is hidden from him and he forgets that he is unclean and eateth of the holy thing and knowes that it is a holy thing or he erreth and forgetteth that the thing is holy but knowes himselfe to be unclean and eateth Or if hee erre or forget both that he is uncleane and that the things is holy and so eateth afterwards the things are knowne to him which were hidden from him loe now he must bring the sacrifice here appointed which is lessened if the man be poore The reason of this exposition is for that concerning other ignorances it is said in Lev. 4. 27. 28. while he doth some one of the commandements of the Lord which should not be done and be guilty or if his sin be made knowne unto him which hee hath sinned When he knoweth it in the end although he knew it not in the beginning But concerning the uncleannesse of the sanctuarie and holy things it is said and it be hidden from him he knoweth of it is guilty Lev. 5. 3. c. Maim treat of Ignorances c. 11. S. 1. c. So in the Chaldee paraphrase called Ionathans this scripture is thus interpreted and it be hid from him and he touch any holy thing and afterwards it be revealed unto him and he knoweth it c. is guilty or is a trespasser sinneth as Sol. Iarchi againe faith by eating of the holy things or comming into the Sanctuarie V. 4. a soule in Chaldee a man when he shall sweare pronouncing distinctly-uttering This is that which the Iewes call the oath of pronunciation as is noted before on v. 1. and of it they make foure particulars two of things to come and two of things past as when one sweares of a thing past that it was done or it was not done and of a thing to come that he will doe it or he will not doe it And no oath of pronunciation it to be used but for things possible for him to doe whether to come or past He that sweareth any of these foure oathes and the thing be otherwise as â—e that sweareth that he will not eat and he eateth or that he will eat and he eateth not or that he hath eaten when he eateth not or hath not eaten when he hath loe this is a false oath and of this and such like it is said ye shall not sweare by my name falsly Lev. 19. 12. And if he sweare falsly of presumption he is to be beaten if of ignorance then bee brings the sacrifice here appointed Maimony treat of Oathes chap. 1. Sect. 1. 2. 3. to doe evill c. This the Hebrew Doctors understand of things in a mans power to doe if he will or to leave undone if hee will Therefore he that sweareth to doe evill to others as to smite his neighbour c. this is not an oath of pronunciation because he is coÌ„manded not to doe it but it seemeth to be a vain or rash oath If he swear to his own evill and hurt though he should not so doe his oath remaines upon him and if he doe it not hee is guilty of the oath of pronunciation If he sweare to doe good to others the good which is in his power to doe the oath remaines upon him if he doe it not he is guilty of this oath And whosoever sweareth to break a commandemeÌ„t breaks it not he is not guilty of this oath of pronunciation but is to be beateÌ„ as for a vain or rash oath is to observe the coÌ„maÌ„dement which he sware to break If one swear that he wil not sleep or eat for 7. daies or the like vaine oath they must not bid him watch or fast so long as he is able to indure and afterward to sleepe or eat but he is to be beaten out of hand for his rash oath and so may sleepe or eat when he pleaseth Maimony treat of oathes chap. 5. Sect. 14. c. Compare herewith Psal. 15. 4. he that sweareth to doe evill that is to his owne hurt and changeth not c. it be hidden from him that he hath transgressed against his oath saith Sol. Iarchi on Levit. 5. And Thargum Ionathan explaineth it and he hath falsified his oath and it be hidden from him and after that he hath transgressed it be revealed unto him and he know that he hath falsifiedit c. is guilty or trespasseth in Greeke sinneth to weet in breaking or falsifying ignorantly that oath which he hath pronounced or in any of the other three cases fore-propounded Vers. 5. in one of these in one of these foure saith Thargum Ionathan meaning the foure sinnes mentioned in the 1. 2. 3. 4. verses before shall confesse laying his hands on the head of the sacrifice and confessing the iniquity of his trespasse as is noted on Levit. 1. 4. And so other rites were performed according to the manner of the sin-offring in chap. 4. The trespasse-offrings c. were killed and their blood sprinkled as is before declared Then they were flayed the fat and inwards taken out and salted and strowed on the fire upon the altar And the residue of their flesh was eaten by the males of the Priests in the court like the sin-offrings Maimony treat of offring the sacrifices chap. 9. Sect. 1. And touching this confession they say The owners of the Sinne or trespasse-offrings when they bring their sacrifices c. atonement is not made for them thereby untill they repent and confesse with word of mouth c. And so hee that is in his neighbours danger and hath done him dammage in his goods although he payeth him all that he oweth him atonement there is none untill he confesse and turne away from doing the like again for ever Maimony tom 1. treat of Repentance chap. 1. Sect. 1. See the notes on Num. 5. 7. Vers. 6. Trespasse-offring or Guilt-offring in Hebrew Asham that is Guiltinesse or Trespasse as the Sin-offring in chap. 4. was for sin as the words here following manifest and is likewise called a Sin-offring And as the former so this figured out the sacrifice of Christ for our sinnes of whom it is prophesied that his soule should be made an Asham an offring for trespasse or for sin as the Greeke translateth itâ— Esa 53. 10. which he hath sinned and respect must be had in the sacrificing unto that particular sinne which was committed that atonement might be made for it He that killeth a Sin offring or a Trespasse-offring it is necessary that his cogitation be on that sinne by name which the sacrifice is brought for Maâ—m treat of offring the sacrifices chap. 4. Sect. 11. These things taught a speciall care that men should have of their waiâ—s an examination of their owne sinnes a particular repentance sorrow and sacrifice of a contrire heart with faith in Christ whom the Trespass-offring figured even for their least transgressions that so judging themselves they may not be judged of the Lord 1 Cor. 11. 31. Ezek.
their owne works and doing the worke of God beleving in his Sonne by whom they shall find rest unto their soules Heb. 4. 9. 10. Iohn 6. 29. Mat. 11. 28. 20. Vnlesse they did thus the land injoyed not her Sabbathes Lev. 26. 34. 35. Ver. 5. That which groweth of it owne accord called in Hebrew by one word Saphiach which is said to be All that the earth bringeth forth in the seveâ—â—â— yeer either of the seed which fell into it before the sevâ—â—â— yeere or of the roots which were reaped and did grow and beare againe Maimony in Iobel ch 4. sect 1. shall not reape to weet after the manner that they reaped every other yeere he that so reaped it was to be beaten but he reaped a little at once and did 〈◊〉 out and eate it Maimony ibidem ch 4. sect 1. of thy separation which were separated and exempted from the owners from salt and merchandise and by the word of God made free and common for all The Greeke translateth of thy sanctifi 〈…〉 the Chaldee of thy leaving that is which thou art to leave in common Or they may be so called because the land and trees were to bee left un 〈…〉 red and undressed and so after a sort sepa 〈…〉 oÌ„ the owners care husbandry The Hebrewes say The seventh yeere is of more weight then the holy thing for he that redeemeth an holy thing it goeth out amâ—â—g the common things and they take the price for 〈…〉 the seventh yeere not so for if one sell the fruits of the seventh yeere they take the price and make it as the fruits of the seventh yeere and the fruits thems 〈…〉 which were sold are not profaned or made as 〈◊〉 fruits of other yeeres Mat. in Iebel ch 6. sect 6. Vers. 6. the Sabbath that is the fruits of the S 〈…〉 bath to weet of the seventh yeere for 〈◊〉 and for drinke and for anointing and for sucâ—â—ther uses as the creatures naturally served 〈◊〉 men and beasts But that which was for 〈◊〉 meat the Hebrewes say might not bee imployed to other uses nor sold as merchandise see the 〈…〉 on Exod. 23. 11. thy sojourner the stranger 〈◊〉 that dwelt in the land and so in common for all in differently the owner had no more right in it then any other man wherefore whosoe 〈…〉 locked up his vineyard or hedged in his field in the seventh yeere broke a commandement And so if he gathered all his fruits into his house but all was to be free and every mans hand alike in every place Maimony in Iâ—â—el ch 4. sect 24. But they might not carie the fruits out of the land nor feed the heathens with them nor 〈…〉 elings of the heathens except they had agreed to find them meat but strangers that were guests might eate of them Maim ibid. ch 5. sect 13. Vers. 7. the beast or as the Greeke translateth the wilde beasts under which the fowles also are comprehended But the fruits which were properly mâ—â—s meaâ— they might not feed cattell with them Maimony in Iobel ch 5. sect 5. the revenue or in-come which properly is the fruit when it is ripe and fit to be gathered into the barne Whereupon the Hebrewes say they might not gather in the fruits of the seventh yeer when they were unripe they might eate a little of them in the field before they were ripe as they did others yeeres but not bring any to bee eaten within their houses till the season of the tithes Maimony ibid. chap. 5. sect 15. for to 〈◊〉 for meat From hence the Hebrewes gather that the fruits of the seventh yeere might not bee eaten by men save so long as the same kind of fruits were found in the field so long as the beast did eate of that kinde out of the field thou maist eate of it that is in the house If it be all consumed for the beast out of the field a man is bound to put that kinde of meat out of his house And after the putting away it is unlawfull to be eaten either of poore or rich Maimony in Iobel ch 7. sect 1. This Sabbath or Rest of the Lords land and common participation of all the fruits thereof prefigured the spirituall Rest of his Church which they enter into by the faith of Christ Heb. 4. and the communion of all graces and good things as the scriptures mention the common faith Tit. 1. 4. the common salvation Iude ver 3. and the communion of the mystery thereof Ephes 3. 9. whiles both Iewes and Gentiles are fellow-heires and of the same body and partakers of his promise of Christ by the Gospell Ephes. 3. 6. Besides communion also in outward things as need requireth as when all that beleeved were together and had all things common sold their possessions goods and p 〈…〉 ed them to all men as every man had need and continuing daily with one accord in the Temple and breaking bread from house to house did eate their meat with gladnesse and singlenesse of heart and the multitude of them that beleeved were of one heart and of 〈◊〉 soule neither said any of them that ought of the things which hee possessed was his owne but they had all things common Act. 2. 44. 45. 46. and 4. 32. Vers. 8. thou shalt number The Hebrewes hold that this comandement of numbring seven times seven yeeres and the commandement of sanctifying the fiftieth yeere vers 10. was given to the high Syâ—â—drion or great Senate of Israel onely unto whom the care of proclaiming the â—ubile and libâ—â—â—ies of the same did belong Ma 〈…〉 treat of the Intermission and Iubile ch 10. sect 1. seven Sabbathes in Greeke seven Rests in Chaldee sev 〈…〉 Releases or Intermissions 49. yeeres which nine and fortieth yeer was the seventh rest or Sabbath yeere And the beginning of this numbring fell out in the 8. yeere of Iosua as is shewed before on vers 2. but the Hebrewes misse generally in this computation saying that the beginning of this count was fourteene yeers after they came into the land for six yeeres were spent in conquering the land and seven yeeres in parting of it Mam. in Iobel c. 10. s. 2. But this agreeth not with Calebs speech in Ios. 14. 7. 10. neither was the land so long inparting Wherfore as they have missed of Christ unto whoÌ„ all their Sabbathes and Iubilees led them so God hath given them over to misse in the computation of their Iubilees wherby they are the more hardened in their errour Even the Storke in the heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their comming but the Iewes know not the judgment of the LORD Ier. 8. 7. O ye hypocrites ye can discerne the face of the skie yet can ye not discerne the signes of the times Matt. 16. 3. Vers. 9. shalt cause to sound Hebrew shalt cause to passe which word when it is used of
were occasioned by the captivity of Babylon and calamities then upon the Iewes have little shew of reason For â—beside that Kimchi himselfe sometimes alleageth both readings with out condemning of either and sheweth the meaning of both as is to be seene in his Commentaries on Esay 9. 3. Ios. 19. â—3 Esay 61. 1 c. and Arias translateth now the line and then the margine and sometimes â—oteth both what are 70 yeeres to corrupt all Copies When as a Copie written on Parch 〈…〉 as was their manner will endure many 70. yeeres intire Ieremy with some Iewes reâ—amed a while in the land Ezekiel Daniel and many godly men were in Babylon may wee suppose that none of them would keepe the Scriptures pure Ezra the learned Priest and Scribe came with the people out of Babylon they also had Prophets Haggai Zecharie and Malachie by whom these errours if they had beene such might have beene corrected and a 〈◊〉 Bible preserved for the Churches use Yea even the Bookes which Ezra Danieâ— Zacha 〈…〉 c. wrote have divers readings as hath Moses and the former Prophets 5. Our Saviour blameth the Priests Scribes and Pharisees for corrupting the Law by wrong 〈…〉 pretation Mat. 5. 15. 23. if they had violated and falsified the writing of the Scrip 〈…〉 would he have spared them Or would not he by himselfe or by his Apostles have pro 〈…〉 a perfect canon of the Word to be left unto his Church But wee finde no blame laid â—â—on them for marring the Text yea Christ and his Apostles send all to reade the Scrip 〈…〉 Luk. 16. 29. Iob. 5. 39. 2 Pet. 1. 19. and our Saviour confirmeth the Law unto every jot â—â—d little Maâ— 5. 18. all which things doe perswade that the holy Text was not then corrup 〈…〉 d and they that most labour to discredit it cannot shew how it should be corrupted since there being besides the Apostles many thousands of the Iewes and Churches of the Iewes that came to the Christian faith Act. 21. 20. Iam. 1. 1. and so could bring uncorrupted copies of the Scriptures with them unto the Christian Gentiles 6 The divers readings fore-spoken of are such as savour not of humane superstition but to men of understanding doe shew Gods wisdome as the residue of the Scripture and good reasons have beene rendred by many as well Christian as Iewish Expositors of both line and margine being in stead of briefe Commentaries one to another and if we cannot doe the like of all yet ought we not to condemne that we know not but in humility to seeke for further light 7. The holy Ghost in many places approueth the Keties or readings in the margine as where one Prophet writeth Tamor 1 King 9. 18. in Greeke Thamor and noteth in the margine to reade it Tadmor another Prophet after confirmeth it writing onely Tadmor 2 Chron. 8. 4. and there the Greeke also hath Thedmor Ieish in Gen. 36. 5. 14. is noted in the margine to be read Ieush and so the line writeth his name in Gen. 36. 18. and in 1 Chron. 1. 35. When one writeth Ish chai a lively man as Vatablus noteth and interpreteth it but warneth in the margine to reade Ish chajil a valiant man 2 Sam. 23. 20. another Prophet writeth this marginall text onely Ish chajil 1 Chron. 11. 22. When in speech of the first person there is a sudden change to the third as in 2 Sam. 22. 33 34. his way and his feet that this should not seeme strange the Hebrew margine there readeth it my way and my feet and this is confirmed by the Hebrew line in Psal. 18. 33 34. Neither may wee say that the former place is corrupted seeing the Scripture useth such change of person other where as in Deut. 5. 10. Iob 18. 4. Mit. 1. 2. Psal. 59. 10. and 65. 7. Dan. 9. 4. So Duke Aljah in 1 Chron. 1. 51. is there in the margine to to be read Alvah and so Moses wrote his name in Gen. 36. 40. Hezrai in the Hebrew margine 2 Sam. 23. 35. is by the letters in the line Hezro and in 1 Chron. 11. 37. only Hezro Zaanaim in Iudg. 4. 11. is read in the Hebrew margine Zaanannim and so the name is written in Ios. 19. 33. In 2 Sam. 23. 13. whereby the letters in the line Shalishim the Captaines of the thirty went downe the margine and vowels reade it Sheloshah three of the thirty and so it is after written Sheloshah three in 1 Chron. 11. 15. So he shall take 2 King 20. 18. is by the vowels and margine read they shall take and approved in Esay 39. 7. Hee had not the name 1 Chron. 11. 20. is read in the Hebrew margine He had the name and so it is written affirmatively in 2 Sam. 23. 18. In 1 Chron. 11. 11. where the Hebrew letters in the line say Chiefe of the thirty and so it is translated in the Greeke Bible and in our first English and the Geneva verlion after it and in the old Latine and the Spanish translations and by Pagnine there by the vowels and by the Keri in the margine it is read Chiefe of the Captaines for confirmation of this another Prophet writeth it Chiefe of the Captaines or the Chiefe Captaine 2 Sam. 23. 8. and sundry other examples might bee shewed The new Testament approveth also the marginall readings for whereas Gnanijim that is Poore or afflicted in Prov. 3. 34. is to bee read in the margine Gnanavim that is Lowly or Humble the Holy Ghost translateth according to the margine in Iam. 4. 6. and in 1 Pet. 5. 5. giveth grace to the Humble Where Chas 〈…〉 is written in the line with †jod a signe of the plurall number Psal. 16. 10. so that in Bibles unvowelled it may be taken for Chadsideca thine Holy ones which in sundry other examples may also be observed as in Psal. 145. 6. Eccles. 5. 1. Iudg. 13. 17. 1 Sam. 24. 5. and 26. 8. D 〈…〉 3. 12 18. Ezra 10. 12. Esay 26. 20. Ezek. 9. 5. there in the margine that signe of the plur 〈…〉 number jod is noted to be redundant and accordingly it is interpreted by the Spirit of God in Act. 2. 27. and 13. 35. ton Hosion son thine Holy one 8. As the Iewish nation a few late men excepted approve of those readings in the margine and yet hold the word in the line uncorrupted so among Christians of all languages they have beene reverenced Translatours from the Hebrew have at their discretion taken sometimes the one sometimes the other without condemning that which they omit Out 〈◊〉 English version translateth the margine commonly yet often noteth the other someti 〈…〉 the line and noteth also that which is in the margine as is to be seene in 1 King 22. 48. Ios. 〈◊〉 12. 15. 53. 2. King 20 4. 23. 33. 2 Sam. 14. 20. Psal. 100. 3 Pro. 17. 27. Ier. 2. 20. Dan. 9. 〈◊〉 Esay 9. 3. and
which doe associate unto thee their errours their idols for companions Vers. 8. If thou know not that is Forasmuch as or Seeing that thou knowest not as in Num. 22. 20. If the men be come to call thee that is Forasmuch as they are come Here Christ beginneth to speake unto his people with words of comfort and instruction and after proceedeth to shew the power and glory of the Church adorned with his graces Sol. Iarchi saith This is the answer of the Pastour thou know not or thou thy selfe knowest not Hebr. If thou know not to thee or for thy selfe which latter words are thought to be redundant and are therefore omitted in most translations though here it may have a commodious sense to signifie the ignorance which she hath in her selfe upon acknowledgement whereof Christ informeth her Sol. Iarchi expoundeth it If thou know not whither thou shouldest goe to feed thy flocke thou fairest among women because the Pastour he hath ceased to governe or menage them fairest Hebr faire or beautifull among women whereby is meant more faire then other women or fairest of womankind as the mother of our Lord is called Blessed among women Luke 1. 28. 42. that is most blessed or more blessed then other women so the Lyon is said to bee strong among beasts that is strongest Prov. 30. 30. The Hebrew Iaphab signifieth faire or beautifull not onely in colour but in comely proportion and elegancy such as draweth love and liking for the same word is attributed sometime to cattell Gen. 41. 3. to trees Ier. 11. 16. and to every thing that God made Eccles. 2. 11. And the Church is here called by Christ and after by her friends Song 5. 9. and 6. 1. the fairest among women by reason of the graces the spirituall beauty of faith hope love patience c. wherewith God in Christ hath beautified her who by nature was deformed and loathsome as is shewed in Ezek. 16. where her nativity was of the land of Canaan of Amorites and Hittites vers 3. she was cast out to the loathing of her person in the day that shee was borne vers 5. she was polluted in her owne bloods ver 6. till God gave her life and excellent ornaments vers 7. covered her nakednesse vers 8. washed away her bloods vers 9. clothed girded decked her with ornaments chaines jewels c. and so she became exceeding beautifull vers 10. 13. Shee being privy to her owne infirmities called her selfe blacke vers 5. but Christ here calleth her faire and magnifieth her beauty in vers 15. and often in this Song because he hath sanctified and clensed her with the washing of water by the Word that he might present her to himselfe a glorious Church not having spot or wrinkle or any such thing but that shee should be holy and without blemish Ephes. 5. 26. 27. Thus if we will condemne our selves God will justifie us and when we are weake then are wee strong 2 Cor. 12. 10. And as we increase in obedience and sanctification so doth the love of Christ increase towards us Psal. 45. 11. 12. goe thy way forth or get thee out goe forth thou Heb. goe out for thee or goe forth for thy selfe As God said to Abram Goe thou or for thy selfe Gen. 12. 1. so here Christ calleth forth his Church from sitting still in her mournfull estate that she should not onely wish and desire but indevour and put forth her selfe to doe the workes of her calling to feed her kids and to goe out to meet the Bridegroome Matth. 25. 6. For not every every one that saith unto Christ Lord Lord shall enter into the kingdome of heaven but he that doth the will of his Father which is in heaven Matt. 7. 21. by the footsteps of the flocke or in the footsteps of the sheepe that is goe in those wayes and doe those workes which the sheep or flocke of Christ have gone in and done before thee Footsteps are the print of the feet in the way that is trodden before us and as Christ himselfe hath left us an example in his doings and sufferings that we should follow his footsteps 1 Pet. 2. 21. and we are to be imitators or followers of God Ephes. 5. 1. so should we be of the flocke of God and of godly pastors in that faith and order which they have walked in before us as it is said Be yee imitators of mee even as I also am of Christ 1 Cor. 11. 1. and Remember your guides who have spoken unto you the word of God whose faith imitate ye considering the issue of their conversation Heb. 13. 7. So likewise of the flocke of Christ as it is said Ye brethren became imitators of the Churches of God c. 1 Thess. 2. 14. and we desire c. that yee be not slouthfull but imitators of them who through faith and patience inherit the promises Heb. 6. 11. 12. The flocke here spoken of seemeth to bee opposed unto the flockes or herds in vers 7. as Christ is to his companions or fellowes there mentioned who as he is the One great Pastour so hath hee generally one fold and flocke Iohn 10. 16. Ezek. 34. 22. 23. which is his Church as he saith And yee my flocke the flocke of my pasture are men Ezek. 34. 31. Their footsteps are their faith and workes set forth in the Scriptures as we are taught to walke in the footsteps of the faith of our father Abraham Rom 4 12. and so of all other our godly predecessors Heb. 11. 1. 2. 40. and 12. 1. after whom wee should walke in the same spirit in the same footsteps 2 Cor. 12. 18. And thus the Hebrewes also understand this place as Iarchi explaineth it Consider the wayes of thy first fathers which received my Law and kept my charge and my commandements and walke thou in their wayes Likewise the Chaldee paraphrast saith The Congregation which is like to a faire damsell and whom my soule loveth let her walke in the wayes of the just men and order her prayer by the mouth of her governors and let her lead her posterity and learne her children which are like to the kiddes of the goats to goe unto the Synagogue and unto the Schoole c. feed thy kids The flocke in Scripture usually comprehendeth both sheepe and goats as in Levit. 1. 10. and though goats sometime being opposed to sheep signifie the wicked reprobates Matthew 25. 32. 33. c. yet usually they figured in the Law Christians given up as sacrifices to God and Christ himselfe was figured by goats and kids by the Apostles exposition Heb. 9. 12. 13. 14. and 1 Cor. 5. 7. compared with Exod. 12. 5. So here the kids signifie yong and tender Christians which are to be fed with the sincere milke of the word that they may grow thereby 1 Pet. 2. 2. And so Christ giveth charge Feed my Lambs Feed my Sheepe Iohn 21. 15. 16. And this is the end why the
11. with all which the Spouse of Christ is adorned whiles with courage comfort shee followeth the footsteps of their faith and workes and abideth constant sustained by the promises of God Vers. 5. Thy two breasts These are both for ornament and for use as experience in nature and the scriptures shew for God saith to his church thou art come to excellent ornaments thy breasts are fashioned c. Ezek. 16. 7. and sheweth the use of them that her children and lovers may sucke and bee satisfied with the breasts of her consolations c. Esa. 66. 11. So here the breasts of Christs spouse are likened to Roes for pleasantnesse to Fawnes or yong Roes for smalnesse to twinnes for equalizing to Roes feeding among Lilies as in fat and sweet pasture Hereby is signified how the Church is fruitfull in good workes and comfortable words and communication of all Gods blessings so that by her loving affection wholesome doctrines sweet consolations and gracious beneficence her children are delighted and sucking the sincere milke of the word doe grow thereby Esa. 66. 11. 1 Pet. 2. 2. feed among the Lillies in fat sweet and wholesome pasture Hereby is signified that the breasts of the Church that is her doctrines exhortations and consolations wherewith shee nourisheth her children are fed and filled not with humane traditions but with the doctrines of Christ whose lippes are likened unto Lilies dropping sweet smelling myrrh Song 5. 13. So when the soule of the Priests is satiate with fatnesse the Lords people are satisfied with goodnesse as he promised Ier. 31. 14. Vers. 6. Vntill the day dawne or blow see before on chap. 2. 17. shadowes that is darkenesses meaning ignorances infirmities troubles miseries c. as chap. 2. 17. I will get me or I will goe for my selfe It is not evident whether these be the words of Christ withdrawing himselfe for a time or of his spouse betaking her selfe to the mountaine Comparing this place with the former chap. 2. 17. I understand it of the latter that as the Spouse there requested speedy helpe of Christ in the time of her sorrow so here in like tentation shee fleeth for refuge to the mount of myrrh and hill of frankincense where she hopeth for comfort The speech hath reference to mount Morijah whereon the Temple was builded 2 Chron. 3. 1. in which Temple was the holy anointing oile made of pure Myrrh and other chiefe spices as also the incense made of pure frankincense and other sweet spices which were to anoint and sanctifie the holy things and persons and to burne upon the golden Altar daily Exod. 30. 23. 34. 1 Chro. 9. 29. 30. On which mount Abraham long before did offer his sonne Isaak for a sacrifice and upon experience of Gods grace and providence this proverbe was used In the mountaine of-Iehovah it shall bee seene Gen. 22 2. 14. To the kingdome of Christ figured by this mountaine peoples should flow for Gods Law and word was to proceed from it Mich. 4. 1. 2. The church therefore in the darkenesse of her tentations fleeth to the Lords mountaine by faith in Christ meditation in his promises consolation by his graces prayer reading of the scriptures and other like spirituall exercises confirming by faith and hope and waiting with patience till the day should dawne and the day starre arise in her heart as the Apostle speaketh 2 Pet. 1. 19. So Christ himselfe in the daies of his flesh used to goe up into mountaines to pray and spent the whole night in prayer to God Luk. 6. 12. and 9. 28. and preached the Gospell in such places Mat. 5. 1. 2. c. Vers. 7. all faire The Spouse was called faire before in verse 1. and chap. 1. 15. now Christ saith she is all faire whereby hee comforteth her against her feares and infirmities that in him shee hath perfect beauty for he loved her and gave himselfe for her that hee might sanctifie and cleanse her with the washing of water by the word that he might present her to himselfe glorious a Church not having spot or wrinkle or any such thing but that she should be holy and without blemish Eph. 5. 25. 26. 27. no blemish or nospot no fault no blame-worthy thing called in Hebrew Mum and thereof in Greeke Momos which meaneth first any blemish in the body as blinde lame or deformed in any limme or part Lev. 21. 18. 21. Deut. 15. 21. and 17. 1. so is applied to blemishes in the soule that is to sinnes and vices from which Christ purgeth his people that being reconciled unto God in the body of his flesh through faith he might present them holy and without blemish and unreproveable in his sight Colos. 1. 21. 22. Thus the 144. thousand that stand with the Lambe on mount Sion c. are said to be without blemish before the throne of God Rev. 14. 1. 5. Vers. 8. Come with me or Thou shalt come with me Here Christ having cleansed his Spouse by his death calleth her to follow him from the mountaines of wilde beasts from the false Churches and societies of wicked people that forsaking all corruption in her selfe and others shee may walke with him in newnesse and holinesse of life beholding and acknowledging Gods mercy in her deliverance Rom. 6. 6. 13. 22. 1 Pet. 2. 21. 24. and 4. 1. 2 3. 2 Pet. 1. 3. 4. Lebanon in Gr. Libanus a mountaine in the north part of the land of Canaan possessed of old by the Evites Iudg. 3. 3. afterward by the Israelites on it grew many Cedar trees Song 3. 9. but in comparison with other places it was a forrest or wildernesse Esa. 29. 17. and so the haunt of wilde beasts 2 King 14. 9. which is respected here as the end of the verse manifesteth Sometime in respect of the largenesse of the mount and goodly trees thereon it is used to signifie glorious things as in Song 5. 15. and 3. 9. Deut. 3. 25. my spouse or my bride named in Hebrew Callah of the perfection of her attire ornaments and beauty Ier. 2. 32. in Greeke Nymphee which name the Holy Ghost giveth to the Church calling her the Nymphe or Bride the Lambs wife who is prepared as a Bride adorned for her husband Revelat. 21. 9. 2. Christ before had called her his Love or Friend now when she is all faire and without blemish he calleth her Spouse and in verse 9. both Sister and Spouse looke or thou shalt looke shalt see marke and observe top of Amanah or head of Amanah which was a mountaine in Syria the valley and river in it was also called Amanah and Abanah in 2 King 5. 12. and so the Chaldee here expoundeth it the heads that is the Princes of the people that dwell by the river of Amanah shall offer a gift unto thee Humane writers testifie that Amanus was a mountaine forcibly possessed by many tyrants c. Strabo l. 14. So the Holy Ghost here calleth these places dennes
God sent the Prophets following yea his owne Son and his Apostles to open and explaine the mysteries which Moses had closely and briefly penned that now by their helpe through the Spirit of the Lord we may all d 2 Cor. 3. 17. 1â— with unveiled face behold as in a glasse the glory of the Lord and perceive how the law was given by Moses but e Ioh. 1. 17. grace and truth is come by Iesus Christ. The literall sense of Moses Hebrew which is the tongue wherein he wrote the Law is the ground of all interpretation and that language hath figures and propieties of speech different from ours those therefore in the first place are to be opened that the naturall meaning of the scripture being knowne the mysteries of godlinesse therein implied may the better be discerned This may be attained in a great measure by the scriptures themselves which being compared doe open one another For darke and figurative speeches are often explained as When God saith I live Num. 14. 21. 28 this we are to understand as an oath for elsewhere he saith I have sworne by my selfe Esa. 45. 23. and to expresse this Paul alledgeth it I live saith the Lord Rom. 14. 11. Also when he saith I am the Lord that healeth thee Exod. 15. 26. hereby he intendeth the pardoning of our sinnes for where other scriptures speake of healing his people Esa. 6. 10. Mat. 13. 15. elsewhere it is interpreted the forgiving of their sinnes Mark 4. 12. So he rolled himselfe on the Lord Psal. 22. 9. is in plainer speech he trusted Math. 27. 43. and Christ who should be an ensigne of the peoples Esa. 11. 10. is under that phrase prophesied to rule over the nations Rom. 15. 12. When Moses saith God smote the Sodomites with blindnesses Gen. 19. 11. he meaneth very great or extreame blindnesse noted by that word in the plurall number as where the Prophet mentioneth weeping of bitteruesses Ier. 31. 15 the Apostle expoundeth it weeping and great mourning Mat. 2. 18. So when he teacheth us to sweare by the name of the Lord Deut. 6. 13. under it he implieth the confession of his name and truth as when another Prophet speaketh in like sort of swearing Esa. 45. 23. Paul expoundeth it Confessing unto God Rom. 14. 11. Oft times we shall see in Moses and the Prophets a defect of words which reason teacheth are to be supplied as Adam begat in his likenesse Gen. 5. 3. that is begat a sonne The Scripture sheweth us to supply such wants as I the God of thy father Exod. 3. 6 that is I am the God Mat. 22. 32. Samuel saith Vzza put forth to the Arke 2 Sam. 6. 6. another doth explaine it Vzza put forth his hand to the Arke 1 Chron. 13. 9. One Prophet writeth briefly I with scorpions 2 Chron. 10. 11. another morefully I will chastise you with scorpions 1 King 12. 11. One saith no more but in the ninth of the moneth 2 King 25. 3. another supplieth the want thus In the fourth moneth in the ninth of the moneth Ierem. 52. 6. So thy servant hath found to pray 1 Chro. 17. 25. that is hath found in his heart to pray 2 Sam. 7. 17. and many the like Here men may see the reason why translators doe sometime adde words which are to be discerned by the different letter for the originall tongue affecteth brevity but we desire and need plainnesse of speech Yea this may helpe in weighty controversies as Iesus tooke bread and blessed and brake Matth. 26. 26. here some imagining a tranfubstantiation of the bread blame those that translate he brake it as adding to the scripture whereas such additions are necessarily understood many a hundred time in the Bible and the same Apostle else-where saith Christ blessed and brake Matth. 14. 19. when another writeth he blessed them and brake Luk. 9. 16. which a third Evangelist explaineth he blessed and brake the loaves or bread Mark 6. 41. againe hee saith a man shall leave father and mother Matth. 19. 5. when Moses plainely saith his father and his mother Gen. 2. 24. But such usuall defects all of any judgement will soone understand On the other hand but more seldome there is an abundance of words though not in vaine which in other languages may be made fewer and the holy Ghost approveth it As where Moses writeth a man a prince Exod. 2. 14. Stephen saith onely a prince omitting the word man Act. 7. 27. So one Prophet saith men shooters 1 Sam. 31. 3. another saith but shooters 1 Chron. 10. 3. Esay saith a man of his counsell Esa. 40. 13. Paul abridgeth it his councellor 1 Cor. 2. 16. And one said saying on this manner 2 Chron. 18. 19. or one said on this manner 1 King 22. 20. with sundry other of like sort But the change of names words and letters as also of number time person and the like is very frequent and needfull to be observed As Moses calleth a man Iob Gen. 46. 13. elsewhere hee nameth him Iashub Num. 26. 24. Ashbel Gen. 46. 21. is by another Prophet named Iediael 1 Chron 7. 6. Nebuchad nezer 2 King 25. 1. is also Nebuchad-rezar ler. 52. 4. Iether an Ismaelite by nature 1 Chro. 2. 17. is Iithra an Israelite by grace 2 Sam. 17. 25. Hoshea is called also Iehoshua Numb 13. 16. and Ieshua Ezra 3. 2. in Greck Iesus Act. 7. 45. So enemie 1 King 8. 37. 44. is written enemies 2 Chron. 6. 28. 34 iniquitie Ier. 31. 34. is iniquities Heb. 8. 12. And contrariwise Matthew saith they brought the Asse and the colt and put on them their clothes and set Iesus upon them Matth. 21. 7. which Marke sheweth to be meant of the Colt only and that Iesus sare upon him Mâ—k 11. 7. So the theeves are said to revile Christ Matth. 27. 44. when one of them did it Luk. 23. 39. Likewise heare ye but understand not Esa 6. 9. or ye shall heare but shall not understand Act. 28. 26. and the way before me Mal. 3 1. or the way before thee Matth. 11. 10. Smite thou the sheepheard Zach. 13. 7. which Christ citeth thus I will smite the sheepheard Matth. 26. 31. and I tooke the thirtie peeces of silver Zach. 11. 13. or they tooke them Matth. 27. 9. Of which changes there are many and of great use throughout the Scriptures Questions are as in other languages so in the holy tongue used for carnest affirmations deprecations denials forbiddings wishes and the like as when the people said Why should we dye Deut. 5. 25. it was both an asseveration that they should dye and a prayer against it The Scripture openeth it selfe as why doth he speake blasphemies Mark 7. 2. which another Evangelist writeth this man blasphemeth Math. 9. 3. And art thou come to torment us Mat. 8. 29. wherein was implied I pray thee torment me not Luk. 8. 28. So are they not written 2 King 20. 20. is affirmed behold
gathereth another reason of the womans subjection in that the man was not created for the woman but the woman for the man 1 Cor. 11. 9. V. 19. them unto Adam or unto the man but the Greek version keepeth the Hebrew name Adam addeth the word them for to make the sense plain So the holy Ghost sometime doth in repeating matters as he blessed and brake Mat. 14. 19. that is and brake them Luke 9. 16. Shew to the Priest Mar. 1. 44. that is shew thy selfe Mat. 8. 4. See also Gen. 31. 42. would call them or call it that is every of them This sheweth Gods bounty in giving man dominion over all earthly creatures Psal. 8. for the giving of names is a signe of soveraignty Numb 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome in naming things presently according to their natures as the Hebrew names by which he called them doe declare Vers. 20. he found not that is the man found not a meet helpe for himselfe among all the creatures therefore the woman when shee was made was the more acceptable Or as the Greeke translateth there was not found an helper like unto him So in Gen. 15. 6. he imputed it is translated it was imputed Rom. 4. 3. See also Gen 6. 20. and 16. 14. Vers. 21. a dead fleepe This the Greeke calleth an extasie or trance which the Scriptures shew to have falne also on men when they did see visions of God as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe the senses are all bound up as 1 Sam. 26. 12. V. 22. builded To build the rib to a woman is to make or create a woman of it as with a speciall care or art and fit proportion Hereupon our bodies are called houses Iob 4. 19. 2 Cor. 5. 1. And although by building is meant making as the Lord will build thee an house 1 Chron. 17. 10. is the same that he will make thee an house 2 Sam. 7. 11. yet by the many words used in the generation of man-kind as creating Gen. 1. 27. making Gen. 1. 26. forming and inspiring Gen. 2. 7. and now building Moses would set forth this wondrous workmanship which the Psalmist so laudeth God for Psal. 139. 14. he brought God her builder was also her bringer and so her conjoyner in mariage with the man Mat. 19. 6. and the Scripture noteth a wife to be a speciall favour of the Lord Pro. 18. 22. and 19. 14. He also blessed them together as Gen. 1. 28. whereby may bee seene how Moses changeth the order in this Chapter inlarging things here which before he had touched briefly Vers. 23. This now or this time this once flesh c. Hereby Adam shewed both his thankfulnesse to God and love to his wife and from hence Paul teacheth that men ought to love their wives as their owne bodies for no man ever hated his owne flesh Ephes. 5. 28. 29. The like speeches are used of persons neere a kin that they are their bone and their flesh Gen. 29. 14. Judg. 9. 2. So the Apostle by this setteth forth Christs mystical union with his Church that we are members of his body of his flesh and of his bones Ephes. 5. 30. woman or Mannesse of Man as in Hebrew shee is called Ishah of Ish which word Ish hath the signification of strength and valour so that the Scripture useth this word shew your selves men for be yee strong or couragious Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh which in Hebrew is fire for heat in man causeth strength and courage Therefore as Adam is used for base men borne of adamah the earth so Ish is used for noblemen Psal. 49. 3. Also Ish is used both for man and husband and Ishah both for woman and wife as in the verses following out of man The Greeke translateth out of her man and the Chaldee out of her husband Hence is a third reason of womens subjection because the man is not of the woman but the woman of the man as Paul saith 1 Cor. 11. 8. Vers. 24. leave his father c. This is a perpetu all law given of God as Christ sheweth Mat. 19. 4. 5. and teacheth that the band of mariage is the neerest conjunction in the world and all societies rather to be left then this betweene man and wife who may not depart one from another 1 Cor. 7. 10. 11. as they doe depart from their parents Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage between Christ and his Church Psal. 45. 11. 12. The Chaldee translateth it he shall leave the bed of his father and mother And the Hebrew Doctors gathered from hence a law unto all Adams sonnes against unjust carnall copulations and incestuous mariages with a mans fathers wife or mother in law and with his owne mother as after by he shall cleave to his wife they say is forbidden any other mans wife and all pollution with the male and likewise with beasts Maimony in Misn. book 14. treat of Kings chap. 9. 〈◊〉 5. to his wife or to his woman for it is the same word Ishah used before in verse 23. and by his woman he sheweth there is no lawfull conjunction for a man but with one and she a wife become his by mariage Wherefore all other women are in this respect called strangers to him Prov. 5. 3. 18. 20. And for shall cleave the Greeke saith shall bee glewed which word is also in Mar. 10. 7. maketh against all unjust divorces they shall be the Greeke translateth they two shall be one flesh and so it is alledged in the New Testament Mat. 19. 5. that hereby a man is restrained from more wives then one which is to be observed in other speeches of Scripture wherein like restraint is implyed as him thou shalt serve Deut. 6. 13. that is as Christ alledgeth it him onely Mat. 4. 10. Luke 4. 8. So but for the Priests Mar. 3. 26. which another Evangelist writeth but for the Priests onely Mat. 12. 4. Of like force is that saying a man is not justified by the works of the Law but by the faith of Iesus Christ that is by faith onely Gal. 2. 16. one or to one flesh See vers 7. This is meant in speciall by generation of children wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation 1 Cor. 6. 16. adding a further mystery of our union with Christ hee that is joyned to the Lord is one spirit vers 17. Vers. 25. not ashamed thought not themselves in any shamefull plight as a Chaldee paraphrase saith they knew not what shame was For they being innocent and adorned with the image and glory of God had nothing in soule or body that was defective miserable or shamefull but now by sin nakednesse in us is a want a filthy thing and a shame Deut. 28. 48. Rev. 3.
immediately after Mechijael in Greek Mâ—delaal according to the name of Kainans sonne in Gen. 5. 12. Methusael in Greeke Mathousala as also they write Ehochs sonne Gen 5. 21. L 〈…〉 or Lemâ—â—â— so Gen. 5. 21. Kains posteritie accord in name with Seths Vers. 19. two wives so violating the law of mariage which by Gods ordinance was to be but with one wife Gen. 2. 18. 24. Adah by interpretation an Ornament as Zillah or Sella signified her Shadow Vers. 20. Iabal in Greeke Iobel father that is master as the Chaldee expoundeth it Every crafts-master that either first inventeth or perfecteth and teachech any art is called a Father So in the verse following dwell in tents that is used Shepherdy for shepheards used tents to remove from place to place where best pasture was to be found Esa. 38. 12. Song 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase him that dwelleth is meant of many as the Greeke also translateth it them that dwell So dweller 2 Sam. 5. 6. is expounded dwellers 1 Chron. 1. 4. enemie 1 King 8. 37. 44. is enemies 2 Chron. 6. 28. 34. and many the like See also Gen. 3. 2. cattell Hebr. possession understanding the word cattell as it explained in Gen. 26. 14. hee had possession of flockes and possession of herds So the Greeke here translateth feeders of cattell The supply of such words is often made in the text it selfe as a thousand 2 Sam. 8. 4. that is a thousand charrets 1 Chron. 18. 4. Vzzah put forth to the arke 2 Sam. 6. 6. that is hee put forth his hand to the arke 1 Chro. 13. 9. See also Gen. 5. 3. Vers. 21. handle that is play upon as the Chaldee paraphraseth he was master of all that play on the Psaltery and knew musicke which the Greeke translateth this was he that shewed the Psaltery and the Harpe organ it hath the name in Hebrew of lovelinesse and delight and it was an instrument of joy Iob 21. 12. so was the Harpe called therefore the pleasant Harpe Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh yet were they irreligious as is written they said vnto God depart from us and what should the Almighty doe for them For he filled their houses with good things Iob. 22. 17. 18. Vers. 22. instructer Hebr. a whetter or sharpner which the Chaldee expoundeth also a master He sharpely and wittily taught Smiths craft and instruments of warre The Heathens after faigned Vulcan which name seemeth to bee borrowed from this Tubal-cain to bee the god of Smiths Naamah she hath her name of Pleasance Thus with profits and pleasures they of the olde world passed their time eating and drinking marying and giving in mariage untill the day that the flood came and tooke them all away Math. 24. 38. 39. The Hebrew Doctors in Midras Ruth and Zohar say of this Naamah that all the world wandred in love after her yea even the sons of God as in Gen. 6. 2. that of her there were born evil spirits into the world Vers. 23. I have killed c. or I would kill a man in my wound yea a yong man in my hurt The Hebrew is of the time past as speaking of murther committed and so the Greeke translateth I have killed a man but it may also be interpreted as a boastfull threat for time to come that if any did wound or hurt him he should surely dye for it And it may bee that for violating the law of mariage by taking two wives God vexed him with a disquiet life betweene them that they lived in discontent and emulation one with another as there is an example in 1 Sam. 1. 6. 7. and both of them with their husband so in his wrath hee uttered these words unto them to represse their strife Or he thus boasteth of his valour for some other cause The Chaldee Paraphrast understood this in a contrary sense as if it were a question for have I killed c. that is I have not and expoundeth it thus For I have not killed a man that I should beare sinne for him nor destroyed a young man that my seed should be consumed for him to my hurt or for my stripe the originall word signifieth a wayl or mark of a stripe or wound in the flesh Vers. 24. seventy and seven fold that is if he that killeth Kain shall be punished seven fold then hee that killeth me shall be seventy seven fold It seemeth to be an insolent contempt of Gods judgement and abusing of his patience towards Kain v. 15. Because sentence against an evill worke is not executed speedily therefore the hearts of the sonnes of men is full in them to doe evill Eccles. 8. 11. Vers. 25. Seth Heb. Sheth that is Set or Appointed to weet in Abelsroome He was not borne till 130 yeeres after the creation Gen. 5. 3. It might be Adam had other sonnes and daughters before Gen. 5. 4. but none in whom such expectation of good was for Seths posterity onely remained at the Flood when all the world perished Gen. 7. seed that is another sonne that as Abrahams seed was called in Isaak Ismael being excluded Gen. 21. 12. so Eves seed should bee in Seth and not in any other of her children Seed is usually put for children as they left no seed Mar. 12. 22. is expounded they left no children Luke 20. 31. stead of Abel Eve sheweth a reason of her sonnes name also her faith grounded on Gods appointment setling of his mercy concerning this seed who should be faithfull as Abel and a father of the world who are all called the sonnes of Seth Num. 24. 17. and the father of our Lord Iesus after the flesh Luke 3. So in Ezek. 37 dead bones revive againe and in Revel 11. 11. the witnesses killed have the spirit of life from God entring into them Vers. 26. also himselfe or to him also when hee was 105 yeeres old Gen. 5 6. and the world 235. Enos so he is written in Greeke Luke 3. 38. in Hebrew Aenosh that is by interpretation sorrowfull grievously-sicke miserable So named as seemeth for the sorrowfull state of those dayes wherein great corruption grew in the Church Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men as being Enos or sonnes of Enos full of sorrow and misery Psal. 8. 5. and 144. 3. And to abate mens pride David saith let the nations know that they be Enos or wofull men Psal. 9. 21. began men profanely to call or profanenesse began in calling or for calling on the name of Iehovah The Hebrew word may be translated men began or men profened but is commonly understood 〈…〉 ere of the learned Hebrewes to meane profanenesse and some translating it began yet take it thus men began to call their idols by the name of the Lord as images and representations of God were called Gods Exod. 32. 4. The
they finish wholly the reading of the law in one yeare beginning in the Sabbath which is after the feast of Tabernacles at the first section of Genesis in the second Sabbath at These are the generations of Noe in the third at The Lord said unto Abraham Gen. 12. 1. so they reade and goe on in this order till they have ended the Law at the feast of Tabernacles Maimony in Misn. treat of Prayer chap. 13. S. 1. Vers. 9. generations that is off-spring and things that did befall him and them so Gen. 25. 19. and 37. 2. and 2. 4. and 5. 2. just or righteous Noe is the first in the world that hath this title of just and as generally the just liveth by faith Rom. 1. 17. so of Noe the Apostle witnesseth he was made heyre of the justice which is by faith Heb. 11. 7. perfect or intire syncere of a simple plaine and upright cariage as justice usually respecteth faith so perfectnesse respecteth life and conversation in the heart of man Esay 38. 3. and in his wayes Psalm 119. 1. This is not meant of perfection in measure or degrees as being without all sinne Eccles. 7. 22. Iames 3. 2. 1. Ioh. 1. 8. but when men by the grace of God keepe themselves from their iniquity Psalm 18. 33. 24. and sinne hath not dominion in them Psal. 19. 14. The perfect man is opposed to the perverse and restlesse wicked Iob 9. 20. 22. in his generations that is among the men of the ages wherein he lived So generation Mat. 11. 16. and 12. 42. is expounded the men of that generation Luk. 7. 31. and 11. 31. walked with God that is by faith pleased and acceptably served God see the like before of Enoc Gen. 5. 22. The word may imply also administration in the office whereunto God had called him which was to be a preacher of justice 2 Pet. 2. 5. So the Hebrew Doctors say hee preached to the old world and faid Turne ye from your wayes and from your evill workes that the waters of the flood come not upon you and cut off the whole seed of the sonnes of Adam Pirke R. Eliezer ch 22. Vers. 11. the earth was corrupt that is the inhabitants of the earth see Gen. 11. 1. and so the earth it selfe for and through them as is shewed after in vers 12. 13. therefore both were destroyed together Corrupting is in speciall applyed to idolatry and depraving of Gods true service Exod. 32. 7. Deut. 32. 5. Iudg. 2. 19. as the people are said to doe corruptly 2 Chron. 27. 2. when they sacrificed and burnt incense in the high places 2 King 15. 35. So idolatry was their chiefe corruption here as may also be gathered by Gen. 4. 26. see the annotations there before God that is openly and boldly in Gods sight as Gen. 10. 9. and in respect of his worship and law see Gen. 17. 1. violent wrong injurious and cruel dealing which seemeth to be chiefly meant of violating the duties towards men as the former word noted corruption of religion Gen. 49. 5. Ioel 3. 19. Obad. 1. 10. The Chaldee turneth it rapines or robberies Or by violent wrong violent and cruell men may bee understood as pride is used for proud men Ier. 50. 31. 32. sinne for sinfull men Prov. 13. 6. poverty for poore men 2 King 24. 14. and many the like Thus corruption encreased in the ecclesiasticall and politicall estate as it began in the domesticall Vers. 12. all flesh that is all men who are called flesh both for their frailty Psal. 71. 39. and corrupt unregenerate estate Gen. 6. 3. So flesh is expounded to be men and people Psal. 56. 5. 12. Esay 40. 5. 6. their way that is both their religion or faith for so a way often signifieth Act. 18. 25. 26. and 22. 4. 2 Pet. 2. 2. and their manners workes or course of life as elsewhere is mentioned the way of Kain for maliciousnesse Iude vers 11. the way of Balaam for covetousnesse 2 Pet. 2. 15. and sundry the like And of this way of the old world wherein wicked men did walke it is noted that God had filled their houses with good things but they said unto him depart from us they did eate they dranke they maried wives they were given in mariage untill the day that Noe entred into the Arke and the flood came and destroyed them all Iob 22. 15. 17. 18. Luke 17. 27. Vers. 13. An end is come that is the time of de 〈…〉 tion is at hand so Amos 8. 2. Ier. 51. 13. Ezek. 〈◊〉 2. 3. 6. from the face that is because or through them destroy or 〈◊〉 corrupting that is ready to corrupt or destroy Before the word was used for corrupting by sinne here for corrupting with punishment due for their sinne that is destroying So Gen. 18. 28. and 19. 13. and often in the Scriptures with the earth the Greeke saith and the earth which being given for a possession to the somes of Adam was also destroyed with them as in other particular judgements mens goods perished with them Gen. 19. Num. 16. 32. Ios. 7. 15. 24. Vers. 14. an Arke or Chest Coffin called in Hebrew Tebah and differeth from the Arke or Coffer which Moses made for Gods Sanctuary which was called Aron Exod. 25. 10. and served to keepe the Tables of Gods law Deut. 10. 2. 5. but this Arke Tebah was to keepe men and live things from the water as a ship used onely in this history and in Exod. 2. 3 The holy Ghost in Greeke expresseth them both by one word Kibotos an Ark Heb. 11. 7. and 9. 4. Heathen writers also make mention of this Arke but by another name Larnax that likewise is an Arke Plutarch de industr animal This Arke was a figure of Christs Church where into they that enter by saith are saved from the stood of Gods wrath of which grace Baptisme the answerable type is a signe and seale See 1 Pet. 3. 20. 21. Gopher trees The Chaldee paraphrafts make them a kind of Cedars the Scripture mentioneth not this word any other where But Gophrith is after used for sulphure or brimstone Gen. 19. 24. whereupon some thinke these to be Turpentine trees which beare sulphury b 〈…〉 yes and the wood is knowne to be fit for such an use nests that is little roomes or mansions as the Chaldee translateth for men beasts birds c. to be in severally So a nest is for a mansion Num. 24. 21. Obad. 4. pitch or plaister the Hebrew Copher which elsewhere is often used for covering and propitâ—â—ting of sinne making atonement and the like is onely here used for pitch or plaister there being two other proper words for such stuffe Exod. 2. 3. It figured the atonement made for the Church by Christ wherewith wee being by faith covered and plaistered the waters of Gods wrath enter not upon us Vers. 15. cubits or ells a cubit is the measure from the elbow to the fingers end
30. and Christ playeth in the earth and hath his delights with the sonnes of Adam Prov. 8. 31. And the ancient Iewish Rabbines acknowledged this Angell to be Christ Our Doctors of blessed memory saith R. D. Kimchi on Hos. 12. 4. haue said this Angell was Michael and of him hee saith Genes 48. 16. the Angell that redeemed me from all evill Michael is Christ the Archangel Dan. 10. 21. Iude 9. Revel 12. 7. Later Rabbines doe feigne that this was Esaus Angell who sought to hinder Iakob but Iakob himselfe refuteth this vers 30. the rising vp of the morning or ascending of the day dawning that is till the breake of the day So. vers 26. A phrase much like the looking forth of the morning whereof see Gen. 24. 63. Exod. 14. 27. This time in the night and the continuance of it setteth forth the greatnesse of this tentation So Abrams vision was in the night Gen. 15. 12. 17. And the night is figuratively the time of troubles feares and dangers Iob 36. 20. Song 3. 8. and 5. 2. Psal. 91. 5. Vers. 25. he that is the man the Angel prevailed not For faith prevaileth even over Christ him-selfe as in Matth. 15. 22. 24. 27. 28. touched and so did hurt the hollow place wherin the huckle-bone moveth Which being so hard a place for man to come unto Iakob by this touch perceived he was no ordinary man with whom he wrastled was out of joint or hung loose the Greek translateth was benummed This was to humble Iakob the conquerour that he should not be exalted out of measure as 2 Cor. 12. 7. and to teach him that he could not overcome the troubles in the world without sorrow and paine unto his flesh by the hand and worke of God Vers. 26. let me goe or send me away the Angell craveth to be dismissed of Iakob and so giveth him the victory who held him fast and gave not over though he had hurt him for when Gods people are weake then are they strong 2 Cor. 12. 10. Thus God said to Moses Let me alone Exod. 32. 10. and men by zealous prayer are said to take hold on God Esay 64. 7. riseth up or ascendeth and so would reveale more clearly what manner of one hee was that wrastled with Iakob but hee would not yet have his glory manifested for hee dwelleth in the darke cloud 2 Chron. 6. 1. and in the light that none can attaine unto 1 Tim 6. 16. Besides as the night signifieth the time of afflictions so the day is the time of deliverance joy and comfort when our wrastling shall have an end Esay 60. 20. will not Iakob perceiving him to be a divine person would not let him goe without a blessing for which with the feeling of his owne infirmity he wept and prayed unto him Hos. 12. 4. and in all his temptations got a full conquest through him that loved him as Rom. 8. 37. So in Song 3. 4. the spowse of Christ holdeth him and will not let him goe and such importunacy in prayer offendeth not but pleaseth God Luk. 18. 1. 7. 8. Vers. 28. any more meaning not Iakob onely or not so much as Israel for he and his posterity are often in the Scripture called Iakob but much more often Israel This change of name signifieth a change and more excellency of his estate as in Abrahams before see Gen. 17. 5. 15. Esa. 62. 2. Israel that is one that hath princely power with God as the words following doe manifest He had both his names given him of striving and wrastling but the first Iakob was at his birth where hee strove to be the firstborne but prevailed not till afterward Gen. 25. 26. and 27. 36. this latter is upon victory prevailing with God and men This new name God giveth him the second time Gen. 35. 10. Hereupon the Church when speech is of her infirmity is often called Iakob and when her glory and valour is signified she is called Israel as throughout the Scriptures may bee obserued See Amos 7. 2. 5. 8. Esay 41. 14. Galat. 6. 16. as a Prince hast thou power or thou hast behaved thy selfe princely hast had princely power or got the princedome and dominion The Greeke translateth hast beenestrong or prevailed-with-power The Chaldee thus for thou art a Prince before the Lord and with men with God or with the gods that is the Angels as the word sometime signifieth Psal. 8. 6. so interpreted by the Apostle Heb. 2. 7. But the Greek translateth it with God and the Prophet useth both words He had princely power with God he had princely power over the Angel Hos. 12. 3. 4. with men as with Esau Gen. 25. 31. and 27. 36. and with Laban Gen. 31. Thus was hee confirmed against the feare of his brother which now distressed him vers 7. Vers. 29. Wherefore This was a refusall to tell it as the like was in Iudg. 13. 17. 18. The Greeke here addeth wherefore thus askest thou my name which is marvellous blessed him so granting Iakobs first request vers 26. confirming the former blessings given him Gen. 27. 28. and 28. 3. 4. and comforting him against the hurt in his thigh v. 25. God so shewing himselfe the smiter and the healer Hos. 6. 1. Vers. 30. Peniel and Penuel vers 31. and after the Greeke pronunciation Phanouel that is The face of God the Greeke expounds it the shape of God the reason whereof followeth This memoriall of Gods mercy Iakob thankfully set upon the place So before in Gen. 28. 19. In this place afterward a City and Tower was builded Iudg. 8. 8. 17. It was about forty miles distant from Ierusalem God the Chaldee translateth it the Angel of the Lord. face to face that is after a manifest manner spoken by way of comparison with other visions as elsewhere of Moses whom God knew spake with face to face Deut. 34. 10. Exod. 33. 11. But as touching the proper being of God no man can see his face and liue Exod. 33. 20. 23. soule is delivered namely from death which the godly feared when they saw visions of God being privy to their great weaknesse and unworthinesse Iudg. 13. 22. and 6. 22. Vers. 31. arose unto him as the sonne of righteousnesse Christ riseth to them that feare the name of God Mal. 4. 2. Contrariwise the sun of the wicked goeth downe while it is yet day Ier. 15. 9. Amos 18. 9 See Gen. 19. 23. The Greek translateth The Sun arose when the shape or appearance of God passed away halted which signifieth infirmity which the best doe bewray in their tentations and wrastlings with God 2 Cor. 12. 7. 9. Psal. 35. 15. 38. 18 Vers. 32. eat not or shall not may not eat For it seemeth to be a law set of God that as the halting upon this thigh figured our infirmities so the abstinence from the eating of that sinew should figure our mortification and abstayning from evill The Hebrew Doctors say Iakobs sinew
Hebrew and behold but the word and sometime is redundant in that tongue as is observed on Gen. 36. 24. Vers. 10. as though or when it budded shot-up Hebrew ascended Vers. 12. they are that is they signifie three dayes So in Gen. 41. 26. Vers. 13. within three dayes which is explained vers 20. to be in the third day see a like phrase in Gen. 7. 4. and of the mysticall number three See Gen. 22. 4. lift up this phrase sometime signifieth to promote unto honour as Ier. 52. 31. sometime head is used for summe and it meaneth to take the summe or to reckon as Exod. 30. 12. which may also be intended here The Greeke translateth shal remember thy principality the Chaldee shal remember thee place or base seat meaning his office of butlership as the Greeke and Chaldee explaine it and is confirmed by verse 21. Vers. 14. this house this prison so the Greeke saith this hold Ioseph though patient in adversitie yet useth all good means to procure his liberty Vers. 15. stollen by stealth or indeed stollen Hebrew stealing stollen The Hebrews the land of Canaan wherein the children of Abraham dwelt who was called an Hebrue Gen. 14. 13. Thus Ioseph calleth it by faith in Gods promises In Zach. 2. 12. it is called the holy land dungeon or pit in Chaldee the house of prisoners Thus Ioseph pleadeth his innocency as Daniel also did Dan. 6. 22. and Paul Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw this word the Greeke addeth I saw a dreame white or with holes for the Hebrew word signifieth both and may meane baskets made of white rods with holes as net-worke But the Greeke and Thargum Ierusalemy doe understand it of white bread or meats in them Vers. 19. lift-up or as the Greeke translateth it take away thine head in a contrary meaning to the former vers 13. but it may be understood of reckoning as before and putting this man out of the number of his officers a tree the Chaldee translateth it a Gallow tree or gybbet crosse such as that whereon Christ was crucified called sometime onely a tree as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law such as dyed on tree had the curse of God upon them Deut. 21. 23 Vers. 20. a banquet Hebrew a drinking This custome to keepe banquets on birth dayes appeareth to be most ancient and it continued till Christs time on earth Mat. 14. 6. and so till this day lifted up the Chaldee translateth he remembred the head c. Vers. 22. hanged As Ioseph was in prison with these two malefactors and according to his word the one was restored to his former honour the other put to death so Christ was in the middest of two malefactors who one of them was restored to eternall life the other left to dye in his sinnes Luk. 23. 33. 39. 43 Vers. 23. forgat him which was both great unthankfulnesse and unto Ioseph a further exercise of faith and patience from the hand of God two yeares longer untill the time his word came Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits and of the affliction of Ioseph Eccles 9. 15. 16. Amos 6. 6. CHAP. XLI 1 Pharaohs two dreames of seven kine and seven eares of corne 8 The wise men of Egypt could not interpret them 9 The Butler remembreth Ioseph and mentioneth him to Pharaoh 14 Who sendeth for Ioseph out of prison and propoundeth to him his dreames 25 Ioseph interpreteth them 29 Seven yeares of plenty are fore told and seven yeares of famine 33 Pharaoh is counselled to provide against the dearth 39 Ioseph is advanced to bee over Pharaohs house and over al the land of Egypt 45 He marieth Asenath 49 gathereth up much corne 50 begetteth two sons Manasses and Ephraim 54 The famine beginneth in Egypt and all lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it was at the end of two yeeres of dayes that Pharaoh dreamed and behold he was standing by the river And behold there came-up out of the river seven kine faire in sight and fat in flesh and they fed in a medow And behold seven other kine came-up after them out of the river ill in sight and leane in flesh and they stood by the other kine upon the brinke of the river And the kine that were ill in sight and leane in flesh did eat-up the seven kine that were faire in sight and fat and Pharaoh awoke And he slept and dreamed the second-time and behold seven eares of-corn came-up in one stalke fat and good And behold seven eares of corn thinn blasted with the east-wind sprang-up after them And the thinn eares swallowed-up the seven fat and full eares and Pharaoh awoke and behold it was a dreame And it was in the morning that his spirit was striken-amazed and he sent and called all the magicians of Egypt and all the wise men thereof and Pharaoh told them his dreame and there was no interpreter of them to Pharaoh And the chiefe of the butlers spake to Pharaoh saying I doe remember this day my sinnes Pharaoh was wroth with his servants and committed me into ward in the house of the Provost Marshall both mee the chiefe of the bakers And wee dreamed a dreame in one night I and he we dreamed each man according to the interpretatiō of his dreame And there was there with us a yong man an Hebrew servant to the Provost Marshall and we told him and hee interpreted to us our dreams to each man according to his dreame did he interpret And it was as he interpreted to us so it was me he restored unto my place and him he hanged And Pharaoh sent and called Ioseph and they brought him hastily out of the dungeon and he shaved himselfe changed his garments and came-in unto Pharaoh And Pharaoh said unto Ioseph I have dreamed a dreame and there is no interpreter of it and I doe heare say of thee thou wilt heare a dreame to interpret it And Ioseph answered Pharaoh saying It is not in mee God will answer the peace of Pharaoh And Pharaoh spake unto Ioseph In my dreame behold I was standing upon the brinke of the riuer And behold there came-up out of the river seven kine fat in flesh and faire in forme and they fed in a medow And behold seven other kine came-up after them poore and very ill in forme and lean in flesh I have not seene their like in all the land of Egypt for evilnesse And the leane and evill kine did eate up the first seven fat kine And they came into the inward-parts of them and it was not knowne that they were come into their inward-parts and their sight was evill as at the beginning and I awoke And I saw in my dreame and behold seven eares of-corne came-up in one stalke full good And behold seven eares of corne withered thinn blasted with an east-wind sprung up after them And the thinn ears
holy day of the Lord honourable all which doe show the waight of this precept Sabbath day that is the day of rest or of ceasing namely from our owne workes as God did from his Heb. 4. 10. See the nobles on Gen. â—2 3. A day is either large of twentie four houres or strict of twelve houres Iohn 1â— 9. This here is meant of the large day which in Israel began at evening as Levit. 23. 32. from evening to evening you shall rest your Sabbath sanctifie it that is separate it from common worke such as pertaine to this naturall life consecrate it to God and holy works such as concerne the spirituall life As to have holy convocations or assemblies of the Church Levit. 23. 3. in them to pray Acts 16. 13. to reade and expound the Scriptures Luk. 4. 16. 22. Acts 15. 21. to dispute of matters of religion Acts 17. 2. 3. and 18. 4. to talke and meditate on Gods Word and worke Psalme 92. to doe workes of mercie to them that are in miserie both to man and beast Matt. 12. 10. 11. 13. Luke 13. 10. 11. 17. and all other like actions tending to sanctification And as all things are sanctified by the word of God and prayer 1 Tim. 4. 5. so of the Sabbath the Hebrewes say It is commanded to sanctifie it with words both at the comming in and at the going out thereof At the comming in to blesse God which hath given his Sabbath for a remembrance of the creation of the world a beginning of holy convocations a remembrance of the comming out of Egypt and which of his love hath chosen and sanctified his Church above all peoples c. at the going out of it also to blesse God which hath separated betweene the holy and the prophane betweene light and darknesse between Israel and other peoples betweene the seventh day and the six working dayes Maimony in treat of the Sabbath ch 29. S. 1. 2. 3. Vers. 9. labour or serve which some doe understand thus Six daies thou shalt serve the Lord and doe thine owne worke also for service is a dutie to the Lord Exod. 3. 12. 23. 25. But comparing this place with Exod. 34. 21. where it is opposed unto Rest it seemeth rather to intend our owne worke or labour which God of his bounty alloweth to be followed the six daies that we may the mo 〈…〉 willingly and cheerfully serve him in the seventh thy worke the Greeke translateth thy 〈◊〉 〈…〉 by is meant things necessary as well for bodie 〈◊〉 soule and things good and lawfull permi 〈…〉 〈◊〉 of God as it is written Let him labor and worke 〈◊〉 his hands the thing that is good Ephel 4. 28. 〈◊〉 in Psâ— 91. 11. all thy waies meane such as God had appointed to walke in which words Satan therfore omitted when the alledged that Scripture 〈◊〉 Christâ—â— unlawfull wares Matt 4. 6. V. 10. But 〈◊〉 And the seventh This is perpetuall 〈◊〉 one day of seven be a Sabbath but that seventh day which Moses commanded is changed by Christ into 〈◊〉 〈◊〉 〈◊〉 of the weeke called the 〈…〉 because our Lord Christ who 〈◊〉 Esay 65. 〈◊〉 〈◊〉 finished his worke and rose from the dead that day Mat. 28. 1. 2. 6. and his disciples assembled in that day and after unto praier and religious works Ioh. 20. 19. 26. Act. 20. 7. 1 Cor. 16. 1. 2. And if the bringing of Israel out of Egypt was such a work as God for a memoriall thereof made that day moneth the head and beginning of the moneths of the yeere otherwise than had been before as is shewed on Exod. 12. 2. how should not out redemption from death and hell manifested in the day that Christ rose from the dead 1 Cor. 15. 14. 17. deserve much more to be remembred in the day thereof and the creation of the new world be celebrated as of the old The Heb. Doctors have a saying that the world was not created but for the Messias Thalm. in Sanhedrin c. Chelek And the bringing out of Egypt is made a reason why the Iewes should keepe their Sabbath Deut. 5. 15. our deliverance by the Messias is a more weighty reason Therfore as the other Iewish Sabbaths were figurative had their end in Christ Colos. 2. 16. 17. so the seventh day in this Sabbath was also figurative and is ceased but the Sabbath still remaineth Matt. 24. 20. in it these words are added also in the Gr. version any worke to wit of thine owne or for this naturall life and under the name of worke is comprehended buying and selling of wares or of victualls Neh. 13. 16. 17. carying of burdens Ier. 17. 22. enbalming of the dead Luk. 23. 54. 56. dressing of victuals Exod. 16. 23. going of journeyes Exod. 16. 29. Act. 1. 12. or any other thing that is of our owne waies or pleasures or speaking our owne words Esa. 58. 13. even the work of the Lords Tabernacle might not be done on the Sabbath Exod. 31. 13. 17. but it is expresly commanded to rest on that day Exod. 23. 12. Whereupon the Hebr. Doctors say though they be things which are not work yet we must rest or cease froÌ„ them namely things like unto work as climbing of a tree riding on a beast or the like Likewise judging of civill causes putting off of the shooe and taking the brothers wife spoken of in Deut. 25. 5. 9. separating of â—ithes first fruits c. valuing of things spoken of in Lev. 27. And from the Law in Esay 58. 12. they teach it is unlawfull for a man to speake with his partner on the Sabbath day what hee will sell on the morrow or what hee will buy or how hee will build his house and the like Also that it is unlawfull for a man to visit his gardens or fields on the Sabbath for to see what they need or how they grow for this is to doe his owne pleasure Esay 58. 13. neither might they punish or execute malefactors on the Sabbath though the punishment of such is a thing commanded Maimony treat of the Subbath c. 21. 23. 24. Neither was it lawful to many a wife on the Sabbath day neither 〈…〉 they on the evening of the Sabbath 〈◊〉 on the first day of the weeke left they should pollute the Sabbath by dressing of meat for the feast Maimony treat of 〈◊〉 c. 10. S. 14. How beit things belonging to Gods service though laborious to the body as killing dressing of the sacrifices c. were to be done on the Sabbath 1 Chron. 23. 31. Matt. 12. 5. and so for works of mercy to men Hos. 6. 6â— So the 〈◊〉 held it a Sabbath dayes worke to 〈◊〉 sit the sicke and say that perill of life putteth away the Sabbath therefore to a sicke person that is in danger they doe all things need full for him on the Sabbath day Maimony treat of the Sabbath chap. 24. S. 5. and chap. 2. S. 1.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naphtali 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ihoseph Vers. 11. ingraver in stone or stone cutter Ieweller This engraving in precions stone and that like a signet with the names of the Sonnes of Israel signified the firme and perpetuall love memoriall esteeme and sustentation of the Church of Christ Iob 19. 23. 24. Song 8. 6. Hagg. 2. 23. ouches that is bellow places in which the stones were set fast see v. 4. Vers. 12. a memoriall The G. addeth a memorial concerning them In this worke Aaron was a figure of Christ Hebrewes 7. 28. the Sonnes of Israel of all Saints called the Israel of God Galath 6. 16. The two Beryll stones square and of equall 〈…〉 sse signified the like precious faith and 〈…〉 tie which all have obtained before God 〈◊〉 〈…〉 〈◊〉 〈◊〉 1. Galathians 3. 28. 29. The Be 〈…〉 being also the stone mentioned in the descrip 〈…〉 of Paradise Genesis 2. 12. and the stone of 〈…〉 28. 20. who figured Christ in his 〈…〉 of Israel Genesis 45. 7. 1â— and 49. 24. The 〈◊〉 on which they are borne signified the power and principalitie which Christ hath 〈…〉 Church presenting the same by his mediation pure and holy unto God and causing them to 〈…〉 perpetuall memorie Esay 9. 6. and 22. 〈◊〉 Eph. 5. 25. 27. Ioh. 17. 19. 20. 24. Mal. 3. 16. Psalme 115. 12. Verse 14. at the end or equall of like proportion So in verse 22. The Chaldee translateth limited the Greeke mixed with floures 〈◊〉 Hebr. give which word is used for making firme fast and steadie as the Scriptures shew one Prophet saying Thou hast given 1 Chron. 17. 22. an other saying for it Thou hast confirmed 2 Sam. 7. 24. So after in verse 25. Vers. 15. Brestplate in Hebrew Choshen which is not easie to interpret but because it was an ornament of the brest we call it a Brestplate Iosephus in his Greeke Antiquities booke 3. chap. 8. keepeth the Hebrew Essen the Lxx. Interpreters usually translate it Logeion and Logion as being the 〈◊〉 ornament because by Urim and Thummim that was therein God gave answers to the governours Numb 27. 21. It hath affinity with Cha 〈…〉 that signifieth silence as implying a silent oracle to be seene on the brest of the high Priest rather then heard Also with Chazah that signifieth seeing and so we may English it the Contemplation or Consideration of judgement and it noteth the care that the Priest should have of answering judgment and equitie to them that asked of God by him Whereof see more in the notes on v. 3â— cunning workman woven both sides alike Verse 16. doubled Maimony in the foresaid treatise chap. 9. Sect. 6. explaineth it thus that the cloth of the Brestplate was woven with cunning worke of gold and of blew purple scarlet and fine linnen with 28. threds as is before shewed The length of it was a cubit that is two spannes and the bredth of it 〈◊〉 and they doubled it into two so it was a strain every way foursquare And they set thereon foure 〈◊〉 of stones expressed in the Law and every stone was fouresquare c. Verse 17. Foure rewes as the twelve tribes encamping about Gods Tabernacle were in foure quarters East West North and South three tribes in every quarter Numb 2. Sardius or Sardine a precious stone called in Hebrew Odem of Adam which signifieth Ruddie Lam. 4. 7. for it was a blood-coloured stone Accordingly the Chaldee Paraphrase calleth it Samkan and Thargum Ierusalemy Samketha that is Red. In the Greeke and by the holy Ghost in Rev. 21. 20. it is named a Sardius of Sardis a chiefe City in Asia where such stones were On this stone the name of Râ—ben was engraved and it foreshewed the warlike state of that Tribe which frontierd upon the enemie and in Sauls daies conquered the Hagaruns 1 Chron. 5. 10 and went armed before their brethren at the conquest of Canaan Ios. 4. 12. 13. Topaz so named of the Greeke Topazion here and in Revel 21. 20. In Hebrew Pitdah from the letters of which word transplaced Topad or Topaz are derived It was a precious stone found in â—thiopia Iob 21. 19. By the Hebrew Doctors and also by Plinie in his 〈◊〉 booke chap. 8. the Topaz is of a glorious greene colour and 〈◊〉 in his 16. Booke of a golden colour Hereupon one sore of Topaz is of Plinie named Prasâ—eides Greene coloured and to this the Chaldee name agreeth darkan in Onkelos and Iarkatha in Thalgum Ierusalemy both signifying greene On this stone Symeons name was graved of which Tribe there was little glory till Ezekias daies when the Symeonites smoâ—e the râ—â—nant of Amaleeke 1 C 〈…〉 4. 42. 43. Smâ—â—agd or Emeraâ—ld as it is also Englished In Hebrew it is called Barekath of Barak which is Lightning Ezek. 1. 13. and the Chaldee names agree hereunto But the Greeke 〈◊〉 it Smaragdos and so the holy Ghost in Revel 21. 19. Which Smaragd or Emerauld is of a most goodly and glorious greene colour that the eye of man is delighted refreshed but neverfilled with the looping upon it as Plinie in his 37. booke chap. 5. saith And as there are many sorts of Emeraulds so some glister like the Sunne whose Charret is therfore feigned by Poets to shine with cleare Smaragds Ovid Metamorph. 2. and the Greeke name as well as the Hebrew implieth so much Smaragd as being Maragd of Maira to shine On this stone Levi was engraved So the Ierusalemy Thargum upon this place having named these three stones addeth write plainely upon them the names of the three Tribes Reuben Symeon Levi. So this glistering stone foreshewed Levies glory who should reach Iacob Gods judgments and Israel his Law Deut. 33. 10. whose lightnings doe illuminate the world Psal. 97 4 Of Levi came Moses and Aaron and all the Priests and Iohn the Baptist who shined as Emeraulds in the Church So the covenant of grace is resembled by a Rain-bow of an Emerauld colour in Revel 4. 3. Vers. 18. Chalcedonie in Hebrew Nophec which the Chaldee of Onkelos turned Ismeragdin that is the Smaragd forem entioned but Thargum Ierusalemy calleth it Cadcedana to which the name given it by the holy Ghost Chalcedon Revel 21. 19. agreeth The Greeke version hath Anthrax that is a Carbuncle and so the Chalcedonte is like unto a Carbuncle and one sort of it as Plinie sheweth in booke 37. chap. 7. This Charcedonie as it is also called shineth cleare like a starre but somewhat purple-coloured and the Carbuncle which is so called Pyropus hath the name of fire like which it shineth The ground of this Chalcedonie seemeth to bee the Hebrew Cadcod mentioned in Esay 54. 12. On this stone Iudahs name was graven In Caleb Othoniel David and Solomon this stone shewed his glory but above all in Christ who came of this Tribe according to the flesh Hebrewes 7. 14. Saphir this is the Hebrew name kept also in
is the man that doth this and the sonne of man that layeth hold on it that keepeth the Sabbath from polluting it Maimony treat of the Sabbath chap. 30. Sect. 15. Vers. 14. that soule the Chaldee translateth that man shall be destroied This cutting off the Iewes understand to be untimely death by the hand of God when a man so violateth Gods Law as there are no witnesses whereby men should punish him See Gen. 17. 14. And of the Sabbath thus they write that for doing worke therein if a man doe it willingly and presumptuously he is guilty of cutting-off to perish by the hand of God and if there bee witnesses that see him he is to be stoned to death as was performed in Num. 15. 35. 36. and if he doe it of ignorance or errour he is bound to bring the sin offring appointed for the same according to the Law in Numb â—5 27. 30. Maimony in treat of the Sabbath chap. 1. Among the heathen Romanes their Flamins or Priests might see no work done on their holy daies but by a cryer gave men warning to the contrary and who so obeyed not was 〈…〉 ulcted and gave a beast for a sacrifice Albeit they might doe things whereof dammage would follow if they were omitted as to pull an oxe out of a ditch to underset an house ready to fall c. Macrob Saturn booke 1. chap. 16. Vers. 15. of Sabbathisme that is of cessation and rest See Exod. 16. 23. The Greeke translateth it a rest holy to the Lord. Vers. 16. to observe Hebrew to doe see the notes on Exod. 34. 22. Vers. 17. me the Chaldee translateth Betweene my Word and the sonnes of Israel that Word is Christ by whom the Sabbath is truely sanctified to his Church Hebrewes 4. From this Scripture the Hebrewes gather that onely Israel was charged with the sabbath day and not the nations of the world Talmud in Betsah chap. Iom tob So from Exod. 16. 29. Yet thus also they say It is unlawfull to speake to an Infidel to doe any worke for us on the Sabbath day although he be not charged to keepe the Sabbath and although he be spoken to before the Sabbath Maimony treat of the Sabbath chap. 6. Sect. 1. Howbeit this opinion of theirs seemeth not agreeable to Gods will for the Sabbath was to be kept before the Law was given at mount Sinai Exod. 16. 23. even from the Creation Gen. 2. 2. 3. therefore it was given to all the world was refreshed the Greeke and Chaldee doe translate hee ceased and rested This is spoken of God after the manner of men who are refreshed by rest from their workes Of such manner speeches see what is noted on Genesis 6. 6. Vers. 18. of stone that so the record of them might remaine for ever Iob 19. 24. These Tables were the worke of God even as the writing was the writing of God Exod. 32. 16. and these being broken in peeces Exod. 32. 19 two other tables of stone like them were hewed out by Moses but written againe by the Lord Exod. 34. 1. 4. After this Christ by the Spirit of God writeth his Law not in Tables of stone but in fleshly Tables of the hearâ— 2 Cor. 3. 3. and these fleshly tables are also the work of God as he saith I will take the stonie heart out of their bodies and I will give them an heart of flesh Ezek. 11. 19. The Minde and the Heart are the spirituall tables Heb. 8. 10. in the one such things are written as men should know and beleeve in the other such as should be done or omitted The first Tables which God made signified the stonic hearts which all men have by nature now corrupted in which notwithstanding God hath left his Law written so that they doe by nature the things of the Law and shew the worke of the Law written in their hearts Rom. 2. 14. 15. though still they continue hard and stonie and their sinfull nature is not changed The second tables of stone signified the heart of the Iewes hewed and polished by Moses and his legall ministerie in whose heart God also wrote his Law wherein they rested and made their boast of God and knew his will and had the information of knowledge and of the truth in the Law Rom. 1. 17. 18. 20. Howbeit their heart continued stonie and unchanged so that they which taught others taught not themselves neither could they stedfastly looke on Moses face nor see the end of that which iâ— abolished but their mindes were blinded and even to this day a veile is laid upon their heart Rom. 2. 21. 2 Cor. 3. 7. 13. 14. 15. The third which are tables of flesh is the worke of Christ by his Spirit giving us new hearts and writing his Lawes in them 2 Cor. 3. 3. Ezek. 36. 26. Heb. 8. 10. These things both of the weakenesse of Moses ministerie and of the grace of Christ the ancient Hebrew Doctors acknowledged as in their glosse upon Song 1. 1. Let him kisse me c. there mentioning that request of the people in Exod. 20. 19. Speake thou with us c. they say Moses taught them the Law and whatsoever they learned they forgat againe Then they came unto Moses and said O that God would shew him-selfe againe and kisse us with the kisses of his mouth that his doctrine might be fastened in our hearts Moses said unto them This cannot be done now but it shall be in the dayes of Christ as it is written Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Midrash Cant. 1. 1. finger which signifieth Gods Spirit as I with the finger of God cast our divels Luk. 11. 20. which is expounded the Spirit of God in Matth. 12. 28. That which was written was according unto all the words which the Lord spake with Israel in the mount out of the midst of fire Exod. 20. Deut. 9. 10. CHAP. XXXII 1 The people in the absence of Moses cause Aaron to make a Calfe 6 They sacrifice thereunto 7 God certifieth Moses of their sinne 10 and his purpose to consume them therefore 11 Moses intreateth for the people 14 The Lord repenteth concerning the evill against them 15 Moses commeth down with the Tables 19 and upon sight of their sinne hee breaketh them 20 He destroyeth the Calfe 22 Aarons excuse for himselfe 25 Moses causeth the Idolaters to be slaine 28 The Levites are the executioners 31 Moses prayeth that either the sinne of Israel be forgiven or himselfe to be blotted out of the Booke of God 34 God spareth the people for the present but after plagueth them AND the people saw that Moses delayed to come down out of the mountaine and the people gathered themselves together unto Aaron and said unto him Rise-up make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt we know not what is become of
escape so here they 〈…〉 ped about Gods sanctuarie for the safety the 〈…〉 According to which type the Christian chu 〈…〉 described in Reu. 4. 2. 4. c. where th 〈…〉 Throne in the middest answerable to the Tab 〈…〉 cle and Temple called Gods throne in Ezâ—◠〈…〉 and round about the throne are foure 〈…〉 thrones which is double the numb 〈…〉 twelve tribes here camping because th 〈…〉 increased under the gospel and the pl 〈…〉 tents enlarged Esai 54 2. And be 〈…〉 throne and the circuit round about the 〈◊〉 are foure liuing creatures full of eyes c. 〈◊〉 4. 〈◊〉 the watchmen or ministers of the church 〈…〉 betweene the Lords Tent and the tents 〈…〉 the Levites camped in foure quarters wher 〈…〉 Num. chap. 3. and c. 1. v. 50. Herâ—upon the c 〈…〉 is described to be those that are 〈…〉 Lord Psal. 76. 12. V. 3. foremost or on the â—â—re part 〈…〉 loweth eastward or towards the Sun 〈…〉 the East is said to be before and the West 〈…〉 Esai 12. the South is called the 〈…〉 world Psal. 89. 13. and the North the 〈…〉 which Iob describeth by these names in Iob 23. 8 9. So R. Sol. Iarchi noteth on this place foremost or before is the east quarter and the west is called behinde the captaine or the Prince ruler as in Num. 1. 16. so after in this chapter Iudah the father of our Lord Christ after the flesh Luk. 3. he as he was most in number of all the tribes Num. 1. 27. so as a Lion whom none durst rouse up Gen. 49. 8 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel camping in the first place as did Moses and Aaron the chiefest of the Levites in the same quarter betweene Iudah and the sanctuarie Numb 3. 38. Also when they marched Iudah went foremost Num. 10. 14. And after Iosuahs death Iudah went first up to fight against the Canaanites Iudg. 1. 1 2. He figured Christ the Lion of the tribe of Iudah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 5. 5. and 12. 7. and 19. 11. 14. V. 5. Issachar and with him Zabulon vers 7. both younger brothers to Iudah that they might the more willingly be under his regiment all of them sonnes of Leah the free woman placed in this first quarter V. 7. The tribe of Zabulon understand from v. 5. shall encampe next so the Greeke explaineth it And they that encampe next c. So in vers 14. 22. 29. V. 9. an hundred thousand c. the greatest number of warriers by many were in this first quarter where Iudah was standard-bearer almost thirty thousand moc than in any other quarter The next in number to him was the last squadron where Dan bare the standard so they that went foremost and came hindmost had the greatest armies for the more safetie of the Sanctuarie which matched in the middest and of all Israel The number of every one may be viewed thus 1. In the campe of Iudah 186400. East 2. In the campe of Reuben 151450. South 3. In the campe of Ephraim 108100. West 4. In the campe of Dan 157600. North. set forward first or march and journey first when the host removeth Num. 10. 14. as they encamped in the first place Eastward before the doore of Gods Tabernacle V. 10. Southward the order proceedeth from East to South and so to the West North according to the course of the Sun and climates of the world And this second place is given to Reuben because he was the first borne though he lost his first birth-right Gen. 49. which Iudas and Ioseph had shared betweene them and he is put downe to the second place V. 12. Simeon Next brother to Reuben and of the same mother with whom is joyned God the first-borne of that mothers maid Zilpha vers 14. both for to keepe them the more easily in subjection and to nourish brotherly love V. 14. Reguel in Greeke Rago 〈…〉 hee was before called Deg 〈…〉 Num. 1 14. because theâ—â— Hebrew letters are like one another and often changed as is noted on Gen. 4. 18. V. 16. second in the second place see Num. 10. 18. V. 17. Tent of the congregation in Greeke the Tent of the Testimony the sanctuarie of God which was to set forward in the midst of the campes both to shew Gods presence among them and the honour againe that they should doe unto him As it is written of the church God is in the midst of her she shall not be moved Psal. 64. 5. See also Song 3. 7 8. The manner and order of carying the Tabernacle is shewed in Num. 10. 17 c. the campe the order of the Levites camping is shewed in Num. 3. their marching in Num. 10. V. 18. Ephraim he the younger brother is standard-bearer before his elder Manasses as Iakob prophesied his superioritie Gen. 48. 14. 20. sea-ward that is as the Chaldâ—â— expounds it Westward see the notes on Gen. 12. 8. V. 20. Manasses and next him Berjamin v. 22. so all Rachels sonnes encamped together on the west quarter of the Sanctuarie V. 24. an hundred thousand c. this was the smallest number of all the armieâ— almost 80 thousand fewer than in the standard oâ— Iudah v. 9. V. 25. Dan He was the first borne of the handmaids children and Iakobs fist sonne Gen. 30. 6. and by prophesie he was to judge his people as the other tribes Genes 49. 16. so God here appointeth him the standard and hee hath the greatest number of warriers saving Iudas V. 27. Aser the youngest sonne of the other handmaid Zilpha yet set next unto Dan as is noted on Num. 1. 15. with whom Naphtali Dans brother is joyned v. 29. so the three handmaids children were in the Northerne and hindmost quarter that in Gods ordering of the Tribes his wisdome might appeare We may behold the order of the Lords armies as they encamped thus 1. IVDAH Isachar and Zabulon in whose camps were 186400 warriours The Sanctuary and the Courtyard about it were in a long square twice so long as they were broad as their description in Exod. 26. and 27. sheweth But in what forme the campe of Israel was the Scripture expresseth not save that it was round about the Tabernacle Num. 2. 2. It is likely therefore to be in a square and so many thousand tents as Israel had could not be pitched in a little roomth Iosephus in Antiq. Iud. l. 3. c. 11. saith that betweene every tribe in the foure quarters there was a distant space and like a mart or fayre to buy and sell in their boothes with artificers in their shops as if it had beene a citie Ionathan in his Thargum on Num. 2. 3. saith The campe of Israel was twelve miles long and twelve miles broad Vnto this forme of the Church in the wildernesse the Scriptures after have reference both in the
of which see the annotations on Exod. 12. 6 7 11. Verse 4. to doe that is to keepe or offer the Passeover as verse 2. This was for the sanctification of the whole Church in their persons as the Priests and Levites were before sanctified to their ministeries Verse 6. by the soule the soule is here put for the body and that dead as often other-where see Levit. 19. 28. and Num. 5. 2. sometime the Scripture explaineth it calling it a dead soule Num. 6. 6. The Chaldee Greeke and Latine keepe the Hebrew phrase They that were uncleane by the dead were uncleane seven dayes Num. 19. 11. and such might not come into the Lords Sanctuarie Num. 5. 2. nor eat of the holy things Levit. 7. 20. Hereupon they came to Moses and Aaron to inquire what they should doe for unto them the Law touching the uncleane was commanded Lev. 11. 1. Verse 7. wherefore are we kept backe the Greek explaineth it shall we be kept backe or deprived A religious demaund how they could performe their dutie unto God being in their legall pollution the oblation of Iehovah the Passeover is so called as being commanded by the Lord and kept unto his honour and it is called a sacrifice Exod. 12. 27. The Greeke translateth it a gift unto the Lord. So Korban an Oblation is by the Holy Ghost interpreted a gift Mar. 7. 11. Verse 8. Stand still or Stay which the Chaldee explaineth Tarry till I heare A religious answere signifying that he might doe nothing without word from the Lord so Christ spake not neither did any thing of himselfe but spake things as his father taught him Ioh. 7. 16 17. and 8. 28. From this and other the like examples of Moses Ionathan in his Chaldee paraphrase on this place saith That the Iudges of the Sanhedrin or courts should not be ashamed to aske concerning the judgement which is to hard for them for Moses who was the Master of Israel had need to say I have not heard Verse 10. Any man Hebr. Man man that is whosoever and by man understand the woman also Ionathan expoundeth it yong man or old man when he shall or though he be uncleane by a soule the Greeke and Chaldee adde the soule of a man meaning a dead man as verse 6. and so Ionathan explaineth it by pollution of a man which is dead This one kind of uncleannesse seemeth to be named for all other that continued any number of dayes so the Hebrewes understand it Who is the uncleane that is put off to the second Passeover Who-soever may not eat the Passeover in the fifteenth night of the first moneth Nisan because of his uncleannesse as men or women that have running issues Levit 15. the menstruous and women in childbed and men that lye with the menstruous But who so â—â—â—cheth a dead beast or creeping thing or the like in the fourteenth day he is to wash and they kill the Passeover for him after he is washed and in the evening when his sunne is set he eateth the Passeover The reason hereof is that such uncleannesse by the Law continued but till the evening so that having washed himselfe he was cleane at even and might eat Levit. 11. 24 25. He that is uncleane by a dead man and his seventh day which is the day of his cleansing Num. 19. 11 12. beginneth to be on the fourteenth day of the first moneth though hee wash and be sprinkled with the purifying water Num. 19. 19. so that he is fit to eat the holy things at evening yet they kill not the Passeover for him but he is put off to the second Passeover Num. 9. 6 11. we have beene taught by tradition that it was their seventh day who then came unto Moses and Aaron and hereupon they asked if the Passeover should be killed for them and they should eat at evening and it was told them that they should not kill for them But hereby is meant when he is defiled with such uncleannesse as a Nazirite is to shave him-selfe for it Num. 6. 9. for if he be defiled with other uncleannesse by the dead such as the Nazarite shav 〈…〉 not himselfe for then they kill for him in his seve 〈…〉 day after that he is washed and sprinkled and when his Sunne is set he eateth the Passeover They 〈◊〉 for the menstruous in her seventh day because 〈◊〉 〈◊〉 not washed till the eighth night and so she is â—ot fâ—t 〈◊〉 eat the holy things untill the ninth night Who so searcheth in a well to find a dead bodie they kill net the Passeover for him lest he find the dead there in the well and so be uncleane at the killing time If they have killed for him and hee find not the dead there then he may eat it at evening c. Mai 〈…〉 my in Korban Pesach chap. 6. sect 1 c. a jâ—urney or a way farre off The Hebrew of this word farre off hath extraordinary pricks over it for speciall consideration Hereby the Lord might signifie that we Gentiles which were uncleane even deaâ— in trespasses and sinnes and farre off Ephes. 2. 1. 13. should be made nigh by the bloud of Christ and 〈◊〉 partakers of him the second Passeover who now 〈◊〉 sacrificed for us 1 Cor. 5. 7. But touching this legall ordinance the Hebrewes say What is this j 〈…〉 farre off Fifteene miles without the walâ—s of Ierusalem and so by proportion fifteene miles from the campe of Israel Who so is 〈◊〉 〈◊〉 Ierusalem on the 14 day of the first moneth when the Sunne riseth 15 miles or moe loe this is a journey farre off if lesse than this he is not in a journey farre off for he may be come to Ierusalem by after mid-day though he goe on foot easily Maim in Korban Pesach ch 5. s. 8 9. your generations that is your posterity hereafter so this was not a temporary Law but perpetuall Verse 11. In the second moneth of this second Passeover the Hebrewes say It is a commandement by it selfe and therefore to be done even on the Sabbath for the second is no recompence for the first but is a feast by it selfe therefore they are guilty of cutting off for the breach of it Maim in Korban Pesach chap. 5. sect 1. betweene the two evenings in Greeke towards evening see v. 3. unleavened cakes which figured sinceritie and truth 1 Cor. 5. 8. See the annotations on Exod. 12. 8. Sol. Iarchi here faith There is no prohibition of Leaven save with it when it is eaten But hee might have leavened bread with him in the house Otherwise than at the first Passeover Exod. 12. 15. 19. which therefore needeth further inquiry bitter herbs Hebrew bitternesses the Latine version counted Hieroms expoundeth it wilde lettices which are sad to be bitter in taste Dioscorid lib. 2. chap. 166. though it is not to be restrained to that herbe onely see the annotations on Exod. 12. 8. So the Greeke translateth it Picridoon
valleyes I will make the wildernesse a poole of water and the dry land springs of water c. That they may see and know and consider and understand together that the hand of Iehovah hath done this and the Holy one of Israel hath created it Esay 41. 17 18 20. And againe A fountaine shall come forth of the house of the LORD and shall water the valley of Shittim â—oel 3. 18. Vers. 17. Then sang Israel Singing here was in them a signe of miâ—th and joy as in Iam. 5. 13. and of beleefe in God and thankfulnesse as in Psal. 106. 12. and signified the spirituall joy which the faithfull have in Christ concerning which it is prophesied With joy shall yee draw water out of the wells of salvation And in that day shall yee say Praise Iehovah call upon his name declare his doings among the people c. Esay 12. 3 4. Spring up or Ascend O Well Answer ye to it that is sing or shout ye to it or sing ye of it The word Answer here meaneth to sing one after another as when they sung at the red sea Mary answered them that is sung after the men Exod. 15. 21. and in 1 Sam. 18. 7. the women answered one another as they plaied on instruments and sung the victory So in Psal. 147. 7. Answer yee that is Sing yee to Iehovah with confession And the order of the words may be thus Answer or Song ye unto it Spring up O Well A like phrase is in Esay 27. 2. A vineyard of red wine answer ye unto her or Answer that is Sing ye unto her A vineyard of red wine For the Scripture it selfe often changeth the order of words and sentences as I will put my lawes into their minde and write them on their heart Hebr. 8. 10. or put them into their heart and write them on their mind Hebr. 10. 16. So in Esay 〈…〉 1. compared with Rom. 10. 20. and Deut. 5. 16. with Eph. 6. 2. Mat. 21. 〈◊〉 39 with Mar. 12. 8. many the like See the notes on Gen. 5. 6. By this song they celebrate the miracle and memory of the Well which God gave them and if they sung it at the first when they assembled to diggeit it shewed also their faith in the promise of God who had said he would give them water and so they speake unto the Well as Moses was bidden speake to the Rocke Numb 20. 8. that it should ascend or spring up according to the word of the Lord. This Targum Ionathan explaineth it Ascend ô Well ascend ô Well did they sing unto it and it ascended Or if they sang it after it is a memoriall and celebration of Gods goodnesse and faithfulnesse as he had spoken unto them Ascend ô Well that is Come up into our heart or memory answer or sing ye of it that it may never be forgotten And ascending or comming up is often used in this sense as in Ier. 3. 16. neither shall it ascend or come up on the heart neither shall they remember it and in Ier. 51. 50. Remember the Lord a far off let Ierusalem ascend upon your heart that is come into your mind Vers. 18. The Well the Princes digged it or O Well which the Princes digged which the Nobles of the people delved where digged and delved are two words of the same meaning as in the Hebrew Caphar and Carah The Princes and Nobles of Israel digging this Well and the memory thereof thus celebrated by the song of Israel setteth forth the glory of this gracious gift of God unto his people and figured the labours and industry of the governours of the Church to bring forth the waters of the Spirit by the preaching of the word and opening of the Scriptures 2 Chron. 17. 7 8 9. Gal. 3. 2. 1 Tim. 5. 17 18. Hebr. 13. 7 17. 1 Pet. 1. 10 11 12. So in ages following this Well was renowmed being called Beer Elim that is the Well of the Mightie ones Esay 15. 8. with the Law-giver or by the Law-giver that is together with him and by his direction as in vers 16. understanding by the Law-giver Moses as in Deut. 33. 21. or God himselfe as in Esa. 33. 22. the LORD is our Law-giver And the Law-giver in Israel was a figure of Christ Gen. 49. 10. Iam. 4. 12. The Chaldee taketh one here to be used for many and translateth it the Scribes as Ezra the Priest is called a Scribe of the words of the commandements of the Lord and of his statutes to Israel Ezr. 7. 11. with their staves a staffe or rod in the hand of governors was a signe of their power and authority from God wherefore the Scripture useth these words for such signification Numb 17. 2 3 c. Psal. 23. 4. and 110. 2. Ier. 48. 17. 1 Cor. 4. 21. So the Greeke translateth this here when they ruled over them The Hebrewes have feigned many things of this Well of the springing and running of it from place to place and of the mysteries of it concerning Israel but our Saviour is the best Expositor who hath taught us to apply the brasen Serpent fore-spoken of to himselfe and his dying for the people Iob. 3. 14. and this Well of water which was the next token of grace to Israel in the wildernesse to the waters of the Spirit which is a Well springing up to eternall life in such as beleeve in him Iohn 4. 10. 14. and 7. 37 38 39. Also the Hebrewes themselves doe thus far testifie in Midrash Koheleth on Eccles. 1. 9. As the first Redeemer Moses brought downe Manna Exod. 16. so the last Redeemer Christ shall doe Psal. 72. 16. And as the first Redeemer caused a Wâ—â— to spring up so the last Redeemer shall cause waters to spring up as it is said And a fountaine shall come forth of the house of the LORD and shall water the valley of Shittim Ioel 3. 18. to Mattanah which is by interpretation a Gift and is likely to be the name of a place as the Greeke version also confirmeth though neither it nor those that here sollow are rehearsed by these names in Numb 33. where all their journeyes are told neither is it here expressed by Moses that they journeyed to these places but such words may well be understood Chazkuni on this Scripture saith this is added to that before in vers 13. They camped on the other side of Arnon which is in the wildernesse c. and from that other side which is in the wildernesse which in Numb 33. 46. is Almon Diblathaim they came to Mattanah called in Numb 33. 47. the Mounts of Abarim before Nebo the name of a place on the North side of the river Arnon in the beginning of the land of Sihon and it is called Mattanah a Gift because there began the gift of the land unto Israel Deut. 2. 24. 31. But afterward hee sheweth another interpretation that from the wildernesse a place of drought
first followed the margine Iehoschaphas paravit classem Iehoshaphat made ships afterward Iunius keepeth the line Iehoshaphato decem fuerunt naves Iehoshaphat had tenships and sundry other of like sort where the latter version differeth from the former by reason of the difference betweene the line and the margine in the Hebrew Text. These things not commonly knowne may cause the Readers to marvell and be offended at such varietie and seeming contrarietie both in these and other common versions set forth in vulgar tongues for no traslation almost in any language but followeth sometimes the one and sometimes the other and afterward sometime varieth from it selfe upon this occasion Now I without prejudice to any of better judgement setting downe both as the Reader may see in Exod. 21. 8. Lev. 11. 21. and 25. 30. and otherwhere and according to the measure of knowledge which God hath given me endevouring in the Annotations to cleare the Scripture of that seeming contradiction am publiquely taxed as setting downe that which the Hebrew hath not as making God like unto Ianus Bifrons the Idoll with twofaces to looke two divers wayes at once with other like hard imputations and this diversity of writing and reading is from the authoritie of some late Rabbines said to arise from corruption confusion doubting and uncertainty of Scribes c. I will set downe the reasons of my contrary judgement without purpose of further contention let the discreet Reader approve of what liketh him best If those divers readings which the Hebrewes call Keri and Cethib be corruptions of the Scripture they have beene many of them done voluntarily and purposely as is apparant to all of understanding that looke upon them For beside that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmatiue and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negative in this word Lo are not one like another to deceive the eye so often in Moses the Prophets it could not arise from mistaking of letters to write Gnapholim for Techorim the Emrods as in Deut. 28. 27. 1 Sam. 5 or Shagal for Shacab as in Deut. 28. 30. Esay 13. 16. and Zach. 14. 2. Chore jonim for Dib jonim as in 2 King 6. 25. Chorachem for Tsoatham and Shenehem for Meme raglehem as in Esay 36. 12. and 2 King 18. 27. Macharaoth for Motsaoth as in 2 King 10. 27. And when Naarah a Young woman is but 22 times used by Moses that it should 21. times be written with want of the last letter so that in copies wanting pricks as many have done and do it might be read Naar a young man that these and sundry the like should be of negligence or oversight cannot with reason be supposed Besides that those words in the line have there usually the pricks or vowels of the words in the margine after which they were read 1 It standeth not with the wisedome goodnesse and providence of God who preserveth all his creatures and hath magnified his Word above all his name Psal. 138 2. that he should suffer his Word in the originall and fountaine thereof left for a peculiar treasure to his Church in all ages to be corrupted and depraved and that in many hundred places to the scorne of Infidels and offence of his weake people The Iewes which hold that God hath more care of the letters and syllables of the Law than of the starres of heaven will loath them that shall seeke so to disgrace the holy Scripture 2 It is noted by the Apostle for a chiefe priviledge of the Iewes that unto them were com 〈…〉 ted the Oracles of God Rom. 3. 1 2. And from them we Christians have received them But this is no praise or advantage as the Apostle attributeth unto them if they have through negâ—â—gence and of purpose corrupted so many places so that the corruption if such it be hath spread as a Leprosie over all the Bible there being scarce any one little booke but hath the markes of their violent hands upon it Not any one of Moses bookes not Iosua Iudges Ruth Samuel or the Kings not Iob the Psalmes Proverbs Ecclesiastes or the Song of Songs 〈…〉 ot Esai Ezekiel Ieremy the Lamentations or almost any of the small Prophets Not the bookes written after the captivity of Babylon as the Chronicles Ezra Esther Daniel Hag 〈…〉 gai Zaccharie no not so much but the ten Commandements as in Deu. 5. 10. are tainted with this pollution Where then is the praise of the Iew Or where is the faithfulnesse of the Church of God the Pillar and Stay of Truth 1 Tim. 3. 15. if we cannot have the Oracles of God from them with so much fidelitie as we have humane writings from many heathens 3. These sixteene hundred years whiles the Iewes have been cast off from being the Church of God and have beene scattered for their sinnes upon the face of the earth and have bent their studies to disprove Christianitiy yet can they not justly be charged to my knowledge 〈…〉 t they have corrupted the Scripture but the Hebrew text remaineth as it was in the Apostles dayes and may we thinke that they were lesse carefull or conscionable in former times 〈…〉 iles they were Gods Church and had alwaies some good people among them that would have care of the Law They have beene these many years so watchfull that if any fault escape 〈…〉 e Scribe the booke is not allowable to be read in their Synagogues till it be corrected They 〈…〉 ave these rules that if the booke of the Law doe want but a letter or if it have but one letter 〈…〉 re than it should or if one letter touch another or if the forme of any letter be so corrupted that 〈◊〉 cannot be read it is a booke which Children may learne on but it may not be read publiquely 〈…〉 aimony in Sepher Torah c. 10. And for these divers readings called Keri and Cethib which 〈◊〉 them are accounted of Divine Authority they say If the word which is full be written de 〈…〉 or that which is defective full or if a word which is to be read in the margine be writ 〈…〉 in the line as it is to be read as if Iishcabennah be written in the place of lishgalennah Deut. 28. 20. or Techorim in the place of Gnapholim Deut. 28. 27. or the like the booke is not allow 〈…〉 neither hath in it the holinesse of the booke of the Law at all but is as a booke on which children 〈◊〉 Maim ibidem c. 7. s. 11. Yea so farre hath their diligence extended this way that they â—ave reckoned every letter how often it is found thorowout the Bible no people on earth â—ave shewed like religious care of any booke as they have of the holy Scripture that we have no reason to suspect them in former ages whiles they inhabited Sion out of which the Law â—as to come forth unto all nations Esay 2. 3. 4. Kimchi Arias Montanus and such as thinke that these divers readings
they did bite like a Lion and in 2 Sam. 23. 13. the place before mentioned by Tlatha gibbaraja three mighty men it expresseth both readings Now seeing all these have thus done before mee how is it that I onely should haue such blame imputed â—nto mee Obiect You make God like unto Ianus Bifrons the idoll with two faces to looke two divers wayes at once in these divers and contrary readings of the same Text. Answ. 1. A Turke or Infidell might thus object against all Christian translations which sometime read one contrary to another sometime contrary to themselves and sometime give both readings as before is shewed 2. A Iew may so object against the new Testament which alleaging the testimony of the Prophet thou Bethlehem Ephratah art little Mic. 5. 2. expresseth it by the negative thou Bethlehem art not the least Mat. 2. 6. 3. If it please God in the same speech to looke divers or contrary wayes in divers respects What is man that hee should pleade against the Lord There is no absurdity to a modest minde whether with the Greeke and other common Interpreters we reade the negative in the â—ine He hath made us and not we or the affirmatiue in the margine He hath made us and his 〈◊〉 are Psal. 100. 3. as the Chaldee Hierom and some other doe explaine it Whether according to the line we reade Though he slay me should I not trust or after the margine Though he slay me I will trust in him Iob 13. 15. for both these are one in effect as hath not my hand â—â—de all these things Act. 7. 50. is the same that My hand hath made all these things Esay 66. 2. So in 1 Sam. 2. 3. the negative in the line may be referred unto men the affirmative in the margine unto God as Peter Martyr accordeth them So other seeming contrarieties in Esay 9. 3. 49. 5. 63. 9. and other places have beene both by Christian and Iewish Expositors reconciled by referring them to divers things or persons Yea thus the Holy Ghost himselfe teacheth us for in 2 Sam. 23. 18. Abishai is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the name among the three but after in 〈◊〉 Chron. 11. 20. it is written that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the name among the three and so Iunius and A 〈◊〉 Montanus translate it The reason hereof is that the Scripture speaketh of two threes the first and the second among the second he had the name Howbeit he attained not unto the first â—â—ree as is expresly said in 2 Sam. 23. 19. To signifie this God by the latter Prophet saith he 〈◊〉 â—â—t the name yet noteth therewith in the margine that he had the name 1 Chron. 20. and sheweth the reason in vers 21. Of the three to wit the latter three he was more honourable 〈◊〉 the two and was their captaine howbeit he attained not to the three to wit the first three Thus we see how both readings are approved of God himselfe and even such as in shew may 〈…〉 me one repugnant to another The like I have before shewed in sundry other places Object many Hebrew Bibles want thes readings you speake of as that by Sebast. Munster the great Edition by Plantine those by Rob. Stephanus Raphelengius and R. Isaak bar Shimâ—on so that we may say with as good reason as you that the Hebrew hath them not Answ. It followeth not because some have printed the Bible without these marginall notes therefore they were not in the originall Copies Some of our latter small English Editions have none of the marginall notes or signification of both readings to say therefore that the Translators affixed no notes of those divers readings as in the former Editions are to be seene were to doe them wrong 2 Many Hebrew Bibles are printed also and heretofore written without any prickes vowels or accents if wee shall hereupon conclude therefore the Hebrew hath them not and they are not of Divine authority we magnifie the Iewish Rabbins greatly in accepting their expositions for Scripture For all men that know that tongue know also that without the vowels and accents many words and sentences may otherwise be interpreted than they are And all Translators in all languages doe now follow the Hebrew as it is vowelled 3. The Editions spoken of by Munster Plantine and the rest such of them as I have seene have the vowels which properly belong to the words in the margine and agree not with the words in the line as in 2 King 6. 25. and 10. 27. and 18. 27. and many other places which argue those bookes to be unperfect which have vowels to be read with consonants that are not expressed or fit for them 4 If the marginall readings be omitted some Scriptures will not easily be read with any true and perfect sense as in Ezek 42. 16. five cubits for five hundred so 2 Chron. 11. 18. 1 King 12. 33. Psal. 22. 17. 1 Sam. 4. 13. and other like which no Interpreter that ever I saw hath expounded without the margine 5 Munster who is first named omitteth not the marginall readings wholly for in the Hebrew Bible which he set forth with his Latine version and annotations there hee conjoyneth both line and margine in his translation 2 Sam. 23. 13. and 1 King 22. 48. and often he expresseth both the line and margine in his Hebrew and translateth after the margine as in 2 Sam. 23. 18 20 21. 2 King 19. 31 37. and elsewhere Object But the Massorites Bible have a thousand superstitions more which by like warrant are there recorded unto us as divine traditions c. The Thalmudists also have another vile practise their al tikri in changing and altring the reading of the Scripture according to their lust as in Gen. 2. 4. Psal. 3. 7. and 68. 18. c. Answ. It cannot be shewed for ought that I know that ever the Iewish nation received the other Masoriticall notes or the al tikries for part of the Canon or text of Scriptures as they have done all the bookes of the old Testament with the Keries in the margine which they reckon 848 in number Neither can it be shewed that Translators old or new have rendred them for divine Scripture as I have before shewed all of them to have translated the Keries or marginall readings in very many yea in the most places Neither are those notes and al tikries approved by the Holy Ghost in other Scriptures as sundry of the marginaâ—l readings are before shewed to be Neither have the Thalmudists or any Iew to my knowledge put the al tikri for the word in the Text but leave the Scripture intire as it is give the other but as their glosse or exposition after that their manner of phrase which is not to be approved And the Massorites many notes have their Grammaticall use for the Hebrew tongue though the Bible is perfect without them and translations in other languages
neede them not Object If these divers readings were written by the Spirit of God as you will have it then must they bee for our learning and instruction for increase of our comfort and hope Rom. 15. 4 but if you cannot shew that there is a certaine and sure way to gather necessary doctrine from theâ— for our edification then have wee no reason to thinke with you that they are any part of the Scriptures of God or written by the Spirit of God Answ. All Translators old and new will have many of them to bee written by the Spirit of God as by their versions and notes hath beene manifested yea and the Spirit of God him-selfe by other Prophets hath confirmed sundry of them and they are all for ought that hath beene yet shewed of equall authority 2 If I or another man cannot shew a sure way to gather necessary doctrine from every one of them it followeth not that therefore a sure way could not heretofore or cannot now or shall not here after bee shewed by any 3 From many of them both doctrine and comfort hath soundly beene gathered by sundry men the like I doubt not may be done from the rest as God shall furnish men with more abundanâ—â— of his Spirit Object If it were true that Keri and Chethib were both written by the Spirit of God c. then doe you herein declare your selfe to be guilty of great sinne treachery and unfaithfull dealing with the Scriptures in that you doe leave out divers parts of the same at your pleasure c. as in Gen. 8. 17. and 10. 19. and 25. 23. and 27. 3 c. Answ. 1. This reason if it be of weight woundeth not me alone but thorow my sides all ancient and latter Interpreters that have read noted or expounded some of them as is formerly manifested for none hath ever read or noted them all Though this be no excuse for me wherein I have done amisse 2 Those marginall readings doe many of them concerne the Hebrew tongue and Grammar which however they may be of great and good use for the Hebrewes and such as know that tongue yet are they not of such use in other languages When Arjeh a Lion is noted to be read Ari a Lion in 2 Sam. 23. 20. it sheweth in the Hebrew tongue an agreement with 1 Chron. 11. 22. where it is written onely Ari but in other tongues which write the name of a Lion but one way it hath not such use When Shenajim in statu absoluto as Grammarians call it is noted to be read Shene in statu constructo 2 King 17. 16. both which in English signifie two which word with us varieth not the forme as doth the Hebrew when Anu is by the margin to be read Anachnu in Ier. 42. 6. both which in our language signifie Wee when in the night Lam. 2. 19. is by the letters in the line belel and by the vowels and margin ballajlab both which signifie one thing and many the like as in 1. King 18. 5. and 19. 4. and 21 8. 2 King 7. 12. and 11. 20. and 15. 25. Esay 54 16 c. these differences may be profitably observed by them that know that first tongue but in other speeches cannot so be discerned So the order of the Hebrew Alphabet is set downe of God in some Psalmes and in Ieremies Lamentations which when the Hebrew is turned into other tongues will not so appeare And thus Hotse in Gen. 8. 17. being to be read by the vowels and margin Hojtse bring forth Gojim nations being written in the line with jod and read in the margin with vau in Gen. 25. 23. and sundry the like because they so specially belong to the Hebrew tongue and vary not in our English I have therefore omitted to speake of And if this reason be not of weight let me beare my deserved blame but let not the booke of God be accused of corruption And let the judicious and learned Reader judge of that which hath been said Of the Hebrew Records WHiles the Iewes Common-wealth did stand they had besides the writings of Moses and the Prophets which were of Publike and Divine authority other civill Monuments and private Records as all Kingdomes for the most part have for their use some of which are mentioned in the holy Scriptures Ios. 10. 13. 1 Kin. 11. 41. and 14. 19 29. But those ancient stories are now lost some that were written betweene the times of the last Prophets and the Apostles yet remaine as the two bookes of the Maccabees and that which Iunius calleth the booke of Simeon others the third of the Maccabees the writings of Iosephus Philo and the like When the second Temple was destroyed by the Romans and the Iewes Common-wealth overthrowne and their people scattered about the yeere of Christ 150. R. Iudah hannasi began to gather the private writings notes records and observations which were in the hands of the Doctors of his time and to compile them in one volume others after him added moe unto them with their own Commentaries which worke they called the Thalmud or Doctrinall In which they have recorded the practise of the Law from old time in their Common-wealth and Church according to their understanding but so as many Iewish fables vaine traditions received from their fathers and false expositions of the Scriptures are mixed with other things of better note and use The Thalmud called Ierusalemi was finished about the yeere of our Lord 230. and the other called Babeli about the yeere 500. according to the Canons and constitutions whereof the Iewes live to this day These longsome volumes were after abridged by Moses sonne of Maimon called Maimony and Rambam who lived 1200. yeeres after our Lords birth and he set downe in plainer Hebrew the expositions canons and traditions according to which they had interpreted the Law of God given by Moses and practised the same omitting the discourses fables disputes c. wherewith the Thalmud is reâ—erced And this Maimony is of such esteeme among the Iewish nation that of him it is said From Moses the Prophet to Moses sonne of Maimon there was none like this Moses Other Expositors they have some ancient as the Chaldee paraphrasts of which Ionathan that interpreted the Prophets is reported to be the Scholler of Gamaliel at whose feet our Apostle Paul learned the Law and Onkelos who paraphrased on the Law was not long after him Their latter Writers follow for the most part the Thalmuds and notwithstanding the many fables and falshoods that are found generally in them yet for the many good things and probable truths which from elder daies they doe record they have beene and are regarded of Christian Writers heretofore and at this day that of them it is said When they doe well they are the best Expositors and when they doe evill they are the worst Now whereas I have alleaged many of their interpretations especially from the Greeke and Chaldee
and Maimony the chiefest of esteeme among them I am for this blamed those Writers generally condemned and to make them the more odious their heresies fables falshoods are displaied by him that from two or three late Rabbines and one Papist disputed against the sincerity of the Hebrew Text as before is to be seene I will not speake of the things by me noted but leave them to the judgement of the indifferent Reader nor justifie my selfe for all their allegations because they being taken from that confused heape of the Iewes traditions some of them may haply savour too much of their leven They that have laboured in this kinde before me have had their second thoughts altered both their own Annotations and translations in sundry points as their publike writings manifest But that such a generall censure should passe upon them all for my sake and the Wheat should bee plucked up because of the Tares seemeth not to proceed from love nor from a sound judgement And first the esteeme which all Christian Churches have had and yet have of such books of the Iewish Rabbines as were written in Greek and so came to be knowne more easily than other Chaldee and Hebrew workes might somewhat allay the rigour of this sentence For the storie of the Maccabees Ecclesiasticus Wisdome and the other Apocryphall writings of the Iewes notwithstanding the evils in them have beene and are translated commented upon and commended to be read for instruction 2 Other of the Rabbines as the Thalmud Maimony and the like have beene also by Expositors of the Scriptures and those of the best esteeme occasionally alleaged as Tremellius in his notes upon his version of the New Testament out of Syriak sundry times produceth them Beza in his large Annotations on Matth. 26. noteth from Iosephus Paulus Burgensis Tremellius and Scaliger sundry rituals of the Iewes about the Passeover and some such as I am taxed for because I name them on Exod. 12. Vatablus often recordeth the expositions of the Chaldee and learned Hebrewes And how many other have done the like in their Notes and Commentaries all men of learning and reading doe well know 3 To object the Iewes heresies fables and false expositions of many Scriptures is no sound reason to condemne the good things which are found in them For even among Christian writers and those of the ancients sundry such things are to be seen yet many profitable things are found in them for the opening of the Scriptures In the Apostles daies the Iewes were guilty of these sinnes Matth. 15. and 23. chap. Rom. 10. 3. Tit. 1. 14. 2 Pet. 1. 16. Yet Christ commanded to heare the Scribes Pharisees sitting in Moses chaire Mat. 23. 1 2. Now the eare trieth words as the mouth tasteth meat Iob 34. 3. and as by hearing their speeches the godly wise might discerne when they taught according to Moses and when they spake of themselves so by reading their writings men of understanding may doe the like at this day 4 The Apostles also in alleaging sometimes the testimonies of the Rabbines doe teach us that their writings are not wholly to be despised Paul nameth Iannes and Iambres the chiefe sorcerers of Egypt 2 Tim. 3. 8. out of the private Records of the Iewes as may yet be read in their Thalmud He rehearseth the persecutions of the godly under Antiochus recorded in the booke of the Maccabees Heb. 11. 35 c. Others speake of the contention between Michael and the devill about the body of Moses and of the prophesie of Enoch Iude v. 9. 14 15. of the marriage betweene Salmon and Rachab Matth. 1. 5. and the like Acts 5. 36. 37. 5. The Gentiles were fallen from God and turned his truth into a lie and corrupted religion with their fables and vanities Rom. 1. yet the Holy Ghost citeth and maketh use of 〈◊〉 sayings in the Scriptures Acts 1. 7. 28. 29. 1 Cor. 15. 33. Tit. 1. 12. And who hath ever interpreted the visions of Daniel and of the Apostle Iohn in the Revelation without the help of the stories of the Maccabees Iosephus Polybiu◠Eusebius other humane Writers Wherefore as I my selfe have reaped light and profit by the things which I have read in such so have I noted sundry of them for the good of others As for the Exceptions taken against the Greeke version of the Bible so much approved by the holy Ghost in the new Testament and the Chaldee paraphrases they are such as before men of knowledge and understanding need no further reply Of the interpretation of the stone Iahalom in Exod. 28. 18. I Will onely annex a few words about a place of Scripture for the interpretation whereof I am specially blamed It is for expressing the Hebrew Iahalom in Exod. 28. 18. by the Greeke name Sardonix as I understand the Holy Ghost to expound it in Revel 21. 20. I am asked for proofe or shew of proofe that Iohn did translate all the 12. stones from Aarons breast 〈◊〉 the heavenly Ierusalem in Rev. 21. and am charged with presumption in obtruding my conceits upon the Holy Ghost and taking the name of God in vaine it is affirmed that Iahalom should be translated the Adamant or Diamond according to the example of the best Translators both new and old All men of any reading doe know how diversly those 12. stones in Exod. 28. are expressed by Interpreters that scarcely any two agree together if then among many I have somewhere missed in interpreting them it might be imputed to humane infirmity rather than to presumption especially seeing I ground my exposition upon that other Scripture Revel 21. My proofe or shew of proofe that the holy Ghost there translateth the 12. stones from Exod 28. is this 1. The continuall course of the Spirit of God throughout that booke of the Revelation which is to take matters words and phrases from Moses and the Prophets and apply them to the things there prophesied As in Revel 4. the Church is described from the ancient figure the Tabernacle of Moses and from the visions of other Prophets Esai 6. Ezek. 1. The number of 24. Elders according to the lots and divisions of the Priests and Levites by David in 1 Chron. 24. 3 19. and 25. 7 31. The foure living creatures answerable in number to the foure standards in the campe of Israel Numb 2. in shape to the living creatures in Ezek. 1. In Rev. 5. Christ is shewed like a Lambe slaine according to the sacrifice under the old Testament In Revel 6. Gods administration is set forth by the similitude of horses and riders as in Zach. 1. and 6. and with such judgement as the Prophets threatned of old Esai 34. 4. In Revel 7. Gods people are sealed on their foreheads according to Eze. 9. 4. and the twelve tribes of Israel are expressed by their names And so in other things throughout that booke as the studious Reader may observe which for brevitie I will now omit
confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
Praise ye Iah see Psalm 135. 1. Vers. 2. in my life so long as I live so Psalm 104. 33. Vers. 4. his spirit mans ghost so the soule is said to goe forth Gen. 35. 18. to his earth whereof he was made earth is in Hebrew Adamah hereof man was called Adam Earthly compare Gen. 2. 7. and 3. 19. Ps. 104. 29. his thoughts or purposes the most excellent effects of the minde or spirit of man Vers. 7. the bound or prisoners but here it may be meant more largely for sicknesses also are Satans bonds which our Lord Christ loosed Luke 13. 16. See also Isa. 61. 1. Vers. 8. openeth the eyes or giveth sight to compare Mat. 9. 29 30. Ioh. 9. 6 7 32. uprightneth or maketh strait as Psal. 145. 14. see this fulfilled Luke 13. 13. Vers. 9. setteh upright maketh to continue sure so Psal. 20. 9. and 147. 6. Compare Deut. 10. 18. and 27. 19. Ezod 22. 22 23 24. Psal. 68. 6. overthroweth or turneth up-side downe so Iob 19. 6. see also Psal. 1. 6. PSAL. CXLVII The Prophet exhorteth to praise God for his care of the Church wisedome power mercy and providence unto all 12 To praise him for his blessings upon the kingdome 15 for his works in nature 19 and for his gracious word and ordinances given to his people PRaise yee Iah for it is good to sing Psalmes to our God for it is pleasant praise is comely Iehovah buildeth Ierusalem gathereth together the outcasts of Israel He healeth the broken in heart and bindeth up their griefes Counteth the number of the starres calleth them all by names Great is our Lord and much in able might of his understanding there is no number Iehovah setteth upright the meeke debaseth the wicked unto the earth Sing yee to Iehovah with confession sing Psalmes to our God with the harpe That covereth the heavens with clouds that prepareth raine for the earth that maketh the mountaines to bud forth grasse That giveth to the beast his food to the young ravens which crie Hee delighteth not in the strength of the horse he taketh not pleasure in the legs of man Iehovah taketh pleasure in them that feare him that patiently hope for his mercie Laud Iehovah O Ierusalem praise thy God O Sion For he strengtheneth the barres of thy gates he blesseth thy sonnes within thee He putteth in thy border peace he satisfieth thee with the fat of wheat He sendeth his edict upon earth his word runneth very swiftly He giveth snow like wooll the hoare frost he scattereth abroad like ashes He casteth forth his ice like morsels who can stand before his cold He sendeth his word and melteth them he causeth his wind to blow the waters flow He sheweth his words unto Iakob his statutes and his judgements unto Israel Hee hath not dealt so with any Nation and judgements they have not knowne them Halelu-jah Annotations OVtcasts or driven out in Greeke the dispersions that is the diâ—â—ersed which word the Apostle useth 1 Pet. 1. 1. Iam. 1. 1. Compare Deut. 30. 4. Isa. 11. 12. and 56. 8. Ioh. 11. 52. Vers. 3. bindeth up their griefes that is healeth their wounds as Luke 4. 18. with Isa. 61. 1. Compare also Ezek 34. 16. Vers. 4. Counteth or Telleth numbreth which to man is impossible see Gen. 15. 5. Ier. 33. 22. Isa. 40. 26. Vers. 5. no number nor searching out Isa. 40. 28. Vers. 6. setteth upright conserveth to continue yet see Psal. 146. 9. Vers. 7. Sing or Answer that is Sing by turnes one after another as Exod. 15. 21. Vers. 8. with clouds as in Elias time 1 King 18. 45. the mountaines and desarts where no man is as Iob 38. 26 27. Psal. 104. 14. Vers. 9. food Hebr. bread that is the beasts their food as the Greeke hath it young ravens Hebr. sons that is younglings of the ravens So in Iob 39. 3. who prepareth for the raven his meat when his young ones call unto God wandring for lacke of meat Vers. 13. strengtheneth or hath made strong a signe of Gods favour and Sions safetie see the contrary Lam. 2 9. Ier. 51. 30. Amos 1. 5. Psal. 107. 16. Isa. 45. 2. These graces are to be referred unto the Church under the Gospel called the heavenly Ierusalem Rev. 21. 2. and which is above Gal. 4. 26. So the Hebrew Doctors say It is written Land the Lord O Ierusalem and the Scripture speaketh of the Ierusalem that is above R. Menache on Gen. 3. Vers. 14. putteth in or putteth thy border c. that is maketh peace in thy borders Compare Isa. 60. 17 18. Ier. 12. 12. and 15. 13. and 17. 3. fat that is fine flower so Psal. 81. 17. Vers. 15. his edict or saying that is commandement Vers. 17. ice or frost the frozen haile stones can stand that is endure it so Pro. 27. 4. Nah. 1. 6. V. 19. his words the ten commandements or morall law Exo. 20. 1 called the ten words Deut. 10. 4. statutes decrees constitutions of Gods worship see the note on Psal. 2. 7. judgements the judiciall lawes for punishing offenders Exod. 21. 1. Psal. 19. 10. Vers. 20. any or every but in Hebrew all is often used for any see Psal. 103. 2. and 143. 2. judgements the Greeke saith his judgements he hath not manifested to them which sense the Hebrew also may beare he hath not made knowne to them as the Chaldee also interpreteth it PSAL. CXLVIII The Psalmist exhorteth all the heavenly 7. the earthly 11. and the reasonable creatures to praise God Halelu-jah PRaise yee Iehovah from the heavens praise yee him in the high places Praise ye him all his Angels praise yee him all his hosts Praise yee him Sunne and Moone praise ye him all starres of light Praise yee him heavens of heavens and the waters that be above the heavens Let them praise the name of Iehovah for he commanded and they were created And hee stablished them for aye for ever a statute hee gave and it shall not passe Praise ye Iehovah from the earth Dragons and all deepes Fire and haile snow and vapour stormie wind doing his word Mountaines and all hils fruitfull tree and all cedars The wilde beast and all cattell creeping thing and fethered fowle Kings of the earth and all peoples Princes and all Iudges of the earth Young men and also maidens old men with children Let them praise the name of Iehovah for high advanced is his Name even his alone his glorious Majestie is above earth and heavens And hee hath exalted the horne of his people the praise of all his gracious Saints the sonnes of Israel a people neare him Halelu-jah Annotations FRom the heavens ye heavenly creatures as the Chaldee yee holy creatures of heaven so after from the earth vers 7. is earthly creatures Compare Rev. 5. 13. in the high places which the Chaldee expoundeth high Angels Vers. 3. starres of light bright shining starres which praised God together Iob 38. 7. Vers. 4. above the
low and base estate made sweet and amiable like the rose and lilie as the Prophet saith The wildernesse and the dry-place shall be glad for them and the desert shall reioyce and blossome as the Rose Esay 35. 1. And the Lord saith I will be as the dew vnto Israel he shall blossome as the Lilie and strike forth his roots as Lebanon Hos. 14. 5. But as here is mentioned the plaine of Sharon and the vallies which were open places where cattell fed and not inclosed gardens so by it may bee signified how the Church is exposed to persecution to be plucked of all that passe by the way and troden down and eaten of beasts And this the words following doe more confirme The Chaldee openeth these words thus The congregation of Israel said When the ruler of the world causeth his Diuine majesty to dwell in the midst of me I am like to a moist or greene lilie out of the garden of Eden and my workes are faire as the Rose which is in the plaine of the garden of Eden Vers. 2. among the thornes These are the words of Christ concerning his Love the Church where he confirmeth and amplifieth the former speech preferring her aboue other peoples as the lilie is aboue thomes and thistles and withall signifying how shee is afflicted and pricked with them as with thornes This similitude the Scripture often vseth as If ye will not driue out the Inhabitants c. those which ye let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein ye dwell Numb 33. 55. And againe There shall be no more a pricking bryer unto the house of Israel nor any grieving thorne of all that are round about them that despised them Ezek. 28. 24 This similitude sheweth also what the Church ought to be harmlesse as Lilies among thornes innocent as sheepe among wolues as doves among ravenous birds Matth. 10. 16. The Lily among thornes may also in speciall be vnderstood of that which we call the Wood-bind which groweth and flourisheth in hedges and thornes my love or my fellow friend my companion as in chap. 1. 9. the daughters the congregations of peoples as the Scriptures mention the daughter of Babylon Psal. 137. the daughter of Tyrus Psal. 45. and many the like Ves. 3. the apple-tree The Church setteth forth the excellency of Christ by the similitude of an apple-tree which the Scripture commendeth for three things comfortable shadow pleasant fruit both noted in this place and sweet smell Song 7. 8. And as the apple-tree hath more variety of fruits then any other tree that groweth that 〈◊〉 is not easie to reckon up the â—â—ny sorts of apples of different taste so Christ excelleth in variety of graces which he bestoweth on his Church The Chaldee Paraphrast expoundeth this of the Pome-citron tree but for the cause aforesaid I would not restraine it to any one kind that the fulnesse of grace and truth which was in Christ might here be observed of whose fulnesse all we have received and grace for grace Ioh. 1. 14. 16. of the wood or of the forest or grove which are wilde trees and without culture bearing either none or sowre bitter and unsavoury fruits Such is the state of all the sons of men by nature Rom. 11. 24. whom Christ farre excelleth in beauty fruit and comfort Psalme 45. 3. Ioh. 15. 1. c. my beloved that is Christ in Hebrew Dod the same in signification with David see the notes on chap. 1. 13. the sonnes of Adam all whom Christ farre excelleth Psal. 45. 3. The Chaldee expoundeth it of Angels which are the sonnes of God Ioh. 1. 6. But though it be true that Christ excelleth them also Heb 1. yet the former similitude of the trees of the wood leadeth us rather to understand it here of earthly creatures as the Kings and Potentates and wise men of the world called sonnes in comparison with their peoples before called daughters in vers 2. So in Rev. 1. 5 Christ is the Prince of the Kings of the earth in Ezek. 31. 3. 6. the King of Assyria is likened to a Cedar in Lebanon under whose shadow dwelt all great nations in Dan. 4. 20. 21. 22. Nebuchadnezar is likened to a tree strong and high under which the beasts of the field dwelt c. and Iosias King of Iudah under whose shadow the Iewes hoped to liue Lam. 4. 20. and others in his shadow that is in his protection and defence The tree shadoweth from the heat of the Sunne and Christ from the heat of the wrath of God and from the persecutions of the world as it is written There shall be a Tabernacle for a shadow in the day time from the heat c. Esa. 4. 6 and Thou Lord hast beene a strength to the poore a strength to the needy in his distresse a refuge from the storme a shadow from the heat when the blast of the terrible ones is as a storme against the wall Esay 25. 4. So the shadow of Aegypt Esay 30. 2. the shadow of Heshbon Ierem. 48. 45. signifie the defence wherein men trusted which the faithfull repose in God and Christ alone as in Psalme 36. 8. 57. 2. and 17. 8. 63. 8. and 90. 1. And they that trust in him shall be safe from evill as Iehovah is thy shadow upon thy right hand the Sunne shall not smite thee by day nor the Moone by night Iehovah will keepe thee from all evill Psal. 121. 5. 6. 7. I desired and sate or I much desired that I might sit The forme of the Hebrew word increaseth the signification as noting a continuall and fervent desire of that which is pleasing delightfull or profitable and by sitting is meant abiding and resting as in Psalm 91. 1. The Church therefore being by sinne under wrath reveiled by the Law and being maligned by the world as a lilie among thornes acknowledgeth her faith hope love and delight 〈◊〉 bee in Christ Iesus who hath delivered as from the wrath to come 1 Th 〈…〉 through whom we have peace with God Rom. 5. 1. and peace in him though in the world we have tribulation 1 Iohn 16. 33. his fruit another benefit which the Church reapeth by Christ that shee is not onely delivered from evill but made partaker of his goodnesse in that the workes of his Prophesie Priesthood and Kingdome his death resurrection and all fruits of them are communicated unto her by the Gospell which shee feedeth upon by faith to the refreshing and life of her soule Fruits signifie graces and good workes which are to the benefit of our selves and others Matt. 3 8. 10. Gal. 5. 22. c. and is also applyed to the doctrine of the Gospel Iohn 15. 16. and signifieth a comfortable reward Psal 58. 12. Prov. 27. 18. The Hebrewes referre these things to the Law which should better bee applied to the Gospell for the Chaldee paraphrast here saith As the Pome-citrontree
The Watchmen or The Keepers Warders These signifie the officers or Ministers of the Church and Citie of God for the Priests and Leviâ—es kept of old the watch for charge of the Lord Numb 3. 7. 8. So in Esay 62. 6 it is said I have set watchmen upon thy wals 〈◊〉 Ierusalem which shall never hold their peace day nor night c. found me It is not said thee sought thâ—m but they found her which phrase signifieth diligence rather on their part and 〈◊〉 thing unlooked for on hers So God is said to find his people in the wildernesse Deut. 32. 10. and afflictions doe find men as Psal. 116. 3. and 18. And this accordeth with the Watch-mens dutie to find out such as wander about the city in the nights After shee spâ—aketh of the like and more that the Watchmen found her and smoâ—e her c. Song 5. 7. Saw ye him She inquireth of them for Christ but here is no mention of any thing they said to her before nor of any answer they gave to her demand after It is problable by this their silence and her words following that they told her no tidings of her beloved Whether the fault were in them that they were such as are spoken of in Esa. 56. 10. blind watchmen dumbe dogs that could not barke or in her selfe that could not by the doctrine of the Ministers apprehend apply Christ unto her conscience and comfort Ver. 4. but a little or a very little meaning either time or distance of place passed from them so she stayed not with them because her beloved was not among them but continued seeking otherwhere For neither the society of brethren or Church or Ministers can comfort the afflicted conscience unlesse Christ himself be apprehended by faith but I found or untill I found here after much seeking without fainting or discouragement when meanes faile she findeth Christ to the Comfort of her conscience Thus the promise is fulfilled Seeke and yee shall find Mat. 7. 7. not let him goe or not leave him shewing herein Iakobs faith when he wrastled with the Angel Gen. 32. 26. I will not let thee go except thou blesse me This is done when the doctrines promises of the Gospel are by faith retained as it is said Take fast hold of instruction let her not goe Pro. 4. 13. my mothers house Hereby any chiefe City Politie or solemne place of assembly is signified 2 Sam. 20. 19. Esay 50. 1. Ier. 50. 12. Ezek. 19. 10. The mother is Ierusalem which is above the mother of us all which is figured by Sarah the Freewoman and signifieth the new Testament or covenant of Grace Gal. 4. 24. 26. The house and chamber wherein she conceiveth us by the preaching of the Gospell is outwardly the Church 1 Tim. 3. 5. inwardly the hart and conscience where faith dwelleth Rom. 10. 16. Gal. 4. 19. Thus by the Spirit she getteth unto her selfe more constant assurance of her election and salvation by Christ and by his presence through his Word Ordinances her state Church politie is set up and stablished So after in Song 8. 2. Vers. 5. I adjure you c. She having obtained Christ againe with constant purpose of heart to retaine him reneweth her contestation and charge of sanctification of life such as becommeth the Gospell and of patient suffering adversitie for his name that Christ bee not provoked by â—inne to leave his people For as Moses said unto Israel If ye turne away from after him hee will yet againe leave them in the wildernesse and yee shall destroy all this people Num. 32. 15. See the annotations on Song 2. 7. where this charge was first given in these same words Ver. 6. Who is this this woman speaking of the Church by the example of Israel who went up froÌ„ the wildernesse unto Canaan the promised inheritance Num. 10. 33. c. This seemeth to imply a new company oâ— state of a Church rising up in the world or it is the speech of strangers admiring the glory of the Spouse of Christ who was seene before of Christ by her faith and is now beholden of others by her order the two things most respected in the Church of God Collossians 2. 5. in which she marcheth through the widernesse of this world towards her heavenly rest So when Christ came riding into Ierusalem all the Citie was moved saying Who is this Mat. 21. 10. commeth up or ascendeth as the going into Aegypt is called a descending or going downe Genesis 42. 2. and 46. 3. 4. so the going out from thence is called ascending or going up Exod. 13. 18. and 33. 3. Deut. 9. 23. The way of life is above to the wise that he may depart from hell beneath Pro. 15. 24. from the wildernesse the wildernesse of the land of Aegypt was a figure of the world as the Prophet teacheth us when he mentioneth the wildernesse of peoples Ezek. 20. 35. 36. So Christians are not of the world but he hath chosen them out of the world Ioh. 15. 19. pillars of smoake or vapours of smoake as the Holy Ghost translateth it in Greeke Act. 2. 19. from Iocl 2. 30. In Hebrew it hath the name of Palme trees such as the stature of the Church is likened unto in Song 7. 7. which are upright and tall like pillars and smoky vapours mounting upright are so called by similitude The Spouse of Christ is here likened to pillars of smoake because her journey tendeth right upward to heaven moved by the fire of Gods spirit And whereas in Ioel 2. 30. and Act. 2. 19. blood and fire and pillars of smoake are signes of Gods wrath against the contemners of his word and Church and smoke in the Scriptures is usually a signe of anger here also the like may bee implyed Againe as smoake is darke and hindereth from seeing and the cloudy pillar was darke to the Aegyptians Exo. 14. 20. so is the Church and glory thereof obscure unto the world by reason of her afflictions in this life which were resembled unto Abraham by a smoaking oven Gen. 15. 17. But chiefly this seemeth to denote the sanctification of the Church who as a spirituall sacrifice ascendeth upto God on the Altar Christ by the fire of the spirit resolving the earthly matter to ashes remaining beneath and the other unto smoake mounting up unto God perfumed or becensed with Myrrh the Church is perfumed and made of sweet odout by Christ 〈◊〉 agge of myrrh that lodgeth betweene 〈◊〉 bâ—â—sts Song 1. â—3 whose death was like myrrh biâ—ter in tast lot of sweet smell with this she was perfumed by knowing him and the power of his resurrection the fellowship of his suffrings being made conformable unto his death Phil. 3. 10. And with the odour of this incense she is comforted according to the Proverbe Ointment and perfume rejoyce the heart Prov. 27. 9. and frankincense Myrrh was used in the holy anointing oile and frankincense in the