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
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
people were bound to heare whereupon the Prophet saith Blessed is the people that know the sound Psal. 89. 15. signified the preaching of the word by Gods messengers who should lift up their voice like a trompet and shew his people their transgression Esa. 58. 1. denouncing Gods judgements tor trespassing against his law Hos. 8. 1. that they may tremble and repent with fasting and prayer that they may finde mercie with the Lord Ioel 2. 1. 15. 16. 17. that awaking out of sleepe and arising from the dead Christ might give them light Ephes 5. 14. And as trompets were most solemnly blowne every new yeeres day and every yeere of Iubilee so against Christs comming to preach the acceptable yeere of the Lord Luk. 4. 19. 21. Iohn the Baptist blew the trompet in Israel preparing the way before him preaching the baptisme of repentance for remission of sinnes Mar. 1. 1. 2. 3. 4. of whose ministery this feast of blowing of trompets seemeth to be a speciall figure See more on Num. 10. The Hebrewes had a like understanding in this mysterie for they say that the blowing of trompets at the beginning of the yeere had a misticall signification as if it had beene said Awake yee sleepers out of your sleepe and ye deepe sleepers wake up out of your deepe sleepe and make inquirie into your workes and turne by repentance and remember your Creator behold they that forget the truth through the vanities of the time and that goe astray all their yeere in vanitie and emptinesse which will not profit nor deliver looke to your soules and amend your wayes and your actions and let every one of you for sake his evill way and his eogitation which is not good Maimony in treat of Repentance chap. 3. sect 4. And to the end he might the more seriously convert unto the Lord all the house of Israel were wont as he saith to doe many almesdeedes and good workes and to exercise themselves in the commandements from the beginning of the yeere unto the day of atonement which was the tenth day of this moneth more then all the dayes of the yeere and they used all to rise in the night these ten dayes and to pray in the Synagogues with words of supplication for grace c. Ibidem sect 4. Vers. 27. a day of Atonemente or of expiation and reconciliation to God that they might have forgivenesse of all their sinnes Of this day and the rites about it the Law is more largely given before in chap. 16. Betweene this and new yeeres day before were eight whole dayes which space they had to prepare themselves afterthe sound of the trumpet unto humiliation for their sinnes and reconciliation unto God in Christ. afflict your soules humble your selves in fasting prayer c. see the notes on Levit. 16. 29. where five things are shewed to belong unto this afflicting of themselves which things are also mentioned by Targ. Ionathan in this place a fire-offring many burnt-offrings and sacrifices described in Levit. 16. and Numb 29. 7. 11. Vers. 29. every soule in the Chaldee every man so in verse 30. cut-off in the Greek and Chaldee destroyed and Targum Ionathan addeth destroyed by death meaning if they did it presumptuously But from this fasting and afflicting or themselves they exempted sicke folkes and children as is shewed on Levit. 16. 29. Vers. 30. I will even destroy that soule or wil make him perish in Greeke that soule shall perish from the people thereof The Hebrewes explaine this law thus It is commanded to rest from worke on the tenth of the seventh moneth Levit. 16. 31. and who so doth worke therein omitteth the keeping of a commandement and transgresseth against a prohibition Numb 29. 7. And if he doe it willingly of presumption he is guilty of cutting off if ignorantly hee is to bring the sin-offring appointed for the same All worke for which they are to be stoned if they doe it on the Sabbath if they doe it on this day they are to be cut-off And whatsoever is unlawfull to be done on the sabbath which is not worke is unlawfull to be done on this day and if he doe it he is to be scourged as he is to be scourged for doing it on the sabbath There is no difference betweene the sabbath and this day for these matters save this that for presumptuous doing it on the sabbath he is to be stoned and for doing it on this day he is to be cut off Maimony treat of the Rest of the tenth day chap. 1. sect 1. 2. Vers. 32. in the ninth the Greeke translateth from the ninth of the moneth from the evening untill the tenth of the moneth at evening ye shall sabbatize or rest your sabbathes From these words the Hebrewes gather that their fast began a little before the tenth day began and continued a little after it was ended See the notes on Levit. 16. 29. Vers. 34. of Roothes or of Tabernacles made of boughes of greene trees as verse 40. In the new Testament this feast is called in Greeke Skenopegia that is the pitching of tents or setting up of boothes Ioh. 7. 2. and so the Lxx. translated it in Deut. 16. 16. This feast they kept in remembrance of Gods favours to them in the wildernesse where they dwelt in boothes vers 43. and to shew their thankfulnesse unto God for the fruits which in this moneth they reaped Deut. 16. 13. 14. and to figure out the comming of Christ into the world at this time of the yeere to dwell in the Tabernacle of our flesh who was made flesh and dwelt or pitcht his tent among us Ioh. 1. 14. At this feast Solomons Temple a figure of Christs body Ioh. 2. 19. 21. was dedicated with great solemnitie and the Arke brought into it 2 Chron. 5. 2. 3. 7. This feast 〈◊〉 also are to keepe Zach. 14. 16. 19. which thing we doe by beliefe in Christ that his grace is 〈◊〉 cient for us and that in all our infirmities the power of Christ resteth upon us or protecteth us as a Tabernacle as Paul saith 2 Cor. 12. 9. Likewise knowing that when our earthly house of Tabernacle wherin we are shal be dissolved we have a building of God eternall in the heavens with which we desire to be cloathed and therefore being strangers and pilgrims on earth we have our conversation in heaven untill we put off this our tabernacle 2 Cor. 5. 1. 2. Heb. 11. 13. 14. Phil. 3. 20. 2 Pet. 1. 13. 14. seven dayes a complete number figuring 〈◊〉 whole life time in this fraile tabernacle to be holy unto the Lord as did the seven dayes of unlevened bread whereof see the notes on Exod. 12. 15. Vers. 35. convocation of holinesse an holy assembly of the people to serve God and learne his law Deut. 31. 10. 11. Nehem. 8. 18. servile worâ—â— Hebr. worke of service see verse 7. Vers. 36. a fire-offring in Greeke burnt-offringâ— There were many sacrifices offred all the
faith and by the Hebrew canons hee that sold his servant to the heathens the servant were out free and his master was compelled to redeeme him out of the heathens hand Maimony in Servants ch 8. s. 1. for ever they and their 〈…〉 dren after them are bondmen until they be made free They were free by Gods Law if their master had maymed them as Exod. 21. 26. 27. and by the Hebrew canons their freedome might be bought by themselves or their friends Maimony in Servants chap. 5. sect 2. serve your selves oâ— bring them into servitude use them as servants not rule over him in Chaldee not serve your selves with him in Greek not racke or afflict him with labours as vers 43. But might they then rule over the heathens with rigour The Hebrewes say It is lawfull to make a Canaanitish servant serve with rigour but not with standing this right it is the property of mercy and way of wisedome that a man should bee compassionate and follow justiâ—â— and not make his yoke heavie upon his servant nor afflict him And to give him meat and drinke of all sorts The first wise men used to give their servants of all meats that they did eat themselves and they gave their beasts and their servants meat before they themselves did eat Loe he sâ—â—th in Psalme 123. 2. as the eyes of servants unto the hand of their masters as the eyes of a mayden unto the hand of her mistresse Also they used not a servant conteÌ„pâ—â—ously by hand or by words the seriptâ—â—â— giveth them for service not for shame and contempt And let him not much crie out against him or shew in 〈…〉 but speake gently to him and heare his plea 〈◊〉 sâ— it is expressed in the good wayes of Iob for which be commendeth himselfe If I despised the cause of my servant or of my handmaid when they contended with 〈◊〉 did not â—e that made me in the wombe make him c. Iob 31. 13. 15. Neâ—â—her should cruelty and hardnesse be found sâ—ve among the idolatrous heathens but thâ— sâ—â—doâ— Abraham our father upon whom the blessed God hath poured out the good things of his Law and commanded them statâ—â—es and judgements which are righteous they shall be mercifull towards all And so among the properties of the holy blessed God which we are commanded to imitate he saith His tender mercies are over all his workes Psal. 145. 9. and who so sheweth mercy mercy shall be shewed unto him c. Maimony treat of Servants chap. 9. sect 8. Vers. 47. the stranger which the Chaldee expoundeth the uncircumcised so after doe attaine in Greeke doe finde to weet enough to buy a poore Israelite that is if he be rich and able so in verse 26. and 49. the stocke or the stumpe as this word is Englished in Dan. 4. 15. that is any of the linage or kinred remaining The Chaldee translateth to the Aramite that is to a paynim or â—eathen of the familie of a stranger or Prosâ—lyte meaning one that was of a proselytes stocke but was not himself a proselyte or of the faith of Israel Vers. 48. redemption shall be to him that is hee shall have right to be redeemed his brethren that is his kinred as is after explained Vers. 49. his uncle in Greeke and Chaldee his fathers brother his hand hath attained to weet wealth enough if he be able of himselfe The Hebrew canons say He that is sold to a stranger if his owne hand attaine not to redeeme himselfe his kinred are to redeeme him and one kinsman before another as it is said his uncle or his uncles sonne c. And the Synedrion are to compell his kindred to redeeme him that he be not drowned or swallowed up among the heathens If his kinred redeeme him not or his owne hand cannot attaine to iâ— every man of Israel is commanded to redeem him And whether his kinred doe redeeme him or any other man he is to goe out free and not to be a servant to him that redeemed him And he may borrow for to â—â—deeme himselfe from an heathen and hee may redeeme by the halfe or in part But hee that is sold to an Israelite his kinred may not redeeme him neither may â—e borrow to redeeme himselfe neither is redeemed by the halfe or part but if his hand be able to give according to the yeeres that remaine hee may give and goe out otherwise he goeth not out Maimon in Servants chap. 2. sect 7. A practise of this we finde in Nehem. 5. 8. We after our abilitie have redeemed our 〈◊〉 the Iewes which were sold unto the heathen and will you even sell your brethren or shall they be sold 〈◊〉 us Vers. 50. with him that bought him This is a common equitie whether he had sold himselfe to an Israelite or to an heathen or had beene sold by the Magistrates hee abaâ—ed of his redemption and went out Maimony ibidem chap. 2. sect 8. the money Hebr. the silver this the Hebrewes hold strictly to be money not moneyes worth as fruits vessels or the like Maimony ibidem chap. 2. sect 8. dayes of an hired servant that is a precise or set number of dayes not more nor fewer So this phrase elswhere noteth as in Iob. 7. 1. 2. Is there not an appointed time to man upon earth and are not his dayes like the dayes of an hireling c. And in Esa. 16. 14. In three yeeres as the yeeres of an â—ireling and in Esa. 21. 16 yet a yeer according to the yeeres of an hireling that is precisely without longer day Vers. 52. according to his yeeres As if hee had sold himselfe for an hundred crownes and there remained unto the â—ubile from the yeere of his sale ten yeeres hee shall reâ—kon ten crownes for every yeere that hee hath served him and abate the price of them and returne the rest in money Maim in Servants chap. 2. sect 8. V. 53. As an hired servant of the yeere by the yeere that is as a yeerely hireling see verse 50. before thine eyes that is thou shalt not suffer the stranger to rule over him with rigour and thou winke at it But every Israelite was bound to forbid him this and because it was a stranger that dwelt in the land the Magistrates of Israel might restrain him from rigour V. 54. by these Greeke by these things or means that is neither by others nor by himselfe before the Iubile of Iubile Greeke of Remission which was a yeere of full discharge of all servants from the hands of al other masters that they might be the Lords and serve him onely Which thing Christ hath fulfilled for us in truth who dying in the last Iubile the acceptable yeere of the Lord hath set us free from all sinfull servitude that sinne should reigne no more in our mortall bodie nor wee obey it in the lusts thereof but present our selves unto God as those that are alive from the dead and
or the value of persons beasts houses or lands concerning which the Law is here given The Hebr. say A vow is parted into two parts 〈◊〉 the first is thaâ— whereby a man restraineth himselfe from lawfull things as when hee saith such or such fruits be unlawfull 〈◊〉 me al these 30. 〈◊〉 for ever 〈◊〉 The 2. is that wherby he bindeth himselfe to give â—t oblation which he was though he that estimateth survivs yet he is free For there is no estimation of the dead and he that is estimated must needs stand in judgement If be say Such a mans price be upon me and he stand injudgement and dye before they have determined his price loe he is free for there is no price of the dead Ma 〈…〉 in Erachin c. 1. s. 21. 23. can attaine that is according to his abilitie as in Lev. 14. 21. 22. So the Greeke translateth is able Thus God would not suffer his holy name to be abused by any but even the poorest man that made a vow was to pay or remaine a perpetuall debter that all might learne not to bee rash with their mouthes not to let their hearts bee hasty to utter a word before God nor suffer their mouth to cause their flesh to sinne for God hath no pleasure in sooles Eccles. 5. 2. 4. 6. Of this the Hebrewes say All the estimations appointed in the Law he that estimateth is to give them if he be rich But if he be poore and his hand cannot attaine it he is to give all that is found in his hand though it be but one shekel and he is discharged Lev. 27. 8. And they make account that he is to give though it be one shekel if he have but one shekel for that it is said in v. 25. All thy estimation shall be according to the shekel of the Sanctuary Loe thou art taught that in the estimations there is no lesse then a shekel neither moe then fifty If there be not found in his hand so much as a shekel they may not take of him lesse then a shekel but leave all upon him as a debt and if he be able and grow rich her shall give the whole estimation appointed in the Law A rich man that estimateth or vometh and groweth poore or that estimateth when he is poore and groweth rich he 〈◊〉 bound to pay the estimation of the rich What is the difference betweene him that oweth the estimation of the poore him that oweth the estimation of the rich c. He that oweth the estimation of the poore when they have taken of him all that his hand attaineth to though but one shekel if afterward he waxe rich he is not bound to pay it But if he owe the estimation of the rich the rest of the estimation remaineth upon him till hee bee rich und hee is to pay the estimation which is upon him He that expresseth the estimation and saith my estimation be upon me fifty shekels or such a mans estimation be upon me thirty shekels he is not to be judged according to that a huâ— his hand can attaine but they take all that is found in his hand and the rest lyeth upon him as a debt till he be rich then he must give it He that saith Lot upon me be an estimation absolute and 〈…〉 sseth it not c. he is to be judged according to his ability as others that doe estimate They that owe estimations and prices men may take pannes of them and take of them by force so much as they have vowed and are not bound to restore them their pawne by day or by night And they may sell all that is sound to be theirs of unmoveable goodt and of moveable of apparell housholdstuffe servants and cattel and make payment out of them all But they may not sell his wives apparell nor his childrens c. Maimony in Erachin chap. 3. sect 2. 3. c. 14. Vers. 9. a best in Greeke of the beasts whereof a 〈◊〉 is offred meaning of the bullock sheep or goat unble mished which he shall separate by a vow as in vers 2. all that he giveth or as the Greeke trans 〈…〉 whosoever giveth of these shall bee holy for the altar of the Lord or the price thereof holy for the maintenance of the sanctuary Thus the Hebrewes understand it because they thinke that such beasts as were meet for the altar might not be sanctified to any other use then upon the altar but if a man hath sanctified it for other use then the price of it valued by the Priest was for that other use and the beast for the Altar He that sanctifieth his beasts absolutely or sanctifieth his goods absolutely they provide that all perfect beasts meet to be offred on the altar the males bee sold for Burnt-offrings and offred up for Burnt-offrings and the females be sold and offred for Peace-offrings and the prices fall to the maintenance of the Sanctuary for that which is absolutely sanctified is for the maintenance of 〈◊〉 house And of this is that spoken in Lov. 27. 9. M 〈…〉 in Erachin ch 5. sect 7. Vers. 10. not alter or not scourse it nor change it two words are use of one signification to shew the weight of this law whereby God forbiddeth and punisheth mens levity and inconstancy in holy things whether these vowes here spoken of or any other The Hebrew canons say Whosoever changeth is to be beaten by the Magistrate for every beast that he changeth Lev. 27. 10. Maimony tâ—m 3. in Temurah or treat of Change ch 1. sect 1. or a bad for a good Though a man would give a better then he had vowed the Law suffereth him not to change For as the Hebrewes say the nature of man inolineth to increase his wealth and to spare his goods and though he have vowed and sanctified 〈◊〉 may be he will turne and repent and redeeme it for lesse then it is worth c. and when he cannot redeeme it he will change it for a worse then it And if hee 〈◊〉 have leave given him to change a bad for a good 〈◊〉 would change a good for a bad and say it is good Therefore the scripture absolutely forbiddeth him to change and mulcteth him if he changeth saying Then it and the exchange thereof shall be holy l. â—v 27. 10. And all these things are to sul due his evill concupiscence 〈◊〉 to rectifie his minde And the many judgements the are in the Law are no other them counsells from farre from God who is great in counsel to rectifie the knowledge and to direct all workes And so hee saith in Prov. 22. 20. 21. Have not I written unto thee excellent things in counsels and knowledge that I might make thee know the certainty of the words of truth that thou mightest answer the words of truth to them that send unto thee Maim in Temurah chap. 4. sect 13. if changing he shall change that is if at all or any way
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
both against many countries and against great kingdomes of warre and of evill and of pestilence The Prophet which prophesieth of peace when the word of the Prophet shall come to passe then shall the Prophet be knowne that the Lord hath truly sent him Ier. 28. 8 9. Of this matter the Hebrewes say Every Prophet that riseth up among us and saith that the Lord hath sent him it is not necessarie that he doe a signe like one of the signes of Moses our master or like the signes of Elias and Elisaeus that there should be in them a change of the custome of the world But his signe shall be that he foretell things that are to come in the world and so confirme his words Deut. 18. 21 22. Therefore when there commeth a man fit for prophesie with the ambassage of the Lord and he commeth not to adde unto or to diminish from the Law but to serve the Lord by the commandement of the Law they must not say to him divide the sea for us or raise up the dead or the like and afterward we will beleeve in thee but they must say unto him If thou be a Prophet foretell us of things that are to come and when â—e telleth wee must wait to see whether the things come to passe or no and if there faile but even a little thing it is evident that he is a false Prophet But if all his words doe come to passe he is to be esteemed of us faithfull And they trie him many times if his words be all of them found faithfull loe this is a true Prophet as it is said of Samuel And all Israel from Dan even to Beersheba knew that Samuel was faithfull to be a Prophet of the Lord 1 Sam. 3. 20. But doe not the observers of times and the diviners foretell â—â—ings that doe come to passe What difference then is there betweene the Prophet and them Diviners and such like persons some of their words are confirmed and some are not according to that which is writteÌ„ in Esay 47. 13. Let them stand up now and save thee which view the heavens which gaze on the starres which make knowne by the moneths of the things which shall come upon thee Hee saith of the things and not all the things And it may be that nothing at all of that which they speake is confirmed but they erre in all as it is written in Esay 44. 25. That frustrateth the signes of the Liers and maketh Diviners fooles But the Prophet all his words are confirmed as it is written in 2 King 10. 10. There shall fall unto the earth nothing of the word of the Lord. Also he saith in Ier. 23. 28. The Prophet that hath a dreame let him tell the dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saith the Lord As if he should say the words of the diviners and their dreames are as chaffe wherewith a little wheat is mixed but the word of the Lord is as wheat wherewith there is no chaffe at all And of this thing the Scripture assureth us and saith that the words which diviners make knowne to the heathens they doe lye the Prophet maketh knowne unto you the words of truth that you have no need of soothsayers diviners and such like Deut. 18. 10. 15. Loe thou art taught that a Prophet riseth not up unto us but to make knowne unto us things which shall come to passe in the world as plentie or famine warres or peace and such like Tea even the needs of a particular person doth he make knowne unto him as Saul when he had lost a losse went to the Prophet to tell him where it was 1 Sam. 9. Such things as these doth the Prophet tell but maketh no other Law neither addeth to the commandement or taketh ought from it Threatnings of vengeance which a Prophet denounceth as when he saith such a man shall die or such a yeare there shall be famine or warres or the like if his words stand not we may not for this deny his prophesie nor say behold hee spake and it came not to passe for the holy blessed God is long suffering and much in mercie and reponteth of the evill and it may be that they have repented and be spareth them like the men of Niniveh or tha thee defeâ—reth it as hee did Ezekiahs death 2 King 20. But if he promise them good and say it shall be 〈◊〉 or thus and the good thing come not which hee â—â—ath spoken it is certaine that he is a false prophet for every good thing which God decreeth though upon condition he changeth not c. Loe thou art taught that in words of good things onely is a Prophet tried As Ieremie said in his answer to Ananias when Ieremie prophesied of evill and Ananias of good 〈◊〉 said unto Ananias if my words stand not it shall not appeare by this that I am a false prophet but if thy words stand not it shall be knowne that thou art a falseâ—rophet as it is written The Prophet which speaketh peace when the word of the Prophet shall come to passe the Prophet shall bee knowne that the Lord hath sent him in truth Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet loe he is a Prophet out of doubt and needeth no further triall For behold Moses bare witnesse unto Ioshua and all Israel beleeved in him before he shewed any signe And so throughout all generations the Prophet whose prophesie is knowne and they have found his words faithfull time after time or that a Prophet hath testified of him and he hath walked in the wayes of prophesie it is unlawfull to make question afterward and to suspect his prophesie lest it be untrue It is unlawfull also to tempt him more than is meet c. for it is written Yee shall not tempt the Lord your God as yee tempted him in Massah where they said Is the Lord amongst us or not Deut. 6. 16. Exod. 17. 7. But after it be knowne that he is a Prophet they must beleeve and know that the Lord is among them and not suspect or make further question as it is written And they shall know that there hath beene a Prophet amongst them Ezek. 2. 5. Maimony in Iesude hatorah chap. 10. By this testimony of the Iewes wee have enough to answer them concerning our Lord Iesus that he was a true Prophet sent of God though they did put him death For as he came not to destroy the Law or the Prophets but to fulfil Mat. 5. 17. so had he the witnesse of Moses and of all the Prophets Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him Mat. 17. 2 3. so that if they had beleeved Moses they would have beleeved him Ioh. 5. 46. And Iohn Baptist whom all men held to be a Prophet Mat. 21. 26. hee bare witnesse unto the
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