The life of our blessed Lord & Saviour, Jesus Christ an heroic poem, dedicated to Her Most Sacred Majesty : in ten books / attempted by Samuel Wesley ... ; each book illustrated by necessary notes ... also a prefatory discourse concerning heroic poetry ; with sixty copper plates.

NOTES ON The LIFE of CHRIST. BOOK IV.

1. 'TIS pleasant when the rugged Storm is o'er.] The Hint was taken from that of Lucretius, — Suave mari magno turbantibus aequora ventis, &c. And tho my Thought want of the Finess of his, I think it has also less Ill-nature.

52. Hail, Son of God! announc'd, confest, approv'd!] I was so well pleas'd with the Song of the Angels in Milton, on the same occasion, that I had a desire to try what I could do in that sort of Verse▪ tho I have but one Precedent of intro∣ducing Blank Verse into a Poem compos'd of Rhimes, and that is in the famous Art of Poetry, done by a Person of Quality in our own Language, and how I've suc∣ceeded in't must be left to the Reader.

111. Hell's Principality thou shalt destroy.] So Mr. Mede interprets the Seed of the Woman's Bruising the Serpent's head; where he adds a pretty Observation of a certain Author, That there's not only a certain Impression of Fear on the Serpent, at the sight of a Man, which makes him run away, unless forc'd to fight for his Life, which he does with a particular Care of his Head; but which is more remarkable, that a naked Man frights him much more than one that's cloath'd, as if he still retain'd some Idaea of his first Enemy.

167. An easie Hill there is, whence looking down, Tiberias here, there Fair Bethsaida's Town, &c.] Some place this Mount of the Beati∣tudes between Tiberias and Bethsaida: others East of Bethsaida, nearer Capernaum. Tradition agrees with the former Opinion, the People of the Country shewing to this day a little Hill thereabouts, which they call Our Lord's Table; and which the Pilgrim, who saw it, says, is neither very large nor very high. And this Opi∣nion I chuse to follow.

178. Equally ignorant and innocent.] Undoubtedly our Saviour might have chosen his Apostles all learned Men; but he had great and wise Ends to the contrary, namely, to humble the Pride of Man, and convince him that neither Birth, Lear∣ning, nor any other external Advantage, are so acceptable to him as Vertue and In∣nocence. And besides, to obviate such Objections as he well knew would, in after Ages, be made against his Religion; since 'twas an impossible thing for such simple and illiterate Men, as his Apostles, to compose so excellent a System both of specu∣lative and moral Truths; nor could they have them any where but from Heaven.

185. Thence Philip, who Nathanael did invite.] It's generally thought Bartholo∣mew and Nathanael were the same; there's little to be said for't, and nothing a∣gainst it. However Nathanael had the more treatable Sound, for which Reason I rather chose it.

187. Matthew, who freely did the World forsake.] Levi and Matthew the Publi∣cans, are generally thought the same.

189.—The lesser James—Who justly honourable Kindred claims—With our lov'd Lord.] He's called Iames the Less, as is conjectured, from his Stature; and the Brother of our Lord, Gal. 1.19. because his Kinsman after the Jewish Idiom.

214. Hear Fathers, part of what he then exprest.] I can't say I've wrought in eve∣ry particular Passage of this best of Sermons, as 'tis left us entire in fifth, sixth, and seventh of S. Matthew, and some Fragments in others of the Evangelists, being a com∣pleat Summary of our Saviour's Law, at least, as far as practical Truths. But I think I've not omitted many things remarkable in my Paraphrase upon it, endeavouring to give, as near as possible, the utmost and largest Import of every Expression in the particular Beatitudes; under each of which I've rank'd what seem'd reducible to it in the following Verses and Chapters, adding the contrary Woes, from St. Luke's Gospel.

217. Still search for Happiness.] 'Tis obvious to observe, as Grotius and others upon the Place, that our Saviour begins his Discipline with the Search after true Happiness; going higher than any Philosopher ever did before him, not fixing it in any wordly Enjoyments, Pleasure, Riches, Honour, &c. but rather in a Contempt or Indifference for them; nay even in the Want of them, in Poverty, Infamy, &c. if God's Providence think such Circumstances best for us; all which trifling Incon∣veniences, he asserts were so far from being Impediments to a good Man's felicity, that he carries his Followers even beyond the Indolence of the Stoics, bidding 'em exult and rejoice under 'em, on consideration of the divine support in this Life, and eternal Retribution in a better; and this he asserts in several Paradoxes direct∣ly opposite to the generally receiv'd Sentiments concerning Happiness.

220. There are who think their Bliss fast lock'd, they hold, &c.] The most gene∣rally receiv'd Notion of Happiness is, that it consists in Riches, the contrary to which is prov'd, both from the Baseness of such an Opinion, and by applying several Properties of the Summum Bonum, none of which agree with 'em: Certainty, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or having it in our own Power: Durableness and Desireableness for them∣selves and no other further good. 'Tis therefore rather fix'd in Poverty; the sence of which none has given better and closer than our own incomparable Hammond, who thus in his Paraphrase,

Blessed are they, that, how high soever their condition is in this World, are yet in Mind, Affection and Conversation, humble and low∣ly; and when they are in worldly Poverty, bear it willingly, and not only of ne∣cessity: for to such belongs a Kingdom, &c.

241. Unwary Youth, which seldom chuses right, Rush hot and furious after vain delight.] The next common Mistake concer∣ning true Happiness, is of those who place it in worldly Pleasure; which our Savi∣our obviates in his second Paradox and Beatitude, Blessed are those that mourn, for the meaning of which Mourning, vid Grot. in loc.

263. Others, as vain, attempt their Names to raise, Their Lives employ'd in eager chase of Praise.] A third sort of Men expect their Happiness from worldly Fame, Honour, Praise, or things of that nature. These, if I mistake not, our Saviour opposes in his third Beatitude, Blessed are the meek. I know Grotius thinks the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the meek here mentioned, are opposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he says they are in Aristotle, to the Passionate and Angry: Others, that such are meant by them as are not covetous of Revenge, but by the Sweetness and Temper of their Minds endeavour to oblige all Men. And accordingly, De Dieu, that they are here opposed to the Proud, and signifie no more than the Hum∣ble. However, if Meekness and Humility be here required, and the contrary Vices Pride and Revenge forbidden, the Causes and Effects of those Vices must be also in∣cluded, and what can those be but an immoderate Desire of Fame, Praise, Glory, &c. Under which Head I've wrought in most of the Precepts in the following Verses, relating to Meekness. That of not calling our Brother Racha, (I think much of the same Import with our English Sirrah) in v. 283.

Nor suffering in ill Language, &c.] An Elevation of the Christian Doctrine, as Dr. Hammond observes, far beyond the Heathen Theology; Homer introducing one of his Goddesses, nay Minerva her self, who should have had more Wisdom,

encouraging Achilles to rail heartily at Agamemnon, tho he was not to strike him,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

302. How few who any true concern will show, For ought but these vain perishing Goods below.] After removing these three former mistaken Notions of Happiness, our Saviour proceeds to establish a better, Blessed are they that hunger and thirst after Righteousness, &c.

Who, as Spanheim explains it, being conscious of their own want of Righteousness, do most earnestly desire it.

Iustice or Righteousness here mentioned, being, according to Grotius,

A gene∣ral, or Cardinal Vertue, implying all the rest, namely, whatsoever is grateful or acceptable to Almighty God.

They shall be filled, they shall obtain what they pur∣sue, says Hammond, and be satisfied in it. To this Beatitude is opposed the contrary Woe in S. Luke, Woe to you that are full, for you shall hunger. In the former Hunger and Thirst, Grotius and others think, is included, such a Desire after Piety and Vertue, as makes Men willingly or patiently undergo Hunger, Thirst, and all other Inconveniences, in order to obtain them. And under this Head I've inser∣ted several of our Saviour's Lessons concerning Resignation and Contentment.

360. Blest is the Man, himself who truly knows, And Mercy, which he hopes, to others shows.] The Fifth Beatitude, Blessed are the merciful; which consists, as Walker explains it,

in shewing all Mercy and Com∣passion to our Neighbours in their Necessities;

further explained ver. 44. and in chap. vi. 12, 14 and vii. 1, 12, &c.

372. Traditions teach you, if your Bodies pure, &c.] The Sixth Beatitude, Blessed are the pure in heart, for they shall see God.

They, says Hammond, who defile not the Eye of their Soul, with worldly or fleshly Lusts: and as another, who do not only subdue evil Deeds but evil Desires.

In opposition to the false Glosses of the Pharisees; who, it seems, taught their Followers, that if they abstain'd from out∣ward Acts, they might think what Ill they pleas'd: and it's plain, Iosephus, who was a Pharisee, was of this Mind: and David Kimchi not only defends it, but wrests Scripture to that End. Now the Blessing promis'd to those who are thus pure in heart, by our Saviour, is, that they shall see God; not only by knowing his Will here, but in the Enjoyment of the Beatifical Vision, to all Eternity: as Spanheim, Br••gensis, and Walker, tho I think the Old Man, last named, goes a little too far, when he says, "Looking even upon a Man's own Wife, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a breach of this Purity of Heart, and will exclude out of Heaven.

404. Are eager for an Hero's sounding Name.] The Seventh Beatitude is, Blessed are the Peacemakers; "which is plac'd, says one, in the Zeal on all occasions of "making and preserving Peace. First, negotiating the Peace of all men with God, which was the Apostles Employment. And Secondly, procuring by all means, the Peace of Men among themselves: for this reason putting up Affronts, and suffering Injuries. This Character and Employment, should, without doubt, belong emi∣nently to the Governours and Doctors of the Church, who ought especially to be the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Light of the World, and Salt of the Earth, and to teach Men to keep God's Commands; but this not excluding private Christians. The Reward of these Peacemakers is, they shall be called [shall be] the Sons of God: like to God, says Ham∣mond, as Children to a Parent; being already, as the Apostle says, Partakers of the Divine Nature: true Heroes or Sons of God; which Title was vainly affected by the great Men among the Heathen, and sought, not by Peace, but by War and Bloodshed.

453. You first triumphant from the Dust shall rise.] There was a Notion, as Dr. Hammond, Dr. Sherlock, and others observe, generally received by the Primitive Christians, that the Martyrs, nay, some extended it as far as the Confessors and eminent Saints, should, immediately on their deaths, enjoy the Beatifick Vision. But there was another Point also generally among 'em, concerning the same Per∣sons, that they should rise before the rest of the Dead in the Day of Iudgment: whence that Suffrage in their antient Liturgies, ut partem haberet in Resurrectione prima, for a part in the first Resurrection.

468. When thus he them had thundred down from Heav'n.] The Commandments were first spoken, and so are properly the Decalogue, or Ten-Words, after which

they were written in the 2 Tables, first by God, and then by Moses; Deut. 5.22. I know not whether I ought to make any Apology for inserting here all the Com∣mandments, which our Saviour does not; but considering he mentions them all in general, nay several in particular here, and most of the rest in other places; considering these things I say, there needs no great Poetical Licence for my bringing them in all together.

472. Nor from Heav'ns piercing Eye such Treason hope to hide.] Wherein I have given the sence of those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or before me in this Command.

473. By no resemblance vain, &c.] By the word resemblance I endeavour to express the force of the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is so com∣prehensive, that all the Image-Worshippers in the World can never get clear on't; and there is no way of answering it, but by setting their Index Expurgatorius to work upon't, and razing it quite out of the Commands: Nor need we wonder they do so with the Words of good Men, when they begun with those of God himself.

474. No hallow'd Thing let thy bold Sacrilege profane.] The best Commentators conclude, that Sacrilege is forbidden in this Command; or the Violation of all holy Persons, Places, and Things, as well as the Tremendous Name of God, by a false or vain Attestation of it.

480. Thy Parent and thy Prince, &c.] That Political and Ecclesiastical Parents, as well as Natural, our Governours in Church and State, are here included, as well as our Fathers and Mothers, I think all assert, who have written upon this Com∣mand: And 'tis observed, the Promise annexed to it, is repeated in the New Testament by the Apostle, as assuring the followers of Jesus, that the Obligation was not ceas'd either on Gods part of ours: And I really believe that Blessing of long Life, on Obedience, seldom fails: I speak particularly as to Natural Parents. As well as all the rest, even Temporal Blessings, with which Providence does (ac∣cording to the Observation of considering men) almost constantly favour the Piety of Obedient Children; whilst on the contrary the Impious Undutiful sel∣dom or never scapes in this Life some Exemplary Severity from the Impatience of the Divine Justice.

489. Each Sin in Thought abhor.] This seems to be one of those additional Ex∣planations (if I may be permitted to use such a Phrase) which our Saviour made of the Old Law, contrary to the Doctrine of the Pharisees before mentioned.

508. Since you a Form for your Direction need.] The Apostles did need a Form, otherwise they'd never have ask'd it, ["Lord, teach us to pray] or at least our Sa∣viour wou'd not have given it, who does nothing in Vain. For it's true enough, that those who are wiser or better than the Apostles, may do without it. That our Saviour gave the very words to his Disciples, and requir'd them to make use of 'em in that very Form, Mr. Mede proves, I think unanswerably, in his excellent Works. Further, what Grotius affirms of this Prayer is very remarkable; "That the Form was not so much conceiv'd in Christ's own Words, as com∣piled by him out of what was most laudable, out of the Old Euchologies or Litur∣gies of the Iews; so far was he from any Affectation of unnecessary Novelty: Adding a curious Collection of all the particular Petitions, and most of the very words of that Prayer, from those old Forms of theirs. Nor sure, can any think the Rabbies wou'd since have inserted 'em, had they not been there before. The Collection he gives is to this effect;

Our Father which art in Heaven, hallowed be thy Name, O Lord our God, and thy memory Glorifi'd, both in Earth below and Heaven above; (out of Sepher Zephillim, Lusitan. p. 115.) Thy Kingdom reign over us both now and for ever, (Sepher Hammustar. 49.1.) Forgive and pardon them that trespass against me, (Com. in Brike Avoth. 24.) Lead us not into the hand of Temptation, but deliver us from Evil; (Se∣pher Hammustar. 9.12.) For thine is the Kingdom, and there shall reign glo∣riously for ever and ever.

Amen. (Id. Ib.) And the same Observation has been made by our Lightfoot, Gregory, and others.

514. Let thy dear Son his promis'd Empire gain.] To explain this, take a re∣markable passage out of a Latin Catechism printed here in England in King Edwards time, for the Use of the Protestants. On the Explanation of this Pe∣tition,

Thy Kingdom come, (the Author goes on in this manner); Adhue enim, &c. For yet we see not all things put under Christ. We see not how the Stone should be cut out of the Mountain without Hands which broke in pieces and reduced to nothing the Image described by Daniel. How Christ, who is the true Rock, should obtain and possess the Empire of the whole World, which is granted him by the Father, nor is Antichrist yet destroyed. Whence we yet desire and pray, that these things may in due time come to pass.

519. But chiefly feast our Souls with food Divine.] Tho they must have an ex∣cellent Art at Wiredrawing Consequences, who can prove Transubstantiation out of those words, even supposing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here should signifie Supersubstantial; yet all grant, that under this humble Form, wherein we expresly beg for Bread only, are included all Necessaries for Soul and Body, the chief of which, our Saviour himself, or his blessed Assistance and Presence by his Holy Spirit, which was igno∣rantly desired by those who said, Lord evermore give us this Bread. [Christians alone in Name.] Indeed they were not then Christians so much as in Name, being first so called at Antioch, as the sacred Writings tell us. However 'tis but a common Prolepsis, like Virgil's Lavina Littora.

578. Whose Lord did in poor Trachonitis Reign—And wild Iturea.] Herod the Great, as Ioseph. De Bell. Iud. Lib. 1. in his last Will appointed Archelaus King in his room, Antipas Tetrarch, and Philip Lord of Trachonitis: Which Testament of his was thus altered by Augustus, (Ioseph, Lib. 2. Cap. 4.) Archelaus had half the Kingdom, with the Title of Ethnarch; his Dominion containing, Iudaea, Sama∣ria, and Idumea: Herod Antipas was Tetrarch of Galilee; his Brother Philip of Batamea, Trachonitis, and Auranitis; the yearly Incom of all together, as Iosephus tells us, coming but to an Hundred Talents.

585. Thro' stony Fields and Woods of fatal yew, Did Bands of roving Ishmaelites pursue.] Strabo gives an account of the wild and savage Temper of these Itureans, calling them by no better a Name than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either Rogues or Vipers, and describing those Parts full of Caves, Woods, and inaccessible Mountains, so infested with Robbers, that the Romans were forced to keep constant Guards there, for the security of the Country. They were, it seems, excellent Archers both in Iturea and Trachonitis; the Bows of the first being famous as far as Rome; whence that of Virgil,—I••ureos taxi torquen∣tur in arcus. And Iosephus tells us, that Gratus the Roman General conquered the Thieves that wasted Iudaea, by the help of the Bowmen of Trachon. Bell. Iud. Lib. 2. Cap. 8. He also gives a pleasant account of this poor Prince Philip, That he used to have his Seat of Iustice carryed about with him wherever he went; tho he gives him withal such a Character as he cou'd not his wealthier Brother: For he says, he was a just and honest Man.

610. Then costly Babylonian Robes he brings.] These were accounted the rich∣est wearing among the Eastern Nations, generally appropriated to Royal Per∣sons; as Fuller in his Description of the Iewish Garments. Hence Achan co∣veted the Babylonish Garment at the taking of Iericho.

614. Who Salem and Sebaste might command.] Herod had several noble Pala∣ces, that at Ierusalem near the Temple, another at Sebaste or Samaria. Joseph. Ant. Iud. Lib. 15. Cap. 11.

639. —At fair Damascus, Zobah him obey'd,—him Arams Fields, &c.] One Aretas, we are sure, was King of Damascus not long after our Saviours time, who is mentioned in the Acts of the Apostles. That one of the same Name (who was Herods Father-in-Law,) was King of one of the Arabia's, Iosephus tells us; and that his Daughter fled from Herod to her Father, about the matter of Herodias; for which reason the Old angry King entred his Territories, and gave him Battle, wherein Herod was worsted, his Army forsaking him; which, the same Author adds, the People look'd on as a Judgment on him, for his cruelty against the Baptist. All this is Fact; and I have, to mend the story, clapt two Kings into one, or given one a little larger Kingdom than the Map will allow him; 'tis now of no great Concern, nor I believe will any of the Princes thereabouts be angry at the lessening their Borders.

693. And him in strong Machaerus Walls immure.] Some say S. Iohn was Beheaded in Machaerus, others in Sebaste. Iosephus seems to be for the former, in his An∣tiquities, Lib. 1. Cap. 10. Concerning which, honest Ludolfus tells a right wonderful Story;

That Herodias caus'd S. Iohn's Head to be brought to Ieru∣salem, and cautiously Buryed there, near the Palace of Herod, being afraid lest the Prophet should rise again, if his Head and Body shou'd have been bury'd together▪

All the Questions, how this Passage came to be known, which cou'd come out by no less than 〈◊〉〈◊〉 Inspiration? and for it seems it 〈◊〉〈◊〉 for he goes on, "This Head was afterwards found by the Monks, to whom the Blessed Bap∣tist appear'd, and reveal'd the place where they had bury'd it.

724. Tho half my Kingdom were the mighty Boon.] So those poor Proselytes affect∣ed to Talk, apeing the Magnificence of the old Eastern Kings. And because Ahasuerus thus complimented Hester, Herod must say the same to the Daughter of Herodias, tho his whole Kingdom, I suppose hardly as large as one of the others, Twelve Hundred and Seven and Twenty Provinces; his whole Ann••al Reve∣nue, as Ioseph•••• tells us, amounting but to 200 Talents.

776. —Strong Abel's Town.] Abel-Bethmaacha was a strong Town near the North Borders of Galilee, into which Sheba threw himself when pursu'd by Da∣vid's Army.

786. Wide wandring thro' Baaras distant Vale.] Iosephus says, Herod kept a strong Garrison in Machaerus to bridle the Arabians; just against which was the famous Valley of Baaras, for the Wonders of which, that Historian has been so much Talk'd of.

812. Bethsaida's wealthy Villa.] 'Tis sometimes called a Village, at others a Town or City, tho if only a Village, large enough, according to Iosephus, who says, every Village in Galilee, even the least of them, contained 15000 Inhabitants; (but sure there must be some mistake in the number). This Bethsaida he says, was for the pleasantness of it, erected into a City, and called Iulias: But let it be then what it wou'd, our Saviour's woe is now accomplish'd against it, and 'tis reduced to its first Original, a Lodg in the Wilderness; nothing thereof now remaining, as Travellers tell us, besides 7 or 8 scatter'd Cottages, which scarce deserve the Name of Houses.