CHAP. XXIII. Vers. 1. And Sarah was an hundred, &c.]
IT is observed by Divines, that God thought not fit to tell us of the length of the life of any woman in Script••e, but Sarah, to humble that sex, that because they were first in bringing in death, deserved not to have the continuance of their lives recorded by Gods Pen.
Vers. 2. And Sarah died] The Jews would perswade us that the Devill represented to her the offering of Isaac, whereat she took a conceit and dyed. This is but a meer conceit of theirs; for Abraham then dwelt at B•orsheb•, now at Hebron. [And Abraham came to mourn for Sarah,] So she was the first, that we read of, mourned for at death; and it is mentioned as an honour to her. Solons Mors m•a ne carea• luchrymis, is to be preferred before, *Ennius his Nemo me decoret lachrymis. It is one of the dues of the dead, to be lamented at their funeralls; and the want of it is threatned as a curse in many Scriptures. It is a practise warranted by the best in all ages; and mourn we may in death of friends, so we mourn 1. In truth, and not fainedly. 2. In measure, and not as men without hope. For the first, how grossely did Tiberius dissemble at the death of Augustus, and at the funerall of Drusus? Whereupon Tacitus makes this note, Vana & irris• vero & honesto fidem adimunt. So when Julius Caesar wept over Pompey's head presented to him in Egypt, they that saw it, laughed in their sleeves, and held them no better then Cro∣codiles tears. So the mourning that Nero and his mother made over the Emperor Claudius, whose death they had conspired and effected, was deep dissimulation. This is no less hatefull, then to mourn heartily, but yet immoderately, is unlawfull. Here Jacob forgat himself, when so overgrown with grief for his Joseph, and Rachel for the rest of their children, that they would not be com∣forted. So David for his Absolom: Alexander the Great for his friend Hephesti•n; when he not onely clipped his horse and mules hair, * but plucked down also the battlements of the walls of the City, &c. The Souldiers of Pelopidas were no less excessive, when for grief of his death they would neither unbridle their horses, nor untie their armor, nor dress their wounds. Something here may be yeelded to nature, nothing to impatiency. Immoderate Page 179sorrow for losses past hope of recovery, is more sullen then usefull: Our stomach may be bewrayed by it, not our wisdome. The Egyptians mourned seventy dayes for Jacob: Joseph (who had more cause, but withall more grace) mourned but twenty dayes. * God flatly forbad his people those heathenish customes, of shaving their heads, and cutting their flesh, Lev. 21. intoken of mourning for the dead. We read in the Gospel of minstrels and people making a noise at the terming-house, as they call it, Matth. 9.23. And the Jews that were comforting Mary,* when they saw her rise up hastily, and go forth, followed her, saying, She goeth unto the grave to weep there, Joh. 11.31. Such customes, it seems, they had in those dayes amongst them, to provoke themselves to weeping and la∣mentation; which was (saith One) as if they that have the dropsie, should eat salt meats. How much better Father Abraham here, who came indeed from his own tent to Sarahs, to mourn for her (as good reason he had) but exceeded not, as the Jews think is signified by that one letter less then ordinary in the Hebrew word for weep (Libcothah) used here in the text. Baal-turim gives but a bald reason of it, parùm flevit; erat enim vetula. Abraham wept not much for her, she being but an old-wife, and past her best. Buxtorfe gives a better, p•tiùs quià luctus ejus fuit modera∣tus. And therefore also in the next verse it is said, that he stood up from before his dead (where in likelyhood he had sitten a while on the earth, as was the manner of mourners to do, Job 2.12, 13. Esa. 47.1.) to take order for her buriall, as having good hopes of a glorious resurrection. Excellent for our purpose is that of St. Hierome, Lugeatur mortuus, sed ille quem Gehenna suscipit, quem Tartarus devorat, in cujus poenam aeternus ignis aestuat. Nos, quorum exitum Angelorum turba comitatur, quibus obviam Christus occurret, &c. gravemur magis, si diutiùs in tabernacul• ist• habitemus. Mourn for none, but such as are dead in their sins, killed with death, as those, Rev. 2.23.
Vers. 3. And Abraham stood up from before his dead] So she is called eight severall times in this Chapter; * to note that death makes not any such divorce between godly couples and friends, but that there remains still a blessed conjunction betwixt them, which is founded in the hope of a happy resurrection. Jobs children were still his, even after they were dead and buried. How else could it be said, that God gave Job twice as much of every thing as he had before, * sith he had afterwards but Page 180his first number of children, viz. Seven Sonnes, and three daughters?
Vers. 4. That I may bury my dead out of my sight] She that had been the desire of his eyes, Ezek. 24.16. the sweet companion of his life, is by death so defaced, that he loathed to look on her. This we are to think on in our mourning for the dead; to bewail the common curse of mankinde, the defacing of Gods image by death through sin, &c. And yet to comfort our selves in this, that these vile bodies of ours, shall once be conformed to Christs glorious body (the standard) in incorruption, * agility, beauty, brightness, and other most blessed and unconceivable parts and properties.
Vers. 6. Thou art a Prince of God amongst us] That is, excellent or prosperous, as Gen. 21.22. and it was their ingenuity and candor to acknowledge it. Gods people are Princes in all lands, Psal. 45. Kings they are in righteousness and peace: but somewhat obscure ones, as was Melchisedec, and therefore little set by, 1 Joh. 3.1, 2. Ʋnkent, unkist, as the Northern Proverb is. So was Christ the heir of all. But we know that when he shall appear, we shall be like him; that's enough for us. In the mean space, the righteous is more excellent then his neighbour (let him dwell by whomsoever) and shall be more prosperous, if it may be for his good.
Vers. 7. Abraham stood up and bowed himself, &c.] It is very comely in Christians to salute willingly; and in words and gestures to shew civill respect even to wicked men. Abrahams behaviour to these Hittites may shame the most Christians; yea the very Hittites themselves, * may teach them good manners. Even the savage Cannibals (saith a grave Divine) may receive an answer of outward courtesie. If a very dog fawn upon us, we stroke him on the head, and clap him on the side. Much less is the common band of humanity untied by grace. If Elisha bad his man, or our Saviour his Disciples, salute no man by the way, that was for haste sake; they should not hinder themselves in their journey by over∣much courtesie. Our Saviour was sweet and sociable in his whole conversation, and the proud Pharisees upbraided him with it. He never refused to go to any mans table when invited, yea to Zacheus he invited himself: Not for the pleasure of the dishes, but for the benefit of so winning a conversation. * Courtesie allureth mens minds, as fair flowers do their eyes. Pomponius Atticus so carried himself at Athens, * ut communis infimis, par principibus vide∣retur. Alexander the Great, got the hearts of his Foot-souldiers, Page 181by calling them 〈 in non-Latin alphabet 〉, his fellow-footmen. Aristotle, the better to insinuate into his hearers, read not to them (as other Philosophers used to do) from a lofty seat or desk, but walking and talking with them familiarly, as with his friends, * in Apollo's porch, he made them great Philosophers. Vespasian was as highly esteemed by the people for his courtesie, as Coriolanus contemned and condemned of all for his rusticity. With one churlish breath Rehoboam lost ten tribes, whom he would, and might not recover with his blood. But whatsoever David did, pleased the people. What a deal of courtesie passed betwixt Boaz and his reapers? The Lord be with you, said he; The Lord bles• thee, said they, Ruth 2.4. The Turks salutation at this day is, Salaum al•ek Peace be to thee; the reply is, Aleek sal•um, Peace be to thee also. * The Romans had their 〈 in non-Latin alphabet 〉 and their 〈 in non-Latin alphabet 〉, answerable to our Good-morrow, and Good even. That finger next to the thumb they called Salutaris,* because they put that finger to their mouth (as at this day the Roman Dames do) when they saluted any. Charles the fifth is renowned for his courtesie: when he passed by John Frederick the Elector of Saxony, he ever put off his hat and bowed to him, though he were his prisoner, and had been taken by him in battle. * And when he had in his power. Melancthon, Po•eran and other Divines of the Reformed Religion, he courteously dismissed them. As hee's the best Christian that's most humble; * so is he the truest Gentleman, that's most courteous. Your haughty upstarts, the French call Gentle▪ villains.
Vers. 8. If it be your minde that I should bury my dead] Alex∣ander the Great, lay unburied thirty dayes together. His conquests above ground purchased him no title for habitation under ground. So Pompey the Great,
Vers. 9. For a possession of a burying-place] It is remarkable, that the first purchase of possession mentioned in Scripture, was a place to bury in, not to build in. The Jews also had their Sepul∣chr•• h•wn out long before their deaths, to minde them of their mortality. Joseph of Arimathea had his tomb in his garden, to season his delights with the meditation of his end. The Egypti∣ans had a deaths-head carried about the table at their feasts. The Emperors of Constantinople had a Mason came to them on their Coronation day with choice of Tomb-stones, and these Verses in his mouth,
Vers. 11. The field give I thee, &c.] A brave speech of a bountifull spirit, to a stranger especially; and in that respect beyond that of Araunah the noble Jebusite to David his liege Lord, All these things did Araunah as a King give to the King, 2 Sam. 24.23. Indeed, to give is a Kingly employment; making men like, to the Father of lights, from whom comes every good gift and perfect giving. Kings are stiled Benefactors;* and of the ancient Kings of Egypt, it is recorded, and was rehearsed amongst other of their prayses, that they were, 〈 in non-Latin alphabet 〉, willing to distribute, ready to communicate, which are the Apostles two words, 1 Tim. 6.18. Gyrus took more delight in giving then possessing, as his Souldiers could say of him in Xenophon. It is not onely better, but sweeter to do good, then to receive good, said Epicurus. It is a more blessed thing, saith our Saviour. Titus would say, when he had done none good, he had lost a day, & molesti•s erat Severo Imperatori nihil peti, quam dare. Our Generall Norrice, like that Bishop of Lincoln, never thought he had that thing, which he did not give. Few such now adayes.
Vers. 13. I will give thee money] Full money, as he had said, vers. 7. or as much money as it is worth. Such is the care of the conscientious, that they had rather lose of their own, then usurp of anothers. And that he gives a just price for the field, was an act of great wisdome; for hereby he provided that his posterity might not hereafter be put beside it.
Vers. 16. In the audience of the sons of Heth] Whom he takes to witness, and so provideth for his security and quietness after∣wards; as did also Jeremy in the purchase of his Uncles field. Wisdome and circumspection is to be used in Contracts and Covenants. [Currant with the Merchant] It may well be said of Money-hoarders, they have no Quick-silver, no currant money.
Vers. 19. And Abraham buried Sarah his wife] The last of∣fice of love to bring the deceased Saints honourably to their long home, to lay them in their last bed, * to put them into the grave as into a haven and harbor, where they may rest from their labours, till their change shall come. This is to deal kindly with the dead, Ruth. 1.8. To shew mercy to them, 2 Sam. 2.5. especially when the mourners go about the streets, Eccles 12.5. when there is a great mourning made over them, as for Steven, Act. 8.2. and a great burning for them, as for Asa, 2 Chron. 16.14. Of whom also it Page 184is further added, as an honour, that he was buried in his own. Se∣pulchre which he had digged for himself among the Kings of Israel in the City of David, and laid in the bed that was filled with sweet odours, &c. Of Joram, Joas, and Ahaz, it is expresly noted in the Chronicles, that they were buried in the City of David, but not in the Sepulchres of the Kings of Judah. A worse place was thought good enough for them, unless they had been better. As of Tiberius the Emperour it is storied, that he was so hated for his tyranny, * that when he was dead▪ some of the people would have had him thrown into the River Tiber; some, hang'd up at such another place as Tiburn. Others also made prayer to mother Earth, to grant him, now dead, no place but among the wicked. Contrarily when Dio died, the people of Syracuse would have gladly redeemed his life with their own blood; which because they could not, they buried him very honourably in an eminent place of their City. Whereas anciently (as Lambinus well noteth) Kings and Princes, in Homer and other Poets, are not read to have been buried, but without the gates, somewhere in the fields and gardens; as the Patriarchs also were, looking for the return of that everlasting Spring.
