colour when fit for Fuel whence our Sword the Rind of Bacon of its blackness Most admirable and excellent are these Episodes which here begin and adorn our Author's Poem to the end surpassing all those tedious Stories and the vain-glorious Boastings of the Homeric Heroes and Virgil's artful Enumeration of the Roman Conquerors down to Augusius Caesar and the bemoan'd Marcellus AEn 6. as much as a Relation of what was to come to pass from the beginning of the World to Adam and all Mankind to the end of it and in order to a better taken out of Sacred Story must excel any particular or Humane History whatever V. 436. Uncull'd Some green and others ripe not pick'd and cull'd Uncull'd unchosen of Cueiller Fr. Colligere Lat. to gather thence to pick and choose V. 437. The Firstlings of his Flock Lambs Gen. 4. 4. according to God's Precept Thou shalt not delay to offer the first of thy ripe fruits likewise thou shalt do with thine oxen and thy sheep seven days it shall be with its dam on the eighth day thou shalt give it me Exod. 22. v. 29 30. Choicest and best if his oblation be a sacrifice of peace-offering if he offer it of the herd whether it be male or female be shall offer it without blemish before the Lord Levit. 3. 1. V. 439. The Inwards and their Fat According to Levit. 3. 3 4. V. 442. Consum'd with nimble glance The Lord had respect to Abel and to his Offering says Moses in the Holy Record Gen. 4. 4. which all the Fathers interpret to have been manifested by Fire coming down from Heaven and consuming his Sacrifice the same Sign signalized the offering of Aaron and God's acceptance thereof And there came a fire out from before the Lord and consumed the burnt-offering upon the altar and the fat which Moses styles The glory of the Lord appearing to the people Levit. 9. 23 34. In the same manner was Gideon's Sacrifice accepted Judg. 6. 21. Thus David was of God answered by fire upon the altar of burnt-offering 1 Chron. 21. 26. And Salomon 2 Chron. 7. 1. Elijah also received the same Miraculous Approbation 1 King 18. 38. Ibid. And grateful Steam An offering made by fire of a sweet savour to the Lord Levit. 1. v. 9 13 17. and frequently so express'd in Scripture V. 443. For his was not sincere Cain's Sacrifice was left untouch'd by the Heavenly Fire and therefore unaccepted because not offer'd in Truth and sincerity of Heart for God had respect unto Abel and then to his Sacrifice Gen. 4. 4. Sincere Sincerus Lat. Pure Upright V. 445. Smote him into the Midriff with a Stone Our Author has followed the most probable Opinion that Cain killed his Brother with a blow on the Breast with a great Stone that beat out Life that beat the Breath out of his Body as they talk'd Gen. 4. 8. as they were in Discourse about the success of their Sacrifice Abel maintain'd God's Omniscience and Omnipresence the Rewards and Punishments of good and bad Actions both in this Life and that everlasting one in the other World which introduced a Dispute of the Immortality of the Soul and its eternal State whereupon careless and unbelieving Cain enraged at his Brother 's grave Admonitions slew his innocent Adviser and sent him to experiment the Truth of his Pious Assertions as the Jerusal Targum guesses Cain was of that wicked one who was a Murderer from the beginning John 8. 44. and slew his brother because his own works were evil and his brothers righteous 1 John 3. 12. V. 447. With gushing Blood effus'd Poured out his Blood and Soul together Undantique animum diffudit in arva cruore Purpuream vomit ille animam AEn 9. Whatsoever the deadly Instrument was with which Cain slew his Brother his Death was most certainly attended with Effusion of his Blood that being mention'd To cry unto the Lord from the ground Gen. 4. 10. Remembred also by our Saviour Matth. 23. 35. Effus'd Effusus Lat. poured out spilt V. 449. Dismay'd Bo. 1. v. 57. Nothing in the World could be more terrible than the first Night and the first dismal Scene of Death Mons. Balsac V. 457. From Heaven acceptance If thou dost well shalt thou not be accepted Gen. 4. 7. V. 472. By Intemperance more By Excess in eating and drinking undermining and sapping Life by its Supports Pius Gula quam Gladius Saevior armis Luxuria incubuit victumque ulciscitur orbem Juv. V. 476. Th' Inabstinence of Which Eve's want of Abstinence and command over her Sensual Appetite shall bring on her Descendents In and Abstinentia Lat. Forbearance V. 479. A Lazar house Lazaret Fr. Lazaretto It. an Hospital Maladies Maladie Fr. Sickness of Malum Lat. as Illness in the same sense of Ill. V. 481. Of gastly Spasm The Disorders of ugly Cramps and strange Distortions Spasms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Cramp of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. to Contract of which one ill-favour'd kind is called Spasmus Cynicus when the Nostrils are so convulsed that the Teeth appear like those of a snarling Dog Ibid. Or racking Torture Or tormenting Pains that put the wretched Patient on the Rack Of Recken Ger. to stretch to extend Torture Tortura Lat. of Torquere Lat. to twist to torment V. 482. Qualms of Heart-sick Agony Fainting Fits that affect the Heart with Life's last struggle Qualms Swoonings Death's Sisters of Crealm Sax. Death a short one and sometimes absolute Agony Bo. 2. v. 861. Ibid. All feavorous kinds All sorts of Feavors Febris Lat. Convulsions Convulsiones Lat. à Convellendo from plucking the Nerves up together with painful twitches V. 483. Epilepsies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. the Falling-sickness Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. to seize upon it being a seizure of such a sort as for the time deprives the Person afflicted there with both of Sense and Understanding Ibid. Fierce Catarrhs Salt sharp Rheums and furious Defluxions Catarrhs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Torrent of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flow down as Rheums do from the Head to the Labouring Lungs V. 484. Intestine Stone and Ulcer The Stone in the Bladder or Kidneys often attended with putrifying Ulcers Intestine Intestinus Lat. inward Ulcer Ulcus Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Sore full of Corruption Ibid. Cholic Pangs Pains of the Cholic twisting and tearing the Guts Cholic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. one of the great thick Guts so called from whose fulness either with Wind or Filth those piercing Pains arise Pangs of Pain Paena Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. V. 485. Daemoniac Phrenzie Raving Madness that looks like being possess'd by an Evil Spirit like those two possess'd with Devils coming out of the tombs exceeding fierce Matth. 8. 28. Daemoniac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Possess'd and thence furious Phrenzie Phrenesis Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Madness of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. the
do that are generally more fruitful than the Hills Sibma A City in the Vale of Moab famous for Vineyards O Vine of Sibma I will weep for thee Jerem. 48. 32. V. 411. Eleale Another City of the Moabites rebuilt by the Reubenites Numb 32. 37. Ibid. Th' Asphaltick Pool The Lake Asphaltites so named of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitumen there gathered in great quantities It is a black thick Pitchy Consistence sometimes used in Lamps of the Nature of Brimstone This Pool is often in Scripture called the Sea of the Plain Deut. 3. 27. and the Sea of Sodom of its Neighbourhood thereunto also the Dead Sea because no living Creature is or can live there or from its thickness as being unmoveable by the Wind. It is 32 English Miles long and 10 broad and like the Caspian Sea has no Outlet It lies to the Southward of the Desarts of Moab and in it the famous River Jordan loseth it self See Tacitus Lib. 5. Pag. 618. Ibid. Pool Properly a standing Water of the Belg. Poel from Palus Lat. Stagnum as that perhaps of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mud. V. 412. PEOR his other Name and more usual than Chemos which seems to be given this Idol by the Prophet Jeremiah by way of disgrace Chap. 48. 7 and 13. The Sacred Text often styles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal-Peor and the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of Peor a Mountain in the Territories of Moab beyond Jordan where he was worshipp'd even by the Israelites enticed thereunto by the Beauty and Embraces of the wanton Midianites Read Numb 25. 1 2 and 3. where by the Peoples eating and bowing down Moses means the Sacrifices and Feasts the Heathens made to the Infernal Gods for their dead Friends and Relatives which is evident They joyned themselves to Paal-Peor and did eat the Offerings of the dead Psal. 106. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoâ—â—in V. 413. In Sittim The last encamping place of the Israelites under Moses in the Pâ—ains of Moab whence came the Wood of which the Ark was made Numb 33. 49. Ibid. From Nile From Egypt of which this is often called the River Nilus Lat. is a vast River in Africa it had formerly seven Outlets Septemplicis Ostia Nili now reduced to four which run into the Mediterranean Sea on it the Fertility of Egypt depended Gurgite septeno rapidus mare summovet â—mnis Terra suis contenta bonis non indiga mercis Aut Jovis in solo tanta est fiducia Nilo Luc. 8. V. 415. His Lustful Orgies His Lascivious and Wanton Feasts he extended even from Egypt as far as Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Feasts and Sacrifices of the Drunken God Bacchus celebrated every three Years from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Anger because his Proselytes cloathed in Skins of Tigers and Panthers danced about expressing the Fury of this God who is reported in the shape of a Lyon to have torn the first Giant that assaulted Heaven in pieces Others fetch the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Mountains the Heathenish Sacrifices being usually made in High Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoc. Idul 27. Nocturnique Orgia Bacchi Geo. 4. And Ubi audito stimulant Trieterica Baccho Orgia AEn 4. V. 416. Even to that Hill of Scandal This Hill was East of the Temple at Jerusalem something higher than that Opprobrious Hill where Moloch's Idol-Edifice stood termed Scandalous for the same Reason that the other was call'd Opprobrious And at Verse 443. Th' Offensive Mountain from Scandalum Lat. an Offence or a cause of Offence these were both built by Solomon as appears from 1 Kings 11. 7. And 2 Kings 23. 13. it is said to stand on the Mountain of Corruption in which Chapter there is a large account how the good King Josiah Son of Amâ—n by Jedidah drove these daring Monsters from Jerusalem to Hell V. 417. Homicide Manslayer Murderer of Mankind of Homicida Lat. from Homo a Man and Caedes Slaughter a fit Epither for the Devil the designing Destroyer of all Mankind V. 420. Of old Euphrates now Aferat and by the Arabians call'd Frat is one of the most Celebrated Rivers in the World springing from the Mountains of Armenia Major washing Mesopotamia on the West and South and dividing it from Syria and Arabia Deserta hence by our Poet rightly styled The Bordering Flood It joyns with the Tygris and with it loseth it self in the Persian Gulph Well may this River pass for old since remembred so long ago in the History of the Creation by Moses Gen. 2. 14. compared with whom these are Neotericks that speak of him as Virg. Caesar dum Magnus ad altum Fulminat Euphratem Bello Geor. 4. And Ovid Arsit Euphrates Babylonicus Met. 2. Ibid. To the Brook that parts Some Anonymous River such as Fuller mentions crossing the Desart of Shur and calls a River of Egypt near Rinocolaura entring the Mediterranean See his Map of Symeon Pag. 227. V. 421. Egypt AEgyptus so named of one of its ancient Kings is by the Turks its present Masters call'd Misir retaining something of the Hebrew Misraim It is the most ancient and most fruitful Kingdom of Africa the famous Nile runs the whole length of it and annually overflowing it in the Month of June extreamly enricheth it Ibid. From Syrian Ground From Syria a vast Country in the greater Asia containing Phoenicia Palestina and Syria properly so called V. 422. Of Baalim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Plur. of Baal By this Idol whose Name expresseth Lord the Sydonians and many other Nations worshipp'd the Sun the seeming Supreme Visible Lord of the Universe Now Baalim is here put for the other Luminous Stars in general as is evident from 2 Chron. 30. 3. He reared up Altars to Baalim and made Groves and worshipp'd all the Host of Heaven Hence Plato derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run the Grecians as well as the Phoenicians having worshipp'd for Gods the Sun Moon and Stars whose motions are strange and unaccountable Ibid. Ashtaroth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plur. Hebrew for Herds Flocks Kimchi tells us it was the Name of certain Images in the shape of Sheep which the Sydonians adored as Goddesses But doubtless the Holy Writ does by this word express the Host of Heaven Judg. 11. 13. Judge 10. 6. They forsook the Lord and served Baal and Ashtaroth Baalim was expressive of those more mighty and vigorous Stars and Constellations that govern'd Men as Ashtaroth signified the more weak and Feminine which influenced the She-Sex as our Author well observes Male belonging to Men from Mas Lat. V. 423. These Feminine Belonging to Women Foeminius Lat. V. 424. Can either Sex assume Can take upon themselves which Sex they please Sexus Lat. kind Assumere Lat. to take to or upon ones self V. 425. Uncompounded Simple not mixt and made up of divers and different things
Fore-knowledge of God does not determine the Minds of Men to good or bad Actions thô that Fore-knowledge be infinite and infallible nor does the commission of Good or Evil depend thereon But he that knoweth whereof we are made and that searcheth the Hearts and trieth the Reins that knows all our Thoughts afar off clearly foresees all our Faults and Failings which we should have committed undoubtedly althô they had not been foreknown or foreseen by that infinite Eye In vain did all the Prophets cry against the Abomination of Israel and the Idolatries and Backslidings of Juda if these People had it not in their power to serve God rather than Baal Choose you this day whom you will serve c. but as for me and my House we will serve the Lord says Josuab And when the People had made and confirmed their Choice v. 21. Nay but we will serve the Lord he replies upon them Ye are Witnesses against your selves that you have chosen the Lord to serve him and they said We are witnesses Jos. 23. v. 22. Good and Evil Life and Death therefore are in the Choice and ballance the Wills of all Mankind they have the Election of their Mischiefs and Miscarriages in their own Power neither does any Influence of the Stars or pretended Power of Fate bend or incline their Wills to Folly were there any Power so coercive as to constrain and force them unto Wickedness Mankind nay even the worst of them would not be inexcusable they Decree therefore their own Revolt that Defection from their Maker to his and their Enemy the Devil It is observable that where God cautions the Israelites against the false Prophets that should go about to turn them away after other Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used a word properly signifying a Revolt Deut. 13. v. 5. as also Jer. 28. v. 16. and ch 29. v. 32. in both which it is translated Rebellion V. 120. So without least Impulse So without the least motion force or pretence of any over-ruling Power Impulsus Lat. for such a force as is necessary to set an Engine in motion c. Mankind must be Engines if set on work by any other Motives than the Impulses of their own Free-will V. 121. Immutably foreseen The celebrated Place in the Controversie of Free-will in Rom. 9. v. 11 and 13. Jacob have I loved but Esau have I hated for the Children being yet unborn neither having done any Good or Evil c. seems to imply such an Immutability in God's Foresight as influenced the Actions of these two Brethren and their Descendents but the truth is God from his high Prospect foreseeing all the Behaviour not only of these two Brethren but of Mankind infallibly and unerringly the Divine Fore-knowledge and Fore-sight had no power or weight on the Wills of them and their Posterity tho he foresaw that of the first would endeavour to keep his Commandments and Statures and should therefore be his chosen People and that of Esau would forsake his Ways and become Reprobate to God and all Goodness To what end are all the Promises of Happiness and the Rewards of everlasting Life and the Terrors of the Lord his Threatnings and the repeated Denuntiations of Eternal Punishment Damnation and Hell to obstinate and impenitent Sinners If they that do well and those that commit Iniquity do both not what they would but what they are constrained to do obey not God but Necessity how shall the Judge of all the Earth do Judgment as Abraham says in his humble Expostulation with his Maker Gen. 18. v. 25. Is God unrighteous who taketh Vengeance I speak as a Man God forbid for how then shall God judge the World Rom. 3. v. 5 and 6. Immutable Immutabilis Lat. unalterable unchangeable V. 122. They Trespass They Sin they Offend Trespass of the Fr. Trespasser to go beyond to transgress of the Lat. Trans beyond and Passus Lat. going Transgression being a Proceeding beyond the Limits of the Law Ibid. Authors to themselves Leaders and Guiders of themselves in all things which they judge fit and reasonable to be done and therefore choose to do Author or as better writ Auctor is one that adviseth or perswades another So Virgil useth it Italiam petiit fatis Auctoribus AEn 10. Confâ—â—iis habitus non futilis Auctor AEn 11. Judge of Judicare Lat. to esteem God has not left himself without a witness Acts 4. v. 17. A severe one indeed and irreproachable which every Reprobate will bring with him and against himself at the dreadful Day of Doom V. 128. Ordain'd their Fall My Decree eternal and unchangeable appointed their Freedom exempted 'em from all force of any Foreign or Exterior Power made sufficient to have stood their Ground against all Temptation they ill advised choose to mistrust me and fall off from their Maker and this Conscience God's Umpire the wary Inmate of each Man's Breast will testifie one day against the Opposers of Mankind's Elective Liberty Ordain'd of the Lat. Ordinare to set in order to appoint to take care of V. 129. The first sort c. The Fallen Angels the Apostate Spirits fell from their Obedience by their own Consent and Inclinations Self-tempted Self-depraved tempting and vitiating themselves Suggestion of Suggestio Lat. a prompting or inticing of Suggerere Lat. to perswade Deprav'd of Depravare to corrupt to make ill V. 131. Deceived by the other first Man sins deceived and cheated by those fallen Angels and therefore shall find Pardon and Compassion which is denied those that tempted both him and themselves V. 135. Ambrosial Fragrance filled all Heaven At the first Promise and Promulgation of God's Mercy well does our Poet to fill Heaven with this Divine Fragrance all Sacrifices and Attonements made to obtain it under the Ceremonial Law being called A sweet Savour unto the Lord Numb 15. v. 3 7 10 c. The Mercies of God are expressed by the same Epithete by the Royal Psalmist Psal. 129. v. 21. For thy Mercies are sweet Of Ambrosial B. 2. V. 245. Liquidum Ambrosiae diffudit odorem Geor. 4. Homer makes no scruple of feeding Neptune's Horses with Ambrosia thô it is commonly used by him for the Gods own Diet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fragrance of Fragrantia Lat. a pleasant Smell or Persume V. 136. Spirits Elect Elect of Electus Lat. Chosen This does not contradict what was asserted before at V. 100. Such I Created all the Etherial Powers and Spirits Free and sufficient yet not secure from falling for the Elect Angels and Blessed Spirits above as to the continuance in their happy Station are secured by their Obedience as well as Gods chosen here on Earth Wherefore the rather Brethren give diligence to make your Calling and Election sure for if you do these things you shall never fall for so an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. v. 10 and 11. V.
here Postponed by a Day twice as long as ordinary Was not one Day as long as two As this Miracle is Descanted on Eccles. 46. 4. Recorded Josu 10. 12 and 13. V. 265. Sun in Gibeon stand c. The Word of Command given to the restless Sun Jos. 13. 12. V. 267. Israel third from Abraham Son Isaac Abraham's Grandson was first named Jacob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. a Deceiver a Supplanter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. a Heel because by taking hold of his Brother Esau by that part he strugled with him for Precedence in his Mothers Womb Gen. 2 26. Afterwards wrestling with God's Angel he was by him named Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be a Prince to be Powerful and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God For as a Prince hast thou Power with God and with Men and hast prevailed Gen. 32. 28. Both which are Recorded together by Hosea He took his Brother by the Heel in the Womb and by his strength he had Power with God yea he had Power over the Angel and prevailed c. 12. 3 and 4. From this new Name all his Descendents the Chosen Seed God's People were Named the Children of Israel and Israelites Descent Descensus Lat. Posterity V. 274. First mine Eyes true opening Relating to that false Promise made Adam by the lying Serpent Your Eyes shall be opened Gen. 3. 5. so does what follows Forbidden Knowledge by forbidden means relate to the same Text and his Transgression V. 288. Law was given to evince their Natural Pravity The Law of God was given to convince us like a Rule of the Crookedness and many Deviations of our depraved Nature For by the Law is the Knowledge of Sin Rom. 3. 20. Where no Law is there is no Transgression Chap. 4. 15. And in many other places of that Epistle Wherefore then serveth the Law It was added because of Transgressions Galat. 3. 19. Evincere Lat. to prove V. 289. Sin against Law to Fight Moreover the Law enter'd that the offence might abound Rom. 5. 20. Of the terrible Conflict between Sin and Law St. Paul gives a lively Idea his Soul being the place of Combat I see another Law in my Members warring against the Law of my Mind and bringing me into Captivity to the Law of Sin which is in my Members Rom. 7. 23. Pravity Pravitas Lat. Crookedness and Wickedness V. 290. Law can discover Sin Sin by the Commandment becoming exceeding Sinful as St. Paul Rom. 7. 13. was to be expiated by the Sacrifices of Bulls and Goats according to the Mosaic Institution under the Law So that without shedding of Blood there was no Remission Heb. 9. 22. These Types and weak Shadows of Expiation and Pardon were to inform Mankind of some Sacrifice of more absolute Satisfaction of the Just for the Unjust Jesus Christ who not by the Blood of Goats and Calves but by his own Blood enter'd once into the holy place having obtained Eternal Redemption for us Heb. 9. 12. Expiatio Lat. a cleansing by Sacrifice thence Pardon V. 295. To them by Faith imputed That Christ Righteousness and Satisfaction being by Faith made and reckon'd as their own c. By the Righteousness of one came the Free-Gift upon all Men unto Justification of Life by the Obedience of one shall many be made Righteous Rom. 5. 18 and 19. Therefore being justified by Faith we have Peace with God through our Lord Jesus Christ v. 1. V. 298. Nor Man the Moral part perform No Man is able to keep God's Commandments call'd the Decalogue or Moral Law Therefore by the Deeds of the Law there shall no Flesh be justified in his sight Rom. 3. 20. From which ye could not be justified by the Law of Moses Act. 13. 39. Moralis Lat. appertaining to Manners V. 300. So Law appears imperfect for the Law made nothing perfect Heb. 7. 19. V. 303. From Shadowy Types to Truth From the Types and Shadows of the Legal Sacrifices to Christs real Satisfaction From the Law having a shadow of good things to come Heb. 10. 1. To Grace given by Jesus who fulfill'd all Righteousness Matth. 3. 15. V. 305. To free acceptance of large Grace c. Much more the Grace of God and the Gift by Grace by one Man Jesus Christ hath abounded unto many The Freegift is of many Offences untó Justification Rom. 5. 15 and 16. V. 306. Works of Law c. By what Law of Works Nay but by the Law of Faith Rom. 3. 27. V. 307. Shall not Moses lead his People into Canaan Moses Died in Mount Nebo in the Land of Moab from whence he had the prospect of the Promised Land but not the honour of leading the Israelites in to possess it which was reserved for Joshuah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. Jesus a Saviour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. to save Deut. 34. 1. Jos. 1. 2. Commentators on the Death of Aaron in Mount Hor Numb 20. 28. Remark that neither Mariam that is the Prophets nor Araon the Priests nor Moses the Deliverer of the Law but Josuah that is Jesus Christ was able to lead Gods People into the Promised Land to Heaven and Everlasting Bliss St. Jerom. Theod. Rabanus c. V. 320. By Judges first Such as were Othoniel Deborah Gideon Jeptha Sampsen Eli Samuel Recorded in the Book of Judges and Samuel V. 324. His Regal Throne for ever c. Thy House and thy Kingdom shall be establisht for ever before thee Thy Throne shall be Establisht for ever 2 Sam. 7. 16. V. 326. That of the Royal Stock of David c. I have found David my Servant with my Holy Oil have I anointed him Thou art my Father c I will make him my first Bern higher than the Kings of the Earth His Seed will I make to endure for ever And his Throne as the days of Heaven Psal. 89. 20. 26. 29. Interpreted of our Saviour Heb. 1. As the sure Mercies of David Esa. 55. 5. are also apply'd to him Acts 13. 34. David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. Beloved He that is feeble among them shall be as David and the House of David as God as the Angel of God before them Zechar. 12. 6. V. 329. Shall trust all Nations There shall be a Root of Jesse and he shall rise to rule over the Gentiles in him shall the Gentiles trust Esai 11. 10. Acts 15. 12. And in his name shall the Gentiles trust Matth. 12. 21. V. 330. For of his Reign no end He shall be great and shall be called the Son of the highest and the Lord God shall give unto him the Throne of his Father David and he shall reign over the House of Jacob for ever and of his Kingdom there shall be no end Luk. 1. 32. and 33. V. 332. His next Son for Wealth and Wisdom c. Solomon to whom God gave a Wise and an Understanding Heart