Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

IDols] in Hebrew Elilim, that is, Vanities or things [unspec 1] of nought: in Greeke, things made-with hands. Of these and the making of them, see the notes on Levit. 19. 4. and Exod. 20. 4. graven thing] which the Chaldee expoundeth an image: see Ex∣od. 20. 4. pillar] or statue, or standing-image; which hath the name of setting-up, or standing; and seemeth to have beene usually of stone; as Iakob set up a stone for a pillar, Gen. 28. 18. and 35. 14. And pillars were set up either for civil moniments; as was the pillar on Rachels grave, Gen. 35. 20. and Absoloms pillar, 2 Sam. 18. 18. or for religious mo∣niments, as were altars; Gen. 35. 14. Esa. 19. 19. these latter are here forbidden, after that God had appointed the place and ordinances of his worship; and he signifieth his hatred of them, in Deut. 16. 22. Yet were they used, not onely by the heathens, as in Egypt, Ier. 43. 13. but by the idolatrous Israe∣lites, 1 King. 14. 23. 2 King. 17. 10. The Hebrewes say, Matsebah (the Pillar or Statue) which the Law forbiddeth, is a building (or edifice,) by which all doe gather themselves together, though it be to serve the LORD; because such was the manner of Idolaters; and who soreareth up a pillar, is to be beaten. Maimony treat. of Idolatrie, chap. 6. sect. 6. And Sol. Iarchi on Deut. 16. 22. saith; Matsebah (the Pillar) is a stone to offer upon; though it bee to (the God of) hea∣ven. set] or put, lay: Hebr. give. Whereby also he may forbid the sufferance of such in their land; for elsewhere they are willed to destroy their pi∣ctures, Num. 33. 52. and giving is often used for suf∣fering, see Gen. 20. 6. stone of imagerie] or, stone of picture, or of figure, that is, any pictured or figured stone, or image of stone: the Chaldec calleth it stone of adoration (or of worship) upon or unto which they used to bow downe. Of this word, pictures have their name, Num. 33. 52. Esa. 2. 16. The Hebrewes understand this of such stones as wherewith they used to pave their holy places, and bow downe upon them to serve their Gods. The stone of image∣rie spoken of in the Law, although a man bow down him-selfe thereupon unto God, he is to be beaten: because it was the manner of Idolaters, to lay a stone before (the I∣doll,) and to bow downe upon it; therefore they might not doe so unto the LORD. Maimony treat. of Idola∣trie, chap. 6. sect. 6. 〈…〉〈…〉 in your land] The He∣brewes understand this Law, of stones upon which they worshipped; doe by the land here, understand all other places save the Sanctuarie, which was pa∣ved with stone, upon which they bowed downe. In the Sanctuarie it was lawfull to bow downe upon the stones; as it is written IN YOVR LAND: in your land ye may not bow downe upon stones, but ye may bow downe upon the stones wherewith the Sanctuarie is pa∣ved. And for this cause, all Israel are wont to lay matts or some such thing, in the Synagogues which are paved with stone; to make a separation betweene their faces and the stones, &c. Maimony ibidem sect. 7. But this seemeth to savour of superstition, for God forbid∣deth not stones simply, but stones of imagerie, which were pictured or graved with figures. unto it] or, upon it; for so both the Hebrew and Chaldee may be Englished; but the Greeke translateth unto it. And the Hebrew doctors, understanding it to be a prohibition of bowing downe upon any such stone, though unto the true God, doe determine the punishment to bee beating by the magistrate: whereas if they bowed upon it to an idoll, they were stoned to death (according to the law in Deut. 13. 10.) Maimony treat. of Idolatrie, ch. 6. sect. 6. 8.

Vers. 2. Sabbathes] in Chaldee Sabbath dayes: see [unspec 2] Levit. 19. 3. 30. reverence] or feare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 see Levit. 19. 30. where these lawes were before given; and are here repeated, as generals implying all other re∣ligious duties, because God would by promises and threatnings confirme his whole Law, & binde his people to the more carefull obedience.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the three and thirtieth Section or Lecture of the Law, after the Hebrewes computation: whereof see Gen. 6. 9.

Vers. 3. Walke in my statutes] This maketh men [unspec 3] just before God, Luk. 1. 6. and if the Law could give

life, (and were not weake through the flesh, Rom. 8. 3.) verily justice should have beene by the Law, Gal. 3. 21. but when the commandement commeth, Sinne reviveth, and man dyeth, Rom. 7. 9. There∣fore by the workes of the Law, there shall no flesh be justified in Gods sight. Rom. 3. 20. but she just shall live by faith, Gal. 3. 11. and by faith this condi∣tion here required, is fulfilled; as Enorh walked with God, Gen. 5. 24. when hee pleased him by faith, Heb. 11. 5. 6. This then according to the let∣ter, is legall; and promiseth life to them which doe these things, Rom. 10. 5. but spiritually leadeth unto Christ, who is the end of the Law, for justice to every one that beleeveth, Gal. 3. 24. Rom. 10. 4.

Vers. 4 your raines] in Greeke, raine unto you: hee meaneth the raine of the land, the first raine and the [unspec 4] latter raine, whereof see Deut. 11. 14. These none can give but God, Ier. 14. 22. they figured spirituall blessings, by the doctrine of the Gospell of Christ, Deut. 32. 2. Psal. 72. 6. 2 Sam. 23. 4. their sea∣son] that is, due season; so they make the earth fruit∣full: and are of the Lords good treasure, which hee openeth unto men, Deut. 28. 12. and should move them to feare him, Ier. 5. 24. her increase] or her fruit; which is an effect of the raine, through Gods blessing; for when the showers of blessing come in their season, the tree of the field yeeldeth her fruit, and the earth her increase, Ezek. 34. 26. 27. And this is spiritually applied to our earthly na∣ture, made fruitfull unto God through the raine and dewes of his graces, and so it receiveth of him a blessing: Ps. 67. 7. and 85. 12. 13. Heb. 6. 7. 8. Of the Hebrewes, R. Menachem here saith, the land hath a mysticall signification of the land that is on high.

Vers. 5. reach unto the vintage] or, to the grape-ga∣thering: meaning hereby large blessings, with a bun∣dance [unspec 5] and variety of fruits, continued one after another. The like figurative promises are given to the Church under the Gospell, in Amos. 9. 13. say∣ing, The plowman shall overtake the reaper, and the treader of grapes, him that soweth seed. to the full] or, to satietie: this signifieth abundance from God, Ioel 2. 26. and contentation in men; as they that are never content, are said not to know satietie, Esa. 56. 11. and when God withholdeth increase, they eat, but not to satietie: Hag. 1. 6. Thus God fed them with Manna to the full, Exod. 16. 8. and pro∣miseth so to feed the poore & meeke under Christ, Psal. 13••. 15. and 22. 27. The just eateth to the satie∣tie of his soule: Pro. 13. 25. in confident safety] or, in hopefull securitie, safely. The Hebrew Betach sig∣nifieth trust, hope, or confidence, Act. 2. 26. from Psalme 16, which ought to be in God, Psal. 40. 5. whereupon followeth safety through his defense, as the Greeke here translateth, ye shall dwell in safe∣ty; and so men are secure and bold, without feare of disturbance; Gen. 34. 25. as in Psal. 78. 53. Hee led them with confident safety; and they dreaded not. This as it is a blessing which God onely giveth, Psal. 4. 9. so it is promised to the obedient, Prov. 21. 33. and is performed to such as are in the sheepe∣fold of Christ, Ezek. 34. 25. 27. 28.

Vers. 6. peace] This though generally it signifieth [unspec 6] all prosperitie, yet sometime it is specially opposed to the sword, Matth. 10. 34. and unto warre, Psal. 120. 7. which seemeth to be that which is intended here, as the former was against famine. none shall make you afraid] This God promiseth to fulfill under Christ, Ieremie 30. 10. Ezekiel 34. 28. Mich. 4. 4. cause the evill beast to cease] that is, as the Greeke translateth, I will destroy evill beasts; one being put for a multitude, or many; and cea∣sing being used for utter abolishing, as in Exod. 12. 15. Psal. 119. verse 119. or at least, for repressing their rage and furie: for in Israel, Lions, Beares, and the like, sometime destroyed the inhabitants, 2 King. 17. 25. 26. and 2. 24. This promise is appli∣ed also to the Church under the Gospell, Ezek. 34. 25. So in Iob 5. 23. the beasts of the field shall be at peace with thee. The contrary followeth in verse 22. By the evill beasts, R. Menachem here understan∣deth mystically vicious lusts, the powers of unclean∣nesse, which flew from the uncleane Spirit; that they shal not prevaile to pollute the land which is on high. So they seeme to call our nature regenerate, as the Apostle calleth the Church, Ierusalem which is on high, Gal. 4. 26. the sword] used ordinarily for warre, when it is spoken of men; but the Lords sword, is explained to be the pestilence, 1 Chro. 21. 12. which may specially be intended here; and so God promi∣seth blessings, opposed to his foure sore judgements, which are the sword (or warre) the famine, the evill beast, and the pestilence, mentioned in Ezek. 14. 21. and Revel. 6. 8. Or, if we understand this sword for warres; then under peace aforesaid, may the pro∣mise be implyed against the sword of the Lord the pestilence. These blessings; though they concerne this life, yet the end of them is to lead to life eter∣nall; so the Hebrewes of old understood them, as their later doctors (though wandring out of the way of life) doe witnesse, saying: The holy blesed (God) hath given us a Law, which is the Tree of life; and whosoever doth all that is written therein, and know∣eth him with a perfect knowledge, shall thereby be made worthy of the life of the World to come &c. And he hath promised us in the Law, that if wee doe it with joy and goodnesse of soule, and exercise our selves in the ••••••∣dome thereof continually; he will remove from us, al things that may let us from doing it, as sicknesse, and warre, and famine, and the like. And he will supply us with all good things, that may strengthen our 〈◊〉〈◊〉 to doe the Law, as satietie and peace, and store of silver and gold; that we be not imployed all our dayes, in the things which the body hath need of; but may be made fit to 〈◊〉〈◊〉 wisedome, and to doe the Commandements, that we may be worthy of the life of the world to come. Maimony in treat. of Repentance, chap. 9. sect. 1. Thus they followed after the Law of righteousnesse, but at∣tained not to it, because they sought it not by 〈◊〉〈◊〉 in Christ, but as it were by the workes of the Law; 〈◊〉〈◊〉 they have stumbled at the stumbling stone, Roman 9. 31. 31.

Vers. 8. five of you shall pursue a hundred] This pro∣mise is inlarged in Ios. 23. 10. One man of you 〈◊〉〈◊〉 pursue a thousand: and was notably performed it Davids Worthies, 1 Chron. 11. of whom some one lift up his speare against eight hundred, and slew three hundred at one time, 2 Sam. 23. 8. 18. 1 Chro.

11. 11. Three men brake through the host of the Philistines, 1 Chron. 11. 18. Of the Gadites, there were men that had faces like the faces of Lyons, and were as swift as the Roes of the mountaines, 1 Chron. 12. 8. And David himselfe celebrateth this mercy, I pursued mine enemies, and overtooke them: and turned not, till I had consumed them: Psal. 18. 38. 2 Sam. 22. 38. See also Deut. 32. 30.

Vers. 9. I will have respect] or turne my face, in Greeke, I will looke upon you and blesse you: and the [unspec 9] Chaldee expoundeth it, I will have respect by my word to doe good unto you. For this grace David pray∣ed, Psal. 25. 16. and 69. 17. and when God delive∣red Israel from their enemies, it is said, hee had re∣spect unto them, because of his covenant, &c. 2 King. 13. 23. The contrary hereto, is the hiding of Gods face, Deut. 32. 20. fruitfull] or, to increase; as he had done before in Egypt, Exod. 1. 7. This bles∣sing is acknowledged, in Nehem. 9. 23. Their chil∣dren thou multiplyest, as the starres of heaven: and promised to be again under Christ; I will bring (my sheep••) againe to their folds, and they shall be fruitfull and increase: Ier. 23. 3. establish my covenant] that is, faithfully keepe, and continue to doe the things which I have promised: see the notes on Gen. 6. 18.

Vers. 10. very-old] in Greeke, old of old things: this respecteth the increase of their land, as the [unspec 10] 〈◊〉〈◊〉 did of their bodies. See Levit. 25. 22. be∣cause of] or, as the Gr. translateth, from the face of the new: they should bring forth the old, for want of roomth to lay up the new. This fruitfulnesse of the land, figured the many graces wherewith God would inrich the hearts of his people: as in vers. 4. For how ever God perswadeth his people, by pro∣mise of outward blessings, to keepe his Law; yet the end of the commandement is love, out of a pure hart, end of a good conscience, and of faith unfaigned, 1 Tim. 1. 5. and such as for worldly benefits receive the word of the Lord, when tribulation or persecution ari∣sith, because of the word, by and by they ••are offended; Matth. 13. 21. The Hebrewes say, All love that de∣pendeth on a thing, when the thing ceaseth, the love cea∣seth. He that serveth the blessed God, to the end that his riches may be multiplied, or his life preserved; his service is not perfect: as Satan said (in Iob. 1. 9. 10.) doth Iob feare God for nooght? Hast thou not made an hedge about him, &c. He that serveth God because of bodily things, on which his service dependeth; it shall not be confirmed unto light in the light of the living. For when those things cease, for which he serveth: his love will cease. And there is no eating and drinking in the state of death whether thou goest. But hee that ser∣veth God out of intire love, his love shall be in life ever∣lasting, and shall not depart for ever, and his reward that loveth God, shall be eternall. R. Elias in Reshith chochmah, treat. of Love, chap. 2. fol. 77. See also the annotations on Exod. 20. 6.

Vers. 11. set my tabernacle] Hebr. give, that is, set [unspec 11] and stablish it; for both these wayes, is giving ex∣pounded by the holy Ghost, as 1 King. 10. 9. com∣pared with 2 Chron. 9. 8. and 2 Sam. 7. 24. with 1 Chron. 17. 22. Gods Tabernacle was a signe of his dwelling in favour amongst them, Revel. 21. 3. See the annotations on Exod. 25. 8. The 〈◊〉〈◊〉 sig∣nification was concerning Christ, who should dwell in the Tabernacle of our flesh; by whom God built againe the Tabernacle of David, which was fallen downe, Act. 15. 16. and in him God was reconciling the world unto himselfe, 2 Cor. 5. 18. and under this figure, eternal life in heaven was impli∣ed; For we know, that if our earthly house of this Ta∣bernacle were dissolved, we have a building of God, an house not made with hands, eternall in the heavens, 2 Cor. 5. 1. And that the Israelites had of old, the true understanding of these promises, that they belonged to the dayes of Christ, and the end of them was eternall life in heaven; it appeareth by the footsteps which yet remaine in their later do∣ctors, though they have quenched the light of grace, in labouring to have it by the workes of the Law. For they say, For this cause, have all Israel, their Prophets and their Wise men desired the dayes of Christ, that they might have rest from the kingdomes, which will not suffer them to study in the Law, &c. that they might be worthy of the life of the world to come. For in those dayes, knowledge and wisedome, and truth shall be multiplied; as it is written, for the earth shall be full of the knowledge of the LORD. (Esa. 11. 9.) it is also written, And they shall teach no more every man his neighbour, &c. (Ier. 31. 34.) againe it is said, And I will take away the stony heart out of your flesh, (Ezek. 36. 26.) For that King which shall stand up of the seed of David, shall be more wise then Solomon, &c. and therefore he shall learne all the people, and teach them the way of the Lord; and all the heathens shall come to heare him, (Mich. 4. 1. 2.) And the end of all the re∣ward, and later goodnesse which is without ceasing and diminishing, that is the life of the world to come. But the dayes of Christ are of this world, and the world goeth after the wonted manner, save that the kingdome shall be restored to Israel, Maimony treat. of Repentance: chap. 9. sect. 2. Thus they speake, missing the right way, by going about to establish their owne righteousnesse, Rom. 10. 3. and mistaking Christs kingdome, which though it be in this world, yet is it not of the same, Ioh. 18. 36. my soule shall not lothe you] or, not abhorre, not cast you away as vile and lothesome. Man is by nature lothsome through sinne; as it is said, Thou wast cast-out into the open field, to the loathing of thy soule (or person,) in the day that thou wast borne, Ezek. 16. 5. But through the grace of God in Christ, our bloods are washed away, and we are adorned with the gifts of his spirit, Ezek. 16. 8. 9. 10. So this promise concerneth such as keepe the covenant of God, that they shall not lothesomly be rejected. For my soule, the Chaldee translateth my word shall not loath you. So in verse 30. Aben Ezra explaineth it thus, And I will set my Ta∣bernacle amongst you, and ye shall not feare that ever ye shall come into want: for my glory resideth with you, and it is not as the sonne of man, whose soule loatheth to dwell in one place.

Vers. 12. I will walke among you] the Chaldee pa∣raphraseth, [unspec 12] I will cause my divine majestie to dwell a∣mong you; that Majestie is Christ, who by his spirit is with his church al dayes unto the worlds end, Math. 28. 20. who walketh in the midst of the seven golden

Candlestickes, Revel. 2. 1. For his people are his Temple wherein he dwelleth, as it is written, yee are the Temple of the living God, as God hath said; I will dwell in them and walke in them, 2 Cor. 6. 16. For Gods walking, was in his Tabernacle; 2 Sam. 7. 6. See also Revel. 7. 15. and 21. 3. Vnder this, e∣ternall life was also promised in heaven, whither Christ went to prepare a place for us, and will come againe to receive us unto him selfe; that where hee is, there we may be also, Ioh. 14. 2. 3. a God] or for a God: that is, as the Greeke translateth, your God; of which blessing, see the annotations on Gen. 17. 7.

V. 13. from being servants to them] under whom, [unspec 13] all sinfull servitud•• was also signified; from which the church is redeemed by Christ, as from Sinne, Ioh. 8. 34. 36. from Satan, Heb. 2. 14 15. and from bondage to men in things concerning God, as it is said, Ye are bought with a price, be not yee the servants of men: 1 Cor. 7. 23. slaves of your yoke] or, barres, of your yoke: meaning the bondage of Egypt, and of sin which they were intangled with there, Ezek. 20. 7. 8. For though bonds and yokes signifie civill bondage, as in Ier. 27. 2. 3. 6. 7. 2 Chron. 10. 4. yet the wicked is also holden in the cords of his sin, Prov. 5. 22. And of this, the church complaineth, The yoke of my trespasses, is bound by his hand; they are wreathed, they are come-up upon my necke, Lam. 1. 14. And from this Christ hath freed us, as it was pro∣mised, his yoke (shall be removed) from off thy necke, and the yoke shall be destroyed, because of the Oile, (that is, for Christs sake) Esa. 10. 27. So in Ezek. 34. 24. 27. Ier. 2. 20. Contrariwise, for their sins God threatneth them with a yoke of y••on, Deut. 28. 48. The Hebrew M••t, is properly 〈◊〉〈◊〉 staffe, Numb. 13. 23. and so is used for the staves or barres of yokes, and for yokes themselves, as in Ier. 27. 2. where it is joyned with bonds, where with the staves of the y••••e are tyed. made you goe upright] or, with upright-stature; not stouping as under the yoke: to the Chaldee saith, I led you forth into freedome, and the Greeke, I led you with boldnesse. This also figured our redemption by Christ, whereby the Churches stature is made upright and tall, like the P〈…〉〈…〉e tree, Song 7. 7. which grace when Israel re∣jected, God bowed downe their backe alway, Ro∣mans 11. 10.

Vers. 14. not hearken to me] that is, as the Greeke saith, not obey me; and the Chaldee, not receive my [unspec 14] word. So in verse 18. Here followeth many moe threatnings, whereby God prophesied of their fal∣ling from him, and his judgements upon them, till they should be restored by grace, verse 44. 45. So in Deut. 28.

Vers. 15. despise] or, contemptuously reject, as Is∣rael did, 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. [unspec 15] 13. 24. lothe or abhorre, as after (in verse 43.) he 〈…〉〈…〉th they would doe; for which he repayed them according, as the Prophet saith; hath thy soule loathed Sion? why hast thou smitten us, and there is, no healing for us? Ier. 14. 19. all my Com.] with this also they are charged, in Ier. ••2. 23. whatsoever thou commandedst them to dee, they have not done. breake] or, make frustrate, as Gen. 17. 14. and this God foretelleth Moses that Israel would doe, Deu••. 31. 16. 20. and complaineth to Ieremie that they had done it, Ier. 11. 10. and other Prophets charge them with the like, Esa. 24. 5. Ezek. 16. 59. To bre〈…〉〈…〉 the covenant, is expounded by the Apostle, not con∣tinuing in it, Heb. 8. 9. from Ier. 31. 32. as on the contrary, to confirme it, is to continue in doing 〈◊〉〈◊〉 things commanded, Deut. 27. 26. with Gal. 3. 10.

Vers. 16. appoint] or, constitute, give charge, 〈◊〉〈◊〉 that which should have authoritie over them, [unspec] shewing the power of Gods judgements. Comp〈…〉〈…〉 Psal. 109. 6. suddaine-terrour] speedy-plag〈…〉〈…〉 which shall consume in hast: the perform〈…〉〈…〉 whereof is shewed in Psal 78. 33. hee consum〈…〉〈…〉 their dayes with suddaine-terrour. So in Ierem. 15 8. Zeph. 1. 18. consumption] or, shaking-ague〈…〉〈…〉 Greeke, scabbednesse: so in Deut. 28. 22. and 〈◊〉〈◊〉 where the word is not used. the burning-agu〈…〉〈…〉 or, fever: the Greeke here translateth it the 〈…〉〈…〉∣dise; but better in Deut. 28. 22. the fever, 〈◊〉〈◊〉 〈◊〉〈◊〉 which hath the name orinally of burning. This 〈◊〉〈◊〉 ease, Christ cured, on such as were ready to 〈◊〉〈◊〉 therewith, Luk. 4. 38. 39. Ioh. 4. 47. 52. 〈◊〉〈◊〉 consume] or make fayle, in Chaldee, that darken 〈◊〉〈◊〉 eyes: this is referred to all the former disease; 〈◊〉〈◊〉 the Greeke interpreteth it by a word that signifi∣eth consuming with unnaturall heat. Or thi•• con∣suming of the eyes, David complaineth in the per∣son of Christ, Psal. 69. 4. pine-away] make lan∣guish, with sorrow, care, paine and hunger; as in Ier. 31. 25. filling is opposed to the pining soule: the Greeke translateth, make your soule to melt away. The word is applied also to the languishing of the eyes. Psal. 88. 10. but here, and in Deut. 28. 65. to 〈◊〉〈◊〉 pining or languishing-sorrow of the soule, meaning of the wholeman, or life; as the Chaldee 〈◊〉〈◊〉 translateth it, the breathing-out of the soule. 〈…〉〈…〉∣mies shall eate it] The like is threatned in Deut. 28. 33. 51. and by other Prophets; as, Loe I will 〈◊〉〈◊〉 a nation on you from farre, &c. and they shall 〈◊〉〈◊〉 thine harvest, and thy bread, which thy sonnes and 〈◊〉〈◊〉 daughters should eat: they shall eate up thy flockes 〈◊〉〈◊〉 thine herds; they shall eate up thy vines and thy fig〈…〉〈…〉 Ier. 5. 17. The contrary is promised in Christ 〈◊〉〈◊〉 shall not plant, and another eate, &c. they shall 〈…〉〈…〉∣bour in vaine: Esa. 65. 22. 23. And the Lord 〈◊〉〈◊〉 sworne, Surely I will no more give thy corne, 〈◊◊〉〈◊◊〉 meat for thine enemies, Esa. 62. 8.

Vers. 17. set my face] Heb. give my face, which the Chaldee translateth mine anger: so face is used for anger: Levit. 20. 5. 6. Psal. 21. 10. 〈◊〉〈◊〉] that is, as the Chaldee expoundeth, broken; in 〈◊〉〈◊〉 ye shall fall before your enemies. Contrary to the bles∣sing in vers. 7. 8. and Deut. 28. 7. This judg••ment was executed, Iudg. 2. 14. 1 Sam. 4. 2. and 〈◊〉〈◊〉 rule over you] in Greeke, persecute you. This was verified, Psal. 106. 41. They that hated them, 〈◊〉〈◊〉 over them; and in Nehem. 9. 28. After they had 〈◊〉〈◊〉 they returned to doe evill before thee: therefore th〈…〉〈…〉 test them in the hand of their enemies, so that they 〈◊〉〈◊〉 the dominion over them. But when God sheweth mercy to Israel, hee promiseth they shall rule 〈◊〉〈◊〉 their oppressours, Esa. 14. 2. none pursueth] This sheweth great fearefulnesse of heart, through

guiltinesse of conscience for sinne; fearing where no feare is, Psal. 53. 6. So in Pro. 28. 1. The wicked flee, when no man pursueth. Hereof there is a lively description in Iob 15. 20. 21. &c. and the contrary in Psalme 27. 1. 2. &c.

Vers. 18. not hearken] or, not obey; in Chaldee, not receive my word: as vers. 14. Here God, to shew his [unspec 18] long-sufferance, and the more to affect his people, chastiseth by degrees, according to the measure of their sinnes, and prophesieth of their stubborne∣nesse, who would not amend with light punish∣ments; whereof he after complaineth thus, In vaine have I smitten your children, they received no correcti∣on: Ieremie 2. 30. seven times] a certaine number, for an uncertaine, meaning many times; seven is a complete number, as is noted on Gen. 33. 3. Levit. 4. 6.

Vers. 19. the excellencie] or, the pompe, pride, haugh∣••inesse of your strength; called elsewhere, the excellen∣cie [unspec 19] (or pomp) of the strong-ones; Ezek. 7. 24. This is in particular, applied to their Sanctuarie and reli∣gion, in Ezek. 24 21. Behold I will profane my San∣ctuarie, the excellencie of your strength, the desire of your eyes, and the pitie of your soule. Though it im∣plieth generally all other things, wherein strength and excellencie doe consist: see Ezek. 30. 6 18. and 33. 28. will make] Hebr. will give your hea∣vens, that is, as the Chaldee translateth, the hea∣vens that are over you: and so Moses expoundeth it in Deut. 28. 23. as yron] the Chaldee explai∣neth it, hard as yron, that they shall not give-downe raine; and the earth that is under you, strong as brasse, that it shall yeeld no fruit. So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse, and the earth to yron. This is contrary to the blessing pro∣mised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. &c. where a dearth is menti∣oned for which Iudah mourned, her gates langui∣shed, the cry of Ierusalem ascended; their Nobles sent their little ones for water, but they found none, they returned with the vessels empty; the ground was chapt, for there was no raine in the earth: the Hind cal∣ved in the field, and forsooke it; the wilde asses snuffed up the wind, & their eyes fayled, because there was no grasse.

Vers. 20. her increase] the increase, or fruit ex••pe∣cted; [unspec 20] or which otherwise it should naturally yeeld; so in Genes. 4. 12. And this is an effect of the for∣mer restraining of raine, as Hag. 1. 10. Deuter. 11. 17. The word increase, is in Greeke translated spo∣〈…〉〈…〉, seed sowne: and so Paul useth it in like sense, saying, hee that ministreth seed to the sower, &c. multiply your seed-sowne; (that is, your increase,) 2 Corinth. 9. 10. the trees] the complement hereof is shewed, in Ioel 1. 12. The vine is dried up, and the fig tree languisheth; the pomegranate-tree, the palme tree also and the apple-tree, all the trees of the f••ld are withered. their fruit] the fruit which naturally they should bring ••orth. So another Pro∣phet saith; There shall be no grapes on the vine, nor 〈…〉〈…〉gges on the fig tree; and the leafe shall fade, and the things that I have given them, shall passe away from them, Ier. 8. ••3.

Verse 21. contrarie] Hebr. in contrarietie, (which [unspec 21] word 〈◊〉〈◊〉, is added in verse. 27.) or, at all-adventure, by chance. The Hebrew Keri; signifieth both con∣trarietie, and chance or accident: the Greeke trans∣lateth it contrary (or thwart) as opposing themselves to God and his commandements: the Chaldee ex∣poundeth it, if yee walke before mee with hardnesse, (that is, stubbornely.) If we understand it for chance or adventure, the meaning is to walke carelesly; come upon it what will; and to esteeme the punish∣ments not as from the hand of God for their sins, but to come by chance, as the Philistines said, in 1 Sam. 6. 9. then we shall know that it is not (the LORDS) hand that smote us; it was a chance that happened to us. This latter the Hebrewes follow; for speaking of tribulations upon them, they say, If men cry not to the Lord, but say, this thing happeneth to us according to the custome of the world, and this tribulation is a chance that hath befallen us; then is this the way of cru∣elty, and occasioneth them to cleave still unto their evill workes, & this tribulation, shall adde other tribulations; as it is written (in Lev. 26. 27. 28.) and (if) yee walke with me by chance, then I will walke with you in wrath (or heat) of chance: as if he should say, when tribulation commeth on you, to the end you might repent, if you say it is a chance. I will adde unto you the hot-wrath of that chance. Maim. in Misn. tom. 1. in Taanioth, (or treat. of Humiliation) ch. 1. sect. 3. not willing to hear∣ken] or, will not obey; which the Chaldee expoun∣deth, will not receive my word. An higher degree of obstinacie is here foreseene and prophesied of this people; the complement whereof, the Prophet be∣waileth, saying, Oh Lord, thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a Rocke, they have refu∣sed to returne, Ier. 5. 3.

Vers 22. wilde beasts] as God sent fierie serpents, [unspec 22] Num. 21. 6. Lions, 2 King. 17. 25. Beares, 2 King. 2. 24. and threatneth other the like, Esa. 13. 21. 22. And spiritually, these are wicked rulers, and tyrants that kill and spoile, as Prov. 28. 15. Dan. 7. 3. 4. 5. 6. Psal. 80. 13. and false Prophets that devoure soules, Matth. 7. 15. Revel. 13. 1. 2. &c. So the Prophet (speaking of their punishments by Tyrants) saith, A Lion out of the forrest shall slay them; a Wolfe of the evenings, shall spoile them; a Leopard, shall watch over their cities; every one that goeth out thence, shall be torne in pieces, because their transgressions are many, &c. Ierem. 5. 6. And of their Prophets he saith, O Isra∣el, thy Prophets, are like the Foxes in the deserts; Ezek. 13. 4. See also Ier. 8. 17. and 15. 3. desolate] or lye-waste, because there shall bee none walking in them, Esa. 33. 8. Ezek. 14. 15. For this Ieremie la∣mented, The wayes of Sion doe mourne, because none come to the solemne-feasts, Lam. 1. 4.

Vers. 23. by me] or to me, that is, so as to obey me: [unspec 23] the Chaldee saith, to my word. contrarie] or, stubbornely; or, at all adventures, as verse 21.

Verse 24. contrarie] Hebrew in contrarietie: [unspec 24] Chaldee in hardnesse; the Greeke addeth, with contrary wrath, as in verse 28. GOD dea∣leth with men according to their wickednesse, and with the froward, hee sheweth himselfe w••y, Psal. 18. 27.

Verse 25. a sword] the Chaldee explaineth [unspec 25]

it, them that kill with the sword: see before on vers. 6. vengeance of the covenant] meaning the cove∣nant between God and his people, which was the Law; as the Chaldee expoundeth it; and it shall a∣〈…〉〈…〉 on you, the vengeance for that ye have transgres∣sed against the words of the La〈…〉〈…〉. So in Ier. 50. 28. he mentioneth the vengeance of the Lords Temple, that is, the punishment of the Babylonians, for rob∣bing and burning his Temple. yee shall be gathered] to went, for feare of the sword, the Greek translateth, yee shall flee into your cities. the pe∣stilence] in Greeke and Chaldee, death; see the an∣notations on Exod. 5. 3. It implieth the cutting off by death, of man and beast, as Ezek. 14. 19. 21.

Vers. 26. breake unto you the staffe of bread] that is, take from you the bread, which is the staffe (or [unspec 26] sustentation) of life. So the Greeke translateth, wh••n I shall afflict you with penury of bread. For as to breake bread, meaneth to communicate food, Act. 2. 46. so to breake the staffe of bread, meaneth on the contrary, to take away food, and to punish with pe••ury and famine, Psal. 105. 16•• Ezek. 4. 16. and 5. 16. and 14. 13. Bread is called a staffe, (or stay) because it upholdeth the heart of man, Psal. 104. 15. then ten] Hebr. and ten, that is, many: so ten of∣ten signifieth many, as Gen. 31. 7. Zach. 8. 23. Iob 19. 3. by weight] a signe of scarcitie and want; Revel. 6. 5. 6. So it is said, I will breake the staffe of bread in Ierusalem, and they shall eat bread by weight, and with care, and they shall drinke water by measure, and with astonishment: that they may want bread and water, and b•• astonied one with another, and consume a∣way for their iniquitie, Ezek. 4. 16. 17. nor be sa∣tisfied] or, not have enough; either for the small quan∣titie, or for want of Gods blessing on that they eat: so in Hos 4 10. Mich. 6. 14. This is opposed to the former blessing, in verse 5. And under it, a spiritu∣all famine is implied, as it is said, I will send a fa∣mine in the land; not a famine of bread, nor a thirst for ••ater, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the North even to the East they shall run to and fr••, to secke the word of the Lord, and shall not finde it. Amos 8. 11. 12.

Vers. 27. not 〈…〉〈…〉rken] or, not obey; in Chaldee, not [unspec 27] receive my Word, 〈◊〉〈◊〉 in verse 〈◊〉〈◊〉. contrarie] Heb. 〈…〉〈…〉 chance: see the notes on v. 21.

Vers. 28. in wrath contrary] Heb. in wrath (or hear) of 〈…〉〈…〉riat 〈◊〉〈◊〉 (o•• of all adventures,) which the Chal∣dee [unspec 28] 〈…〉〈…〉nslateth, in strength (or vehementie) of anger: the Greeke, in contrary (or 〈◊〉〈◊〉) wrath. And the word wrath be〈…〉〈…〉 added, sheweth the increase of Gods judgements, as of the peoples sinnes. 〈◊〉〈◊〉 I▪ This addition was, lest they should impute their chastisements, to any other then God, (as the heathens did to Chance, 1 Sam. 6. 9.) and to note the certainty and inevitablenesse of their af∣flictions.

Vers. 29. the flesh of 〈◊〉〈◊〉 sonnes] in Greeke, the fleshes; and so the word is used plurally in Rev. 19. [unspec 29] 18, This threatning is repeated and inlarged, in Deuteronomic 28. 53. 57. mentioned also in E∣zek. 5. 10. fulfilled in Iehorams dayes, 2 King. 6. 29. and lamented in Ieremies, who saith, The hands of the pittifull women, have sodd〈…〉〈…〉 their owne children: they were their meat, in the destruction of the daughter of my people; Lam. 4. 10.

Vers. 30. well destroy your high places] in G••eeke, [unspec 30] will make desolate your pillars. In high-places, they used to assemble for worship and sacrifice, 2 Chro. 1. 3. 1 King. 3. 4. especially the Idolaters erected and used such, Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction, as doth Moses; Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places, understand buildings erected; as of Iosiah it is said, he burnt an high-place; and stampt it small to powder: 2 King. 23. 15. Sun-images] called in Hebrew, Chamma∣nim, of Chammah, the Sunne, which Idolaters were wont to worship, 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun, and charrets, 2 King. 23. 11. and these Sunne-images, they used to set on high, above the Altar, 2 Chronicles 34. 4. And God here threatneth their ruine, as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands; but in Esa. 27. 9. idols. cast your carkasses] or lay; Hebr. give your carkasses, that they shall not have seemely buriall, or be suf∣fered to rest in their graves; as in Ezek. 6. 4. 5. 13. he saith, I will cast downe your slaine men before your filthy idols; and I will give the carkasses of the sonnes of Israel, before their filthy idols; and will scatter your bones, round about your altars. And in Ierem. 8. 1. 2. At that time saith the Lord, they shall bring out the bones of the Kings of Iudah, and the bones of his Prin∣ces, and the bones of the Priests, and the bones of the Prophets, and the bones of the inhabitants of Ierusalem out of their graves: and they shall spread them before the Sun; and the Moone, and all the host of heaven, &c. they shall not be gathered, nor bee buried; they shall be for doung, upon the face of the earth. This judgement Iosiah fulfilled in part, when he burnt the bones of the Priests upon the altars; 2 Chro. 34. 5. 2 King. 23. 20. But special••y it: was accomplished by the heathens that destroyed them; Ps. 79. 〈◊〉〈◊〉. 2. 3. filthy idols] or doung〈…〉〈…〉 gods, so called in contempt Gillul••••, Ex∣crements or Doung; the Grand Chaldee, here and often 〈◊〉〈◊〉 them idols. my soule] in Chaldee, my Word shall loath (or abhorre) you: This is opposed unto the promise, in verse 11. and it is manifested by Gods judgments on this people, as the Prophet complaineth, Hath thy soule loathed Sion? Why hast thou smitten us, and 〈◊◊〉〈◊◊〉 healing for u••? &c. Ierem. 14. ••9.

Vers. 31. a waste] 〈◊〉〈◊〉 〈◊〉〈◊〉-place, a desert: so in [unspec 31] verse 33. This was 〈◊〉〈◊〉 even on Ierusalem it selfe, Nehem. 2. 17. So that not onely their idols and idolatrous monuments, but their common wealth, and most religious places were rui〈…〉〈…〉. And so by another Prophet he saith, I will make Ie∣rusalem heapes, a denne of Dragons; and I will make the cities of Iudah a desolation, without an inhabitant, Ier. 9. 11. your Sanctuaries] or, as the Greek trans∣lateth, your holy-places: such as were the Taberna∣cle, (called a Sanctuarie, Exodus 25. 8.) and the Temple, 〈◊〉〈◊〉 Chronicles 22. 19. and each of them, for the sundry roomths in them, (as the courtyard, holy and most holy place,) was called plurally, Sanctuaries, Psalme 73. 17. and 74. 7. Ier. 51. 51.

The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you. The Hebrewes referre this word Sanctuaries, to their Synagogues also, which they had in all their cities for the people to meet in on the Sabbathes, Luk. 4. 16. the ruinating of them, is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land. They had also Schooles or Academies, for trayning up their youth in the learning of the Law: such scholars of old were called Sonnes of the Prophets, 2 King. 2. 3. and 4. 38. and 5. 22. in ages following, they were named Disciples, Mark. 2. 18. The rites and orders of these, are in the Hebrew canons described thus. Schoolemasters were to be appointed in every province, & in every citie. And the master sate and taught them all the day long, and some part of the night; to traine them up for to learne both day and night. Five and twentie scholars, did learne by one Teacher: if there were moe, from five and twenty unto fortie; then they set another with him, to helpe him to teach them: if they were moe then fortie, they set them up two schoolemasters. They might not teach the Law, save to a Disciple of honest and good con∣versation: but if hee walked in a way not good, they first converted him unto goodnesse, and gui∣ded him into the right way, and made triall of him, and afterwards they received him into the Academie, (which they called in their tongue ••••th hammid rash, that is, an House of exposition, or studie,) and did teach him. The master sate in the chiefe place, and the disciples were in a round before him like a crowne; that they might all see the master and heare his words. And the Master sate not on a seat, and the Disciples on the ground: but either all on the ground, or all on seats. If when the Master taught, the Disciples understood him not: hee might not bee angry with them, but must againe repeat the thing, though it were many times, untill they understood the matter. Also the Disciple might not say, hee did under∣stand, when hee understood not: but was to aske againe, though it were many times. Two might not aske together, nor aske the master of any other thing, then that wherein they studied. They might not sleepe in the schoole, nor talke there of any other matter, then of (Gods) Law onely: for the holinesse of the schoole, was greater then the holinesse of the Synagogue. These and other like orders, are shewed by Maimony, in Thalmud T••••ra••, chapter 2. and 4. Now touching the Synagogues, they write, that every place where∣in there were tenne men of Israel, it was necessa∣〈…〉〈…〉 that they should prepare there an house, where∣in 〈◊〉〈◊〉 assemble for prayer, at all time of p••ayer. And this place they called Beth hacneseth; An house of Assemblie, (in the Greeke a Synagogue.) And the citizens were to bee compelled to build them a Synagogue, and to buy them a Booke of the Law, Prophets, and (other holy) Scrip∣tures. When they built a Synagogue, it was on the highest place of the citie, and builded high∣er then all other houses, (as they gather from Proverbes 8. 1. 2.) And they set a pulpit in the house, for him to goe up into, that did read the Law, or was to speake unto the people. They had also in the Synagogue an Arke (or Coffer,) wherein the Booke of the Law (the Bible) was kept. The Eders sate first, with their faces to∣wards the people; and all the people sate, one rew before another, and the faces of the one rew, towards the backes of the rew that was before them: so the faces of all the people, were towards the Elders, and towards the Arke. And when Sheliach tsibbur (that is, the Messenger, or Mi∣nister, of the congregation,) stood at prayer, hee stood on the ground before the Arke, as the rest of the people. In the land of Canaan, and those parts, they used to lay mattes on the floore, to sit upon: but in the cities of Edom, (so they call the Romane Empire,) they sate in their syna∣gogues upon bankes or seats. In the Synagogues and Schooles, they might use no lightnesse, laugh∣ing, playing, vaine talking, eating, drinking, walking or the like: neither in hot weather, might they goe into them from the heat, nor in rainy weather from the raine; nor cast up any accounts or reckonings in them; except they were such reckonings as were commanded, as the coffers for almes to the poore, and redemp∣tion of prisoners, and the like. If the Synagogue or Schoole had two doores; they might not goe in at the one doore and out at the other, to shorten their way: for it was not lawfull to goe into them, save for the things comman∣ded: But who so went in to pray, or to reade, might goe out at the doore over against him, the neerest way. Synagogues and Schooles, though they were ruined, yet they remained (as they say) in their holinesse, as it is written in Leviticus 26. 31. I will make-desolate your Sanctuaries: though they bee desolate, yet they continue in their holinesse. They might not pull downe a Synagogue, to build another in the same, or in an∣other place: but first they builded another, and afterward pulled downe the former; lest any vi∣olence should befall them; and it should not bee builded. It was lawfull to make a Schoole of a Synagogue, but not a Synagogue of a Schoole: because the holinesse of a Schoole, was above the holinesse of a Synagogue; and they were to ascend in holinesse, but not to descend. And if the citizens sold a Synagogue, they might buy an Arke with the money, or a Bible: But if they sold a Bible, they might buy nothing, with the money save another Bible; for there is no holinesse (say they) above the holinesse of the Booke of the Law, (or Bible.) As they might sell a Synagogue, so they might give it for a gift: but they might not let it out to hire, nor morgage it, &c. Maimony in Misneh treatise of Prayer, ch. 11. Of these Synagogues, though there bee no expresse mention in Moses; yet the Apostle Iames testifi∣eth, that Moses of old time had in every city them that preached him, being read in the Synagogues every sabbath day, Act. 15. 21. And Iesus in the Synagogue of Nazareth, stood up for to read; & there was delivered

unto him, the booke of the Prophet Esaias; which when he had opened and read, hee closed the booke, and gave it againe to the Minister, and he sate downe, and taught the people, Luk. 4. 16. 17. 20. and in the Synagogues usually on the Sabbathes, there was the reading of the Law and Prophets, and preaching afterwards: Act. 13. 14. 15. 16. &c. And for the Schoole, the name is used in Act. 19. where Paul ha∣ving disputed and perswaded the things concer∣ning the kingdome of God, for the space of three mo∣neths, in the Synagogue: when divers were hardned, and beleeved not, but spake evill of that way be∣fore the multitude; he departed from them, and sepa∣rated the disciples, disputing daily in the Schoole of one Tyrannus; (which the Syriak explaineth thus, hee separated the disciples from them, and spake daily with them, in the Schoole of a man whose name was Turan∣nus: and the Arabik likewise saith, hee instructed them daily, in the house of a man named Tyrannus:) and this continued by the space of two yeeres, Acts 19. 8. 9. 10. They are reported to have had of old, a∣bove foure hundred schooles and Synagogues in Ierusalem; and there was a place in the Temple where our Lord Iesus was found, when hee was twelve yeeres of age, sitting in the midst of the do∣ctors, both hearing them, and asking them questions: Luk. 2. 46. And that there were Synagogues in Ie∣rusalem besides the Temple, appeareth by Pauls words unto Felix, They neither found me in the Tem∣ple disputing with any man, nor raising up the people, nei∣ther in the synagogues, nor in the citie, (speaking of Ierusalem:) Act. 24. 12. I will not smell] that is, as the Chaldee openeth it, I will not accept with fa∣vour: and so the phrase is used in 1 Sam. 26. 19. If the Lord have stirred thee up against me, let him smell an offring: and in Amos 5. 21. I will not smell, in your solemne assemblies; that is, not accept with favour the oblation of your solemne assemblie, as the Chaldee there interprets it. Compare Gen. 8. 21. This judg∣ment is opposed to that blessing in verse 12. I will walke among you. the swell of your rest] that is, of your sacrifices of rest, and so the Greek translateth it, the smell (or savour) of your sacrifices: and the Chaldee, the offring of your congregation. So the word fire-offring (or sacrifice) elsewhere expressed, is here to be understood. See Levit. 1. 9. and 2. 12.

Vers. 32 the Land] in Greeke, your land. So in E∣zek. 33. 28. 29. I will lay the land most desolate, and the [unspec 32] Pompe of her strength shall cease, and the mountaines of Israel shall be desolate, that none shall passe through. And they shall know that I am Iehovah, when I have laid the land most desolate, because of al their abhomina∣tions which they have committed. The fulfilling here∣of is shewed by the Prophets, Esa. 1. 7. 8. even the mountaine of Sion was desolate, the Foxes walked up∣on it, Lam. 5. 18.

V. 33. scatter] or fanne, that is, scatter as chaffe. Of this they complaine in Ps. 44. 12. Thou hast sanned [unspec 33] us among the nations. And in Zach. 7. 14. I scattered them with a whirlewinde among all the nations, whom they knew not: thus the land was desolate after them, &c. This is opposed to that blessing in v. 5. Ye shall dwell in confident safetie in your land. a sword] that is, as the Chaldee explaineth it, them that kill with the sword. The like is threatned in Ier. 9. 16. and in E∣zek. 12. 14. 15. and 52. This is contrarie to that blessing in v. 6. the sword shall not passe through your land.

V. 34. injoy] accept, as v. 41. or, pay, accomplish her [unspec 34] Sabbathes: meaning her seventh yeeres, which the Chaldee calleth releases, (or remissions) whereof see Lev. 25. 2. Deut. 15. 1. So the word is used for pay∣ing or accomplishing, as in Ioh 14. 6. till hee accom∣plish as an hireling, his day; though there also it may meane, a contented-acceptation, and injoying of that which was desired.

V. 35. it shall rest] or, it shall keep-sabbath; both from [unspec 35] the people, the unworthy inhabitants; and from their tillage thereof, as the law required, Lev. 25. 4. Which being a precept figuring the sanctimonie of the church, was not kept, whiles they defiled the land by their iniquities, as Lev. 18. 27. Wherefore whiles the land lay desolate, it should as it were be well pleased, and contentedly injoy the rest which God would give it, from their sinning upon ii. This was fulfilled, when they were 70. yeeres cap∣tives in Babylon; as appeareth by 2 Chron. 36. 21. where it is said, Vntill the land had injoyed her Sab∣bathes: as long as she lay desolate, she kept Sabbath, to ful∣fill seventie yeeres. rested not in your sabbathes] This sheweth, that it was not the outward rest and in∣termission of the land, which God chiefly inten∣ded by that law, Lev. 25. (for those Rests, the land injoyed,) but the resting from sinne, by the peo∣ple that dwelt thereon: even as the Sabbath day, was also a signe of their sanctification. See the notes on Levit. 25. 4.

Vers. 36. a softnesse] or tendernesse, that is, a faintnes [unspec 36] or fearefulnesse, and as the Chaldee translateth it, a breaking or discouragement. So softnesse; is used for faintnesse or want of courage in Deut. 20. 3. Esa. 7. 4. 2 Chron. 13. 7. a driven-leafe] or a tossed leafe, which the Greeke translateth caried, meaning with the winde: and as in Thargum Ionathan it is explai∣ned, a leafe that is plucked from the tree. This judge∣ment in Iob 15. 21. 22. is opened thus, A sound of feares is in his eares; in peace the destroyer will come upon him; he beleeveth not to returne out of darkenesse; and he is waited for of the sword: &c. as fleeing from a sword] Hebr. the flight of a sword; which the Greeke explaineth as they that flee from batteil; and the Chaldee, as a flight from before them that kill with the sword. So Solomon saith, The wicked fleeth, where no man pursueth, Prov. 28. 1.

Vers. 37. shall fall] or, stumble-downe, through [unspec 37] weakenesse; or through hast as they flee, they shall fall one on another. before a sword] Chaldee, before them that kill with sword. power-to-stand] Heb. standing, or uprightnesse; contrary to the bles∣sing in verse 13. The Greeke translateth, ye shall not be able to withstand your enemies.

Vers. 38. shall perish, &c.] or, shall be lost. The ful∣filling [unspec 38] hereof is shewed in Ier. 50. 6. My people hath beene perishing (or lost) sheepe, their sheepheards have caused them to goe astray, &c. Vnto this curse of the Law, the promise of grace under the Gospell is op∣posed in Esa. 27. 13. They shall come which are peri∣shing in the land of Assyria, and the Outcasts

in the land of Egypt; and shall worship Iehovah, in the 〈◊〉〈◊〉 at Ierusalem. eat you up] in Chalden, con••ume you: that it, ye shall dye in the land of your captivine.

Vers. 39. pine away] in Chaldee, melt away: to pine in iniquite, is to consume and perish in the [unspec 39] punishment for iniquitie: whereupon this people complained, If our transgressions and our sinnes be up∣on us, and we pine away in them; how should wee then live? Ezek. 33. 10. See also Ezek 24. 23. It may like∣wise imply the beginning of grace in them that are left, (the remnant-according to the election of grace, Romans 11. 5.) who by their chastisements are) brought to a sight and sorrow for their sins: as in: Ezek. 36. 31. ye shall lothe your selves in your own sight, for your iniquities. of their fathers] the Chaldee expoundeth it, in the sins of their evill fathers, which they retain in their hands, they shal melt-away with thē.

Vers. 40. And they shall] that is, And if they shall confesse: as the word If is understood in Exod. 4. 23. [unspec 40] Mat. 1. 2. and 3. 8. Such a confession Daniel made, in Dan. 9. 3. 4. 5. &c. and Nehemiah, Neh. 1. 4. 5. 6. 7. &c. and 9. 1. 2. 29. 30. &c. when with fasting and prayer they confessed their owne and their forefa∣thers sinnes. And from hence the Hebrewes doe gather, that they should humble themselves and fast certain daies in the yeere, for the calamities that have befallen their forefathers; (such dayes as he spoken of in Zach. 7. 3. 5. and 8. 19. and other the like;) wherein they stir up their hearts unto re∣pentan, by memoriall of their owne evill deeds, and the deedes of their fathers, which caused those diffesses to come upon them. Moreover they say, W〈…〉〈…〉o seeth the cities of Iudah in their desolation, saith, Thy holy cities are à wildernesse [as in Esa. 64. 10] and re〈…〉〈…〉 his clothes. If he see Ierusalem in her desolati∣on, be faith, Ierusalem is a wildernesse, &c. If hee see the Sanctuarie desolate, he saith, Our holy and our beau∣tifull house, &c. [as in Esa. 64. 11.] and rendeth his clothes. Hee rendeth them with his hand, all the clothes that are upon him, untill he be naked down to the heart. And he never soweth up those rent plico〈…〉〈…〉. But all their fasts (they say) shall cease in the ••••yes of Christ: and not so onely, but they shall be 〈◊〉〈◊〉 a good day (or festivitie,) and to dayes of joy and 〈…〉〈…〉, as it is written (in Zach. 8. 19.) Thus saith the Lord hosts; the fast of the fourth (moneth) and the fast of the fift, and the fast of the seventh, and the fast of the tenth, shall be to the house of Iudah joy and gladnesse, and chear full solemne-feasts: therefore love the truth and ••••nce. Maim. tom. 1. in Taanioth, chap. 5. sect. 1. 16. 19. Thus are the unbeleevers left to mourne and pine away in their iniquities, and they fast not 〈◊〉〈◊〉 to the Lord; but as he cried and they would 〈…〉〈…〉eate; so they cry and he will not heare: be∣cause they have refused Christ who is our Peace; and whose glory dwelt amongst us, full of grace and truth, Zach. 7. 5. 13. Eph. 2. 14. Ioh. 1. 11. 14. against me] in Chaldee, against my word. con∣trary] Hebr. in conntrarietie: Chaldee, in hardnesse, (stubbornely) as vers. 21. 27.

Vers. 41. uncircumcised heart] which the Chaldee [unspec 41] expoundeth grosse (or foolish) heart; and Targum Ionathan, their proud heart. It meaneth also an un∣bleeving and disobedient heart, which resisted the Spirit of God; according to that saying, Yee stiffe necked and uncircumcised in heart, and eares••, yee doe•• alwaies resist the holy Ghost: Act. 7. 51. This hee speaketh, because the true circumcision is in the liners, and in the spirit, Romans 2. 29. whereup∣on the Prophet complaineth, all the house of Israel, are uncircumcised in heart, Ierom. 9. 26. what uncir∣cumcision is, see Genes. 27. be humbled] or, be bowed downe, which the Greeke translateth, be a shamed; the Chaldee, be broken. It is opposed un∣to pride, 2 Chronicles 32. 26. Iob 40. 12. and im∣plieth their repentance, and turning to the Lord, as in 2 Chronicles 30. 11. Whereupon God saith, If my people, upon whom my name is called, shall hum∣ble themselves, and pray, and seeke my face, and turne from their wicked wayes: then will I heare from heaven, and will for give their sinne, &c. 2 Chronicles 7. 14. accept of their iniquitie] that is, of the punish∣ment of their iniquitie; as iniquity and sinne, is often used for punishment, Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that, is willingly to beare it, and contentedly to injoy it, (the word before used in verse 34. where the land should injoy her sabbathes;) or pay for the same. This phrase is used in Esa. 40. 2. where Ierusalem is com∣forted, because her iniquitie is accepted of, (or pay∣ed,) when she hath received of the Lords hand, double for all her sinnes.

Vers. 42. Then will I] Hebr. And I will remem∣ber. [unspec 42] This remembrance of God, signifieth his perfor∣mance of the thing promised; as hee saith, I have remembred my convenant, &c. and I will bring you out from under the burdens of the Egyptians, &c. Exod. 6. 5. 6. So our remembring of Gods precepts, is ex∣pounded for to doe them, Psal. 103. 18. And under this promise, Gods mercie towards them is impli∣ed; as Moses elsewhere saith, For Iehovah thy God, is a mercifull God, he will not forsake thee, neither de∣stroy thee, nor forget the covenant of thy fathers, which he sware unto them: Deut. 4. 31. And David; And he remembred for them his covenant: and repented, accor∣ding to the multitude of his mercies. Psal. 106. 45. my covenant with Iacob] the Greeke translateth, the covenant of Iakob, &c. the Chaldee, my covenant that was with Iakob, &c. The remembring of this cove∣nant with their ancestors, meaneth the accomplish∣ment of the gracious promises made in respect of Christ unto forgivenesse of sinnes, and Sanctificati∣on of the Spirit. Therefore when Christ the horne of salvation, was raised up in the house of David, God is said to doe mercie with our fathers, and to re∣member his holy covenant, the oath which hee sware to our father Abraham, &c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. &c. So whiles Daniel was confessing his sinne, and the sinne of his people Israel, the Angel Gabriel came and told him of the comming of Christ, to finish the transgression, and to seale up sinnes, and to make atonement for iniquitie, and to bring in everlasting righteousnesse: Daniel 9. 20.—24. For the Lord will not cast-off for ever: but though hee cause griefe, yet will he have compassion, according to the multitude of his mercias; Lamentation 3. 31. 32.

This Thai〈…〉〈…〉 called Ionathans, expoundeth e〈…〉〈…〉is verse thus; Then will I remember in mercie, the cove∣nant which I covenanted with Iakob at Beth••l, (Gen. 35.) and also the covenant which I covenant••d with I∣saak in mount Morijah; (Gen. 22.) and also the cove∣nant which I covena〈…〉〈…〉d with Abraham, but 〈◊〉〈◊〉 the peeces (of the sacrifices, Gen. 15.) Whereas other-where the covenant is usually mentioned once, and from Abraham do••neward to Isaak, and so to Iakob, as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice, for more confirmation, and beginning with Iakob, goeth upward to Abraham (the father of the faith∣full,) so leading them by degrees to his first and most ancient promises; and in them to Christ, whose Gospell was preached to Abraham; and such as be Christs, are Abrahams seed, and heyres accor∣ding to the promise, Gal. 3. 8. 29. the land] which shall againe be inhabited and tilled; as it is written, In the day that I shall have cleansed you from all your iniquities, I will also cause you to dwell in the cities, and the wastes shall be builded, and the desolate land shall bee tilled, whereas it lay desolate in the sight of all that pas∣sed by, &c. Ezek. 36. 33. 34. So another Prophet saith, O Lord thou hast beene favourable to thy land, thou hast returned the captivity of Iakob; and, our land shall give her fruit, &c. Psal. 85. 2. 13. And these pro∣mises have also their accomplishment in Christ; who pronounced this blessing to the meeke, that they shall inherit the laud; Matth. 5. 5. But that earth∣ly land, wherein they and their fathers so journed, was à figure of a better countrie, that is, an heavenly, Heb. 11. 9. 16.

Vers. 43. and shall injoy] as in verse 34. The Greek [unspec 43] translateth, then shall the land accept her sabbathes. 〈◊〉〈◊〉 because even for because] the reason is doubled, for the more vehemencie; and to imply their often and manifold sinnes, in the breaking of his cove∣nant. The like phraseis in Ezek. 13. 10.

Vers. 44. in the land of their enemies] cast out thi∣ther [unspec 44] for their sinnes, and so unworthy of grace, be∣ing to bee reputed as enemies themselves. This commendeth the mercie and free grace of God in Christ, for when we were enemies, wee were reconciled to God, by the death of his Sonne: Rom. 5. 10. to consume them.] This promise, was partly fulfilled at their returne out of Babylon, as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them, nor forsake them. But chiefly the complement hereof, is by the Gospell, as the Apostle sheweth in Rom. 11. 26. 28, 29. Like promises are made in D••uter. 4. 29.—31. Ezek. 24. 22. 23. I am Iehovah] or, I Ieho∣vah, 〈◊〉〈◊〉 their God: which on ••his part, sig∣nifieth his power, goodnesse, and readinesse to save them; and for them it is a signe of bles∣sing; for blessed is that people, whose God is Iehovah. Psal. 144. 15. and 33. 12.

Vers. 45. of their 〈…〉〈…〉rs] or, of the first; which [unspec 45] Targum Ionathan expoundeth, the covenant which I 〈◊〉〈◊〉 with their ancient fathers. The Greeke trans∣lateth it, their first covenant, when I brought them for〈…〉〈…〉 the land of Egypt. Which deliverance, be∣ing a figure of a better by Christ; God, when hee would assure them of his grace, if they turne un••o him by faith, mentioneth that covenant and re∣demption. For though the covenant of the Gospel, be another then that which hee made with them, when he brought them out of Egypt, as the Apo∣stle sheweth by testimonie of the Prophets, Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given, was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse, to every one that beleeveth; Rom. 10. 4. And thus Moses en∣deth the curses of the Law, due to transgressors; with promise of grace to the remnant of the Iewes (according to the election of grace, Rom. 11. 5.) which in the latter dayes shall come againe unto him; whom he is able to graffe in againe, and so will, if they bide not in unbeliefe; for as touching the election, they are beloved for the Fathers sakes, Romans 11. 23. 28.