A discourse concerning the authority, stile, and perfection of the books of the Old and New-Testament with a continued illustration of several difficult texts of scripture throughout the whole work / by John Edwards.

CHAP. IX.

The Book of Proverbs, why so call'd. The transcen∣dent Excellency of these Divine and Inspired Apho∣risms. Some Instances of the Different Application of the Similitudes used by this Author. The Book of Ecclesiastes, why so entituled. The Admirable Sub∣ject of it succinctly displayed. The particular Na∣ture of the Canticle or Mystical Song of Solomon briefly set forth. It is evinc'd from very cogent Ar∣guments, that Solomon died in the Favour of God, and was saved. The Books of the Four Great Pro∣phets, Isaiah, Jeremiah, with his Lamentations, Ezekiel, Daniel, are described. So are those of the Twelve Lesser Prophets, Hosea, &c.

WHO should succeed David but Solomon, as in the Throne, so in the Sacred Canon of the Bible? And He, like his Father, was a Divine Poet: his three Books, viz. the Proverbs, Ecclesiastes, and his Song being written in Hebrew Verse. The first of these Books is composed of Excellent Proverbs (whence it hath its Name.) By this word Mishle, which is here rendred Pro∣verbs, sometimes are signified, I. Parables strictly so call'd, which are no other than Apologues or Ar∣tificial Fables, of which I have spoken under the Stile of Scripture: but there are none such in this Book. 2. By this Word is meant any1 1.1 Trite and Commonly received Saying, any Vulgar Proverbial Speech, as that in ch. 26. v. 11. The Dog returneth to his Vomit. But there are few of this sort here.

3. Sarcastick Speeches, Gibes, Taunts, (as in 2 Chron. 7. 20. Psal. 69. 11.) are intended by this Expressi∣on: and this Book of Solomon is not wholly desti∣tute of these. 4. The Hebrew Word denotes such Speeches as are by way of Similitude, Ezek. 18. 2. of which kind there are many in this Book, as that in ch. 11. 22. As a Iewel of Gold in a Swine's Snout, so is a fair Woman without Discretion: and in ch. 25. 11. A Word fitly spoken is like Apples of Gold in Pictures of Silver. This we find to be the frequent manner of the Wise Man's speaking in this Book: he generally illustrates and amplifies his Doctrine by some fit Simily or Comparison, so that thereby it is as it were twice deliver'd. 5. Sayings that are mixed with some Obscurity and Intricacy, such Speeches as require Sharpness of Wit and Under∣standing both for propounding and conceiving them, are denoted by this Word in Scripture. Thus an Intricate Question or Problem [Mashal] is set down in Psal. 49. 4, 5. and in the rest of the Psalm there is an Answer to this Problem, a Reso∣lution of this Difficult Point. Proverbial Sentences are sometimes1 1.2 Enigmatical, and have a Meaning far different from what the Words directly signi∣fy. Thus you'l find some Sayings that carry a Mystical Sense with them in this Book, as that in ch. 9. 17. Stolen Waters are sweet: and in ch. 25. v. 27. It is not good to eat much Honey; and such like Allegorical and Allusive Speeches, which contain in them a higher Sense than the bare Words import. This Proverbial manner of Speaking and Writing was in great Use and Esteem among the Hebrews, and all the Eastern Countries: whence it was that the Queen of Sheba came to prove Solomon with hard

Questions, 1 Kings 10. 1. Parables according to the Chald••e, Problems, Riddles. These were the Chi∣doth which the propounded to be solv'd by him. Yea, this way of Speaking may generally be taken notice of in the Writings of most of the Wise Men of Antient Times. Pythagoras and Plato were much addicted to this Abstruse way, and all their Followers were delighted in Mystical Representa∣tions of things. 6. By this Word we are to un∣derstand all Wise and Excellent Sayings, graviter dicta (as the Latins call them) Sentences of great Weight and Importance, but plain and easy to be understood. The Hebrews antiently call'd any Say∣ing that had Graces and Wit in it Mashal; but especially any Eminent Speech or Smart Saying for the Use of Life and Direction of Manners went under that Name. A Moral or Religious Saying that was of singular Worth and Excellency was stiled a Proverb: for this (as1 1.3 the Hebrew Word denotes) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dominatrix sententia, a Speech that hath the Preheminence above others, a Saying of great Authority and Force, and there∣fore deserves to be highly esteemed by all.

These Wise Moral Speeches were taken notice of, and held in great Repute of old. Homer was a Noted Master of this Excellency, and is applaud∣ed for it by the Learned. And indeed when I read in the skilfullest Accomptants of Times, that this Poet flourish'd not long after Solomon's Days, I am apt to credit Casaubon and Grotius, and a Fa∣mous Homerist of our own, who all agree in this, that Homer borrow'd many of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Sage Sayings or Proverbs from our Royal Author; and they produce very fair Instances out of his Poems

to prove it. After this Great Poet, I might men∣tion those Minor ones Theognis and Phocylides, who are famed for their Excellent Moral Sentences▪ Pythagoras is celebrated for his Golden Sayings or Verses, and so are some of his Scholars for their Worthy Speeches proper to their School: and tru∣ly if we remember that these Pythagoreans were en∣joined by their Master a five Years Silence, we may well expect some Handsome Sentences from them at last, when they began to speak. I might add here the Set Sayings of the Stoicks, such as Tully's Paradoxes. Yea, I might remind you that the Sages of all Schools and Sects had their Peculiar Motto's and Devices. As in Theoretical Philoso∣phy there are Axioms and Maxims, in Medicks there are Aphorisms, in Mathematicks there are Theorems, among Rhetoricians there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Select Themes and Matters to declaim upon; so in Ethicks there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pithy Short Sentences, Wise and Weighty Apophthegms, containing Great Morals in few Words; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Proverbs, Short but Studied Sayings of great and frequent Use in our Lives. This Book of Solomon is chiefly made up of this sort, and they outvy all that ever were extant before or since. The Queen of Sheba came to hear the Wisdom of this Matchless Prince, and to be benefited by his Divine Accomplishments; but we save our selves the Labour of so long a Pil∣grimage, he having visited us, and his Admirable Writings being brought home to us, fraught with the most desirable Treasures. Here is a great Number of Useful Maxims and Rules for our Pra∣ctice in the several Occurrences of our Lives. Here are Faithful Sayings, and wort••y of all Acceptation, as the Apostle speaks. Here are Smart and Quick, here are Grave and Sage Apophthegms. Here are

Concise and Pithy Adagies, the very Extracts and Essences of the Strongest Sense and most Precious Truth. Here you will find Solomon as a Father, and with a Paternal Affection, instructing his Rea∣ders and Hearers as his Sons, (whom therefore he calls by that affectionate Title more than once in this his Admirable Treatise of Morals) directing them in the various Passages and Affairs of this Life, and framing their Manners most becomingly and successfully in order to another.

The whole Book is divisible into three main Parts; 1. The Inscription or Title of the Book, which contains the Use and Scope of it, The Pro∣verbs of Solomon the Son of David, King of Israel, to know Wisdom, Instruction, to perceive the Words of Vnderstanding, &c. (v. 1, 2, &c. to the 7th) that i▪ to make Men truly Wise and Understanding, or (which is the same thing) Holy and Religious. 2. The Preface or Introduction to the Book, which is a General Exhortatory to True Wisdom and Ho∣liness. This is the Subject of the first Nine Chap∣ters. 3. The Main Body of the Book (from the Beginning of the 10th Chapter to the Close of all) which comprehends in it several Excellent Pre∣cepts, Rules and Cautions of a mixt and various Nature, applicable to the different Circumstances, Cases, and Occasions of Persons. These are more signally called Mishlim the Proverbs, a Collection of S••cred Aphorisms, useful in the Lives of all Men, whether we look upon them in a Natural, Civil, or Religious Capacity, whether we consider them Alone or as Members of a Society, whether we speak of them as they are desirous to live happily here or hereafter, or rather as they desire both. To all these excellent Purposes they may be plenti∣fully furnished by this Royal Author, this Great

Master of the Sentences, this Divine Penman of the Proverbs.

There is mention of the Words of Agur, ch. ••0. v. 1. who was the same with Solomon, say R. Levi among the Iews, and several Christian Expositors. However, if he be not Solomon under that Name, but a different Person, yet the Words or Prophecy (for so they are al••o call'd) there contain'd, may be said to be Solomon's, because collected and pre∣served by him. So Bathsheba's Instructions to Solo∣mon, ch. 31. 1.—10. may be call'd his, because he had carefully recorded them, and in the greatest Part of his Life had observ'd them, But whether the Encomium of a Vertuous Woman, or a Good Wife, from v. 10. to the End, was penn'd by Solo∣mon or his Mother is disputable: however, this we are sure of, that it was dictated by Divine Inspira∣tion, as the rest of the Sacred Writ; and more∣over it is observable that it is composed in Alpha∣betical Order, i. e. according to the Series of the Hebrew Letters, as ••everal Psalms are, which I took notice of before.

Before I dismiss this Book, it may not be impro∣per here to observe concerning several of the Proverbs, that they may be applied several ways. Accordingly as we interpret the Similitude which is made use of in them, so we may form the Sense of the Place: and this ought not to offend any good or wise Man. To give an Instance or two: As he that bindeth a Stone in a Sling, so is he that giveth Ho∣nou•• to a Fool, Prov. 26. 8. The Meaning of which may be, that Honour conferr'd on an undeserving Person is thrown away and lost, like a Stone cast out of a Sling. Or thus, he that bestows Prefer∣ment and Dignity on such an one, doth as 'twere Arm him against himself; he helps to do himself a

Mischief, because he puts him into a Capacity of doing it. Others have a different Notion of the word Margemah, (which is here translated a Sling) and by it understand a Heap of Stones, and they frame such an Interpretation as this; He that gives Respect and Honour to a Fool, to an unworthy vile Person, is like him that casts a Pretious Stone (for so they limit the Sense of the word Eb••n▪ (as La∣••illi among the Latins, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the Greeks, have that particular Signification sometimes) among common Pebbles. Others expound it thus, As one single Stone thrown into a great Heap is scarcely discern'd, and makes no Accession to it▪ so by the Honour and Favour that are collated on a Fool there is no real Addition made to him, there's ••o Alteration, he is still the same Man. Some Learned Doctors among the Hebrews (as R. Kim∣c••i, Aben Ezra, Levi) produce another Meaning of the word Margemah, telling us it is the same with Argemon, Purpura, and then understand the Proverb thus, As he that laps up one of the Stones in the Street in a Purple Vest, so is he that gives Respect and Honour to a: Fool, a wo••thless Per∣••on. But the Sense is the same with what was pro∣••ounded in one of the foregoing Interpretations. All these Expositions are congr••ous enough, and ••e need not be very solicitous which of them we ••dhere to. No Man can say of any one of them, This is the Interpretation, and there is no other ••••tended by the Penman. It is enough that the Sense we pitch upon is consistent with the Scope of the Place and the other Parts of God's Word.

So those Words in Prov. 1. 17. where the Wise Man (having in the foregoing Verses spoken con∣••erning the mischievous and bloody. Designs of wicked Men) uses this Simily, Surely in vain the

Not is spread in sight of any Bird, admit of liver•••• Interpretations, and all of them very ••it and appo∣site. First, some render the word [Chinnam] without Cause, (and so indeed it is englished in the 11th V••rse of this Chapter) and then the Sen•••• is this, As the Fowler spreads Nets for the harmle••s Birds, that he may feed himself with their Flem, or make Pro••it of them by selling them to others, so Thieves and bloody Men lay wait for the Inno∣cent, those that never injured them, and merely to gratify their Covetousness, and to fill their Houses with Spoil. The same Simily is made use of in Tere••••e▪

Non rete a••••ipitri ••enditur, neque milvio, Qui ma•••• faciunt nobis, illis qui nihil faciunt tendit•••• Quia enim in illis ••ructus est, in istis opera luditur.

So that this Proverb may then be used when we see Snares laid for Men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as the LXX translate the Hebrew Word here) without Cause, when they are Innocent. And what Solomon expresses here by the Similioude of Birds is by the Prophet 〈◊〉〈◊〉 set forth by another Comparison from Fishes, Hab. 1. 13, 14. But the Generality of Interpreters ••ead the first Word as our Translators render it, viz. in vain, and then the Text is capable of se∣veral Senses; ••. Som•• think that as some of the foregoing Verses, so this is spoken by way of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Language of Thieves and Bloody Men, who entice others to their Company, and to partake with them in their Villany, by laying be∣fore them the Hopes of Impunity; as if they had said, You need not fear and be solicito••s, we wil•• cunningly carry our Business: though Justice seeks after us, and would bring us to Punishment, yet

we have our Eyes about us, we shall be able to fore∣see their Snares, and to fly from them as Birds are wont to do from a Net spread wide before them.

Quaeque nimis pandunt retia vitat avis.

Or, 2. This may be spoken of those that are en∣ticed by these Men, and fall under their Charm•• and Allurements. They could never do thus un∣less they were blinded and infatuated. It is in vain. to these besotted Creatures that they see the Net, that they know the Danger; for notwithstanding this they venture upon it, and wilfully run into it, as a Bird hastneth to the Snare, as the same Author speaks, ch. 7. v. 23. Or, 3. if we take these Words as spoken concerning the Evil and Lewd Enticers themselves, then there is this different Interpreta∣tion from what was assigned before: either the Si∣militude runs thus, As foolish Birds being greedy of Food, and allured by the Balt, take no notice of the Net that is spread to catch them, and so ••••••awares are taken in it, (and because the Not that is laid makes not the Birds more wary and cau∣••••ous, but notwithstanding this they fly to the Bait, therefore in respect of these silly Creatures the Net may well be said to be spread in vain) so the Wicked Men whom the Royal Penman here speaks of, and whose Enticements he warns us to beware of, being led with desire of Pr••y, do not obs••rve the Net laid to take them: or if they be fore∣warned, yet they are not frighted by the Danger, but are resolv'd to satisfy their greedy Appetite: and then, when they are most secure, they are suddenly surprized and overtaken by the Judg∣ments of God. Or else (which I take to be the plainest and most obvious Meaning) we are to un∣derstand

the Words thus, Although Villan••••••▪ Complotters think themselves sure of their Prey▪ yet they are no more certain of it than Fowlers are of catching those Birds which carefully observe the laying of the Net, and by beholding the Spread∣ing of it are admonish'd to fly away from it. In vain is the Net spread in the Eyes of every one that hath Wings: so the Hebrew.

Which may be applied first of all to these Fly∣ing Inhabitants of the Air, who have sometim•••• been in a wonderful manner employed to bring to Light the secret Perpetration of Murder and Blood∣shed. A Bird of the Air hath carried the Voice, and that which hath Wings hath told the Matter, Eccles. 10. 20. In vain hath the Net been spread in the Sight of these winged Creatures. Secondly, 〈◊〉〈◊〉 Application of these Words may be made to thos•• Innocent Persons whom these bloody Conspirat•••••• intend to entrap. They oftentimes are extraordi∣narily furnish'd with Eyes and Wings: they are en••∣bled to discern and foresee their Contrivances, and they have Power given them to avoid them. 1 1.4 Saul seeks the Life of David; but his cursed Pur∣poses are discover'd to this latter by Iona••han▪ 2 1.5 The secret Counsels and Plots of the King of As∣syria are disclosed by Elisha.3 1.6 The ••ews bind them∣selves with a Vow to murder St. Paul, but a Youth frustrates their Conspiracy. It may be applied al∣so to the Angels, who are represented as4 1.7 Winged in Scripture, and5 1.8 full of Eyes. These oftentimes discover and frustrate the bloody Designs of the Enemies of the Church. These Ministring Spirit•• seasonably fly to the Succour of the Righteous;

they kindly hover over them, hide and protect them with their Wings. And as Men and Angels, so God himself (who is All Eye) in a more signal and eminent manner discovers and defeats the Ma∣chinations of bloody Men against the Innocent. He is pleased to resemble himself to an Eagle, the Prince of Birds, that fluttereth over her Young, spreadeth abroad her Wings, taketh them, beareth them on her Wings, Deut. 32. 11. The Eyes of the Lord run to and fro throughout the whole Earth, to shew him∣self strong in the behalf of them whose Heart is perfect towards him, 2 Chron. 16. 9. And in all Ages of the World he hath rais'd up Instruments to help and succour his Servants. Thus in vain is the Net spread in the Sight of every one that is bagnal canaph, Master of the Wing, as the Original (if we will be exact in rendring it) expresses it. And if we in∣terpret this Proverb in this Sense, it Exactly com∣ports with the next Verse, They lay wait for their own Blood, they lurk privily for their own Life: Those that thus design Mischief against innocent Persons, bring Ruine upon themselves, and are frequently taken in that Net which they spread for others. This seems to be the most Genuine Exposition of the Words: but every one is left to his Liberty to choose any other Interpretation which is agreeable to the Context, and opposes no other Text of Holy Scripture. Which of all these Senses was at first design'd by the Holy Ghost we cannot cer∣tainly tell. It may be in such Places as these (of which there is a considerable Number in this Book) there is a Latitude, and questionless it is best it ••••ould be so, that we may with the greater Free∣dom search into and descant upon these Sacred Writings, that we may understand the full Extent of these Excellent Moral Observations and Remar∣kable

Sayings of this Wise King, which for the most part are short and concise, and therehy some∣times become somewhat difficult. But if, 〈◊〉〈◊〉 Im••eratoria brevital (as Tacitus calls it) was com∣mendable, no wise Man surely will dislike it in So∣lomon, especially when such Divine and Admirable Truths are couched in it.

His next Book is entituled Ecclesiastes; for the LXX, by whom the wor•••• Kabal is generally ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, do accordingly render Kobeleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is probable he penn'd it when 〈◊〉〈◊〉 was Old, and had pass'd the several Stages of Va∣nity. It is an open Disowning of his former Fo∣lies and Extravagancies, it is the Royal Preacher's Recantation-Sermon, wherein he tenders himself a Publick Penitentiary. Which is the Meaning (as 3 1.9 One thinks) of that Title of this Book in the He∣brew, Kohel••th, or the Gathering Soul, because i•• this Book he recollects himself, and gathers and r••∣duceth others that wander after Vanity. To this end he makes a clear and ample Discovery of the Vanity of all things under the Sun, i. e. in this Life, or in the whole World (a Phrase peculiar to Solo∣mon, and in this Book only, where it is often used). Here the Wise Man convinceth us from his own Experience, that none of the Acquists of this World are able to satisfy the Immortal Spirit of Man, that the greatest Wit and Learning, the most exquisite Pleasures and Sensual Enjoyments, the vastest Confluence of Wealth and Riches, and the highest Seat of Honour, even the Royal Throne it self, are insufficient to make a Man Hap∣py, and consequently that our Happiness must be

••ought for some where else. Here we are taught, that notwithstanding this World is Changeable and ••••bie••t to Vanity, though at one time or other all things come alike to all in it, yet the Steady and Un∣••rring Providence of God rules all Affairs and Events here below; and in the Conclusion of all, God will bring every Work into Iudgment, with every secret thing, whether it be good, or whether it be evil. Here are ••articular Directions given us how we are to discharge our Duty, first with reference to our selves, viz. that we ought very strictly to observe the Laws of Sobriety and Temperance, and to live i•• a Thankful Use of the good things of this World, and to be Content with our Portion and Allotment in this Life, and to banish all Covetous Desires and Projects. As we must go to the House of Mourning, i. e. be very retired and solemn, very ••••••lous and composed, and banish all superfluous Mirth and Gaiety, so we must eat our Bread with Ioy, i. e. live in a comfortable Fruition of these earthly Blessings, and delight in these Enjoyments so far as they are lawful and innocent. Our Duty to Others is here also briefly prescribed us, viz. that we ought to pay a Profound Respect to Good Kings, and to keep their Commandments; yea, that our very Thoughts towards them ought to he Reve∣rent. Then, as to those who are of an Equal Le∣vel with us, or inferiour to us, that we shew our selves Just and Righteous to them in all our Con∣verse and Dealings, and that when we see any of them reduced to Poverty and Straits, that we extend our Charity to them, that we cast our Bread upon these Waters, that we relieve their Wants and Necessities. Lastly, we are instructed in our Duty to God, we are taught to approach him with ••everence and Devotion, to keep our Feet when we

go to his House, to pay our Vows to him, to remember him our Creator and Preserver, to fear him and keep his Commandments: and we are assured that this is the whole of Man, his whole Duty and his whole Concern.

The Canticles, or Solomon's Song, is another Piece of Hebrew Poetry, which he writ when he was Young, and in an Amorous Vein, and yet breathing most Divine and Heavenly Amours. If you take it according to the Letter only, it is King Solomon's Epithalamium or Wedding-Song, of the same Na∣ture with the 45th Psalm, which is a Song on his Nuptials with the King of Egypt's Daughter, but in a Spiritual Sense it sets forth the Glory of Christ and his Kingdom, and the Duty and Privileges of the Church, which is there called the King's Daughter. Such is this Dramatick Poem, wherein are brought in the Bridegroom, and Bride, and the Friends of both, alternately speaking: but we must not be so gross in our Apprehensions as to conceive this to be barely a Marriage-Song (as Castellio groundlesly fan∣cieth, and therefore deems it to be Scripture not of the same Stamp with the rest). Besides the Lite∣ral Import of the Words in this Love-Song, there is a Mystical Sense couched in them. Carnal Love is here made to administer to Religion, the Flesh is subservient to the Spirit: and therefore by reason of this Mystery in this Love-Poem the Iews were not permitted to read it till they were of Maturity of Years. If we take this Mystical Wedding•• Song in the highest Meaning of it, it is an Allego∣rical Description of the Spiritual Marriage and Communion between Christ and the Church, it i•• a Representation of the Mystical Nuptials of th•• Lord Christ Jesus and Believers. Their Mutu•••• Affections and Loves are deciphered by the So••

Passions and Amours of Solomon and his Royal Spouse. This (though the Name of God be not in it) makes it a most Divine Poem, and highly wor∣thy of our most serious Perusal and Study. For here we see the Gospel anticipated, and the most Glorious Subject of the New Testament betimes in∣serted into the Old.

Object. But is it not a great Disparagement to this and the other before-mentioned Books of Solomon, that ••e was a Reprobate, and finally rejected by God? Are we not discouraged from receiving these Writings as Canonical Scripture when we know that the Author of them was a Damned Person? For what can He be else, who, towards his latter end, revolted from the True Re∣ligion, and went after Strange Gods and Strange Wo∣men? And we never read in Scripture that he repented either of his Idolatry or his Whoredoms. Is it likely that this Gross Apostate was inspired by the Holy Ghost? Is it probahle that he had the Honour of being one of the Penmen of Sacred Writ?

Answ. It is true Solomon was as great a Reproach to the True Religion as ever any Person was, if we consider all his Circumstances: His Sins were of a very High Nature, his Faults were most Hei∣nous and Scandalous; and that Man is half guilty of them that endeavours to excuse them. A most provoking Crime it was in him that had been so highly favour'd of God to give himself up to his Lusts: a most horrid Offence it was, even in his old Age, in the close of his Life, (as if now his Years had made him Decrepid and Idolatrous too) to bow down to Idols. But shall we think that Solo∣mon bowed so low that he could not rise again, that he fell and never recovered himself? I confess no meaner a Man than St. Augustin seems to be of

this Opinion. This Hard Father of Infants was as harsh against Solomon, pronouncing him a Per∣son wholly cast out of God's Favour, and never received to Mercy again: and some Other Fathers, as St Cyprian, and Prosper, question his Salvation. Bellarmin and Pererius positively conclude he was damned; but then we find1 1.10 three others of that Communion and of the same Order peremptorily asserting the contrary. Maldonate declares he doth not know what to determine. Of which Mind it seems was that Archbishop of Toledo, who ••aus'd King Solomon to be painted on the Walls of his Chappel half in Hell and half in Heaven.

But, to wave the Opinions and Censures of Par∣ticular Persons at present, it is generally the Judg∣ment of the Christian Church, that Solomon repent∣ed, and was saved. And there are such Reasons as these to induce us to believe it; 1. There is no absolute concluding from the Greatness of his Sins that he repented not, and that he was damned; for we are assured that King Manasse•• was a Greater Sinner than ever he was, for unto all manner of Idolatry he added the Diabolical Practices of Witch∣craft and Inchantment, 2 Chron. 33. 3, &c. and yet his hearty Repentance and Turning unto God are recorded, v. 12, 13, 19. Yea, David, Solomon's own Parent, was a very Heinous Criminal if the Sins of Studied Murder (which we do not find his Son guilty of) and Adultery could make him such: and yet such was the Divine Goodness, that upon his humble Acknowledgment of these Crimes and reforming his Ways he was acquitted of these Of∣fences. And why may not the same Mercy be shew'd to the Son? and what ground have we to

exclude him from partaking of it upon his unfeign∣ed Repentance? 2. That he did repent and was saved may be gather'd from 2 Chron. 11. 17. where the walking in the Way of David and Solomon is men∣tion'd as walking Holily, and so as is Acceptable to God. Upon which Passage a1 1.11 Judicious Writer hath these Words;

This very Place and Passage (saith he) may resolve that Solomon was no more finally cast away for his Idolatry than David was for his Adultery and Murder.

We see that Da∣vid and Solomon are here joined together, their way of Walking is represented as the same, as much as to tell us, that as David was a Man after God's own Heart, excepting the Murder of Vriah, and Debauching his Wife, so was his Son Solomon, excepting the latter Part of his Life. 3. Solomon's Book of Ecclesiastes (as hath been suggested alrea∣dy) is a plain Testimony of his Repentance. Here he bewails his former Follies, here he makes a Publick Retractation of them, and doth as it were Penance for them before all the World. We may therefore s••fely vote him a True Penitent, a Real Convert at last, and now a Saint in Heaven. 4. In express Words, according to the Septuagint, his Repentance is recorded, Prov. 24. 32.2 1.12 Afterwards (or at last) I repented. Or, if this Version be not admitted, and although we cannot produce an Ex∣press Text, (though that is not necessary, for it is not any where recorded that Lot repented of his Incest, or that some Others, whose Salvation we question not, were heartily sorry for their Miscar∣riages) yet there is ground to believe his Conver∣sion not only from what hath been said, but from

what we are able further to alledg. 5. Therefore we must consider that this Inspired Secretary of the Holy Spirit was of the Number of the Prophets, concerning whom our Infallible Teacher saith, that they are all in the Kingdom of God, Luke 13. 28. It is not to be question'd but that those Prophets who were made use of by God in so Extraordinary a manner as to be Sacred Writers of the Bible, were all admitted into the Kingdom of Heaven, and are placed in the Mansions of Glory. Besides, such Persons as these, who spake as they were moved by the Holy Ghost, are pronounced Holy Men of God by St. Peter, 2 Ep, ch. 1. v. 21. None had that Honour but those who were of Real Sa••ctity, i. e. the Pro∣phecy of Scripture (which he speaks of in that place) was vouchsafed to none but such. And therefore though Solomon's Repentance be not expresly re∣corded, yet when we know that he was one of the most Eminent Penmen of the Sacred Scripture, we have Reason to think, that notwithstanding God suffer'd him for a time to fall into those scandalous Sins, yet he return'd afterwards to him by un∣feigned Repentance, and was Renewed and Re∣formed, and died a Holy and Righteous Person. 6. This is evident from that Promise which God made to Solomon, 2 Sam. 7. 15. My Mercy shall not depart away from him. Which is commented upon by the wise Son of Sirach, (speaking of this King's Follies and Extravagancies, and the sad Events of them) The Lord, saith he, will never leave off his Mercy, neither shall any of his Works perish, neither will he abolish the Posterity of his Elect, and the Seed of him that loveth him he will not take away, Ecclesiastic. 47. 22. Whence we may rationally gather, that So∣lomon was not cast off by God, but still continued in his Favour.

Some argue from his Name1 1.13 Agur, which they say implies his former Failings, and his being Re∣claimed. Others think his Name Iedidiah, Beloved of the Lord, is a good Intimation that he became a True Penitent, and was saved. And some con∣ceive, that because he was a Type of the Blessed Iesus, he could not miscarry. But, whether these have any Weight or no, I am confident no conside∣rate Person can deny the Force of the Reasons be∣fore alledged. We may from them alone con∣clude, that Solomon was not finally rejected by God, yea that he was upon his hearty Repentance re∣ceived into Favour, and is now in the Number of the Blessed. And this was the Judgment of those Antient and Learned Writers of the Church, 2 1.14 St. Ierom,3 1.15 Ambrose,4 1.16 Hilary,5 1.17 Cyril. Let us then forget his Faults when we study his Books, wherein it is certain there are no Errata's, he be∣ing an Interpreter of the Holy Ghost unto us, and when he utter'd these things being a Friend and Favourite of God. But suppose we knew certain∣ly (which we do not, and cannot, but have suffi∣cient ground for the contrary) that he was at last cast off, yet I do not see how this doth necessarily invalidate his Writings. God might, if he pleas'd, make use of a Bad Man to pen some Part of the Bible, as he thought fit to call Iudas to the Apo∣stleship, and to be an Eminent Preacher of the Go∣spel. Therefore though we should grant that So∣lomon was an Apostate, yet this is no direct Argu∣ment against the Validity and Authority of his Writings. But there being such great Probability, not to say Reasons, on the other side, we need not

fly to this Answer, but on good ground perswade our selves that Solomon, who was once 〈◊〉〈◊〉 with Sacred Wisdom, never lo••t it wholly, and consequently that we ought not to be prejudiced against what he hath writ by reason of his gross Fallings and Miscarriages.

Next, we are to speak of the Books of the Pro∣phets. Of those who prophe••••ed after the Divi••ion of the ten Tribes from the other two, but before the Captivity of either, Isaiah is the first and most eminent. He was of the Blood Royal, his Father Amoz being Brother to Azariah King of Iud••••▪ He was an old Prophet, having been in that Em∣ployment under four Kings of Iudah (as1 1.18 he tells us himself): and all this time (which was about threescore Years) he faithfully discharged the Part of a True Prophet in an impartial reproving of the Vices and Disorders of the Age he lived in, 〈◊〉〈◊〉 a free and open displaying the Judgments of God which were impendent on that Nation, (yet not forgetting to threaten and denounce Vengeance on those Foreign and Strange People, who were in∣strumental in in••••••cting these Judgments, and who for their crying Enormities deserv'd to be de∣stroy'd, viz. Aslyrians, Egyptians, Ethiopians, Moabites, Edomites, Tyrians, Arabians) in a most Pathetick Exhortation to Repentance, and in set∣ting before them the Promises of Mercy and D••li∣verance. This last especially he is most famous for, clearly foretelling the Deliverance of the Jews from their Captivity in Babylon by the Hand of Cyrus King of Persia; and this he expresly men∣tion'd an hundred Years before it came to pass. But his Predictions concerning the Messias are the

most remarkable of all: He in plain Terms ••ore∣tels not only the Coming of Christ in the Flesh, but all the Great and Memorable Passages which belonged to him. He speaks as clearly and di∣stinctly of these as if our Saviour had blessed the World with his Presence at that very time when he wrote his Prophecy. He seems to speak, saith St.1 1.19 Ierom, rather of things past than to come, and he may be call'd an Evangelist rather than •• Prophet. Which is the Reason without doubt of the so frequent Citations which are made of this Book in the New Testament: for you may observe that Christ himself, his Evangelists and Apostles, have quoted about threescore Places out of it. I•• reading of this Book then we read the Gospel it self, we antedate the New Testament by the Wri∣tings of this Evangelical Prophet. I have inti∣mated before that he is the most Eloquent of all the Prophets. He was the Hebrew Demosthenes, as 2 1.20 Grotius rightly stiles him; the Purity of Hebraism is to be seen in him, as in the other that of Atti∣cism. He useth many Schemes and Figures, but none is more remarkable than (that for which that Athenian Orator was so applauded, saith Quinti∣lian) his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Excellent Art of adding Gra∣vity, Force and Vehemence to what he saith: he continually Exaggerates and Amplifies the Matter which he undertakes. He had (above other Pro∣phets) an Advantage of improving his Stile by reason of his Noble Descent, and conversing with Men of great Parts and Elocution. But the mai•• thing wherein he excels the rest of the Prophets, is this, that he saith more of our Lord Christ than all of them put together. This is his Pec••liar Ex∣cellency,

that he makes so early a Discovery of the Advent of our Blessed Lord, and of the Great My∣steries of the Gospel.

Ieremiah was another Antient Prophet, he be∣ginning to prophesy in the thirteenth Year of King Iosiah, and continuing in that sacred Employment till the last Year of King Zedekiah. He saw the Captivity of the Kingdom of Samaria, and after that the total Destruction of the Kingdom of Iu∣dah and of the Temple. Part of this famous Pro∣phecy, yea most of it was after the Captivity of Israel, and before that of Iudah, (from chap. 1. to ch. 44.) and part of it was in the time of the lat∣ter Captivity, this Prophet being not carried cap∣tive with the other Jews, but remaining in Iudea, and afterwards carried into Egypt (from chap. 44▪ to the end). In the whole are comprized many things of great Worth and Moment: for here wefind this Divine Prophet laying open the Sins of the Kingdom of Iudah with an unparallell'd Free∣dom and Boldness, and reminding them of the Se∣vere Judgments which had befallen the ten Tribes for the very same Offences and Miscarriages. Here this Weeping Prophet, this Iewish Heraclitus, most passionately laments the miserable Condition which they were plunging themselves into, and withal directs them how to prevent it, namely, by a spee∣dy reforming of their Lives. But at last he more peremptorily proclaims God's Wrath and Venge∣ance against them, foreseeing and foretelling the Grievous Calamities which were approaching, par∣ticularly the Seventy Years Captivity in Chaldaea, which began (as some think) with the carrying away of those of Iudah. He also disswades them from breaking Faith with the Chaldeans after they were conquered by them, and sheweth how un∣successful

th••y should be in their revolting from them to the Egyptians. But even then he foretels their happy Return and Deliverance, and likewise the Just Recompence which Babylon, Moab, the Philistines, and other Enemies of the Church should meet with in due time. Here are also several In∣timations concerning Christ the Blessed Messias and Redeemer, and concerning his Kingdom and Go∣vernment in the times of the Gospel. Here are many Remarkable Visions and Types, wherein are represented things of the highest Nature. And lastly, here are sundry Historical Passages of consi∣derable Moment which relate to those times. So that the whole Book is of Inestimable Worth, and such as is not to be found any where but in the Sa∣cred Volume.

His Lamentations (which are in Hebrew Verse▪ and are so contrived, that in the four first Chap∣ters every Verse, excepting one, begins with a Hebrew Letter in the Alphabetick Order) were written on the Death of that Religious Prince Io∣siah: which appears from what is recorded in a Chron. 35. 25. Jeremiah lamented for Josiah; and all the singing Men and the singing Women spake of Josiah in their Lamentations to this Day, and made 〈◊〉〈◊〉 Ordinance in Israel, and behold they are written i•• the Lamentations, even those which this Prophet composed. Which is also confirmed by the1 1.21 Jew∣ish Historian, who voucheth this Poem to be a Fu∣••••ral Elegy on that Pious King. To which St. Ie∣rom adds, that this Prophet laments the Loss of Iosias as the beginning of those Galamities which afterwards ensued; and accordingly he proceeds to ••ewail the Miserable State of the Iews, and parti∣cularly

the Destruction of Ierusalem, which was not then come to pass, but is prophetically fore∣told, it being not unusual with the Prophets to speak of things to come as if they were already past: Unless we should say (as some have) that part of this Mournful Song was endited after the taking and sacking of Ierusalem, and the carrying the People Captive, and is a Passionate Bewailing of the Destruction of the Temple, and the Horrid Consequences of it. In which also the Holy Man humbly confesseth the Sins of the People, and ac∣knowledgeth the Divine Justice in all that be••el them: to which he adjoineth a Serious Exhorta∣tion to Repentance, and comforts them with Hopes of a Restoration. So that the whole is an Exact Pattern of Devotion in times of Great and Na∣tional Calamities and Publick Sufferings, and in∣structs us how to demean our selves in such deplo∣rable Circumstances.

Ezekiel was carried captive into Babylon with those that went thither in the second Captivity▪ which was in the 8th Year of Nebuchadnezzar▪ Reign, about ten Years before the time of the last Captivity. He prophesied here at the same time that Ieremiah did in Iudaea, and afterwards in Egypt▪ Many of the same things he foretold, more espe∣cially the Destruction of the Temple, and the fa∣tal Issue of those that revolted from Babylon to Egypt, and at last the Happy Return of the Jew•• into their own Land. He distinctly foretels the Plagues which should certainly be in••••icted on Other Nations who were profes'd Enemies of the Church, as the Edomites, Moabites, Ammonites, E∣gyptians, Tyrians, and lastly the Assyrians and Ba∣bylonians. In figurative and mystical Expressions he predicts the Messias, and the flourishing Estate

of his Kingdom, i. e. the Christian Church. Be∣cause the Prophet begins with Visions and Types, and ends with the Measuring of the Mystical Tem∣ple, therefore (by reason of these Abstrusities and Mysteries) the Beginning and End of this Book were forbid1 1.22 to be read by the Jews before they came to thirty Years of Age. But the greatest ••art of this Prophecy is plain and easily intelligi∣ble, it having reference chiefly to the Manners of that degenerate Age; wherein the Prophet ob∣serves and severely animadverts upon the General Corruption which had invaded them in those Days, and which merited the severest Judgments that Heaven could send down upon them. He ex∣••ibits a Particular Catalogue of the Notorious Enor∣m••ties which their Kings, their Priests, their Pro∣phets, their People were infamous for; he labours to bring them to a Sense of these scandalous Pra∣ctices, and to make them heartily Relent for them: ••inally, like a Trne Watchman (as he is stiled) he ••••••••hfully warneth them of their Imminent Danger, and admonisheth them to prevent it (if possible) by abandoning their Evil Ways. This is the In∣spired Man that penn'd this Book: and this is the ••ook which contains so many worthy and excellent ••••ings in it.

Another of the Four Great Proph••ts is Daniel (who was of the Progeny of the Kings of Iudah.) 〈◊〉〈◊〉 was contemporary with Ezekiol, and was a Cap∣••••••e in Babylon at the same time that he was. There he prophesied, and there he wrote▪ and ••his Book is the Result of both: the six first Chap∣••••••s of which are an History of the Kings of Baby∣••••••, and of what be••el some of the Captive Jews

under them. Here we have Nebuchadnezzar's R••∣markable Dreams interpreted, we have a Relatio•• of the singular Courage of the three Hebrew Yo•••••• Men that refused to fall down to his Image, with the miraculous Deliverance of them out of the Flames. Here is unfolded Belshazzar's Fatal Doo••, contain'd in the Mystical Hand-writing on the Wall, with his Death that soon follow'd upon it, and the Succession of Darius to the Throne, and the Tran∣slation of the Monarchy to the Medes. It was un∣der this Prince that our Noble Prophet was ad∣vanced to his greatest Height of Honour: 〈◊〉〈◊〉 whereas he had been a great Courtier and Favosr∣rite in Nebuchadnezzar's time, and in the close of Belshazzar's Reign was made the Third Ruler in the Kingdom, now he is made the First, being set 〈◊〉〈◊〉 all the Presidents and Princes of the Realm. This made him envied and hated, but he was hated and per∣secuted much more for his Religion by the Great Men of the Kingdom, and even by a Decree of the King's own signing committed to the Den of Lions, there to be devoured of them. But the Hand of Omnipotence immediately interposed, and he came out thence safe, and his Adversaries and Ac∣cusers were sent thither in his room, who fared not after the same rate that he did. After this he lived in great Esteem, Honour and Prosperity, not only in this King's Reign, but under Cyrus 〈◊〉〈◊〉 Monarch of the Persian Race. But as our Autho•• in the former Part of this Book relates things pas•• as an Historian, so in the six last Chapters he is al•• together Prophetical, foretelling what shall befal th•• Church in general, and particularly the Iews: ye•••• his Visions and Prophecies reach to future Event•• wherein even those that are out of the Church ar•• concerned. What can be more valuable than h••••

Dream or Vision of the Four Secular Monarchies of the World, and of the Fifth, which was to be Spi∣ritual, viz. that of the Messias? What is more fa∣mous and celebrated than his Discovery (by the Angel Gabriel's Information) of the Seventy Weeks, viz. of Years, i. e. 490 Years, upon the expiring of which the Messias's Kingdom was to be set up? What plain and signal Prophecies doth this Book afford concerning that Renowned Conqueror Alex∣ander the Great, and his subduing the Persian Em∣pire, as also concerning the Fierce Wars among his Great Captains and Commanders who succeeded him; particularly how clearly and plainly are the Actions of Antiochus the Great, and Antiochus Epi∣phanes his Son, described by our Prophet long be∣fore these Persons were in being? And many other Notable Occurrences relating to the most publick and famed Transactions on the Stage of the World, are prophetically fore-signified and revealed by this Divine Seer: insomuch that we may justly stile this Book the Apocalypse of the Old Testament; to which that Other of the New so often refers, and even borrows many things of great Moment. Lastly, we may particularly note concerning this Book, that a great Part of it is written in the Chaldean Tongue, viz. from the fourth Verse of the Second Chapter to the End of the Seventh: the Reason of ••hich may be this, because Daniel was now by his ••••ng Abode in that Country become as 'twere a Chaldean; and moreover, he thought fit to write •• the Chaldean Language, because he relates those ••••ings here which are proper to the Kings of Baby∣•••••• and the Affairs of that Place, which could not 〈◊〉〈◊〉 better express'd than in this Tongue.

The Twelve Lesser Prophets (so call'd because ••heir Writings are of a Smaller Bulk) are account∣ed

by the Jews as1 1.23 One Book: and accordingly St. Stephen quoting a Passage out of Amos, saith, It is written in the Book of the Prophets, Amos 7. 42. The First of these Holy Seers was Hosea, who flourished, in the Kingdom of Israel in the Days of Vzziah, Iotham, Ahaz and Hezekiah, Kings of Iudah, and of Iaroboam King of Israel: so that he was Con∣temporary with Isaiah, as appears from the first Verses of both Prophecies. He directs his Pro∣phecy wholly against the Kingdom of Israel, which consisted of the Ten Tribes, but is by him peculi∣arly stiled sometimes Ioseph, sometimes Ephraim, at other times Samaria, Bethel, Iacob, and Israel▪ as, on the other hand, the Kingdom of Iudah is call'd by him Benjamin, and sometimes Ierusalem His main Design and Business through the whole Book is to set forth the gross Idolatry and other flagitious Practices of that degenerate People, and to denounce the Judgments of God against them, and particularly to foretel their Captivity in Assy∣ria, and withal to excite them to a due Apprehen∣sion of this Severity of God towards them, and thereby to beget an unfeigned Remorse and Peni∣tence in them, that they may obtain the Pardon of their Sins, and partake of the Divine Mercy and Favour. All which is done with a most ravishing Ardency, Affection and Zeal. As to the Stil•• indeed, it may be observ'd, that as Ezekiel was the Obscurest of the Greater Prophets, so Hosea is of these Minour ones: but this Obscurity and Difficul∣ty are countervailed by that Rich Treasure which are hid under them, and which will prove an Am∣ple

Reward to those who search into it, and ac∣quaint themselves with the transcendent Excellency both of the Stile and Matter of this Writer.

Ioel prophesied in the Kingdom of Iudah before the time of the Captivity, though the particular Time is not (as in most of the other Prophets) mentioned. But 'tis probable he prophesied at the same time with Hosea, who is set immediately be∣fore him. So St. Ierom, Theodoret, Augustine, and other Fathers think. He foretelleth the coming up of a Northern Army, viz. from Babylon, which is North of Iudea: Though some interpret it of an Army of Locusts and Caterpillars, and other such mischievous and devouring Insects mentioned ch. 1. v. 4, &c. and consequently the Prophet predicteth the horrid Devastation, Dearth and Famine in Iudea, which should be caused by them. I am for joining both these Interpretations together, for I see it is the usual way of the Holy Ghost in the Scriptures (especially the Prophetick ones) to express two dif∣ferent Things and Occurrences by the same Words. Here is then a double Army spoken of, viz. that of the Chaldeans, which in a short time afterwards invaded Iudea, and laid it waste; and also that of Noxious Vermin, which was to be sent as a just Pe∣nalty and Infliction for their Abuse of the Fruits of the Earth, and the great Plenty which they had enjoy'd. Whereupon he most warmly stirs them up to Repentance; and to that Purpose enjoineth a Fast, and urgeth them to a strict Observance of it from the Hopes of M••rcy and Forgiveness, and the Removal of all those Iudgments which they labour under, yea from the Expectation, or rather the Assurance of a Blessing upon the whole Church. This is briefly, but most admirably set forth by this Man of God. And as it refers to that direful

Judgment of Famine and Destroying the Fruits of the Earth, it may be made use of as a Seasonable Form and Rule of Devotion and Behaviour in the time of such a Calamity.

Amos, who in his Youth had been a Herdsman in Tekoa, (a little Country-Town a Mile and a half off of Ierusalem) is now sent to the Kine of Bashan, the People of Samaria, the Kingdom of Israel, to reduce them to Repentance and Reformation of Life. To which end he boldly remonstrates against the Crying Sins which were visible among them, but especially against Idolatry, Oppression, Wanton∣ness, and Incorrigibleness. He spares not those of Iudah, but frankly reproves them for their Carnal Security, Sensuality, Injustice, Confident Boasting. And he scares both of them with frequent Threat∣nings and Menaces, and is not afraid to tell them that their persisting in their Sins will end at last in the Ruine of the Kingdoms of Iudah and Israel; which he confirms and illustrates by the Visions of a Plumb-line, and of a Basket of Summer-Fruit. It is further observable in this Prophecy, that as it begins with Denuntiations of Judgment and De∣struction against the Syrians, the Philistines, the Ty∣rians, and other Enemies of the Church, so it con∣cludes with comfortable Promises of restoring the Tabernacle of David, and erecting the Kingdom of Christ. He prophesied in the Days of Vzziah King of Iudah, and Ieroboam the Son of Ioash (to distinguish him from the other of that Name, who was Son of Nebat): so that he flourish'd at the same time with Hosea and Ioel. But there is some Diffe∣rence as to the time, for 'tis added, [two Years be∣fore the Earthquake] v. 1. that is, towards the lat∣ter End of King Vzziah's Reign.

Obadiah's Prophecy is contain'd in one single Chapter, and is partly a Divine Invective against the merciless Edomites, who mocked and derided the Captive Israelites as they passed to Babylon, and who, with other Enemies (their Confederates) in∣vaded and wronged these poor Strangers, and made a great Ravage, and divided the Spoil among them: and it is partly a Prediction of the Delive∣rance and Salvation of Israel, and of the Victory and Triumph of the whole Church over all her Enemies. Some think this Obadiah was he that was King Ahab's Steward, who hid the Prophets: then 'tis certain he was before these Other Prophets. But there is no Foundation for this. We may rather adhere to St. Ierom's Opinion, who goes upon this Rule, that when the time of the Prophecy is not mention'd, it is to be referr'd to the same time that the preceding Prophecy was writ in.

Ionah's Prophecy was directed to the Ninevites, as Obadiah's to the Edomites, and relates how that Prophet being commanded by God to go to Nine∣veh, but disobediently travelling another way, was discover'd by a sudden Tempest arising, and was cast into the Sea, and swallowed by a Whale, which, after it had lodged him three Nights and three Days in its Belly, disgorged him upon the dry Land. Whereupon being made sensible of his past Danger, and of his Miraculous Deliverance from it, he betook himself to that Journey and Embassy which were first appointed him; and arri∣ving at that Great City, the Metropolis of all Assy∣ria, he, according to his Commission, boldly laid open to the Inhabitants their manifold Sins and Miscarriages, and proclaim'd their sudden Over∣throw if they repented not. Upon which the whole City, by Prayer, and Fasting, and Humbling

themselves, and by Turning from the Evil of their Ways most happily averted the Divine Vengeance, and prevented their Ruine. A most Admirable Instance of the Divine Mercy! A Rare Example of Universal Repentance, and that even in a Pa∣gan Country! Happy had the Ninevites been if they had not relapsed afterwards. Nor is Ionab's unseasonable Repining at this Dispensation of Hea∣ven omitted here by him, or by whoever it was that wrote this Remarkable History; wherein we see the Integrity of the Inspired Writers, which is such, that they are not backward to communi∣cate to the World their own greatest Failings, or those which the best Men are incident to. Ionah prophesied at the same time with the foregoing Prophets, as Ierom concludes; and he is back'd by other Fathers, as Clemens of Alexandria, Eus••bius, Augustine, Theophylact.

Micah prophesied in the Kingdom of Iudah be∣fore the Captivity of Babylon, in the same Kings Reigns that the preceding Prophets did, as appears from the first Verse. He impartially reprehends the Great and Rampant Vices both of Ierusalem and Samaria, and is terrible in his Denuntiations of Iudgments against both Kingdoms, but more particularly he foretels the approaching Destructi∣on of Ierusalem: Yet he leaves not the Church without Comfort, for he expresly foretels the Con∣fusion of her Enemies, the Messias's blessed Arri∣val, and with him the Peace and Prosperity, the Increase and Advancement, the Glory and Tri∣umphs of the Church. So that Micah seems to be Isaiah epitomized, giving us that in brief which the other more largely and amply insisted on. And it may be observ'd that these two Prophets are alike in their Stile and manner of Speaking, which is ve∣ry sublime and towering.

Nahum prophesied after the carrying captive of the Ten Tribes, a little before the Captivity of the Kingdom of Iudah. His Prophecy is rightly call'd a Burden, that Word both in the Greater and Lesser Prophets importing the denouncing of some Grievous and Heavy Iudgment: and such is this which he here threatens to Ninev••h. For it seems this People returned to their former evil Ways af∣ter Ionah's Preaching; and for this Reason another Prophet is sent to foresignify their Overthrow by the Chaldeans upon this their Relapse into their former Sins. He useth no kind Invitations to Re∣pentance, as the former Messenger did, but he ab∣solutely and peremptorily proclaims their Ruine, and with a most passionate and melting Eloquence (such as is not to be parallell'd in the most Cele∣brated Masters of Oratory) deciphers the horrid Nature of it.

Habakkuk prophesied in King Ahaz and Hezekiah's Reigns, as Theodoret, Epiphanius, and others of the Antients, probably determine; and not after the Captivity of the Two Tribes, as Ierom thinks, for this was not past when this Prophet writ, as is evi∣dent from chap. 1. v. 6. Lo, I raise up the Chaldeans, who shall march through the Breadth of the Land, &c. He complains of the Corrupt State of the Iews in those times, predicting the Invasion of the Chalde∣ans as the just Recompence of their Misdoings. This is remarkable in this Prophecy (which we find not in any of the rest) that it is composed in way of a Dialogue. First, the Prophet speaks, chap. 1. v. 1, to the 4th: then God answereth, v. 5, to the 11th. The Prophet replies, v. 12, to the 17th: God's Answer is in chap. 2, to the End. Then follows the Prophet's Prayer. The Providence of God in suffering the Best Men to be miserably

treated, and that by the Worst and Vilest, is here vindicated; and the Certainty of a Happy Revolu∣tion is assured. The Prophet also by propounding the Example of his own Singular Faith and Pati∣ence in the greatest Difficulties and Extremities, en∣courageth the Pious to wait on God, to rejoice in him, and to expect Deliverance from their Cala∣mities, and Revenge on their Enemies in due time. The whole was designed to be a Support and So∣lace to the Faithful in the time of their Captivity.

Zephaniah, who was employed in the Prophetick Office in King Ios••as's time, (as we read, v. 1.) a little after the Captivity of the Ten Tribes, and before that of Iudah, (so that he was Contempo∣rary with Ieremiah) freely and plainly tells the Jews what it was that incensed God's Wrath against them, viz. their Contempt of his Service, their Apostacy, their Treachery, their Idolatry, their Violence and Rapine, and other egregious Enormi∣ties which were observable in them and their Princes. Such high Provocations as these rendred their Destruction terrible, universal, unavoidable. And then (as most of the Prophets are wont) he mingles Exhortations to Repentance as the only Proper Concern in these Circumstances. He adds very severe Comminations against their Enemies, and presageth their Downfal. He likewise com∣forts the Godly with Promises of the certain Re∣storation of the Church, of a Release from all their former Pressures and Grievances, of a Cessation from all their Fears, of the Continuance of the Di∣vine Presence and Blessing. So that this short Pro∣phecy contains in it all the Others, and may justly be said to be an Abridgment of them.

Haggai prophesied after the Return from the Captivity in Babylon, in the second Year of Darius

King of Persia, sharply reproving the Jews for their neglecting the Rebuilding the Temple, and vigo∣rously exciting them to that Work both by Threat∣nings and Promises, but chiefly by the latter, assu∣ring them of the Divine Blessing and Assistance in so religious and worthy an Enterprize, and fore∣telling them of the Messias's Coming, and of the Glory of this Second Temple, which should far ex∣ceed that of the first, even in this respect, that the Messias himself should honour this Temple with his Presence.

Zechariah enter'd on the Prophetick Office at the same time with Haggai, some time after the Re∣lease from the Captivity, and he was sent to the Jews on the same Message, i. e. to check them for their Backwardness in erecting the Temple, and restoring the Divine Worship, but especially for the Disorder of their Lives and Manners, which could not but derive a Curse upon them. There∣fore he exhorts them to seek the Lord, and to turn from their evil Ways, and thereby to conciliate and obtain the Favour of God. By several Nota∣ble Visions and Types he endeavours to confirm their Faith, and establish their Assurance concerning God's Presence with them and Care of them, yea and of his Whole Church to the World's End: and as a Proof and Demonstration of this he inter∣sperseth the most comfortable Promises of the Coming, the Kingdom, the Temple, the Priesthood, the Victory, the Glory of Christ the Branch. Nor doth he forget to assure them of the Ruine of Baby∣lon, which had been their implacable Enemy. And here likewise is foretold the Great Number of Con∣verts to the Christian Faith, the successful Spread∣ing and Propagating of the Gospel, the wonderful Efficacy of the Holy Spirit in those Days, the Re∣jection

of the Unbelieving Jews, the utter De∣struction of their City, Temple, and whole Nati∣on by the Romans, for their rejecting and crucify∣ing the Messias, and other particular things be∣longing to the times of the Gospel, which none of the Lesser Prophets speak of but this.

Malachi is the last of these Prophets, yea of all the Prophets of that Dispensation. After him ceased Vision and Prophecy in Israel until Christ's ap∣pearing, when Zachary, Simeon, Mary, Elizabeth, Anna, were illuminated with the Prophetick Spirit. He prophesied about 300 Years before our Saviour's time, reproving the Jews for their Ungrateful and Wicked Living after their Return from Babylon: particularly he chargeth them with Rebellion, Sacri∣lege, Adultery, Profaneness, Infidelity, but especi∣ally he reprehends the Priests for being Careless and Scandalous in their Ministry, which one thing was sufficient to give Authority to others to be Vicious. At the same time he forgets not to take notice of and incourage the Pious Remn••nt in that corrupted Age, who feared the Lord, and thought upon his Name▪ whose Godly Converse and Associating with one another in that debauched time, he assures them were registred in a Book of Remembrance by God him∣self. This Prophet, who had pointed before at the Messias to be exhibited, (for he expresly ••aith, He shall suddenly come to his Temple) now shuts up his Prophecy, and indeed all the Prophecies of the Old Testament, with an Exhortation to remember the Law, i. e. to live according to its holy Rules and In∣junctions, and with a Promise of the Coming of the Lord, who was to be usher'd in by Elijah the Pro∣phet, i. e. by Iohn the Baptist, who came in the Spi∣rit and Power of Elias, Luke 1. 17. And so this Close of the Old Testament refers to the New, to which I now hasten:

Notes

• 1 1.1

  1 Sam. 10. 12. & 24. 13.
• 1 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 1.3

  Mishle, •• mashal Praeesse, dominari.
• 1 1.4

  1 Sam. 19. 2.
• 2 1.5

  2 Kings 6. 12.
• 3 1.6

  Acts 23. 15, 16.
• 4 1.7

  Ezek. 1. 6.
• 5 1.8

  Ezek. 1. 18. & 10. 12.
• 3 1.9

  Dr. Light••oo••, in his Chronicle of the Times of the Old Test••∣min••.
• 1 1.10

  Pineda, Salianus, Drexellius.
• 1 1.11

  Dr. Lightfoo••, in his Chronicle of the Old Testament.
• 2 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1 1.13

  qu. Recollectus, Receptus, sc. in favorem Dei.
• 2 1.14

  Cont. Jovin.
• 3 1.15

  Lib. 2. Apol. Dav.
• 4 1.16

  In Psal. 52.
• 5 1.17

  Cateches. 2.
• 1 1.18

  Isa. 1▪ 1.
• 1 1.19

  Praefat. in Isai.
• 2 1.20

  Annot. in 2 Reg. 19. 1.
• 1 1.21

  Joseph, Antiq. l. 10. c. 6,
• 1 1.22

  ••••eronym. Prolog. in Ezek.
• 1 1.23

  Duodecem Prophetae in unius voluminis angustias coarcta∣ti. Hieron. Epist. ad Paulin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Epiphan. Haeres. 8. l. 4. c. 18.