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.

NO part] or, no portion, namely in the spoiles taken from the enemies: which would have [unspec 1] beene a great portion, as appeareth by Ios. 22. 8. So the Hebrewes expound it, No part in the spoile, nor inheritance in the land. Maimony tom. 3. treat. of the Release and Iubilee, ch. 13. sect. 10. See the notes on Num. 18. 20. nor inheritance] in the land of Canaan, which was divided among the other tribes, Num. 26. 2.—53. 57. But because the Levites were adjoyned to the Priests for the ser∣vice of the Lord and his Church, Numb. 18. 1, 2. &c. therefore God would not have them cumbred with the affaires of this life, lest by them they should be hindred from doing their dutie, as it is writ∣ten, No man that warreth, intangleth himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 3. 4. See also Deut. 10. 8, 9. So the Hebrewes say, Where∣fore was not Levi counted meet to have inheritance in the land of Israel, or spoiles with his brethren? Be∣cause hee was separated to serve the Lord, and to in∣herit him, and to teach his strait waies, and his just judgments unto many, Deut. 33. 10. Therefore was he separated from the waies of the world: they wage not warre as doe the rest of Israel, neither doe they in∣••erite, nor earne for themselves with strength of their bodies; but they are the Lords power (or substance) as it is written (in Deut. 33. 11.) BLESSE LORD HIS POWER: and the blessed (God) himselfe earneth for them; as it is written (in Num. 18. 20) I am thy part and thine inheritance. Maim. treat. of the Release and Iubilee, c. 13. s. 12. fire∣offerings] which were to be offered on the Altar by fire, as the Meat-offering, Sinne-offering, and Tres∣passe-offering of every man, Numb. 18. 9. and his inheritance] that is, all other things which be∣ing the Lords right by his Law, he hath given to the Priests and Levites. Of these, see the notes on Numb. 18. where foure and twenty gifts were be∣stowed on the Priests, all expressed in the Law. The Greeke referteth it to the former, saying, the burnt offerings of the Lord shall be their inheritance.

Vers. 2. and he] that is, Levi, put for all the [unspec 2] Levites and Priests of that tribe: so in M••la. 2. 4, 5. spoken unto him] in Num. 18 20. and other places. Herein God promiseth to those that feare him, his ministers, 1 Cor. 9. 13, 14. and all his peo∣ple, to be their inheritance, that is, to releeve them, and supply all their wants out of the riches of his grace, 2 Cor. 9. 8. So the Hebrewes here say; Not the tribe of Levi onely, but every particular man of all that come into the world, whose spirit maketh him willing, and giveth him understanding with know∣ledge to separate himselfe, to stand before the Lord, to minister unto him, and to serve him, to know the Lord, and walke aright, as God did make him; and that he breake from off his necke the yoake of many inventi∣ons which the sonnes of Adam have sought out, (Ec∣cles. 7. 29.) behold this man sanctifieth himselfe ho∣ly of holies, and the Lord will be his part and his in∣heritance for ever, and for ever and ever; and will vouchsafe unto him in this world the things that shall be sufficient for him, even as hee did vouchsafe unto the Priests the Levites. Behold David saith (in Ps. 16. 5.) The LORD is the portion of my part and of my cup, thou susteinest my Lot. Maimony in the Release and Iubilee, ch. 13. s. 13.

Vers. 3. the Priests due] Hebr. the judgment (or [unspec 3] right) of the Priests: which the Chaldee expoun∣deth due unto the Priests: and so the word judgment is elsewhere used for dutie, Psal. 81. 5. slay a slaughter] that is, kill any beast for common food. The originall word generally signifieth no more than to kill a beast (as is noted on Gen. 31. 54.) and in speciall, to kill for sacrifice unto God. But the large meaning is here to be chosen: for it agreeth not with the former lawes in Leviticus touching sacrifices, that the Priests should have the cheekes, &c. and the generall exposition of the Hebrewes is, that this is meant of common meats. oxe or sheepe] implying goats also; for that is usually com∣prehended under the name sheepe or lamb. that hee] or, and he, that is, every one of the people shall give. give unto the Priest] Hereupon these are called gifts. Of them the Hebrewes write; It is commanded to give of every cleane beast that is killed, unto the Priest, the shoulder, & the two cheekes, and the maw, (Deut. 18. 3.) and these in every place are called gifts. And this commandement is in use continually, whether when there is a Temple, or not; and in every place, whether within the land (of Isra∣el) or without it: and it is to be of common (things) not of things sanctified. If it bee doubtfull whether (the beast) be a firstling, these gifts must be given out of it: if it be a firstling, that is all the Priests. (Num. 18. 15.) and if it bee not a firstling, these gift 〈◊〉〈◊〉

(out of it) for the Priest. Gifts are due of none but cleane beasts onely, as it is said, WHETHER OXE OR SHEEPE, &c. whether it bee killed for mans meat, or for to feed infidels, or dogs, or for medicine, these gifts are due of it. If a Proselyte have a beast killed, if it were before he was joyned, he is free; if af∣ter he were joyned, hee is bound (to give these gifts.) In a place where no Priests be, they may priz•• the gifts and eat them, and give the price to any Priest that they will. If he will give these gifts to one Priest, hee may; or if he will divide them, he may not give halfe the maw to one, or halfe the shoulder, but the shoulder to one, and the maw to another, and the cheekes to them both, [that is, to each of them one.] If a priest will sell his gifts, he may, or give them to an Infidell, &c. for there is no holinesse in them at all. The Priest may not violently take the gifts, nor aske them with his mouth; but he receives them when they are given him, with honour, &c. Maimony in Biccurim (or first-fruits) ch. 9. s. 1. &c. the shoulder] the right shoulder (saith Maim. ibidem s. 18.) and they may not plucke off the wooll, or flay them, but give them with their skin, and with their wooll.

Vers. 4. The first fruits] of these, see the Anno∣tations [unspec 4] on Exod. 22. 29. and Numb. 18. 12. These were called by the Hebrewes, the great heave-offe∣ring; and it was to be given (they say) to the Priest, whether it were cleane or uncleane: though the corne or oile were all uncleane before it was separated, the owner was bound to separate out of it an heave-offe∣ring, and give it to the Priest. If it were cleane, the Priest did eat it; if uncleane, they used it for burning, &c. And whosoever separated the great Heave-of∣fering, or the heave-offering of the tithe, hee blessed (God) before he separated it, after the manner as he used to blesse for doing all the commandements. Maim. in Trumoth c. 2. s. 14, 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece] Of this there is no measure set by the Law; but by the Hebrew Doctors, they might not give lesse than one of sixtie (the sixtieth part, as of other first-fruits is noted on Exod. 22. 29.) And this is not due but in the land (of Israel) as the first-fruits of the corne, and of common (beasts) not of holy. And of sheepe onely, male and female: for their wooll is meet for cloathing. He that separateth the first of his fleece, and it be lost, is indebted for afterward, untill he give it unto the priest. He that saith, all my fleece be first-fruits, his words must be confirmed. Who so hath ma∣ny fleeces of first-fruits, and would divide them a∣mong the priests, hee may not give lesse to every one than the weight of five shekels of white wooll, enough for a little coat. Maim. in Biccurim, c. 10.

Vers. 5. to stand to minister in the name, &c.] the [unspec 5] Greeke interpreteth it, to stand before the Lord thy God, to minister and to blesse in the name of the Lord. This sheweth a reason of the former duty; because God had called the Priests from worldly affaires, to serve him, and to minister, and sow unto his peo∣ple spirituall things, therefore they should reape the peoples carnall things, as 1 Cor. 9. 11, 13. By standing is noted their manner of service, as is ob∣served on Deut. 10. 8. and their continuance in the same, as Psal. 119. 91.

Vers. 6. a Levite] This is spoken generally, and [unspec 6] so implieth either Priest or ordinary Levite, who served by their courses, but might at other times come up and serve voluntarily, & have their porti∣on with their brethren. of thy gates] that is, as the Greeke and Chaldee doe translate, of thy cities. For the Levites dwelt dispersed in the tribes of Is∣rael, Ios. 21. he sojourned] his dwelling in the cities is called a sojourning as a stranger, for that the priests had no inheritance with Israel, v. 1. but the Israelites gave them (of their inheritance) cities to dwell in, and the suburbs for their cattell, Num. 35. 2, 3. shall chuse] to have his Tabernacle, or Temple and publike worship there: see Deut. 16. 2. and 12. 5.

Vers. 7. shall minister.] Although the Priests [unspec 7] and Levites ministred in their courses, whereinto they were distributed, and unto which they were bound, 1 Chron. 24. and 25. yet if any would at other times voluntarily serve, God here allow∣eth it, and their portions for their labour. But the Hebrewes explaine this with some limitations, saying; Moses our master divided the Priests into eight wards (or charges) foure of Eleazar, and foure of Ithamar. And so they were till Samuel the Pro∣phet: and in Samuels daies, hee and King David di∣vided them into foure & twenty wards, and over eve∣ry ward one head Provost. And they went up to Ie∣rusalem, for the service of the ward, every weeke, &c. And it is commanded that at the solemne feasts, all the wards be equall, and whosoever of the priests commeth up at the feast and will serve, hee may serve and have a portion with them; and they may not say to him, goe thy way till thy ward commeth, as it is written (in Deut. 18. 6.) AND IF A LEVITE SHAL COME FROM ONE OF THY GATES. Which words are meant of the offerings at the feasts, &c. But vowes, and voluntary offe∣rings, and the daily sacrifices, none offer them but the ward, whose time is appointed: yea, though it bee at the feast, as it is said (in Deut. 18 8.) THEY SHALL EAT PORTION LIKE PORTION, BESIDES HIS SALES BY THE FATHERS. As if he should say, they shall eat portion like portion, of the offerings of the Congregation, but have no like portion in other things, which the fathers have already apportioned them, and appointed every ward by the weeke, &c. And they account, that hee speaketh not but of the priests: for there are no gifts in the Sanctuary to eat of, but for the priests onely. And so a priest which hath an offering, may come into the sanctuary, and offer it any day when he will, as it is said (Deut. 18. 6.) AND SHALL COME WITH ALL THE DESIRE OF HIS SOVLE) and minister; yea, though it be a sinne-offering, or a trespasse-offering, he offereth it, and maketh atone∣ment by his owne hands, and hath the skin of his of∣fering, and eateth (the flesh.) And if hee will give his offering to any priest whom he will, for to offer it, he may give it; and then the skin of the oblation, and the service thereof, is the priests onely, to who•• hee gave it. Maimony treat. of the Instruments of the Sanct. chap. 4. sect. 3.—6. that stand] that is,

as the Chaldee expoundeth, that minister.

Vers. 8. portion like portion] that is, equall porti∣ons, one as much as another. The Greeke transla∣teth, [unspec 8] hee shall eat the portion that is apportioned (or divided.) beside his sales] that is, beside the price of the things sold. By the Law, if a Levite sold a house, hee might redeeme it at any time, Levit. 25. 32. which he could not doe, if he spent his money upon his owne maintenance, and had no portion in the sanctuary. by his fathers] or, according to the fathers. This some referre to the sales fore-mentioned, which might be of the houses that he had from his fathers, his patrimonie. Others refer it to the order of his service and portion, which should bee according to the courses and wards a∣foresaid, without confusion or disturbance of them: for according to the fathers and chiefe men in the families, were the courses appointed, Numb. 3. 2. 17, 21. and 1 Chron. 24. 4. the Greeke translateth, beside the sale, which is according to the family. But the Chaldee paraphraseth thus, Beside the ward (or observation) which shall come on the Sabbath, as the fathers have appointed; that is, beside that portion which is due unto him for his service by course in his weeke, as the fathers appointed.

Vers. 10. There shall not] or, Let there not bee found. to passe thorow the fire] so to burne [unspec 10] them, or at least to consecrate them by this signe unto Idols, and in speciall unto Molech, to which abomination this service was performed among the heathens, Lev. 18. 21. See the Annotations there. The Greeke translateth, any that purgeth his sonne or his daughter in fire. Of Achaz king of Iu∣dah it is said, that hee made his sonne to passe thorow the fire, 2 King. 16. 3. which Ezra explaineth thus, he burnt his sonnes in the fire, 2 Chron. 28. 3. a diviner] in Hebrew, Kosem, a fore-seer, or presa∣ger, a foreteller of things to come, as doth a Prophet: as it is said, the Prophets divine for money, Micha 3. 11. and Baalam, a Prophet, 2 Pet. 2. 16. is cal∣led a Diviner, Ios. 13. 22. & though it be sometime spoken in the good part, as in Esa. 3. 2. The Prophet and the Diviner (or Sage) and the Ancient; and in Prov. 16. 10. Divination is in the lips of the King: yet commonly it is meant of evill and heathenish Prophets, or of the false Prophets in Israel, Esay 44. 25. Ezek. 13. 6, 7, 9. With such they used to consult in weightie cases, as the Philistines called for the Priests and the Diviners, 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way, at the head of the two waies, to use divination, &c. Ezek. 21. 21, 22. It was done by unlawfull means, as Saul said to the Witch, Divine unto mee by the familiar spirit, 1 Sam. 28. 8. and it was a thing hate∣full unto God; as hee saith, Rebellion is as the sinne of divination, 1 Sam. 15. 23. This Art (as Cicero sheweth in his first booke of divination) is called in Greeke, Mantikee, of Furie, (as Plato expounds it;) in Latine, divinatio, à divis, of the gods, as Tul∣lie there saith: and he maketh it a fore-knowledge and perceiving of things to come: a skill much magnified in all nations. The Hebrewes also take a Diviner to bee one that doth things whereby hee may foretell things to come, and say, such a thing shall bee, or shall not bee; or say, it is good to doe such a thing, &c. The manner and meanes of divining they note to bee divers; some doing it with sand, some with stones, some by lying downe on the ground, some with iron, some with a staffe which hee carrieth in his hand, and leaneth on, &c. where∣to they apply that of the Prophet, My people aske counsell at their stocks, and their staffe declareth unto them, Hos. 4. 12. It is unlawfull to divine, or to aske (counsell) of a diviner: Hee that asketh of a diviner is chastised with stripes, but the diviner himselfe, if he doe any of the foresaid acts (of divination) or the like, is beaten. Maimony treat. of Idolatry, ch. 11. sect. 6, 7. observer of times] or, Soothsaier; an observer of the clouds, and of the planets; a Plane∣tary, or, an observer of the flying of fowles; an Au∣gur. The diviners forespoken of were caried much by inward and spirituall motions; these by out∣ward observations in the creatures. They were of esteeme among the Philistines, and other heathens, Esay 2. 6. and the sinne crept into Israel, 2 King. 21. 6. though God forbade it here, and in Lev. 19. 26. The Hebrewes say, they were such as did set times for the doing of things, saying, Such a day is good, and such a day is naught: such a day is fit for to doe such a worke; such a yeere or moneth is evill for such a thing. It is unlawfull to observe times, though one doe no worke, but make it knowne; they are lyes which fooles imagine to bee true, and to bee words of wise men, &c. Maim. in treat. of Idolatry, chap. 11. sect. 8. an observer of fortunes] one that curiously searcheth, observeth, and telleth signes of good or evill luck, which are learned by experience: The Hebrew Nachash is to search and finde out by experience, Gen. 30. 27. and 44. 5. whereupon Menachesh (the word here used) is one that too curiously observeth and abuseth things that doe fall out, as luckie, or unluckie signes: as did the Augures and Soothsaiers among the hea∣thens. The Hebrewes describe it thus; as if one should say, Because the morsell of bread is fallen out of my mouth, or my staffe out of mine hand, I will not goe to such a place this day; for if I goe, I shall not speed of my businesse. Because a Fox passed by on my right hand, I will not goe out of my house this day; for if I goe, some deceitfull man will meet with mee. And so if men heare the chattering of a bird, and say, it shall be so, or not so; it is good to doe such a thing, or naught to doe such a thing, &c. And so hee that maketh signes for himselfe, if it fall out so or so, I will doe such a thing; if it fall not out, I will not doe it; and all things of like sort, these all are unlawfull: and who-soever doth any act, bacause of any of these things, is to be beaten. Maimony treat. of Idolatry, chap. 11. sect. 4. This sinne was common among the hea∣thens, practised of the wisest, Numb. 24. 1. 1 King. 20. 33. and it spread into Israel, 2 King. 17. 17. 2 Chron. 33. 6. and is at this day too common a∣mong Christians, though Gods law plainly for∣biddeth it here, and in Levit. 19. 26. a witch] or, a sorcerer, a magician; in Hebrew, Mecashsheph, in Greeke, Pharmakos: of this kinde were Iannes and Iambres, the sorcerers of Egypt: see the notes on Exod. 7. 11. Such were esteemed among the

wise, and called to tell and interpret dreames, Dan. 2. 2. By Gods Law a winch might not bee suffered to live, Exod. 22. 18. yet did this evill prevaile in Israel, 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers, some that did hurt, others that did hold the eies, that is, by jugling and sleights be∣guiled mens senses. Mecashsheph (the witch) is to be stoned to death, if be doe the act oft witchcraft: but he that heldeth the dies, and seemeth to doe that which he doth not, is to be beaten. Maimony treat. of Ido∣latry, ch. 11. s. 15.

Vers. 11. charmeth a charme] or, inchanteth an [unspec 11] inchantment, or, conjureth conjuration. The He∣brew Chober signifieth conjoyning, or consociating: the Chaldee name Ratim, is of murmuring or mum∣bling: the Greeke Epaidon, of charming or inchan∣ting. This Charmer is said to be hee that speaketh words of a strange language, and without sense: and hee in his foolishnesse thinketh that these words are profitable. That if one say so or so unto a Serpent, or a Scorpion, it cannot hurt a man: and hee that saith so and so to a m••an, be cannot be hurt, &c. He that whis∣pereth over a wound; or readeth a verse out of the Bible: likewise he that readeth over an Infant, that it may not be frighted; or that layeth the booke of the Law (the Bible) or the Phylacteries upon a childe that it may sleepe; such are not onely among inchan∣ters or charmers, but of those that generally denie the Law (of God) because they make the words of the Scripture medicine for the body, whereas they are not but medicine for the soule, as it is written (in Prov. 3. 22.) They shall be life unto thy soule. Maimony 〈◊〉〈◊〉. of Idolatry, chap. 11. sect. 10. 12. of a familiar spirit] called in Hebrew Ob, which signifi∣eth a bottle, Ioh 32. 19. applied here and often to Magicians, who possessed with an evill spirit, speak with hollow voice as out of a bottell, and (as some say) with swollen bellies: whereupon the Greeke version usually calleth them Eggastrimuthoi, as speaking out of the belly. But the holy Ghost in Act. 16. 16. expoundeth it more fully, the spirit of Pithon (or of divination:) meaning of the Devill, whose answers were given to the heathens by these meanes; the chiefe whereof was called Pythius Apollo, and his Temple Pythion, and his feast Py∣thia, kept to his honour, who was faigned to kill the serpent Python. The manner of this Oracle the Prophet sheweth to be with an hollow low voice; as, Thy speech shall bee low out of the dust, and thy voice shall be as of one that hath a familiar spirit, E∣say 29. 4. The Hebrewes explaine it thus, that hee which had a familiar spirit, stood and burned incense, and held a rod of mirtle tree in his hand, and waved it. And he spake certaine words in secret, untill hee that inquired did heare one speake unto him, and an∣swer him touching that which hee inquired, with words from under the earth, with a very low voice, &c. Likewise one tooke a dead mans skull, and burnt incense thereto, and inchanted thereby, till hee heard a very low voice, &c. Hee that did any of these acts, was to be stoned to death. Maim. in treat. of Idola∣try, c. 6. s. 1. This was Sauls sinne, that he sought to a woman which had a familiar spirit, the voice whereof he heard, 1. Sam. 28. 7.—15. for which transgression the Lord killed him, 1 Chron. 10. 13. and hath threatned to cut off all from among his people, that doe inquire of such, Levit. 20. 6, wizard] or cunning man; in Hebrew, Iidgnoni, so named of his knowledge, or cunning: and so the Greeke version in other places calleth him Gnostes, of knowledge, a Prognosticator: but here the Greeke is Teratoskopos, he that observeth wonders. The Chaldee giveth him a name of remembrance, Zecuru. He is usually joyned with the former, that hath a familiar spirit, as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die, Levit. 20. 27. Such were among the Egyptians, and other hea∣thens, Esay 19. 3. it is likely therefore that their practise was alike abominable. The Hebrewes de∣scribe him thus, that hee put in his meuth a bone of a bird called Iaduangh, & burned incense, & did other workes, untill he fell downe as with shame (or mode∣stie) and spake with his mouth, things that were to come to passe. Maim. treat. of Idolatry, ch. 6. sect. 2. that seeketh unto the dead] or, as the Chaldee and Greeke expound it, that inquireth of the dead: such wee call of the Greeke name, a Necromancer. Of him they say, that he made himselfe hungry, and went and lodged among the graves, that the dead might come unto him in a dreame, and make knowne unto him that which he asked of him. And others there were that clad themselves with clothes for that purpose, and spake certaine words, and burned incense for the purpose, and slept by themselves, that such a dead person might come and talke with them in a dreame. Maimony in treat. of Idolatry, c. 11. s. 13.

Vers. 13. perfect with Iehovah] that is, in faith [unspec 13] and love seeke unto him onely; and as he doth, so abhorre thou all such wicked persons. Perfection (or Sinceritie, Integritie,) respecteth our upright conversation in body and minde, as is noted on Gen. 6. 9. and to be perfect with the Lord, is expoun∣ded in Greeke, before the Lord; and the Chaldee saith, in the feare of the Lord: but our Saviour more fully openeth it; Be yee perfect, even as your Father which is in heaven is perfect, Matt. 5. 48.

Vers. 14. not suffered thee] Hebr. not given thee: [unspec 14] but hath taught thee better by his Law (which the other nations want, Psal. 147. 19, 20.) and will more fully informe thee by the Prophet, whom he will raise up unto thee, v. 15. So in Act. 14. 16. God in times past suffered all nations to walke in their owne waies.

Vers. 15. a Prophet] so named of the Greeke [unspec 15] Prophetes, which signifieth a foreteller; in Hebrew Nabi, of uttering and interpreting the oracles of God; as Aaron was Moses Prophet, that is, Inter∣preter, Exod. 7. 1. and of seeing visions of God, such a man was called a Seer, 1 Sam. 9. 9. Vnto all the former Diviners, Wizzards, Charmers, &c. raised up to the heathens of the devill, Moses here opposeth one Prophet to be raised up unto Israel of God; and this was Christ raised up unto the Iewes, as Peter applieth it, saying; Moses said ••••to the fathers, A Prophet will the Lord your God raise up unto you, &c. yee are the children of the Prophets,

and of the covenant, &c. Vnto you first God having raised up his Son Iesus, sent him to blesse you, in tur∣ning away every one of you from his iniquities, Act. 3. 22.—26. of thy brethren] Christ was to be a man, and of the stocke of the Iewes by promise, be∣cause the people could not endure to heare the voice of God, vers. 16. and as in respect of his Prophesie, so of his Priesthood; For every high Priest is taken from among men, Heb. 5. 1. and of his kingdome, as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee. like un∣to me] it is said, There arose not a Prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signes and wonders which the Lord sent him to doe, &c. Deut. 34. 10, 11, 12. This therefore cannot be understood of the ordinarie Prophets, which were raised up in Israel, but of Christ onely, as the Apostles doe expound it, Act. 3. 22.—26. And Christ was like unto Moses, in respect of his office of mediation betweene God and the people, Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses, as being the Mediator of a better Covenant (or Te∣stament,) which was established upon better promises, Heb. 8. 6. Like him in excellencie; for as Moses excelled all the Prophets, in speaking with God mouth to mouth, Numb. 12. 6, 7, 8. so Christ ex∣celled him and all men, in that being in the bosome of the Father, he hath come downe from heaven, and declared God unto us, Ioh. 1. 18. and 3. 13. Like him in faithfulnesse, but therein also excel∣ling: for Moses was faithfull in Gods house as a ser∣vant, but Christ as the Son over his owne house, Heb. 3. 2. 5. 6. And like him in signes and wonders, wherein he also excelled Moses, as the historie of the Gospell sheweth: for he was a Prophet mighty in deed and word, before God and all the people, Luk. 24. 19. a man approved of God among them, by mira∣cles, wonders, and signes, which God did by him, in the midst of thē, Act. 2. 22. for he did among them the works wich none other man did, Ioh. 15. 24. unto him] that is, not unto the Diviners, Wizards, or any such like, but unto him, and him onely; as, him thou shalt serve, Deut. 6. 13. is expounded, him onely, Matt. 4. 10. And though this is principally meant of Christs person, of whom God said, heare him, Matt. 17. 5. yet it implieth also his Ministers, as himselfe said, He that heareth you heareth mee, Luk. 10. 16.

Vers. 16. Horeb] a mountaine called also Sinai, [unspec 16] Exod. 19. where the Law was given, Deut. 5. 2. of the assembly, or, of the church, when all Israel were assembled to heare the Law, Exod. 19. 9, 10, &c. not heare again••] Hebr. not adde to heare: see Exod. 20. 19. where the people requested Moses to speake with them, and not God. of Iehovah] the Chaldee translateth it, of the word of the LORD. that I die not] or, and let me not die; as the Greeke translateth, neither let us die.

Vers. 17. have well spoken] or, have done well [unspec 17] in speaking. The Greeke saith, Rightly (or Well) all that they have spoken. Although their speech proceeded from the spirit of bondage and feare, manifested in them by the worke of the law in their consciences, Rom. 8. 15. and they desired not Christ, but Moses to speake unto them; yet as the Law was a schoolemaster to leade them unto Christ, Gal. 3. 14. so God tooke occasion hereby to preach and promise Christ unto them; who is here not only in stead of all Diviners and Sooth∣sayers, but in stead of Moses himselfe, who was the Minister of the Law, which worketh wrath, Rom. 4. 15. and was the ministration of death, 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof, Gal. 3. 13. and is here promised as a Prophet sent to blesse us, Act. 3. 26. for the Law was given by Mo∣ses, but grace and truth came by Iesus Christ, Io. 1. 17

Vers. 18. A Prophet] meaning Christ him-selfe, [unspec 18] the interpreter and declarer of the word of God, as vers. 15. of whom the multitude said, This is Iesus the Prophet, Matt. 21. 11. raise up] this also the people confirmed, saying, A great Prophet is risen up amongst us, Luk. 7. 16. will give] that is, will put and stablish, as the word gi∣ven, 1 Chron. 17. 22. is the same that established, 2 Sam. 7. 24. The Chaldee expoundeth it, I will give my words of prophesie. Accordingly Christ said to his Father, I have given unto them the words which thou gavest me, Ioh. 17. 8. his mouth] to signifie this, Christ appeared with a sharpe two∣edged sword proceeding out of his mouth, Rev. 1. 16. which figured the sword of the Spirit, the word of God, Eph. 6. 17. for God had made his mouth like a sharpe sword, Esai. 49. 2. therwith he smote his ene∣mies: and for the comforts wherewith he refresh∣eth his people, his lips are likened to lilies dropping sweet-smelling myrrh, Song 5. 13. all that I shall command] This Christ did in his owne person, as he said, I speake not of my selfe, but the Father which sent me, he gave me a commandement what I should say, and what I should speake; and I know that his commandement is life everlasting: whatsoever I speake therefore, even as the Father said unto mee, so I speake, Ioh. 12. 49, 50. and, All things that I have heard of my Father, I have made knowne unto you, Iob. 15. 15. He did and doth it also by his Mini∣sters; for as he gave his Apostles the words which the Father had given him, Ioh. 17. 8. so the things which they spake and wrote, were the commande∣ments of the Lord, 1 Cor. 14. 37. and he requireth of all, that If any man speake, it should be as the ora∣cles of God, 1 Pet. 4. 11.

V. 19. my words] God here acknowledgeth the [unspec 19] words to be his own, which Christ should speake; as himselfe also said, My doctrine is not mine, but his that sent me, Ioh. 7. 16. And whereas Prophets used to shew signes & wonders, Deut. 13. 1, 2. though Christ did many such, Act. 2. 22. yet are they not here mentioned, because the word & gospell of Christ is the power of God unto salvation, Ro. 1. 16. and his commandement is life everlasting, Ioh. 12. 50. and Christs name is called the word of God, Rev. 19. 13. Io. 1. 1. & the word (rather than wonders) was that w^ch the ancient Iewes expected by Christ, as their later writers doe witnesse, saying, Let it not come up into thy mind, that the king Christ needeth to do signes & wōders; the thing is not so: for behold Rabbi Akibah was a great wise man of the wise men of the Thalmud, and he was armour-bearer to Ben Coziba the King,

who was thought to be the king Christ. And both he and all the wise men of his age supposed that he had beene Christ the King, untill he was killed for his ini∣quities: when he was killed, they knew he was not so. And the wise men asked not of him any signe or won∣der. Maim. in treat. of Kings, ch. 11. s. 3. Howbe∣it, when the true Christ was indeed come, that wicked and adulterous generation sought after a signe, Mat. 16. 14. and 12. 38, 39. and except they saw signes and wonders, they would not beleeve, Ioh. 4. 48. and though he did many miracles before them, yet they beleeved not in him, Ioh. 12. 37. He came in his Fathers name, and they received him not; another (as Beu Coziba) came in his own name, and him they received, Ioh. 5. 43. I will require it] to wit, by punishmēt, for so requiring often signifi∣eth, Gen. 9. 5. and 42. 22. and so the Greeke here translateth, I will take vengeance on him; and the Apostle expoundeth it thus, every soule which will not he are that Prophet, shall be destroyed from among the people, Act. 3. 23. The Chaldee translateth, My Word shall require it of him. And the Hebrew Do∣ctors so explaine these words, He that transgresseth against his words, is guiltie of death by the hand of God; as it is written (in Deut. 18.) I will require it of him. Maim. in Iesude hatorah, c. 9. s. 2. This was ful∣filled upon the Iewes, who would not hearken to the words of Christ, therefore he destroyed the Ci∣tie and the Sanctuarie, as was prophesied, Dan. 9. 26. The enemies laid it even with the ground, and the children therof within it: & they left not there∣in one stone upon another, because she knew not the time of her visitation, Luk. 19. 44. So they died in their sins, Ioh. 8. 24. and wrath came upon them, to the uttermost, 1 Thess. 2. 16.

Vers. 20. shall presume] The Greeke and Chaldee expound it, shall doe ungodlily and wickedly. not [unspec 20] commanded] of this sin the false Prophets in Israel were commonly guiltie, & for it reproved; as, They have seene vanitie, and lying divination, saying, The Lord saith; and the Lord hath not sent them, Ezek. 13. 6. and, I have not sent them, saith the Lord, yet they prophesie a lie in my name, Ier. 27. 15. And of this the Hebrewes say, The false Prophet is to bee strangled to death, although he prophesie in the name of the Lord, and neither addeth nor diminisheth, (Deut. 18. 20.) Whether he prophesieth that which he hath not heard by propheticall vision, or who so hath heard the words of his fellow Prophet, and saith that this word was said unto him, and be prophesieth ther∣by; 〈…〉〈…〉 is a false Prophet, and is to be strangled to death. Mai••. treat of Idolatrie, chap. 5. sect. 7, 8. of other gods.] as they that prophesied by Baal Ier. 2. 8. and 23. 13. The Hebrewes declare it thus; The Pro∣phet that prophesieth in the name of an Idol, as he that saith, such an Idol, or such a starre said unto me that we are commanded to doe this or that, or not to doe it, though it be to pronounce that uncleane which is un∣cleane, or that cleane which is cleane, &c. he is to be strangled to death, &c. And it is unlawfull to aske of him a signe or a wonder, and if he doe any of him-selfe, they may not regard him; & who so supposeth of his signes, that per adventure they may be true, trans∣gresseth this prohibition, (Deut. 13. 3.) Thou shalt not bearken unto the words of that prophet. Maim. treat. of Idolatrie, chap. 5. sect. 6, 7. shall ••ven die] that is, shall be put to death by the Magistrate, and his judgement is to be strangled, as before is noted. For which strangling, they afterward (as under the Romans) used Crucifying. And the Hebrewes say, They judged not either a (whole) tribe, or a false Prophet, or the high Priest, but by the mouth of the Synedrion of 71. Iudges: Thalmud. Bab. in San∣hedrin, chap. 1. This high Synedrion was after in Ierusalem; hereupon our Saviour said, It cannot be that a Prophet perish out of Ierusalem: and, ô Ierusa∣lem Ierusalem, which killest the Prophets, &c. Luk. 13. 33, 34.

Vers. 22. That which] in Greeke, Whatsoever [unspec 22] things: meaning of predictions foretelling things to come. For touching matters of faith, and of the worship of God, the people were to hold unto the written Law; against which if any Prophet did teach, and give a signe or wonder which came to passe, yet they were not to beleeve or hearken un∣to him. See Deut. 13. 1,—5. the thing] or, the word be not. But Ionas prophesied the destru∣ction of Niniveh within fortie dayes, and it came not to passe: yet the Lord had spoken that word, Ion. 1. and 3. Here then conditions are implied; as, if men breake not off their sinnes by repen∣tance, the evils foretold shall come upon them, &c. Ezek. 33. 13, 14, 15. Ier. 26. 12, 13, 18, 19. Especially this is meant concerning prophesies of good things, which if they come not to passe, the Prophet is found false, as Ieremie said to Ananias, The Prophets that have beene before mee, and before thee of old, prophesied 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. There∣fore 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 Pro∣phet, foretell us of things that are to come: and when ••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 Pro∣phet, 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 ••••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 writtē (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 divi∣ners 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 parti∣cular 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, nei∣ther 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 defe••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 ••••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 Pro∣phet 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 false••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 Mas∣sah, 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 Ie∣sus, that he was a true Prophet sent of God, though they did put him death. For as he came not to de∣stroy the Law or the Prophets, but to fulfil, Mat. 5. 17. so had he the witnesse of Moses and of all the Pro∣phets, 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 Bap∣tist (whom all men held to be a Prophet, Mat. 21. 26.) hee bare witnesse unto the truth concerning Christ, Ioh. 1. 15. and 5. 33. Hee was also appro∣ved of God among them by miracles, wonders and signes, Act. 2. 22. so that the workes which the Father gave him to finish, which also he did, they bare witnesse of him, and the Father himselfe bare witnesse of him, Ioh. 5. 36, 37. yet they, like an evill and adulterous generation, (condemned by these their owne canons,) beleeved not in him, but tempted God, and sought after a signe, Mat. 12. 38, 39. and though the men which saw his miracles, said, This is of a truth that Prophet which should come into the world, Ioh. 6. 14. yet that faithlesse generation beleeved not, but said, What signe shewest thou, that wee may see, and beleeve thee, Ioh. 6. 30. But though he had done so many mi∣racles before them, yet they beleeved not, neither could they beleeve, because that Esaias said, Hee hath blinded their eyes, and hardned their heart, &c. Ioh. 12. 37. 39, 40. in presumption] that is, presumptuously: the Greeke translateth, in ungod∣linesse; the Chaldee, in wickednesse. not be afraid] either for his threatning words, or for his signes; nor afraid to put him to death. And thus the He∣brewes explaine it, saying; Whosoever with draweth himselfe from killing a false Prophet, because of his dignitie, for that he walketh in the wayes of prophe∣sie, behold he transgresseth against this prohibition, THOV SHALT NOT BE AFRAID OF HIM. And so he that withdraweth himselfe frō tea∣ching cōcerning him what he is guilty of, or that drea∣deth and feareth for his words, &c. And they judge not a false prophet, but in the judgment hall of 71. (Magistrates) Maim. treat of Idolatrie, ch. 5. s. 9.