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.

AN ADVERTISEMENT TO THE READER, TOVCH∣ING SOME OBIECTIONS MADE against the sincerity of the Hebrew Text, and Allegation of the Rabbins, in these former ANNOTATIONS.

AMongst other vanities and vexations of spirit, Solomon observed all travell, and every right worke, that for this a man is envied of his neighbour, Eccles. 4. 4. And against this kind of worke of inter∣preting the Scriptures, there have at all times beene Carpers and Opposers, of whom Gods Labourers have complained. To me therefore it is not strange, that being the least of Gods servants, and having so many ignorances and infirmities, such things have befallen mee. And had the exceptions beene against my labour onely, I would have made use of them, and kept silence: but when the Adversarie (besides the wounds which thorow my sides he giveth unto many worthy men) striketh at the very Text it selfe, so weakening our com∣mon faith, I could not but speake, and helpe to remove the stumbling blockes, whereat the ignorant might be offended.

There are above eight hundred words in the Hebrew Bible, which have marginall readings, differing from the words in the line, some of great and good use in all translations, other some of speciall use for the Hebrew Tongue and Grammar. The words in the line have usually the prickes or vowels of the words in the margine, and so the marginall words are noted to be read. Some have judged this to bee a corruption of the Text through negli∣gence or oversight of the Seribes that wrote out Copies, whiles Printing was unknowne: ••thers of better judgment (as I suppose) esteeme both line and margine to bee of divine Au∣thority.

Vpon this occasion, difference and seeming contrariety sometimes are to be seene in trans∣lations, while some follow the line, some the margine, as they thinke best, and sometime note 〈…〉〈…〉th, yea, and translate both as the authenticke text: and the same Interpreters (revising their owne labours) doe change the one for the other, otherwise than they did at first. To be∣〈…〉〈…〉 with our owne; In Exod. 21. 8. our ancient English Bibles read, If shee please not her Ma∣〈…〉〈…〉, and he give her to no man to wife; where they followed the Hebrew in the line: but the o∣〈…〉〈…〉, called the Geneva version, and the last set forth by authority, translate according to the 〈…〉〈…〉gine, If shee please not her Master, who hath betrothed her to himselfe: The ancient English

in 2 Sam. 22. 51. readeth, Which sheweth great salvation for his King: The Geneva, and our la∣test version read, Hee is the tower of salvation for his King. In Iob 6. 21. the Geneva saith, Surely now you are like unto it, following the Hebrew margine: but our late version, accor∣ding to the line, rendreth it thus, For now yee are nothing (or are nos.) In 1 Chron. 11. 11. the Geneva version, following the margine, saith, the chiefe among thirtie, as the Greeke also of old translated it: our latter Bibles respecting the Hebrew in the line, say, the chiefe of the Captaines; which may be confirmed by 2 Sam. 23. 8. In Dan. 9. 24. the Geneva translating the line, saith, and to seale up the sinnes: our new version, according to the Hebrew margine, giveth it thus; and to make an end of sinnes: yet noteth in the margine, Or, to seale up; and sundry the like. Examples in the same translatours, are these. Tremeilius and Iunius, who joyntly laboured in setting over the Hebrew into Latine, and are esteemed among the best; in their first Edi∣tion, following the margine, say, Abi, dic ei, &c. Goe, say unto him, thou maist certainly recover, 2 King. 8. 10. but Iunius in his latter worke, chuseth rather the line, saying, Abi dic non, &c. Goe say, thou shalt not certainely recover. So in Ezra 4. 2. their first version hath, & eidem sacrificamus; and we sacrifice unto him: the latter thus, non enim (alteri) sacrificamus; for we sacrifice not to any other: that, according to the margine; this, to the line. In 1 Chron. 11. 20. it was first rendred, erat{que} nominatissimus, and he had a name among these three: in the last edition, Sednon (fuitei) nomen, but he had no name among these three. In 1 King. 22. 48. they first followed the margine, Iehoschaphas paravit classem, Iehoshaphat made ships: afterward Iunius keepeth the line, Ieho∣shaphato decem (fuerunt) naves, Iehoshaphat had tenships: and sundry other of like sort, where the latter version differeth from the former, by reason of the difference betweene the line and the margine in the Hebrew Text.

These things, not commonly knowne, may cause the Readers to marvell and be offended at such varietie and seeming contrarietie, both in these and other common versions set forth in vulgar tongues: for no traslation almost in any language, but followeth sometimes the one, and sometimes the other; and afterward sometime varieth from it selfe, upon this oc∣casion. Now I, (without prejudice to any of better judgement) setting downe both, as the Reader may see, in Exod. 21. 8. Lev. 11. 21. and 25. 30. and otherwhere: and according to the measure of knowledge which God hath given me, endevouring in the Annotations to cleare the Scripture of that seeming contradiction, am publiquely taxed, as setting downe that which the Hebrew hath not; as making God like unto Ianus Bifrons, the Idoll with two∣faces, to looke two divers wayes at once; with other like hard imputations: and this diversity of writing and reading, is from the authoritie of some late Rabbines, said to arise from corruption, confusion, doubting and uncertainty of Scribes, &c.

I will set downe the reasons of my contrary judgement, without purpose of further con∣tention; let the discreet Reader approve of what liketh him best.

If those divers readings, which the Hebrewes call Keri and Cethib, be corruptions of the Scripture, they have beene many of them done voluntarily and purposely, as is apparant to all of understanding that looke upon them. For beside that the * 1.1 affirmatiue and the † 1.2 nega∣tive in this word Lo, are not one like another to deceive the eye, so often in Moses & the Pro∣phets; it could not arise from mistaking of letters, to write Gnapholim, for Techorim, the Emrods, as in Deut. 28. 27. & 1 Sam. 5 or Shagal for Shacab, as in Deut. 28. 30. Esay 13. 16. and Zach. 14. 2. Chore jonim, for Dib jonim, as in 2 King. 6. 25. Chorachem for Tsoatham; and Shenehem, for Meme raglehem, as in Esay 36. 12. and 2 King. 18. 27. Macharaoth, for Motsaoth, as in 2 King. 10. 27. And when Naarah a Young woman, is but 22 times used by Moses, that it should 21. times be written with want of the last letter, so that in copies wanting pricks (as many have done, and do) it might be read Naar, a young man: that these and sundry the like should be of negli∣gence or oversight, cannot with reason be supposed. Besides that those words in the line, have there & usually the pricks or vowels of the words in the margine, after which they were read.

1 It standeth not with the wisedome, goodnesse and providence of God, who preserveth all his creatures, and hath magnified his Word above all his name, Psal. 138 2. that he should suffer his Word, in the originall and fountaine thereof, left for a peculiar treasure to his Church in all ages, to be corrupted and depraved, and that in many hundred places, to the scorne of Infidels, and offence of his weake people. The Iewes which hold that God hath more care of the letters and syllables of the Law, than of the starres of heaven, will loath them that shall seeke so to disgrace the holy Scripture.

2 It is noted by the Apostle, for a chiefe priviledge of the Iewes, that unto them were com∣〈…〉〈…〉ted the Oracles of God, Rom. 3. 1, 2. And from them we Christians have received them. But this is no praise or advantage (as the Apostle attributeth unto them) if they have through neg∣••••gence and of purpose corrupted so many places: so that the corruption (if such it be) hath spread as a Leprosie over all the Bible; there being scarce any one little booke, but hath the markes of their violent hands upon it. Not any one of Moses bookes; not Iosua, Iudges, Ruth, Samuel, or the Kings: not Iob, the Psalmes, Proverbs, Ecclesiastes, or the Song of Songs: 〈…〉〈…〉ot Esai, Ezekiel, Ieremy, the Lamentations, or almost any of the small Prophets. Not the bookes written after the captivity of Babylon, as the Chronicles, Ezra, Esther, Daniel, Hag∣〈…〉〈…〉gai, Zaccharie: no not so much but the ten Commandements (as in Deu. 5. 10.) are tainted with this pollution. Where then is the praise of the Iew? Or where is the faithfulnesse of the Church of God, (the Pillar and Stay of Truth, 1 Tim. 3. 15.) if we cannot have the Oracles of God from them, with so much fidelitie as we have humane writings from many heathens.

3. These sixteene hundred years, whiles the Iewes have been cast off from being the Church of God, and have beene scattered for their sinnes upon the face of the earth, and have bent their studies to disprove Christianitiy; yet can they not justly be charged (to my knowledge) 〈…〉〈…〉t they have corrupted the Scripture, but the Hebrew text remaineth as it was in the Apo∣stles dayes; and may we thinke that they were lesse carefull or conscionable in former times, 〈…〉〈…〉iles they were Gods Church, and had alwaies some good people among them, that would have care of the Law? They have beene these many years so watchfull, that if any fault escape 〈…〉〈…〉e Scribe, the booke is not allowable to be read in their Synagogues till it be corrected. They 〈…〉〈…〉ave these rules, that if the booke of the Law doe want but a letter; or, if it have but one letter 〈…〉〈…〉re than it should; or, if one letter touch another; or, if the forme of any letter be so corrupted that 〈◊〉〈◊〉 cannot be read; it is a booke which Children may learne on, but it may not be read publiquely. 〈…〉〈…〉aimony in Sepher Torah, c. 10. And for these divers readings called Keri and Cethib (which 〈◊〉〈◊〉 them are accounted of Divine Authority) they say, If the word which is full be written de∣〈…〉〈…〉; or that which is defective, full: or if a word which is to be read (in the margine) be writ∣〈…〉〈…〉 (in the line) as it is to be read; as, if Iishcabennah be written in the place of lishgalennah (Deut. 28. 20.) or Techorim, in the place of Gnapholim (Deut. 28. 27.) or the like; the booke is not allow∣〈…〉〈…〉 neither hath in it the holinesse of the booke of the Law at all; but is as a booke on which children 〈◊〉〈◊〉. Maim. ibidem, c. 7. s. 11. Yea so farre hath their diligence extended this way, that they ••ave reckoned every letter how often it is found thorowout the Bible: no people on earth ••ave shewed like religious care of any booke, as they have of the holy Scripture: that we have no reason to suspect them in former ages, whiles they inhabited Sion, out of which the Law ••as to come forth unto all nations, Esay 2. 3.

4. Kimchi, Arias Montanus, and such as thinke that these divers readings were occasioned by the captivity of Babylon and calamities then upon the Iewes, have little shew of reason. For ••beside that Kimchi himselfe sometimes alleageth both readings with out condemning of either and sheweth the meaning of both, as is to be seene in his Commentaries on Esay 9. 3. Ios. 19. ••3. Esay 61. 1, &c. and Arias translateth now the line, and then the margine, and sometimes ••oteth both) what are 70 yeeres to corrupt all Copies? When as a Copie written on Parch∣〈…〉〈…〉 (as was their manner) will endure many 70. yeeres intire. Ieremy with some Iewes re∣••amed a while in the land; Ezekiel, Daniel, and many godly men were in Babylon: may wee suppose that none of them would keepe the Scriptures pure? Ezra, the learned Priest and Scribe, came with the people out of Babylon; they also had Prophets, Haggai, Zecharie, and Malachie, by whom these errours (if they had beene such) might have beene corrected, and a 〈◊〉〈◊〉 Bible preserved for the Churches use. Yea, even the Bookes which Ezra, Danie••, Zacha∣〈…〉〈…〉 &c. wrote, have divers readings, as hath Moses and the former Prophets.

5. Our Saviour blameth the Priests, Scribes and Pharisees, for corrupting the Law by wrong 〈…〉〈…〉pretation, Mat. 5. & 15. & 23. if they had violated and falsified the writing of the Scrip∣〈…〉〈…〉 would he have spared them? Or, would not he, by himselfe, or by his Apostles, have pro∣〈…〉〈…〉a perfect canon of the Word to be left unto his Church? But wee finde no blame laid ••••on them, for marring the Text: yea, Christ and his Apostles send all to reade the Scrip∣〈…〉〈…〉 Luk. 16. 29. Iob. 5. 39. 2 Pet. 1. 19. and our Saviour confirmeth the Law unto every jot ••••d little, Ma••. 5. 18. all which things doe perswade that the holy Text was not then corrup∣〈…〉〈…〉d: and they that most labour to discredit it, cannot shew how it should be corrupted since, there being besides the Apostles, many thousands of the Iewes, and Churches of the Iewes,

that came to the Christian faith, Act. 21. 20. Iam. 1. 1. and so could bring uncorrupted copies of the Scriptures with them, unto the Christian Gentiles.

6 The divers readings fore-spoken of, are such as savour not of humane superstition, but to men of understanding, doe shew Gods wisdome, as the residue of the Scripture; and good reasons have beene rendred by many, as well Christian as Iewish Expositors, of both line and margine, being in stead of briefe Commentaries one to another: and if we cannot doe the like of all, yet ought we not to condemne that we know not, but in humility to seeke for fur∣ther light.

7. The holy Ghost in many places approueth the Keties or readings in the margine, as where one Prophet writeth Tamor, 1 King. 9. 18. (in Greeke Thamor) and noteth in the mar∣gine to reade it Tadmor; another Prophet after confirmeth it, writing onely Tadmor, 2 Chron. 8. 4. and there the Greeke also hath Thedmor. Ieish in Gen. 36. 5. 14. is noted in the margine to be read Ieush, and so the line writeth his name in Gen. 36. 18. and in 1 Chron. 1. 35. When one writeth Ish chai, a lively man (as Vatablus noteth and interpreteth it) but warneth in the margine to reade Ish chajil, a valiant man, 2 Sam. 23. 20. another Prophet writeth this margi∣nall text onely, Ish chajil, 1 Chron. 11. 22. When in speech of the first person, there is a sudden change to the third, as in 2 Sam. 22. 33, 34. his way, and his feet: that this should not seeme strange, the Hebrew margine there readeth it, my way, and my feet: and this is confirmed by the Hebrew line in Psal. 18. 33, 34. Neither may wee say that the former place is corrupted, seeing the Scripture useth such change of person other where, as in Deut. 5. 10. Iob 18. 4. Mit. 1. 2. Psal. 59. 10. and 65. 7. Dan. 9. 4. So Duke Aljah in 1 Chron. 1. 51. is there in the margine to to be read Alvah; and so Moses wrote his name in Gen. 36. 40. Hezrai in the Hebrew mar∣gine, 2 Sam. 23. 35. is by the letters in the line Hezro, and in 1 Chron. 11. 37. only Hezro, Za∣anaim in Iudg. 4. 11. is read in the Hebrew margine Zaanannim, and so the name is written in Ios. 19. 33. In 2 Sam. 23. 13. whereby the letters in the line, Shalishim, the Captaines of the thir∣ty went downe, the margine and vowels reade it Sheloshah, three of the thirty; and so it is af∣ter written Sheloshah, three, in 1 Chron. 11. 15. So, he shall take, 2 King. 20. 18. is by the vowels and margine read, they shall take; and approved in Esay 39. 7. Hee had not the name, 1 Chron. 11. 20. is read in the Hebrew margine, He had the name: and so it is written affirmatively in 2 Sam. 23. 18. In 1 Chron. 11. 11. where the Hebrew letters in the line say, Chiefe of the thirty, and so it is translated in the Greeke Bible, and in our first English, and the Geneva verlion af∣ter it, and in the old Latine and the Spanish translations, and by Pagnine; there by the vowels, and by the Keri in the margine, it is read Chiefe of the Captaines: for confirmation of this, another Prophet writeth it Chiefe of the Captaines, or the Chiefe Captaine, 2 Sam. 23. 8. and sundry other examples might bee shewed. The new Testament approveth also the marginall readings, for whereas Gnanijim, that is, Poore or afflicted, in Prov. 3. 34. is to bee read in the margine Gnanavim, that is, Lowly, or Humble; the Holy Ghost translateth accor∣ding to the margine, in Iam. 4. 6. and in 1 Pet. 5. 5. giveth grace to the Humble. Where Chas〈…〉〈…〉 is written in the line with † jod, a signe of the plurall number, Psal. 16. 10. (so that in Bibles unvowelled it may be taken for Chadsideca, thine Holy ones; which in sundry other examples may also be observed, as in Psal. 145. 6. Eccles. 5. 1. Iudg. 13. 17. 1 Sam. 24. 5. and 26. 8. D〈…〉〈…〉 3. 12, 18. Ezra 10. 12. Esay 26. 20. Ezek. 9. 5.) there in the margine, that signe of the plur〈…〉〈…〉 number jod is noted to be redundant: and accordingly it is interpreted by the Spirit of God, in Act. 2. 27. and 13. 35. ton Hosion son, thine Holy one.

8. As the Iewish nation (a few late men excepted) approve of those readings in the margine, and yet hold the word in the line uncorrupted: so among Christians of all languages they have beene reverenced, & Translatours from the Hebrew have at their discretion taken some∣times the one, sometimes the other, without condemning that which they omit. Out 〈◊〉〈◊〉 English version translateth the margine commonly, yet often noteth the other; someti〈…〉〈…〉 the line, and noteth also that which is in the margine, as is to be seene in 1 King. 22. 48. Ios. 〈◊〉〈◊〉. 12. & 15. 53. 2. King. 20▪ 4. & 23. 33. 2 Sam. 14. 20. Psal. 100. 3: Pro. 17. 27. Ier. 2. 20. Dan. 9. 〈◊〉〈◊〉 Esay 9. 3. and 30. 32. and suudry other places. The French version set out by the Pastors a〈…〉〈…〉 Doctors of Geneva, in Exod. 21. 8. readeth the negative, and in the margine noteth the affir〈…〉〈…〉∣tive: also in Prov. 26. 2. and Psal. 100. 3. Againe, in Lev. 11. 21. & 1 Sam. 2. 3. and Esay 63 〈◊〉〈◊〉 reades the affirmative, & in the margine noteth the negative; and often other where transl〈…〉〈…〉 the one, noting the other in the margine: as in 2 Sam. 22. 51. Eccl. 9. 4. Ier. 2. 20. & other plac〈…〉〈…〉

The ancient Dutch version likewise observeth these readings by noting the different in 〈◊〉〈◊〉

〈◊〉〈◊〉, as in 1 Sam. 2. 3. 1 King. 22. 48. 2 King. 20. 4, &c. The Germane Bible set forth by 〈◊〉〈◊〉, followeth sometime the line, as in Lev. 11. 21. 2 Sam. 22. 51. Psal. 100. 3. 2 King. 20. 〈◊〉〈◊〉. Esay 9. 3. and 49. 5. and 63. 9. Iob. 6. 21, &c. sometime the margine, as in Exod. 21. 8. Lev. 2••. 30. ••ob 13. 15. 2 Sam. 23. 13, &c. sometimes by the annotations explaineth both, as in Ier. 2. 20. 2 Sam. 14. 21. and 18. 13. Dam. 3. 12. Nehem. 3. 30, 31. The Spanish translation also fol∣loweth the line, in Exod. 21. 8. Ps〈…〉〈…〉 100. 3. 2 Sam. 14. 22. Esay 9. 3. and 49. 5. and 63. 9, &c. 〈◊〉〈◊〉 it followeth the Hebrew margine, 10 Lev. 11. 21. and 25. 30. 1 Sam. 2. 3. 2 King 8. 10. 〈◊〉〈◊〉 4: 2: Iob 6. 21. and sometime by marginall annotation also toucheth them both, as Iob 13. 15. Ezek. 32. 32.

The Latine versions differ not from this. Tremellius and Iunius follow the one, or the o∣••her indifferently, as they like best, and sometimes note both, as in Psal. 11. 1. Flee thou, or, Flee yee: and Iunius afterward changeth the one for the other, as in some instances is before shewed, and moe might be produced.

The Tigurine Latine version dealeth as the former, but more frequently noteth the other 〈…〉〈…〉eading, as in Dan. 9. 24. ad consummandum, to make an end: or, ad obsignandum, to seale up: in Iob. 13. 15. non expectarem; or, eum expeotarem: so in Esay 63. 9. 1 Sam. 2. 3. Pro. 17. 27. and other places.

Pagnine followeth the line in Exod. 21. 8. Ios. 8. 12, 16. 2 King. 8. 10. Psal. 100. 3. Pro. 19. 7. 〈…〉〈…〉des. 9. 4. and 12. 6. Esay 49. 5. Ier. 2. 20. againe he leaveth the line, and followeth the He∣〈…〉〈…〉 in the margine, in Lev. 11. 21. Ios. 5. 1. 1 Sam. 2. 3. 2 Sam. 16. 18. Dan. 9. 24. 2 King. 20. 4. 1 King. 22. 48. Prov. 17. 27. Ezek. 42. 16. and 3. 15, &c. Arias Montanus and his assistants that 〈…〉〈…〉boured to reduce Pagnines version to a more exact agreement with the Hebrew; doe with 〈◊〉〈◊〉 sometime translate the line, as in Psal. 100. 3. 2 King. 8. 10. Prov. 19. 7. Eccl. 9. 4. Esay 49. 5. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 20. sometime they render the margine, not the line, as in Lev. 11. 21. 1 King. 22. 48. 〈◊〉〈◊〉. 17. 27. 1 King. 12. 33. Ezek. 3. 15. & 42. 10. Sometime they change the one for the other, 〈◊◊〉〈◊◊〉 Lev. 25. 30. 1 Sam. 2. 3. & 20. 2. 2 Sam. 16. 18. Dan. 9. 24. and often. Yet sometime they 〈…〉〈…〉e by a marginall note warne of both readings, as in Exod. 21. 8. Eccles. 12. 6. 2 Sam. 12. 9.

Vatablus in his Latine annotations giveth notice often of these divers readings, as may be 〈◊〉〈◊〉 1 Sam. 2. 3. 2 Sam. 23. 20. Psal. 11. 1. Ezra 4. 2. Iob 13. 15. Eccles. 9. 4. and 12. 6. Esay 〈◊〉〈◊〉 ri••o. 17. 27, &c.

Expositors in their Commentaries do the like. Calvin in his Comment on Moses, on Exod. 〈◊〉〈◊〉. 8. seanneth the two contrary senses of Lo the affirmative, and Lo the negative; shewing the 〈…〉〈…〉ing if it be taken affirmatively, or if it be taken negatively, which latter he liketh best. Like∣〈…〉〈…〉 in his Prelections on Esay 63. 9. reading the affirmative, he noteth in the margine the ne∣〈…〉〈…〉: and on Ier. 2. 20. I will not serve, or, I will not transgresse, for there is (saith he) a dou∣〈…〉〈…〉 reading. Peter Martyr in his Commentary on 1 Sam. 2. 3. saith, Sed quantum ex Hebraeo li∣〈…〉〈…〉, &c. It appeareth by the Hebrew, that this clause may be read both affirmatively and negatively, 〈◊〉〈◊〉 of the word Lo. If it affirmeth, it must be referred unto God, whose workes are firme and 〈◊〉〈◊〉: but if it denieth, it respecteth mens endevours, which come to nought, &c. Hierom the 〈…〉〈…〉dest of the Fathers in his age, reading that in Esay 63. 9. according to the line, In all their 〈◊〉〈◊〉 he was not afflicted, saith in his Commentary on that place, Lo, is an adverbe of deny∣〈…〉〈…〉, and may be read Not, and also He: that the meaning may be, In all their affliction hee was affli∣cted, to wit, God: so that he should beare not our sinnes onely, but also our afflictions.

Now if these (and other Interpreters which might further be alleaged) had judged these di∣〈…〉〈…〉s readings in the Hebrew, to be Iewish corruptions, they might not, and it is to be thought 〈◊〉〈◊〉 would not have taught men sometime the one, sometime the other, and sometime either 〈◊〉〈◊〉, for the pure Word of God, and Text of holy Scripture.

S•• the we to the ancient versions, and we shall see the like. The old Latine, though in sun∣〈…〉〈…〉y places of these divers readings it followeth the word in the Hebrew line, as in Esay 9. 3. 〈◊〉〈◊〉 49. 5. and 63. 9. Psal. 100. 3. Pro. 19. 7. 2 Sam. 22. 51. Ier. 2. 20. 2 King. 5. 12. yet doth it 〈◊〉〈◊〉 commonly translate the word that now standeth in the Hebrew margine, as in Exod. 18. 8. Lev. 11. 21. 1 Sam. 2. 3. 2 King. 8. 10. Iob 13. 15. Prov. 26. 2. Ios. 5. 1. and 8 12. and 15. ••7. 1 King. 22. 48. 2 King. 20. 4. Ier. 21. 12. Ezek. 3. 15. and 25. 7. and 42. 16. and in many 〈◊〉〈◊〉 places.

The Chaldee Interpreters (of whom Ionathan that translated the Prophets, is as ancient as 〈◊〉〈◊〉 Apostles dayes, if not more) they likewise sometime expresse the word in the line,

as in Ios. 9. 7. & 18. 24. 2 Sam. 22. 51. 2 King. 20. 18. Iob 6. 21. Prov. 26. 2. & 19. 7. Esay 63. 9. but usually they follow the Hebrew margine, as in Exod. 21. 8. Lev. 11. 21. & 25. 30. Gen. 30. 11. Deut. 28. 27▪ 30. Ios. 5. 1. & 8. 12. 16. & 15. 47. 2 Sam. 16. 18. & 23. 21. Psal. 100. 3. Eccles. 9. 4. 2 King. 8. 10. Esay 9. 2. & 49. 5. Iob 13. 15. Ier. 2. 20. & 21. 12. Ezek. 3. 15. & 25. 7. & 42. 16. and in most other places.

Likewise the Greeke Bible, as now we have it, translateth according to the line, in Exod. 21. 8. Ios. 9▪ 7. Psal. 100. 3. 2. Sam. 22. 51. 1 King. 9. 18. 〈◊〉〈◊〉 King. 5. 12. Esay 63. 9. Prov. 17. 27. & 19. 7. Ier. 2. 20. and in ••any places according to the margine, as Lev. 11. 21. & 25. 30. Ezra 4. 2. 2 King. 20. 4. & 8. 10. 1 Sam. 20. 2. 1 King. 1. 47. & 22. 48. Esay 9. 3. & 49. 5. 2 Sam. 23. 18, 21, 35. and otherwhere. So that whether we respect the latter, or the most ancient Translators, we shall finde these marginall readings to be many of them regarded as the au∣thentike text: and if we may not refuse them all (except we will goe against all that ever inter∣preted Scripture) what warrant have we to condemne any, being all of like authority?

Object. But if these translate according to the margine onely, or according to the Text onely, then doe they afford unto us not both the divers readings, but one onely, &c.

Answ. Were it so, that they never yeelded us but one onely, yet seeing they take that one sometime from the Text in the line, but most commonly from the margine, it may teach us not to reject those marginall notes, as the Rabbines fictions; unlesse we will say, that all men, in all ages, have delivered the Rabbines traditions in stead of the pure Word of God. And it would be known of this Excepter (for he hath not shewed his minde) whether he would have men alwaies to follow the word in the line, or that in the margine, or to take that which they thinke best of either, and to condemne the other; and what warrant men have so to doe. But many of the best translations doe afford us both, if not in the line (which is not easie to be done) yet by an or in the margine, as may be seene in our last Englished Bible, where in many of the places before alleaged they doe by a marginall note compared with a line, give vs a dif∣ferent, and sometimes (in seeming) a contrary reading: and the like (though perhaps not so fre∣quently) is done by Bibles in other languages. Yea sometimes (when both readings may be joyned in one) they doe give us both jointly for the Text of Scripture. Witnesse our last Eng∣lish Bible, which in Prov. 19. 7. rendreth both negative and affirmative (according both to the Hebrew line and margine) they are wanting to him: whereas our former version was only after the negative in the line, they will not. And before them, the Pastors of Geneva in their French version, translate both line and margine in the same place, though in another sense, ••la'y a que paroles pour lui. Likewise in Esay 9. 3. reading in French according to the Hebrew margine, Tului as accreu la joye: they note thereby another translation implying both line and margine, Ou, ma is tu ne lui as point baill'e plus grande joye. Againe, in 2 Sam. 23. 13. they first translate ac∣cording to the margent reading, trois d'entreles trente capitaines: and by it they note, accor∣ding to both margine and line, Ou, les trois principaux capitaines par dessus les trente.

Tremellius and Iunius, besides that they translate either indifferently (as is before shewed) and sometime note the Massorites observation, as on 1 Sam. 27. 8. Girzeum, pro Gezer••••, trans∣posit is liter is, literis, ut nota••t Massoritae; and likewise expresse the Hebrew line in their line, and the margine in their margine, as Abana and Amana in 2 King. 5. 12. and reade the word which is written in the margine, and hath but the vowels onely in the line, as in 2 King. 19. 31. Ie〈…〉〈…〉 of hosts; and in Ruth 3. 5. & 3. 17. 2 Sam. 16. 23. 2 King. 19. 37. they also joyne both line and margine in their text, when commodiously they can; as in Ios. 8. 12. where the line hath is, the Citie; and the margine Ai, the proper name; they put both in their Text, the citie Ai: and so againe in v. 16. In Prov. 23. 26. where the word in the line is derived of Ratsah to be will〈…〉〈…〉 and that in the margine noted to be read, is of Natsar to keepe; they joyne both in their version studiosè custodiant, studiously (or willingly) keepe: where the Greeke and Chaldee, and 〈◊〉〈◊〉 translations follow the margine onely. In 1 King. 16. 26. where the line hath the forme plu∣rall, in his sinnes, and the margine the singular, in his sinne; they render both in their transla∣tion, in singulis peccatis ejus, in all or every of his sinnes. So in Dan. 9. 12. every of his words where both line and margine are joyned in one. Likewise in Eccles. 5. 1. Keepe thy foot, or, 〈◊〉〈◊〉 feet: they expresse it, Pedem utrumque tuum. Also in Ezek. 42. 16. where the margine 〈◊〉〈◊〉 Meoth, hundred; and the line ammoth, cubits; Tremellius and Iunius give these both as 〈◊〉〈◊〉 Text of God, Quingent••ru•••• cubitorum calamis, reeds of five hundred cubits.

The Tigurine Latine version, in 1 King. 22. 48. where the marginall Hebrew is Asah, 〈◊〉〈◊〉

〈…〉〈…〉de; and the lineall Asar, ten; putteth these both for divine Scripture, Fecit decem naves, 〈…〉〈…〉de ten ships. Againe in 2 Sam. 23. 13. from the marginall word Sheloshah, three; and the other in the line Shalishim, Princes or Captaines; it giveth a translation compounded of both, 〈…〉〈…〉istiprincipes, these three Princes. There also our last English Interpreters translating And three of the thirty, put in their margine, Or, the three captaines over the thirty. Moreover in Esay 61. 2. where Pekach koach in two words, or Pekachkoach in one word, is referred to the release of prisoners, or opening of the eyes of the blinde; the said Tigurine version follow∣ing the Evangelist Luke 4. 18. rendreth both, vinctis apertionem, & (caecis) visum: opening (or deliverance) to the captives, and recouery of sight to the blinde. And those two interpretations of the Evangelist, may give light to this controversie: and by this meanes (rather than by any other that I know) may that place in the new Testament be cleared. Zuinglius in his La∣tine version of the Psalmes, expresseth both the marginall Hebrew Caris, and the word in the line Caari, in Psal. 22. 17. translating frangit man us & pedes meos instar leonis, breaketh my hands ••nd my feet like a Lion. And Arias Montanus (one whom my adversarie citeth on his side) in his poeticall Psalmes, doth the like, Perfod••re meas cum pedibus manus Frendens unguibus ut leo.

Munster on 2 Sam. 23. 13. giveth both readings together, as doth the Tigurine version, of Sheloshah and Shal••shim, saying, Descenderunt verò tres isti principes, &c. And in 1 King. 22. 48. fecit decem naves. The Greeke Bible in Dan. 9. 24. rendreth first the line, Kai tou sphragisai ha∣〈…〉〈…〉as, and to seale up sinnes; then the margine, Kai apaleipsai tas anomias, and to wipe out (or 〈◊〉〈◊〉 away) iniquities: and then proceedeth with the sentence following, and to make reconcilia∣tion for iniquitie. So it seemeth to have reference unto both readings in Iudg. 19. 3. & Pro. 26. 2.

The Chaldee paraphrast in Psal. 22. 17. translateth both Caru the margine, and Caari the 〈◊〉〈◊〉, saying, Nichthin hec cearja, they did bite like a Lion: and in 2 Sam. 23. 13. (the place before mentioned) by Tlatha gibbaraja, three mighty men, it expresseth both readings. Now seeing all these have thus done before mee, how is it that I onely should haue such blame imputed ••nto mee?

Obiect. You make God like unto Ianus Bifrons, the idoll with two faces, to looke two divers wayes at once, in these divers and contrary readings of the same Text.

Answ. 1. A Turke or Infidell might thus object against all Christian translations, which sometime read one contrary to another, sometime contrary to themselves, and sometime give both readings, as before is shewed.

2. A Iew may so object against the new Testament, which alleaging the testimony of the Prophet, thou Bethlehem Ephratah art little, Mic. 5. 2. expresseth it by the negative, thou Beth∣lehem art not the least, Mat. 2. 6.

3. If it please God in the same speech to looke divers or contrary wayes, in divers respects; What is man that hee should pleade against the Lord? There is no absurdity, to a modest minde, whether with the Greeke and other common Interpreters we reade the negative in the ••ine, He hath made us, and not we: or, the affirmatiue in the margine, He hath made us, and his 〈◊〉〈◊〉 are, Psal. 100. 3. as the Chaldee, Hierom, and some other doe explaine it. Whether ac∣cording to the line, we reade Though he slay me, should I not trust? or after the margine, Though he slay me, I will trust in him, Iob 13. 15. for both these are one in effect; as, hath not my hand ••••de all these things? Act. 7. 50. is the same that My hand hath made all these things, Esay 66. 2. So in 1 Sam. 2. 3. the negative in the line may be referred unto men, the affirmative in the mar∣gine unto God, as Peter Martyr accordeth them. So other seeming contrarieties in Esay 9. 3. & 49. 5. & 63. 9. and other places have beene both by Christian and Iewish Expositors recon∣ciled by referring them to divers things or persons. Yea thus the Holy Ghost himselfe tea∣cheth us: for in 2 Sam. 23. 18. Abishai is said to * 1.3 have the name among the three: but after in 〈◊〉〈◊〉 Chron. 11. 20. it is written, that he had † 1.4 not the name among the three: and so Iunius and A∣〈◊〉〈◊〉 Montanus translate it. The reason hereof is, that the Scripture speaketh of two threes, the first and the second: among the second he had the name, Howbeit he attained not unto the (first) ••••ree, as is expresly said in 2 Sam. 23. 19. To signifie this, God by the latter Prophet saith, he 〈◊〉〈◊〉 ••••t the name; yet noteth therewith in the margine, that he had the name, 1 Chron. 20. and sheweth the reason in vers. 21. Of the three (to wit, the latter three) he was more honourable 〈◊〉〈◊〉 the two, and was their captaine; howbeit he attained not to the three, to wit, the first three. Thus we see how both readings are approved of God himselfe, and even such as in shew may 〈…〉〈…〉me one repugnant to another. The like I have before shewed in sundry other places.

Object. many Hebrew Bibles want thes readings you speake of; as that by Sebast. Munster; the great Edition by Plantine; those by Rob. Stephanus, Raphelengius, and R. Isaak bar Shim••on: so that we may say with as good reason as you, that the Hebrew hath them not.

Answ. It followeth not, because some have printed the Bible without these marginall notes, therefore they were not in the originall Copies. Some of our latter small English E∣ditions have none of the marginall notes, or signification of both readings: to say there∣fore that the Translators affixed no notes of those divers readings, (as in the former Editi∣ons are to be seene,) were to doe them wrong. 2 Many Hebrew Bibles are printed also, and heretofore written without any prickes, vowels, or accents: if wee shall hereupon con∣clude, therefore the Hebrew hath them not, and they are not of Divine authority; we mag∣nifie the Iewish Rabbins greatly, in accepting their expositions for Scripture. For all men that know that tongue, know also, that without the vowels and accents, many words and senten∣ces may otherwise be interpreted than they are. And all Translators in all languages doe now follow the Hebrew as it is vowelled. 3. The Editions spoken of by Munster, Plantine, and the rest, such of them as I have seene, have the vowels which properly belong to the words in the margine, and agree not with the words in the line, as in 2 King. 6. 25. and 10. 27. and 18. 27. and many other places, which argue those bookes to be unperfect, which have vowels to be read with consonants that are not expressed, or fit for them. 4 If the marginall readings be omitted, some Scriptures will not easily be read with any true and perfect sense, as in E∣zek. 42. 16. five cubits, for five hundred: so 2 Chron. 11. 18. 1 King. 12. 33. Psal. 22. 17. 1 Sam. 4. 13. and other like, which no Interpreter that ever I saw hath expounded without the mar∣gine. 5 Munster (who is first named) omitteth not the marginall readings wholly; for in the Hebrew Bible which he set forth with his Latine version and annotations, there hee conjoy∣neth both line and margine in his translation, 2 Sam. 23. 13. and 1 King. 22. 48. and often he expresseth both the line and margine in his Hebrew, and translateth after the margine, as in 2 Sam. 23. 18, 20, 21. 2 King. 19. 31, 37. and elsewhere.

Object. But the Massorites Bible have a thousand superstitions more, which by like warrant are there recorded unto us as divine traditions, &c. The Thalmudists also have another vile pra∣ctise, their al tikri, in changing and altring the reading of the Scripture according to their lust, as in Gen. 2. 4. Psal. 3. 7. and 68. 18. &c.

Answ. It cannot be shewed (for ought that I know) that ever the Iewish nation received the other Masoriticall notes, or the al tikries, for part of the Canon, or text of Scriptures, as they have done all the bookes of the old Testament, with the Keries in the margine, which they reckon 848 in number. Neither can it be shewed that Translators old or new, have ren∣dred them for divine Scripture, as I have before shewed all of them to have translated the Ke∣ries, or marginall readings in very many, yea in the most places. Neither are those notes and al tikries approved by the Holy Ghost in other Scriptures, as sundry of the margina••l rea∣dings are before shewed to be. Neither have the Thalmudists, or any Iew (to my knowledge) put the al tikri for the word in the Text: but leave the Scripture intire as it is, & give the other but as their glosse or exposition, after that their manner of phrase, which is not to be approved. And the Massorites many notes, have their Grammaticall use for the Hebrew tongue: though the Bible is perfect without them, and translations in other languages neede them not.

Object. If these (divers readings) were written by the Spirit of God as you will have it, then must they bee for our learning and instruction, for increase of our comfort and hope, Rom. 15. 4 but if you cannot shew that there is a certaine and sure way to gather necessary doctrine from the•• for our edification, then have wee no reason to thinke with you, that they are any part of the Scrip∣tures of God, or written by the Spirit of God.

Answ. All Translators old and new will have many of them to bee written by the Spirit of God, as by their versions and notes hath beene manifested; yea, and the Spirit of God him-selfe by other Prophets hath confirmed sundry of them: and they are all (for ought that hath beene yet shewed) of equall authority. 2 If I, or another man cannot shew a sure way to gather necessary doctrine from every one of them, it followeth not that therefore a sure way could not heretofore, or cannot now, or shall not here after bee shewed by any. 3 From many of them, both doctrine and comfort hath soundly beene gathered by sundry men: the like (I doubt not) may be done from the rest, as God shall furnish men with more abundan•••• of his Spirit.

Object. If it were true, that Keri and Chethib were both written by the Spirit of God, &c. then doe you herein declare your selfe to be guilty of great sinne, treachery and unfaithfull dea∣ling with the Scriptures, in that you doe leave out divers parts of the same at your pleasure, &c. as in Gen. 8. 17. and 10. 19. and 25. 23. and 27. 3, &c.

Answ. 1. This reason (if it be of weight) woundeth not me alone, but thorow my sides, all ancient and latter Interpreters, that have read, noted, or expounded some of them, as is formerly manifested; for none hath ever read or noted them all. Though this be no excuse for me, wherein I have done amisse.

2 Those marginall readings doe many of them concerne the Hebrew tongue and Gram∣mar, which however they may be of great and good use for the Hebrewes, and such as know that tongue; yet are they not of such use in other languages. When Arjeh a Lion, is noted to be read Ari a Lion, in 2 Sam. 23. 20. it sheweth in the Hebrew tongue an agreement with 1 Chron. 11. 22. where it is written onely Ari: but in other tongues which write the name of a Lion but one way, it hath not such use. When Shenajim (in statu absoluto, as Grammari∣ans call it) is noted to be read Shene (in statu constructo,) 2 King. 17. 16. both which in Eng∣lish signifie two, which word with us varieth not the forme as doth the Hebrew: when Anu is by the margin to be read Anachnu in Ier. 42. 6. both which in our language signifie Wee: when in the night, Lam. 2. 19. is by the letters in the line belel, and by the vowels and margin ballajlab, both which signifie one thing; and many the like; as in 1. King 18. 5. and 19. 4. and 21: 8. 2 King. 7. 12. and 11. 20. and 15. 25. Esay 54▪ 16, &c. these differences may be pro∣fitably observed by them that know that first tongue; but in other speeches cannot so be dis∣cerned. So the order of the Hebrew Alphabet is set downe of God in some Psalmes, and in Ieremies Lamentations: which when the Hebrew is turned into other tongues, will not so appeare. And thus Hotse in Gen. 8. 17. being to be read by the vowels and margin Hojtse, bring forth; Gojim, nations, being written in the line with jod, and read in the margin with vau, in Gen. 25. 23. and sundry the like; because they so specially belong to the Hebrew tongue, and vary not in our English, I have therefore omitted to speake of. And if this reason be not of weight, let me beare my deserved blame: but let not the booke of God be accused of cor∣ruption. And let the judicious and learned Reader judge of that which hath been said.

Of the Hebrew Records.

WHiles the Iewes Common-wealth did stand, they had besides the writings of Moses and the Prophets, (which were of Publike and Divine authority) other civill Monuments, and private Records, (as all Kingdomes for the most part have,) for their use; some of which are mentioned in the holy Scriptures, Ios. 10. 13. 1 Kin. 11. 41. and 14. 19, 29. But those ancient stories are now lost; some that were written be∣tweene the times of the last Prophets, and the Apostles, yet remaine; as the two bookes of the Maccabees, and that which Iunius calleth the booke of Simeon (others, the third of the Maccabees,) the writings of Iosephus, Philo, and the like. When the second Temple was destroyed by the Romans, and the Iewes Common-wealth overthrowne, and their people scattered, about the yeere of Christ 150. R. Iudah hannasi began to gather the private wri∣tings, notes, records and observations which were in the hands of the Doctors of his time, and to compile them in one volume: others after him added moe unto them, with their own Commentaries; which worke they called the Thalmud, or Doctrinall. In which they have recorded the practise of the Law from old time, in their Common-wealth and Church, ac∣cording to their understanding: but so, as many Iewish fables, vaine traditions received from their fathers, and false expositions of the Scriptures, are mixed with other things of better note and use. The Thalmud called Ierusalemi, was finished about the yeere of our Lord 230. and the other called Babeli, about the yeere 500. according to the Canons and con∣stitutions whereof the Iewes live to this day. These longsome volumes were after abridged by Moses sonne of Maimon, (called Maimony, and Rambam) who lived 1200. yeeres after

our Lords birth; and he set downe in plainer Hebrew, the expositions, canons and traditi∣ons according to which they had interpreted the Law of God given by Moses, and practised the same: omitting the discourses, fables, disputes, &c. wherewith the Thalmud is re••erced And this Maimony is of such esteeme among the Iewish nation, that of him it is said, From Moses (the Prophet) to Moses (sonne of Maimon) there was none like this Moses. Other Ex∣positors they have, some ancient as the Chaldee paraphrasts, of which Ionathan that inter∣preted the Prophets, is reported to be the Scholler of Gamaliel, at whose feet our Apostle Paul learned the Law: and Onkelos who paraphrased on the Law, was not long after him. Their latter Writers follow for the most part the Thalmuds: and notwithstanding the ma∣ny fables and falshoods that are found generally in them, yet for the many good things and probable truths which from elder daies they doe record, they have beene and are regarded of Christian Writers heretofore, and at this day: that of them it is said, When they doe well, they are the best Expositors; and when they doe evill, they are the worst.

Now whereas I have alleaged many of their interpretations, especially from the Greeke and Chaldee, and Maimony the chiefest of esteeme among them; I am for this blamed, those Writers generally condemned; and to make them the more odious, their heresies, fables, falshoods are displaied, by him, that from two or three late Rabbines, and one Papist, dis∣puted against the sincerity of the Hebrew Text, as before is to be seene. I will not speake of the things by me noted, but leave them to the judgement of the indifferent Reader; nor justi∣fie my selfe for all their allegations, because they being taken from that confused heape of the Iewes traditions, some of them may haply savour too much of their leven: They that have laboured in this kinde before me, have had their second thoughts, & altered both their own Annotations and translations in sundry points, as their publike writings manifest. But that such a generall censure should passe upon them all, (for my sake) and the Wheat should bee plucked up because of the Tares, seemeth not to proceed from love, nor from, a sound judgement.

And first, the esteeme which all Christian Churches have had, and yet have, of such books of the Iewish Rabbines as were written in Greek, and so came to be knowne more easily than other Chaldee and Hebrew workes, might somewhat allay the rigour of this sentence. For the storie of the Maccabees, Ecclesiasticus, Wisdome, and the other Apocryphall writings of the Iewes, notwithstanding the evils in them, have beene, and are translated, commented upon, and commended to be read for instruction.

2 Other of the Rabbines, as the Thalmud, Maimony, and the like, have beene also by Expositors of the Scriptures (and those of the best esteeme) occasionally alleaged: as Tre∣mellius in his notes upon his version of the New Testament out of Syriak, sundry times pro∣duceth them. Beza in his large Annotations on Matth. 26. noteth from Iosephus, Paulus Burgensis, Tremellius, and Scaliger, sundry rituals of the Iewes about the Passeover, and some such as I am taxed for, because I name them on Exod. 12. Vatablus often recordeth the expo∣sitions of the Chaldee and learned Hebrewes. And how many other have done the like in their Notes and Commentaries, all men of learning and reading doe well know.

3 To object the Iewes heresies, fables, and false expositions of many Scriptures, is no sound reason to condemne the good things which are found in them. For even among Christian writers (and those of the ancients) sundry such things are to be seen: yet many pro∣fitable things are found in them for the opening of the Scriptures. In the Apostles daies the Iewes were guilty of these sinnes, Matth. 15. and 23. chap. Rom. 10. 3. Tit. 1. 14. 2 Pet. 1. 16. Yet Christ commanded to heare the Scribes & Pharisees sitting in Moses chaire, Mat. 23. 1, 2. Now the eare trieth words, as the mouth tasteth meat, Iob 34. 3. and as by hearing their speeches, the godly wise might discerne when they taught according to Moses, and when they spake of themselves; so by reading their writings, men of understanding may doe the like at this day.

4 The Apostles also in alleaging sometimes the testimonies of the Rabbines, doe teach us that their writings are not wholly to be despised. Paul nameth Iannes and Iambres the chiefe sorcerers of Egypt, 2 Tim. 3. 8. out of the private Records of the Iewes, as may yet be read in their Thalmud. He rehearseth the persecutions of the godly under Antiochus, recorded in the booke of the Maccabees, Heb. 11. 35, &c. Others speake of the contention between Mi∣chael and the devill, about the body of Moses; and of the prophesie of Enoch, Iude v. 9.

14, 15. of the marriage betweene Salmon and Rachab, Matth. 1. 5. and the like, Acts 5. 36. 37.

5. The Gentiles were fallen from God, and turned his truth into a lie, and corrupted re∣ligion with their fables and vanities, Rom. 1. yet the Holy Ghost citeth and maketh use of 〈◊〉〈◊〉 sayings in the Scriptures, Acts 1. 7. 28. 29. 1 Cor. 15. 33. Tit. 1. 12. And who hath ever interpreted the visions of Daniel, and of the Apostle Iohn in the Revelation, without the help of the stories of the Maccabees, Iosephus, Polybiu••, Eusebius, & other humane Writers? Wherefore, as I my selfe have reaped light and profit by the things which I have read in such, so have I noted sundry of them, for the good of others. As for the Exceptions taken against the Greeke version of the Bible, (so much approved by the holy Ghost in the new Testament) and the Chaldee paraphrases, they are such, as before men of knowledge and understanding need no further reply.

Of the interpretation of the stone Iahalom, in Exod. 28. 18.

I Will onely annex a few words about a place of Scripture, for the interpretation whereof I am specially blamed. It is for expressing the Hebrew Iahalom, in Exod. 28. 18. by the Greeke name Sardonix, as I understand the Holy Ghost to expound it, in Revel. 21. 20. I am asked for proofe or shew of proofe, that Iohn did translate all the 12. stones from Aarons breast, 〈◊〉〈◊〉 the heavenly Ierusalem, (in Rev. 21.) and am charged with presumption in obtruding my con∣ceits upon the Holy Ghost, and taking the name of God in vaine: & it is affirmed, that Iahalom should be translated the Adamant or Diamond, according to the example of the best Translators both new and old.

All men of any reading doe know how diversly those 12. stones in Exod. 28. are expres∣sed by Interpreters, that scarcely any two agree together; if then among many I have some∣where missed in interpreting them, it might be imputed to humane infirmity, rather than to presumption, especially seeing I ground my exposition upon that other Scripture, Revel. 21. My proofe, or shew of proofe, that the holy Ghost there translateth the 12. stones from Exod 28. is this:

1. The continuall course of the Spirit of God throughout that booke of the Revelation, which is to take matters, words and phrases, from Moses and the Prophets, and apply them to the things there prophesied. As in Revel. 4. the Church is described from the ancient fi∣gure the Tabernacle of Moses, and from the visions of other Prophets, Esai. 6. Ezek. 1. The number of 24. Elders, according to the lots and divisions of the Priests and Levites by Da∣vid, in 1 Chron. 24. 3,—19. and 25. 7,—31. The foure living creatures answerable in num∣ber to the foure standards in the campe of Israel, Numb. 2. in shape, to the living creatures, in Ezek. 1. In Rev. 5. Christ is shewed like a Lambe slaine, according to the sacrifice under the old Testament. In Revel. 6. Gods administration is set forth by the similitude of horses and riders, as in Zach. 1. and 6. and with such judgement as the Prophets threatned of old, Esai. 34. 4. In Revel. 7. Gods people are sealed on their foreheads, according to Eze. 9. 4. and the twelve tribes of Israel are expressed by their names. And so in other things throughout that booke, as the studious Reader may observe, which for brevitie I will now omit. If then the whole tenour of that Revelation be to prophesie of matters from former types and pre∣dictions, it is consonant and proportionable that the like is done in Revel. 21.

2. And that 21. Chapter foretelling the restauration of the Church, after the fall of An∣tichrist, and withall (as the best Expositors have opened it) of the calling againe of the Iewes, according to the prophesies of old, and of our Apostle in Rom. 11. it is not likely, but the holy Ghost, who throughout those visions, and in matters concerning the Gentiles, alludeth to the old Testament, would much rather doe the like where he prophesieth of the Iewes.

3. Many particulars in that Chapter confirme this; as when the Church is called by the 〈◊〉〈◊〉 name Ierusalem, Revel. 21. vers. 2, 10. and the Tabernacle of God, vers. 3. when expresse

mention is made of the names of the 〈◊〉〈◊〉 tribes of Israel, to be at the twelve gates, v. 12. when the Citie is measured (according to the visions of old, Ezek. 40. 3.) with a reed, ver. 1••. when God and the Lambe are called the Temple of it, vers. 22. and sundry the like.

4. It will not be denied (I suppose) by men of under standing which compare the Scrip∣tures, that these last visions of Iohn have reference in many things to the last visions of Ezeki∣el. As the gates of the Citie have their names of the tribes of Israel, which there are expres∣sed, one of Reuben, one of Iudah, one of Levi, &c. 〈◊〉〈◊〉 48. 31, &c. so the gates of this C〈…〉〈…〉 which Iohn saw, have at them the names of the twelve tribes of the sonnes of Israel, Rev. 21. 12. There, waters issue out of Gods house, Ezek. 47. 〈◊〉〈◊〉 so here is a pure river of water of li••e, Rev. 22: 1. There, trees grow by the river, Ezek. 47. 12. here, the tree of life, Rev. 22. 2. with other things concordant. So that the state of the Church there being described from Israel, and the possession of the tribes by name, Ezek. 48. yeeldeth strong probability of the like al∣lusions here; and consequently of the twelve precious stones, to the stones of the tribes, which are no where named but by Moses in Exodus.

5. And this the rather, because as Aarons ornaments were for glory and beauty, Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the Citie, Rev. 21. 19. And the Tabernacle of Moses was walled (as we may say) with the twelve Tribes which compassed it in a square, Numb. 2. Now, seeing the Saints are compared to precious stones, Lam. 4. 1, 2, 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes, described by their precious stones in Aarons Ephod, may we thinke hath the Lord reference in Rev. 21.

6. Againe, seeing the names of the Lambes twelve Apostles are in the foundations of this wall, Rev. 21. 14. which Apostles are answer able to the twelve Patriarchs of the tribes, both in number (so noted by the Spirit of God, v. 12. 14.) and in propagation of the Church spiritu∣ally by the Gospel, 1 Cor. 4. 15. Gal. 4. 19. 3 Ioh. v. 4. as the Patriarchs were fathers of the an∣cient Church, both in the flesh, and in the Lord; and in government, as the other governed the Tribes, Psal. 45. 16. Matth. 19. 28. 1 Cor. 4. 19, 21. besides other things wherein they may be compared, it seemeth most fit, and according to the things both in this Chapter, & whole Booke, that the precious stones by which these twelve foundations are described, should be answerable to the twelve precious stones whereon the names of the Patriarchs were graved, Exod. 28. for there is no place else in the Scripture whereto they can have reference.

7. Moreover, there is in the Prophets another name of the Adamant, or Diamond, called in Hebrew Shamir, which is noted of the Holy Ghost to be hard, even harder than flint, Zach. 7. 12. Ezek. 3. 9. and to be of use for graving, Ier. 17. 1. so that the speciall things which mine Opposite observeth from Plinie an heathen writer, of the nature of the Adamant, are by the testimony of God found in this Shamir. And it is translated the Adamant, by consent of the most Interpreters both old and new, and by the Greeke version in Ier. 17. 1. that if the voices of learned men may end this controversie, there be as many or moe for Shamir to be the Ada∣mant, than can (I suppose) be brought for Iahalom. And the same Prophet which useth Sha∣mir for the Adamant, when he hath reference to the stones on the Ephod, retaineth the names in Exodus, & the Iahalom among them, Ezek. 3. 9. and 28. 13. Wherefore if Shamir be the He∣brew name of the Adamant, the stone Iabal••m in Exo. 28. may well be another than it; and if another, where may we safer seeke it than in Rev. 21. for the reasons before shewed?

That which is alleaged for the contrary, from the notation of the word Iahalom, and con∣sent of many Interpreters, and the like, hath (I confesse) probability; and were it not for the causes above shewed, I would thinke it to be the Adamant, though the notation likewise of Shamir, and agreement of Interpreters, may also perswade it to be the Adamant; and for Plinies testimony of the Adamants, that they are desired of engravers, it accordeth to this Sha∣mir, as we may learne of the Prophet Ier. 17. 1. And for the price of the Adamant above the Sardonyx, or any gem, or other humane things, as the same Plinie reporteth, it will not (though so it be) end this question; seeing it is not necessary to conclude, that God would chuse the most precious thing to signifie grace in men, which have it but in part; especially, seeing hee putteth this stone not in the first, but in the sixt place, as the Iahalom is ordered in Exo. 28. 18. Yea, it is plainly without likelihood, that God would impart the most precious thing among the Patriarchs, and take it away from among the Apostles, (for it is sure, no Adamant is to be found in Rev. 21.) This were to preferre the old Tehament before the New, the Law before the Gospel, Moses before Christ, contrary to the Apostles doctrine in 2 Cor. 3. and to make

the holy Ierusalem, the Bride the Lambs wife, (which is said to have the glory of God, and her wals garnished with all manner of precious stones, and many other like excellencies, Revel. 21. 9, 10, 19. &c.) to be inferiour in glory to Moses Sanctuary, and the earthly Ierusalem, and those that ministred in the same; which a man of sound judgement will not easily beleeve. And whatsoever Plinie saith of the preciousnesse of the Adamant, we are assured from God that the Sardonix is precious, Revel. 21. 19, 20. and Plinie himselfe confirmeth it, by the example of the Tyrant Polycrates, who so greatly esteemed the Sardonix in his Ring, that he valued the losse thereof, with all his wealth and felicity, which he confessed to be exceeding great, Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches, Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse, spake of their hands garnished with Sardonyches, Martial. l. 3. Iuvenal. Sat. 6. and shew of what esteeme they were, in saying, gemma•• princeps Sardonychus, loculis quae custoditur eburnis, Iuvenal. Sat. 13.

The reason alleaged from Rev. 7. 5, 8. that the tribes are there reckoned up by the Holy Ghost, with omission of Dan, otherwise than they are reckoned in any place of the old Testament; weakneth not, but rather confirmeth that which I have said. For as there is no new person put in stead of any tribe, or new name given to any tribe, but such as was given before in the old Testa∣ment: so neither is it likely that in Rev. 21. any other new stone should be placed, than such as agreeth with the description of Moses; so that the Sardonyx should be looked for in Exo. 28. among the rest. Againe, the omission of Dan in Rev. 7. accordeth very well with the old Testament; for though Iosephs sonnes Ephraim and Manasses made two tribes, Genes. 48. 5, 6. Num. 1. 10, 33, 35. so that after a sort there were thirteene; yet the Scripture usu∣ally nameth and reckoneth them but twelve, that the name of the twelve tribes is famous also in the new Testament, Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets, one commonly is omitted; for either Ioseph is named in stead of his two sonnes, as in Gen. 49. or if they two be mentioned, Levi (for his separation to the Lords service in the Tabernacle) is omitted, as in Num. 13. and often; or if both hee and they be expressed, some one of the other is let passe, as Simeon is unnamed in the blessing of the tribes, Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi, and Manasses, and Ioseph for his sonne Ephraim, was to omit the name of some other; unlesse hee should have counted 13. tribes, contrary to the course of the Scriptures, and scope of the matter there in hand. Why Dan is not named in Revel. 7. or Simeon in Deut. 33. belongeth not to this question; it sufficeth that there is no new practise in Rev. 7. differing from the Prophets; neither need we looke for any innovation among the precious stones, Rev. 21.

Thus have I, according to the measure of knowledge which God hath given me, and as the extreme infirmity of my body would permit, made answer to the chiefe matters obje∣cted, especially such as concerne the Scriptures, and may by them be decided. Other things wherein I have shewed either mine owne, or other mens judgement, I will not con∣tend about. Let not any thing which I have written be accepted without triall, or further than it agreeth with the truth. The learned which have interpreted and opened the Scriptures, have had their second thoughts, and altered both their versions and Expositions in sundry 〈◊〉〈◊〉, as all men know but in part. For things wherein I have missed, I humbly crave par∣don of God, and of his people; to such as have the spirit in them that lusteth after envie, I wish a better minde; to such as love the truth, encrease of knowledge and grace: and for ought that is good and profitable in my labours, the praise there∣fore be unto him that is Authour of every good gift and worke; the benefit thereof unto those that love his Name, which be blessed for ever,

Amen.

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