day when the law was given, which was th
of Pentecosti there appeared a thick cloud upon mount
NOTES ON THE BIBLE. 861
ich was the same cloud that had gone before them and con-
ted them, now settled upon the mount, but only increased
I gathered to a great thickness, and there were great thun-
s and lightnings seen and heard out of that cloud, and the
ce of the trumpet exceeding loud, so that all the people that
re in the camp trembled. When God descended on the
unt, the mount quaked greatly, and this earthquake was of
at extent, so as to reach to distant countries, Hag. ii. 6, 7,
I was so great as to move mountains, and throw down rocks,
I great part of the mountains ; hence we have those expres-
(18 of the mountains skipping like rams, and the little hills
I lambs, he. And then mount Sinai appeared altogether
fire, which burnt to the midst of heaven ; and then the
nipet sounded long, and waxed louder and louder; and then
Ten Commandments were given with a voice of awful ma-
y out of the midst of the fire ; and when this was finished,
ras followed with the most amazing thunders and lightnings
n the thick cloud of glory, which was on the mount, which
id spread wider and wider until it covered the whole hea-
18, and there was a great shower of rain, with thunder and
lining out of it ; and the storm spread abroad, so as to
ch far countries, which, with exceeding thunder and light-
g, terrified distant nations. Hence the apostle speaks of
unpest that was at this time, from this place, in Ueb. xii. 18.
us, when the Lord gave the word, great was the company
them that published it, ver. 11. When God gave forth bis
ceat mount Sinai, and thundered there by the ministration
angels, the report was as it were carried into all nations
nd about, and there were thunders that uttered their voices
ill parts of the world, (or at least the adjacent countries,)
inswer it. Thus the prophet Habakkuk, speaking of this,
b. iii. 3, says, '* His glory covered the heavens," (i. e. the
id, that was called the cloud ofglory,^*) and the glory of the
d ajipeared in the cloud, and covered the heavens in the
se of lightnings that then streamed forth almost continually ;
in the next verse, ver. 4, '* And his brightness was as the
1." And thus it was expressed in the 6th and 7th verses,
6' stood and measured the earth ; he beheld and drove asun-
the nations; the everlasting mountains were scattered, the
petual hills did bow 1 saw the tents of Cushan in afHic-
9 and the curtains of the land of Midian did tremble;" and
I in Heb. xii. 18, there is said to be at that time not only fire,
blackness, and darkness, but also tempest.
■oroL I. Hereby we may the more fully see how lively a re-
lentation what was done' on this day was of what was done
r wards on the same Day of Pentecost io the days of th«
352 NOTES ON THE BIBLE.
gospel. Now God descended from heaven on mount Sinai,
then God descended from heaven on mount Zion, or on hi
church met together in Jerusalem. Now God revealed the
law, then God did in an extraordinary manner by hi« Spirit
make known the niy^^terios of the gospel. Now God's voica
was uttered from mount Sinai in thuu<icr, and great was the
com))auy of them that published it, and the voice of his thuo-.
der went forth into all the woild, and the world was enlightco-l
ed with lightnings ; then was God's voice in his word and in bii
glorious gospel uttered in the spiritual mount Zion, and the light
of the glorious gospel then began to shine forth in Jerusalem,
of which voice and light, thunder and lightning is a type, for
the word of God is quick and powerful, sharper than any two-
edged sword, piercing to the dividing asunder of soul and spi-
rit, of the joints and marrow, and is as the fire, and as the ham-
mer that breaketh the rocks in pieces. This thunder and
lightning was out of the cloud of glory, the symbol of God's
presence ; so the voice of the gospel is the voice of Christ, ft
divine person, and. the light is the light of Christ's glory. And
then, or after that time, was first fulfilled what was typified bj
God^s voice and light going forth from mount Sinai, and
spreading abroad into all nations round about ; for then first
did the powerful voice of God's word, and the powerful and
glorious light of truth, go forth and spread abroad into Gentile
nations; then was the coming of Christ in the gospel, as the
lightning that comet h out of the east, and shiucth even to the
west. Tlie trumpet of mount Sinai was a type of the trumpet
of the gospel. As in the day of Sinai there was a great earth-
quake ; so consequent on the pouring out of the Spirit in the
day of Zion, was there the greatest change and overturning of
things on the face of the earth, that ever had been. Earth-
quakes often denote great revolutions, in Revelations and else-
where in scripture. God's voice, in the day of Sinai, shook
the heavens and earth, and shook all nations; see Heb. xii«
26, 27, compared with the foregoing verses, and Haggai ii. 6,
7. *' As the earthquake then shook down towers, and palaces,
and other buildings of the heathen, yea, and threw down rocks
and mountains ;" so God's voice in the goi^pel, after the gospel
Pentecost, overturned the heathenish kingdom of Satan, and
shook down all its magnificence, the mighty fabric that Sa-
tan had been building up for many ages; and those things were
overthrown that had been established in the heathen world
time out of mind, and had remained until now, immoveable,
like the everlasting hills and mountains. God's enemies abroad
in the heathen world on the day of Sinai, were greatly terrified
and scattered, and many of them destroyed ; which is a type
NOTES ON THE BIBLE. 3iJ
of the amaxement that Satan and the powers of darkness were put
ioio, by the sudden and wonderful spreadini;^ of the gospel, and
hoiv the enemies of God were scattered and destroyed thereby,
and God's pouring down a great and plentiful rain on the camp
of Israel, on the day when the law was given. The refreshing
shower that fell on Israel, did well represent those divine instruc-
tions God was then giving to them. Deut. xxxii. 1. " My doc-
trine shall drop as the rain, my speech shall distil as the dew, as
the small rain upon the tender herb, or the showers upon the
grass," was a lively type of the great and abundant pouring out
of the Spirit on the Christian church, on the day of Pentecost,
and on the world, in consequence of that. The pouring out of
the Spirit is often compared to showers of rain : this rain was the
more lively type of the eflusion of the Holy Spirit, because it was
a very refreshing rain to the congregation of Israel, as it is said
in the 9th verse of this Psalm, " Thou didst send a plentiful rain,
w^hereby thou didst confirm thine inheritance when it was weary ;"
that was a weary land wherein they then were, being an exceed-
ing dry and parched wilderness, where there is scarcely ever any
rain. Horeb, one name of mount Sinai, signifies dryness, as it
is called a land of drought, and it lay far south, and it was now
an hot time of the year, wherein the sun was just at the summer
>olstice, being about the end of May, so that the shower by its
:ooling and sweetening the air was very refreshing to them, and
therefore was the more lively type of the sweet influences of the
Spirit of God on their souls ; and this shower was the more lively
type of the pouring out of the Spirit slill, because it was a shower
lot of the cloud of glory, or that cloud that was the symbol of
Bod's presence, so that it was a refreshment from God, as the 6re
from heaven on the altar proceeded out of a pillar cloud and fire.
Levit. ix. 24. (Note, manna out of the pillar of cloud and fire.)
Manna, their daily bread, came down on the camp, out of the pil-
lar of cloud and fire, and so did more livelily represent the true
bread from heaven, even Jesus Christ, who is a divine person,
and dwells in the bosom of the Father, and as their meat, so their
irater; the refreshing rain, which signified also a divine person,
viz. the Holy Ghost, was out of the cloud of glory.
Note, that when mention is here made of God's sending a
plentiful rain, whereby he did confirm, or strengthen his inherit-
ance when it was weary, respect is also probably had to the chil-
dren of Israel's being refreshed by a shower of rain that des-
cended on them, at the the same time that a destructive hail fell
on their enemies, on the day that the sun and moon stood still ;
for as has been observed in Notes on Hab. iii. 11, No. 208, that
storm of hail did not arise until the end of the twelve hours of
the sun's standing still; and the sun probably stood still near the
VOL. IX. 45
954 NOTES ON THE BIBLE.
meridiaD, and Joshaa began the battle very early in the momiogf
after their travelling all the night before ; so that after that night's
watching and travelling, they had continued in battle and pursuit
about eighteen hours, and great part of the time under a very
great and extreme heat of the sun, wliich must necessarily arise
from its standing still so long at a meridian height, and shining
down on their heads with a perpendicular ray. So that by that
time without doubt the army of Israel were exceeding weary and
faint, and the clouds that covered the heavens, sent forth no hail
on them, but probably it was rain where they were, and a very
great shower, which cooled and sweetened the air, and was a
great refreshment to them after such toil and extreme heat. If
the rain was frozen in some places, doubtless it was a very cool
xTain where they were, which was needed to cool the air, after
such extreme heat. So that it was now with this cloud that
arose, as it was with the pillar of cloud and fire at the Red sea, as
that was a cloud and darkness to their enemies, and sent forth
thunder and lightning to confound them. Psalm Ixxvii. 16, 17,
18, 19, but gave light to the Israelites ; so now the cloud that
arose, sent forth destructive hail and thunder on the Amorites,
but sent a most refreshing rain on Israel, whereby they were
strengthened, after they had been made faint with the heat of the
sun, and the toil of battle.
CoroL II. Hence we may learn what the apostle Paul meant
by 1 Cor. x. 2, where he says that ** their fathers were all bap-
tized unto Moses in the cloud, and in the sea," he means tliat
they were baptized in the cloud, by the cloud's showering down
water abundantly upon them, as it seems to have done at two
times, especially; one was while they were passing through the
Red sea, for there seems to have been a remarkable storm of rain,
and thunder and lightning, out of the cloud of glory, while il:t
children of Israel were passing through the Red" sea, Fsuhn
Ixxvii. IG, 17, 18, 19: And thus God looked through the pillar
of cloud and fire about the morning watch, and troubled all their
Iiosts ; he confounded them with perpetual flashes of thunder
and lightning, which greatly affrighted the horses, and made them
run wild, and jostle one against another, so as to overturn and
break the chariots that they drew, and many of them lost their
wheels; but it was only a plentiful shower on the Israelites. And
.so they were baptized by the water that came out of the pillar of
cloiid, representing the blood that came out of Christ, and the
spirit that comes forth from him ; and so God now at the time
when they were coming out of Egypt (for the Red sea was the
bounds of Egypt) baptized them, to wash and cleanse them from
the pollutions of Egypt, and to consecrate them to himself.
NOTES ON THE BIBLE. 865
Another time was at moitnt Sinai, when God had brought them
to himself there, when he first entered into covenant with them
there, whereby iliey became his people, and he their God ; he
consecrated them to him, and sealed that covenant by baptizing
them by water out of llie cloud.
Hence we prove an argument for baptism by sprinkling or af-
fusion, for the apostle calls this a/Tusion or sprinkling, baptism,
comparing it to Christian baptism ; and when God himself, im-
mediately baptized his people by a baptism, by which he intend-
ed to signify the same thing that Christian baptism signifies, he
baptized by adusion and sprinkling.
[254] Psalm Ixxviii. 43. " How he had wrought his signs in
Egypt, and his wonders in the field of Zoan." Wells, in his Sa-
cred Geography, from hence very probably supposes that Zoan^
in the lime when Moses wrought these miracles in Kgypt, was the
royal city, or the city where the Pharaohs had their seat; for we
know that Moses wrought those miracles in the presence of Pha-
raoh, and therefore doubtless near the city where he dwelt, or in
the fields about that city. Zoan was probably from the begin-
ning, the seat of tiieir kings, and that it is because it was so noted
a city, and especially so known to the children of Israel, who had
been bond-slaves in Egypt under Pharaoh, who dwelt in Zoan,
that such particular notice is taken of it in Numb. xiii. 22. *'Now
Hebron was built seven years before Zoan in Egypt." And Dr.
Wells observes, that this seems to have been the royal seat lon^'
after, even until Isaiah's time, though Noph and llancs were two
other cities where the kings of Egypt did then sometimes reside.
Isai. xix. 11. *-*• Surely the princes of Zoan are fools, the counsel
of the wise counsellors of Pharaoh is become brutish: how say
ye unto Pharaoh, I am the son of the wise, the son of ancient
kings?" Ver. 13. '* The princes of Zoan are become fools, the
princes of Noph are deceived ; they have seduced Egypt, even they
that are the stay of the tribes thereof." Isai. xxx. 4. *' For his prin-
ces were at Zoan, and his ambassadors came to Hanes.^' Zoan
is the same with Tunis. By the Seventy interpreters, Noph is
the same with Memphis^ Ilanes is the same with Tahapanes ; Jer.
ii. IG; and Tahapanes, where we read that Pharaoh had an
bouse, Jer. xliii. 9, called in Ezekiel xxx. 18, Tekapknehes, the
same that was called Daphne by the Greeks. Soon after IsaiahU
time, Noph, or Memphis, became the capital city. Ezek. xxx.
13. Wells' Sacred Geography, p. 8, 9, and p. 49, 50.
[349] Psalm Ixxxiv. 3. " Yea, the sparrow hath found an
bouse, and the swallow a nest for herself, where she may lay her
young, even thine altars." The expletive even, which is not in
356 NOTES ON THE BIBLE.
tR original, hurts the sense. ** Thine altars, O Lord of hosts,
my king, and my God," seems to be a distinct sentence from the ;
foregoing, and comes in as an ardent exclamation, expressing the . '
longing of David's soul after God's altars, as is rather to be added
to the foregoing verse, where the psalmist had said, " My soal long-
eth, yea, even faiutetii for the courts of the Lord; my heart, and
my flesh cricth out for the living God ;" and then lys thoughts of
the birds having a nest, and so living distinguished from him, a
poor exile, that was cast out of house and home, and had not
where to lay his head, and was banished from God's house, which
is the worst part of his banishment : this comes in, as it were, in
a parenthesis, and then follows the exclamation, '* Thine altars,
O Lord of hosts, my King and my God !" Such an interpreta-
tion is exceedingly agreeable with the context, and the frame the
psalmist was in.
[203] Psalm xc. 10. Bedford's Scripture Chronology, p. 395.
When God had positively declared that the Israelites should wan-
der forty years in the wilderness, and that all of them except
Joshua and Caleb should die there ; and when he did thus cat
short the age of man, to what it is at this time, then Moses pen-
ned a melancholy psalm, in which he tells us how they were con-
sumed by God's anger for their impieties, and how man's age ii
come to seventy or eighty years, after which there is only labour
and sorrow, instead of those hundreds that they lived before.
Here we may observe, that as sin at first brought death into
the world, so sin did afterwards shorten the age of man, before
the flood : the patriarchs lived almost to- a thousand years. But
the sin which brought the flood, took away one half of man's age,
so that they who were born afiei wards never attained to the age
of five hundred. At the confusion of Babylon it was shortened
again in the same manner, so that none born after that time lived
up to two hundred and fifty, as it is easy to observe by comput-
ing their ages. After the death of the patriarchs, when the true
worship of God was very much declined in their families, and the
rest of mankind were overrun with superstition and idolatry, the
life of man was shortened again, so that we read of none bom
since, who exceeded an hundred and five and twenty ; neither did
the ages of men stand at that measure, but at the frequent murmur-
ings and provokings of God in the wilderness, a third part more, or
thereabouts, were cut off from the age of man, and the common
limit of man's life was brought to seventy or eighty years, or there-
abouts, or more particularly to eighty-three, or eighty-four years,
which very few exceeded, and which Moses speaks of in the before-
mentioned psalm, composed upon that occasion. And though
the sins of mankind have been very great and universal since that
NOTES ON THE BIBLE. 367
, yet the age of roan's life has not been sliortened any DQore,
use a shorter space would hardly have been sufficient for the
ng out, and Improvement of arts and sciences, as well as for
r reasons.
68] Psalm xci. 11. "He will give his angels charge con-
ing thee, and they shall bear thee up in their hands, lest at
.ime thou dash thy foot against a stone." As a father gives the
• children charge concerning the younger, to lead thera and
them up, and keep them from falling.
5] Prov. iv, 23. " Keep thy heart with all diligence, for out
are the issues of life." It is probable here is an allusion to
ilood's issuing from the heart. The heart is the fountain of
»Iood, which is called the life. G^n. ix. 4, and other places*
men was so great a philosopher, that doubtless he understood
ihe heart was the fountain of the blood.
62] Prov. XXX. 27. ** The locusts have no king, yet go they
all of them by bands." The following is taken from the
ling Post of January 4lh, 1748. Extract of a letter from
isylvania, Aug. 23, concerning the locusts that had lately
a red there.
These dreadful creatures with which we are afflicted, move in
rolumns; the first places they invaded were the territories of
sgisch, and Banoize, where they passed the night ; the next
ling they directed their flight towards Peekska, Maradick,
And the day following towards Irriga, where they have eat
eaves, the grass, the cabbages, the melons and cucumbers, to
ery roots. Yesterday they were in motion towards Schuliom,
ling their flight manifestly towards Zealmo and the parts
^abouts. They continue in the air, or if one may use the
ession, they march generally two hours and an half at a time,
y form a close compact column about fifleen yards deep, in
dth about four musket shot, and in length near four leagues.
y move with such force, or rather precipitation, that the air
bles to such a degree as to shake the leaves upon the trees,
y darken the sky in such a manner, that when they passed
' ns, I could not see my people at twenty feet distance.
p. S. At this instant we have notice that two swarms more
approaching, which after having settled in the neighbourhood
/^arasch, have returned back by Nerraden and lasack, making
odigious buzz, or humming noise as they passed." The same
»unt is also in the Boston Gazette of January 26th, 1748.
)0] Eccles. i. 6. ** The wind goeth towards the south, and
letb about unto the north, it wbirleth about continually, and
358 NOTES ON THE BIBLE.
the wind returnelh again according to his circoil." Wh
the wind blows from one quarter for a long time there mus
be a circulation in the atmosphere. When the wind blow
the north, there must at the same time be another wind fn
south, or in some other place, otiierwise h)ng and 8troD|
would leave some regions empty of air, and it would o
heap up in otlicrs. Thi:i I take to be what is noieant in tbii
[91] Eccles. ii. IG. "There is no remembrance of tl
more than of the fool." Man's reason naturally expects i
reward, and that all the good, that good and wise men I
their labour, should not be confined to this short life.
[316] Eccles. vi. 3. " So that the days of his j-earsh
and his soul be not fdlcd with good, and also that he ,
bun'al, I say tiiat an untimely birth is better than he." J
burial^ i. e. is one that God takes no care of in his deal
him no honour, takes no care of either soul or body, as bav
value for, or care of, either, or any respect for their meosoi
it is the wicked that the wise man is here speaking of, tl
that is spoken of chap. viii. 12, 13, which is a place very
with this. And it will be further evident by comparing
the following verse with chap. v. 13 — 17. Burial is the
which friends show to the memory and remains of those'
dead. God will show no regard to any thing that remains ol
men after death. God treats their souls when they die, i
treat their bodies at the resurrection, with contempt, as m
the dead bodies of those creatures they have no honour oi
for, and are abominable to them, as are the carcasses of
beasts. Jer. xxii. 10. " Ho shall be buried with the buri
ass, drawn and cast forth beyond the gates of Jerusalem.'
Isai. xiv. 19, 20. **But thou art cast out of thy grave
abominable branch, and as the raiment of those that ai
thrust through with the sword, that go down to the stone
pit and as a carcass ; trodden under feet, thou shah be joii
them in burial, because thou hast destroyed th^' land." Gi
careof the righteous when they die, he linrls a repository
for their souls, and their dust is precious to him. As Got
Moses in the mount, tliey arc paihered to their fathers
ceived into Abraham's bosom, but God treats the soul
wicked when they die as men treat the dead, putrid carcji
ass or a dog : they are cast forth out of the city of God's
lem, and shall be for ever shut out thence.
[147] SolomorC$ Song. The name bj* which Soloro
this song, confirms me in it that it is more than an ordin
NOTES O.V THE BIBLE. 359
f, and that it was designed for a divine song, and of divine
pity ; for we read, 1 Kings iv. 32, that Solomon's songs
i thousand and dye ; this he calls the Song of songs, that is,
lost excellent of all his songs, which it seems very probable
to be upon that account, because it was a song of the most
Bent subject, treating of the love, union, and communion be-
Christ and his church ; of which, marriage and conjugal
ras but a shadow. These are the most excellent lovers, and
love the most excellent love.
p. Henry, in the introduction to his Exp. of this book, says,
ippears that this book was taken in a spiritual sense by the
lb church, for whose use it was first composed, as appears by
Ibaldee paraphrase, and the most ancient Jewish expositors.*'
same place he says, ** In our belief both of the divine ex-
ion and spiritual exposition of this book, we are confirmed by
iDcient, constant, and convincing testimony, both of the
eh of the Jews, to whom were committed the oracles of God,
[who never made any doubt of the authority of this book, and
Christian church, which happily succeeded them in that trust
tliofiour."
d] The Book of Solomon's Song. The divinity of this
its confirmed from the allusions there seem to be in the New-
iroent to things iierein contained ; and particularly Christ,
m iv. 10. 14, speaking of a well of living water, seems to al-
to the 15th verse of the iv. chapter of this song, *' a foun-
Fdf gardens, a well of living water." So in Eph. v. IB, there
to be an eye to chap. v. 1, of this song. See Notes on that
kge in Ephesiaus.
I] It is one argument that the Book of Confides is no com-
love song, that the bridegroom or lover there spoken of so
calls his beloved, ** My sister, ray spouse." This well
with Christ's relation to believers, who is become our
*T and near kinsman by taking upon him our nature, and is
*otber, and the son of our mother by his incarnation, as
ly he became a son of the church, and used the ordinances
Anted in it, and so has sucked the'breasts of our mother, and
became his brothers also by the adoption of his Father.
this appellatron would not well suit a common spouse among
fews, who were so strictly forbidden to marry any that were
of kio to them, and particularly to marry a sister. Levit.
[. 9. *' The nakedness of thy sister, the daughter of thy father,
ittie daughter of thy mother, whether she be born at home or
io abroad, even their nakedness thou shalt not uncover." It is
llfcer likely that the Jews would marry such in Solomon's time.
« •
360 NOTES ON THE BIBLE.
nor that it would be the custom to comps^re their spouses t
especially that they would insist so much on such an app
as though it was an amiable thing, and a thing to be tho
and mentioned with delight and pleasure, to have a spou
was a sister, when God's law* taught them to dread and ab
thought of it.
[436] The Book of Caniicles. The following place*
Psalms are a confirmation that by her, whom the bridegr
this book calls, " My love," " My dove," '* My sister,'
spouse," and the like, is meant the church, viz. Ps. xxii. 2(
17. Ix. 4, 5. cviii. 6. cxxvii. 2. Ixxiv. 19.
[460] The Book of Solomon^s Song, no common lot
but a divine song, respecting the union heiiccen the Me9$\
the church. It is an argument of it that such figures of
are made use of from time time in this song, as are elsewbe
concerning tJMi Messiah and the church. Chap. i. 3. C
elsewhere cocinlf)ared to ointment. That, chap. i. 3, 4, Dr
is parallel with Jer. xxxi. 3. There the Lord, speaking
church of Israel, under the name of the virgin of Israel, sa
have loved thee with an everlasting love, therefore, with
kindness have I drawn thee." Ver. 4. "The King hath I
me into his chambers ;" and elsewhere the saints are repr
as dwelling in the secret plaice of the Most High. Hos. xi
draw them — with the bands of love." Representing the
groom as a shepherd, and the spouse's children as kids and
chap. i. 7, 8, is agreeable to frequent representations of tl
siah, and the church in the Old Testament. The ornan
the spouse are here represented as jewels and chains of sil
gold, chap. i. 10, 11, and iv. 1 — 9. Compare these wit!
xvi. 11, 12r 13. The excellencies both of bridegroom an
are compared to spices, chap. i. 12, 13,14. iv. 6. 10.13,
V. 5. 13. viii. 2. And ointment perfumed with spices, c
3. iv. 10. The same spices were made use of to reprcst
ritual excellencies in the incense, and anointing oil in th<
naclc and temple, and also in the oil for the light. £x(
28. Chap. i. 10; ** Our bed is green." This is agrei
figures of speech often used concerning the church. Tl
fort the spouse enjoyed in her bridegroom is compared to a
and the fruit of a tree. Chap. ii. 2, is agreeable to Isai. 3
2, and Iv. 13, and Hos. xiv. 5. Chap. ii. 3. 5, is agre<
Prov. iii. 18. ** She is a tree of life to them that lay hoi
her, and happy is every one that retaineth her ;" and v
"My fruit is better than gold." So the Messiah, in the ]
cjcs, is often compared to a tree and branch. The comi
NOTES ON THE BIBLE. 361
bridegroom and bride have in each other, are in this book often
compared to wine. Chap. i. 2. ii. 5. v. 1. So wine was made
use of in the tabernacle and temple service to represent both the
comforts the church has in Christ, and also the gracious exercises
and good works of the saints offered to God. See also Proverbs
ix. 2, Isai. xxvii. 2, Ilosea xiv. 7, Zech. ix. 15, and x. 7.
The comforts the bridegroom and bride here enjoy mutually in
each other are in the song compared to wine and milk, agreeable
to Isai. Iv. 1 ; and also to the honey and honeycomb, agreeable
to the frequent representations made of spiritual comforts in the
scripture. The spouse here is represented feasting with the bride-
groom. Chap. ii. 4. and v. 1. So the church of God is repre-
sented as feasting with him in the sacrifices and feasts appointed by
Moses, and in the prophecies, Isai. xxv. 6, Iv. at the beginning.
God's saints are all spoken of as the priests of the Lord, Isai. Ixi.
6 ; but the priests eat the bread of God. What the spouse en-
tertains her lover with is called fruits, chap. iv. IG, vii. 13, viii.
2 ; as the good works of the saints abundantly are represented
elsewhere as fruit which the church brings and offers to God. The
spouse is here compared to fruitful trees, chap. iv. 13, &^c., vii.
7, 8. The saints are compared to the same, Ps. i. 3, and Jer.
xvii. 8, and Isai. xxvii. 6, and other places innumerable. The
spouse is compared to a flourishing fruitful vine, chap. ii. 13,
▼ii. 8. So is the church of God often compared to a vine. The
spouse's excellency is compared to the smell of Lebanon, chap.
iv. 1 1. So is the excellency of the church, Hos. xiv. 6, 7. " His
branches shall spread, and his beauty shall be as the olive tree,
and his gtnell as Lebanon. They that dwell under his shadow shall
return, they shall revive as the corn, ami grow as the vine^ the
gceni thereof shall be as the wine of Lebanon.^^ The fruits of the
spouse are often compared to pomegranates in this song. Chap.
iv. 3. 13. vi. 7. viii. 2. So the spiritual fruits of the church of
God are reprerented by pomegranates in the tabernacle and tem-
ple. The spouse is in this song said to be like the palm-tree.
Chap. vii. 7, 8. So was the church of Israel, whose rcpresenta-
. tion were the seventy elders, typified by seventy palm-trees. Exod.
XV. 27. So the temple was every where covered with cherubims
and palm-trees, representing saints and angels. 1 Kings vi. 29.
32. 35, vii. 3G, 2 Chron. iii. 5. So in EAekiel's temple, Ezek. xl.
16. The spouse in this song is compared to a garden and orchard,
to a garden of spices, and of aloes, in particular, ch. iv. 12, to the
end, and v. 1, and vi. 2, which is agreeable to the representations
made of the church. Num. xxiv. 5, G. " How goodly are thy
teots, O Jacob, and thy tabernacles, O Israel. As the valleys are
they spread forth, as the j;;irdens by the rivers side, as the trees
offign aloes which the Lv/rd haih plaifted, as the cedar-trees be-
VOL. IX. 40
3G2 NOT£S ON THE DIBLE.
side the waters." The spouse is compared to a fountain, cliap. iv.
1 2, 1 3 ; so is tlio cluircli, Dey t. xxxiii. 28, Ps. Ixviii. 26. The twelve
tribes of Israel are represented by twelve fountains of water.
Exod. XV. 27. The spouse is called a fountain of gardens, chap,
iv. 15. So the church of God is represented as a fountain io ihe
midst of a laud of corn and wine. Deut. xxxiii. 28. And a strean
among all trees of unfading leaves, and living fruit. And asi
watered gardeu, Isai. Iviii. ] 1, Jer. xxxi. 12. The spouse iscalkd
a well of living waters, chap. iv. 15. The blessings granted to |k
the church, and by the church are repiesented by the same ihiog
Zech. xiv. 8. '^ i Jving waters shall go out of Jerusalem/' So |^i
Ezck. xlvii., where we read of waters goingout of the temple and
city of Jerusaleui that gave life to every thing, and flowed io ifac
midst of the trees of life. Another thing that is a very great evi-
dence that this song is mystical, and that the spouse signifies not
a person but a society, and the church of God in particular, istlut
she is compared to a city, and the city of Jerusalem in pa^
ticular. Chap. vi. 4. *' Thou art beautiful, O my love, as Ti^
zah, comely as Jerusalem ;^' and (hat particular parts of the sponsc
are compared to buildings, and strong buildings, as towers and
walls. Chap. iv. 4. " Thy neck is like the tower of Davidi
builded for an armory whereon they hang a thousand buckleiii
all shields of mighty men." Chap. vii. 4. *' Thy neck is like a
tower of ivory Thy nose is as the tower of Lebanon, whicfc
looketh towards Damascus. Chap. viii. 10. ** I am a wall, and ^
my breasts like towers." We find elsewhere people and societiei
of men represented by buildings, houses, and cities, but never
particular persons. And the church of God is a society or peo-
ple often represented in scripture by such similitudes, and par-
ticularly is often compared to a city with strong towers and bul-
warks, and to the city Jerusalem especially, and that on the
account of her many fortifications and strong bulwarks.
Again, it greatly confirms that the spouse is a people, and (he
church of God in particular, that she is compared to an army, u
army terrible with banners. Chap. vi. 4. 10. <* And as a com-
pany of two armies, or the company of Mahanaim." So die
church of God when brought out of Egypt through the wilde^
ness to Canaan, was by God's direction in the form of an army
with banners. So the psalms and prophecies often represent ibe
church of God as going forth to battle, fighting under an en-
sign, and gloriously conquering iheir enemies, and conquering
the nations of the world. And the compauy of Jacob, that was
as it were the church of Israel, with the host of angels that met
them and joined them, to assist them against Esau's host, was the
conipatiy of Mahanaim, or company of two armies, so called by
Jacob on that account. Gen. xxxii. at the beginning.
NOTES ON THE BIBLE. 363
So it is a great evidence of the same tiling that tiie spouse is
compared to war-horses, chap. i. 9, &r. which it is not in the least
likely would ever be a comparison used to represent the beauty of
a bride in a common Epithal.imium or love song. But this is exact-
ly agreeable to a representation elsewhere made of the church of
Clod. Zech. X. 3. ** The Lord of hosts hath visited his flock, the
house of Judah, and hath made them as his goodly horse in the
battle." And vcr. ^. "And they shall be as mii^hty men which
tread down their enemies, as the mire of the streets in the battle.
And they shall fight because the Fjord is with them.'' And ver. 7.
•• And they of Ephraim shall be like mighty men."
These expressions show this song to be mystical. Chap. i.
•• My mother's children were angry with me," &c. If it is sup-
posed to be used of the church, they are easily accounted for ; they
are agreeable to accounts in scripture history of Cain's enmity
aj^ainst Abel, and Esau's against Jacob; nnd their posterities
enmity against Israel ; and the prophecies that represent the fu-
ture persecutions of the church, by false brethren.
Another thing that shows this to be no common love song, is
that the spouse seeks company in her love to the bridegroom, en-
deavours to draw other women to join with her in loving him, and
rejoices in their communion with her in the love and enjoyment of
her beloved. Chap. i. 3,4. "Therefore the VIRGINS love
thee." "Draw me; WE will run after thee." " The king hath
brought me into his chambers; WE will be glad and rejoice in
tliee." " WE will remember thy love more than wine." " THK
UPRIGHT love thee." Chap. vi. 1, 2. "Whither is thy be-
h>ved gone, O thou fairest among women ; whither is thy be-
loved turned aside that we may seek him with thee.'^ My be-
loved is gone down into his garden," &.c. Chap. viii. 13.
** Thou that dwellest in the gardens, the companions hearken to
thy voice."
The bridegroom in this song speaks of his.willing people, chap.
vi. 12, which is agreeable to the language used concerning the
people of the Messiah. Ps. ex. 2. (See Psalm xlv. No. 507.)
[86] Cant. i. 5. "As the t^nts of Kedar, as the curtains of
Solomon." Kedar was a place where shepherds used to seat
their tents and feed their (locks, a noted place for shepherds, as
you may see, Isai. Ix. 7. " All the flocks of Kedar shall be
gathered unto thee.'* And Jer. xlix. 28, 29. Concerning Ke-
dar. " Their tents and their flocks — they shall take to them-
selves their curtains." The people of Kedar it seems used to
dwell in tents, in moveable habitations, and lived by feeding of
sheep; and therefore the church is very likely represented by
these, and it is agreeable to many other representations in scrip-
364 NUTKS ON THE UfliLE.
lure, where (jrod^s people are called liis sheep, his flock, and
Christ and his ministers shepherds, and the churrh is also coib-
parcd to a tabernacle or tents : it is fitly compared to moveabie
tents, for here we are pilgrims and strangers, and have no abiding
place ; these are the shepherds tents referred lu in the 8lh verse.
[458] Cant. i. 5. ** As the tents of Kedar, as the curtains of
Solomon." That the spouse in this song is compared to a tent,
and to the curtains of the tabernacle and temple, is an evidence
that this song is no ordinary love song, and that by the spoose ii
not meant any particular woman, but a society, even that holy so-
ciety, the church of God. It is common in the writings of the
Old Testament to represent the church of God by a tent, or tents,
and an house and temple, but never a particular person. See IsaL
liv. 2 ; Zech. xii. 7 ; Isai. xxxiii. 20 ; Lam. ii. 4. 6 ; Isai. i.8.
And the tabernacle and temple were known types of the church,
and the curtains of both had palm-trees embroidered on tbem,
which are abundantly made use of to represent the church. The
church of God is called an house, in places too many to be men-
tioned. The church used to be called the temple of the Lord, ai
appears by Jer. vii. 4. 'I'he church is represented by the tempki
as is evident by Zech. iv- 2 — 9.
[461] Eccles. i. 9. '' The thing that hath been is that whidi
shall be, and that which is done is that which shall be done, and
there is no new thing under the sun," &^c. It appears by the con-
nection of these words uith what went before, that the design of the
wise man is here to signify that the world, though it be so full nfl^
bour, mankind, from generation to generation, so constantly, la-
boriously, unweariedly, pursuing after happiness and satisfaction,
on some perfect good wherein they may rest ; yet they never obtain
it, normnkeany progress towards it. Particular persons \% bile llNfjf
live, though they spend their whole lives in pursuit, do but go
round and round, and never obtain thnt satistying good they seek
after. '*Tlie eye is not satisfied with ^eei^g, nor the ear with hea^
ing," ver. 8. And as one generation passeth away, and anotlHT
comes, (v. 4.) the successive generations constantly labouring,
and pursuing alter stnne good whertMu satisfaction and rest may
be obtaini'd, not being discouraged by the disappointment «f
former grnrrations, yet ihry mnko no progress, they attain to
nothing new beyond their forefathers, they only go round in tk
same circle, as the ^ull restlessly repeats the same course that il
used to do in fr)nner ages, nnd as the wind and wati*r after tlwir
running and flowing have got no further liian they were fornieri);
for to the place from whence they came, they constantly return
again ; and as the sea is no fuller now than it used to be in fornat
NOTRS OW TIIK BIBLB. 365
Iges, thouirh the rivers Imvo all the. while with constant and
ndefatifrahlc labour and ccmtimial expense of their waters,
»een striving to fill it up. That which goes round in a link,
iet it continue moving never so swiftly, and never so long,
makes no progrc^^^s, conies to nothing new.
[395] Cant. ii. 7. ** 1 charg(j you, O ye daughters of Jcru-
lalcm, by the roes, and by the hinds of the field, that ye stir
not up, nor awake my love till lie pleas<;." In the 2d verse of
this chapter is represented the church in her state of persecu-
tion ; in the 3d, 4th, 5th, and Gth verses is represented the com-
forts and supports Christ gives her in this stale of hers ; in this
rerse is represented her duty in patience, meekness, and love
lo her enemies, and humble and patient wailing for Christ's
deliverance, in Christ's trial while she is in this state of suflTer-
ing. In tho five following verses is represented Christ's com-
ing to ber deliverance, to put an end to the suffering state of
the church, and introduce its properous and glorious day. In
this 7th verse, it is strictly charged upon all professing Chris-
tians, that they should not stir up nor awake Christ till he
please, i. e. that they should not take any indirect courses for
their own deliverance while the church is in her afllicted state,
ind Christ seems to neglect her, as though he were asleep,
but that they should patiently wait on him till his time should
come, when he would awake for the deliverance of his church.
He that believeth, shall not make haste. They that lake in-
direct courses to hasten their own deliverance, by rising up
Against authority, and resisting their persecutors, are guilty of
tempting Christ, and not waiting till his time comes, but going
etlK)ut to stir him up, and force deliverance before his own time.
They arc charged by the roes and hinds of the field, who are
of a gentle and harmless nature, and not beasts of prey, do
not devour one another — do not fight with their enemies, but fly
from them, and are of a pleasant loving nature, Prov. v. 19.
So Christians should flee when persecuted, and should not be
of a fierce nature, to resist and fight, but should be of a gen-
tle and loving nature, and wait for Christ's awaking.
The same thing is represented in the iii. chaj). ver. 5. There
as that chap, in tlie 1st verse, is represented the fruitless seek-
ing of the church in her slothful, slumbering, dark state that
precedes the glorious day of the Christian church, and then is
rcpresenttjd her seeking him more earnestly when more awak-
ened, ver. 2, and then the; introduction of her state of light
und comfort by that extraordinary preach'mg of the word of
God, which will be by the ministers of the gospel, and then, in
the 5lh verse, is the church to wait patiently for Christ's ap-
3G6 NOTES ON THE BIBLE.
pea ranee, without usinp: undue indirect moans to obtain con-
fort before his time roincs. And then in the following versa
is more fully represented the happy state of the church after
Christ has awaked and come out of the n-iidcrness where he
had hid himself. The like change we hare again, chap. fill.
4, which in a like sense rilso agrees well with the context.
[444] Cant. ii. 14. " O my dove, that art in the clefts of tlic
rock, in the secret places of the j^tairs, let nic sec thy couiite-
nance, let me hear thy voice." There is prohably respect here
to the rock of mount Zion, on which Solomon^s house was liuih,
or of the mountain of the temple, and to the stairs liy whick
they ascended that high rock, to go up to Solomon's ptdarei'
See Nehem. iii. 15, and xii. 37; or the stairs by which tbef
ascended through the narrow courts into the temple ; it comei
much to the same thing, whether we suppose the rocks airf
stairs referred to, to be of the mountain of Solomon^ pnlaee
or temple, for both were typical of the same thing, and boik
mountains seemed to have been called by the same naner
mount Zion. The church, in her low estate, before thatgloti*'
ous spring sfioken of in the foregoing verses, is not admitted to
such high privileges, and such nearness to God, and intimtict:
with him, as she shall be afterwards, is kept at a greater du^
tance not only by God's providence, but through her own dark-
ness and unbelief, and remams of a legal spirit, whereby she
falls more under the terrors of God's majesty manifested at
mount Sinai under that legal dis))ensation throui^li which Mo-
ses, when God passed by, hid himself in the clefts of the rock.
Her love to the spiritual Solomon causes her to remain near
his house, about the mountain on which his palace standiii
watching at his gates, and waiting at the posts of his doorV
and by the stairs by which he ascends to his house, but yet
hides herself as if ashamed, and afraid, and unworthy to ap-
pear before him, like the woman that came behind Christ to
touch the hem of his garment. She has not yet obtained that
glorious privilege spoken of, Ps. xlv. 14, 15, and Uev. xix. 7,
8, which she shall be admitted to in the glorious day approndn
ing, when she shall enter into the king's palace. She rcinairt
now waiting at the foot of the stairs that go up to the liousc^as
Jacob lay at the foot of the Ia<ldor, at the place of which be
said, this is the house of God, thiT) is the gate of heaven, niiil
there she hides herself in the secret placets of the stairs, liol
then she shall be made joyfully to ascend, and with boKlncst^
and o|)en face to go to the king in his palace.
NOT£S ON THE DIOLE. 367
[486] Cant. iv. 3. '' Thy lips arc like a thread of scarlet."
There is probably a special lespcct to the speech of the saints
u prayer, which is dyed in the blood of Christ, and by this
means becomes pleasant and acceptable, and of an attractive
lufluence, like a scarlet cord to draw down blessings. The
[iruycrs of saints are lovely and prevalent only through the in-
i^eusc of Christ's merits.
[487] Cant. iv. 3. " Thy neck is like the tower of David,
builded for an armory, whereon there hang a thousand buck-
lers, all shields of mighty men." This probably represents
faitli, for it is that by which the church is united to her head.
For Christ is her head ; or if we look at ministers as a subor-
dinate head, yet they are so no otherwise than as they repro-
seiit Christ, and act as his ministers, and the same that is the
union of believers to Christ in their union to ministers, and in
receiving them, they receive him. It is by the same faith
whereby they receive Christ, and obey his word, that they re-
ceive and obey the instructions of ministers, for their instruc-
tions are no other than the word of Christ by them. Faith is
the church's life, and strength, and constant support, and sup-
ply, as the neck is to the body. Faith is the church's shield ;
£ph. vi. 16; it is the church's armory furnishing her with
shields, because it provides them out of Christ's fullness which
is contained in the promises.
[488] Cant. iv. 5. ** Thy two breasts arc like two young
roes that are twins, which feed among the lilies." Like two
yonng roes, i. e. fair, loving, and pleasant. See Prov. v. 19.
Roes which feed among the lilies, not in a wilderness, but in a
good pasture, or a pleasant garden, fair and flourishing. And
by their being the white unspotted lilies for their nourishment,
may also represenc her chastity and purity, that her breasts are
not defiled by an impure love. By the church's breasts arc
meant means of grace ; see Cant. viii. 1. 8, Isai. Ixvi. 11, 1
Peter il. 2. These two breasts may signify the same with the
two olive-trees, with the two golden pipes emptying the golden
oil out of themselves, and the two anointed ones, Zcch. iv. 3.
11, 12. 14, and the two witnesses in Revelation, the two tes-
taments, and two sacraments ; another thing meant is love,
the two breasts are love to God and love to men.
[428] Solomoii^s Song, iv. 8. *' Come with nic from liCba-
non, my spouse, come with me from Lebanon, look from the
top of Auiana, from the top of Shenir and llerniun, from the
Jious' dens, from the mountains of the leopards." This cull
368 NOTES ox THE BIBLE.
and invitation of Jesus Christ may be looked upon as directoi
cither to her that is already actually the spouse of Christ, or
her th.at is called and invited to he his spouse, that is, airead;
his spouse no otherwise than in liLs gracious election. Sotk
Gentiles are called a sister in the laH chapter of this soi^,
even hefore they were in a church estate, before ^he hadaoj,
breasts. So in the xliii. of Isaiah, where respect is badtotJKJ
calling of the Gentiles, God calls those his sons and daughters,
that were so as yet, only in his decree of election. Ver. 6. "I
will say to the north, Give up ; and to the south. Keep not badi:
bring my sous from far, and my daughters from the endsef
the eartli.^'
Lebanon, Amana, Shenir, and Hermon, were certain no(d
mountains in the wilderness, in the confines of the land of Gi-
naan, that were wild and uninhabited. Hence the wonderfil
work of God in turning barbarous and heathenish countrieil^l
Christianity, is compared to the turning such a wild forest ■
Lebanon into a fruitful field. Isai. xiii. 17. '* Is it not yeti
very little while, and Lebanon shall be turned into a fruitCil
field, and the fruitfid field shall be esteemed as a forest ?" Thf
were mountains that were haunts of wild beasts, and prob«%
some of them at least very much frequented by lions aodle^
pards, those most fierce and terrible of wild beasts; they win
places where lions had their dens, and either these orsoM
other noted mountains in the wilderness, were so frequentedlf
leopards, that they were called the mountains of the leopinlii
It is from such places as these that the spouse, or she tbatii
invited to be the spouse, is invited to look to Jesus Cbriitt
where she was without the limits of the pleasant land of C^
naan, wandering and lost in a howling wilderness, where sk
was in continual dnngcr of being devoured and falling a pr?
to those terrible creatures. Christ graciously calls andiuTitfl
her to look to him from the tops of these desolate mountain
towards the land of Canaan, and towards the holy city Jen*
lem, where he dwelt, though far ofli'; yea, to come with hi*i
for Christ is come into this wilderness to seek and to saveitf
that is lost, to come and leave those horrid places, and cooi
and dwell with him in the pleasant land, yea, in the city Jemtf*
lem, that is the perfection of beauty, the joy of the whole cartt'
Yea, though the lions had actually seized her, and carried h^
into their dens, there to be a feast for them, yet Chrisic**
and encourages her to look to him from the lions' dens.
David represents his praying to God in a state of exile*"
ill distressing cir(!uni>taiices, by his renienibering Gud \^^
the land of the Htrntonites. Ps. xlii. C '* Christ saves*"*
out i)( the dens of lions, as he did Dairul, and out uHh*=
IT
NOTES ON TH£ BIBLE. 369
ItoOQths of wild beasts, as David did the lamb from the mouth of
the lion and the bear. He invites sinners that are naturally un-
der the dominion of Satan, that roaring lion that goes about seek-
ing whom he may devour; and invites saints under the greatest
darkness and distresses, and temptations, and bufletings of Satan,
Do look to him.
[435] Cant. iv. 9. *^ Thou hast ravished my heart with one of
thine eyes, with one chain of thy neck.'' ^^ hat that one chain
of the spouse's neck is, that does so peculiarly ravish the heart of
Christ, we may learn by Ps. xlv. 10,11, "Forget thine own
people, and thy Father's house ; so shall the king greatly desire
thy beauty." The thing here recommended to the spouse, in or-
der to the king's greatly desiring, or being ravished with her
heauty, is poverty of spirit. That this peculiarly delights and
attracts the heart of Christ, is agreeable to many scriptures. 1
Peter iii. 2, 3. " Whose adorning, let it not be that outward
adorning of plaiting the hair, and wearing of gold, and putting
on of apparel ; but let it be the hidden man of the heart, in that
which is not corruptible, even the ornament of a meek and quiet
spirit, which is in the sight of God of great price." This is in a
peculiar manner a sweet savour to God. Ps. li. 17. This in a pe-
culiar manner draws the eye of God, Isai. Ix. 2, and 'attracts
his presence. Tsai. Ivii. 15. Ps. xxxiv. 18. Or perhaps it may be
the eye of faith that includes poverty of spirit and love. These
grraces being exercised in faith, are peculiarly acceptable ; faith
derives beauty from Christ's righteousness, by which all mixture
of deformity is hid.
[489] Cant. v. 14. "His belly is as bright ivory, overlaid
with sapphires." The word is the same in the original, which in
ver. 4, is rendered bowels, and wherever it is attributed to God,
it denotes affection, and is rendered bowels, as Isai. Ixiii. 15. Jer.
zzxi. 20, his affection is said to be like bright ivory overlaid
with sapphires, representing the justice and mercy which are both
so perfectly exercised, and manifested in him, in the work of re-
demption. The bright, or pure white ivory, represents his per-
fect justice. Solomon's throne of justice was ivory, which sub-
stance was chosen to be the mother of his throne in all probability,
because it fitly represented justice; as the throne of Christ at the
day of judgment, Rev. xx., is represented as a great white throne.
His belly was overlaid with sapphires, being a precious stone of
a beautiful azure or sky blue, the softest of all the colours, to re-
present mercy. Thus the throne of God had the appearance of
sapphire, Ezek. i. 26, to signiry that he sat on a throne of grace.
VOL. IX. 47
370 NOTES ON THE BIBLE.
[85] Cant. vi. 13. " What will ye see in the Shulamite? Ai
it were the company of two armies," or, " the company of Maba-
Daim." The two armies that are the company of Mahanaim are
the church of God in earth and in heaven; the company of Ja«
cob and the company of the angels, see Gen. xxxii. 2 ; or the
church militant, and the church triumphant, for both these armiei
make one spouse of Jesus Christ.
[490] Cant. vii. 1. " How beautiful are thy feet with shoes,
O princess daughter T' This is to signify the amiableness ofbtr
conversation, and that her conversation is not naturally amiable,
but that this beauty of conversation is put upon her. Andao*
other thinp^ implied is, that she was prepared for travel, as the
people in Egypt were, to have their shoes on their feet. Exod. xii. !!•
So the apostle directs that Christians should have their feet shod
with the preparation of the gospel of peace, Eph. vi. 15, i.e. a
preparation for travel according to the gospel, and by the gospel
of peace.
To the same scope is what follows — ** The joints of tliy thigbs
are like jewels, the work of the hand of a cunning workman.^'
The joints, the knees, and hips, are especially the seat and means
of motion in walking. When it is said, The joints of thy thia;lii
are the work of a cunning workmnn, this may be explained by
that of the apostle, Eph. i. 10; *' We are his workmanship, cre-
ated in Christ Jesus unto good worlds, which God hath fore-or-
dained that they should walk in them." The whole body oflhc
church is fitly joined together, by joints and bands; the joints
are kept firm, and fit for their proper motion and operation by
mutual charity, holy love and union, and communioD of saints.
[491] Cant. vii. 2. '* Thy navel is like a round goblet, which
wanteth not liquor." The navel, according to the ancient no-
tions they had of things, was the seat of health. Prov. iii. 8. "It
shall be health to thy navel." Job xl. IG. ** His force is in the
navel of his belly." So that the thing which is here most proba-
bly represented is the spiritual health of the church: her navel i$
compared to a goblet which wanteth not liquor, i. e. full of wine,
that enlivening, invigorating liquor. The word signifies mix-
ture or temperament, or wine mixed or tempered ; that is, wiuc
that is so prepared as to make it the most agreeable and wholc-
iome ; (see Prov. xxiii. 30. and ix. 2 ;) probably the same may
be meant that is called spiced wine, in ciiap. viii. 2.
[492] Cant. vii. 4. " Thine eyes are like the fishpools in
Heshbon, by the gate of Btith-rabbim." It seems there were tuo
or more noted fishpools near to the city of Heshbon, the chief
NOTES ON THE BIBLE. 371
5ily in the country of Moab, by one of the gates of that city,
railed the gate of Bath-rabbim, i. e- the gate of the house of the
Dultitude, probably so called because at that gate was an
lou^e for the resort of the muliiludcs that resorted to these
^ools for the sake of the water of that pool, and fish which
were caught there, and to wash themselves there, and perhaps
•lese pools might be remarkable for the clearness of the water,
i.nd their fitness to exhibit a true and distinct image of the multi-
:midcs that resorted thither, wherein men might see themselves as
Aey were, and might see the spots and filth which they would
^ash off, and wherein was a true representation of other things.
So that the thing signified by the eyes of the spouse may be the
Spiritual knowledge and understanding of the church, by which
the has a true knowledge of herself and her own pollutions, and
^so a true representation or idea of other things. And also
tiereby may be signified the benevolence and bountifulness of the
S^yes of a true saint, so that they as it were yield meat and drink
Lo a multitude, as it is probable these fishpools did. Proverbs
ii. 9.
[493] Cant. vii. 4. " Thy nose is as the tower of Lebanon,
ferbich looketh towards Damascus.'^ The tower of Lebanon,
looking towards Damascus, was probably some tower built in Le-
banon, on the frontier ne 
