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.

BOoke of Moses.] so it is intituled, in Mark. 12. 26. called elsewhere the booke of the law of Mo∣ses, 2. King 14. 6. Luke 2. 22. being indeed the booke of the Law of the Lord by the hand of Moses, 2. Chro. 34. 14. Of this Moses his birth, educa∣tion, authority and death, see Exod. 2. and 4. &c. Numb. 12. Deut 34. He was forty yeares a Philo∣sopher in King Pharaohs Court in Egypt: Forty yeares a shepheard in the land of Madian; and forty yeares a King and Law-giver of Israel, leading them through the wildernesse of Arabia; and dy∣ing an hundred and twenty yeares old, hee was buried of God: Act. 7. 22. 23. 29. 30. 35. 36. Deut. 3••. 4••. and 34. 5. 6. 7. His writings are approved of, by the Prophets after him, by the testimonie of Christ and his Apostles; and by the Church of God, in all ages, Nehem. 8. 1, 2, 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 16. 29. 31. and 24. 27. 44. Acts 15. 21. Rev. 15. 3. Genesis,] that is, Ge∣neration: so the Greeke version calleth this booke, because it setteth forth the generations of the heavens and earth, and of Adam, or mankind, Gen. 2. 4. and 5. 1. How beit, in Hebrew, the five bookes of Mo∣ses, have no names but by the first words of them: as this booke is called Breshith, that is, In the be∣ginning.

Vers. 1. In the beginning,] namely, of the Creature [unspec 1] which God created; as our Saviour expoundeth it, Mark. 13. 19. the whole frame whereof, is called the World, Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall, of the Creature or Creation; and so, of time. The Chaldee paraphrase called Ierusalemy, translateth it, In wisedome: so sun∣dry Hebrewes apply this mystically to the wisedome of God whereby the world was created, as it is written, The Lord by wisdome founded the earth, Prov. 3. 19. and, in wisdome hast thou made them all, Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also, apply it unto Christ, the wisdome of God, by whom he made the world, 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God,] in Hebrew Aelohim, which signifieth the Almighties, or Almightie-po∣wers: his name is most used in this forme plurall, but ioyned with a word singular, hee created, be∣cause God is but one, Deut. 6. 4. although in power infinite; in person or manner of being, there are three which beare witnesse in heaven, the Father, and the Word, and the holy Spirit, and these three are one, 1 Ioh. 5. 7. The Father is this Creator, as is shewed in Eph. 3. 9. The Word (or Sonne) is the Creator, Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit, as is here in the second verse, and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith, Remember thy Creators, Eccles. 12. 1. and God saith, Let us make man, Gen. 1. 26. The Apostles apply the generall name God, to the per∣sons severally; unto the Father, Heb. 1. 1, 2. unto the Sonne, Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost. Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery, though at this day that nation understands it not: Come and see the mysterie of the word [Aelohim:] there are three degrees, and every degree by it selfe alone, (that is, di∣stinct), and yet notwithstanding they all are one, and ioyned together in one, and are not divided one from ano∣ther, saith R. Simeon ben Iochai, in Zoar, upon the sixt section of Leviticus. Sometime this word is used singularly, Aeloab, the Almighty, Iob 12. 4. and in a shorter forme, Ael, Mighty, Gen. 14. 18. And Aeloah hath affinity with Alah, hee adjured: for by oath and execration, men entred covenant with God, Deut. 29. 12, 14, 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim, Gods; Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke, Iehovah Aelohim, was the Creator onely, Gen. 2. 4. Esay 44. 24. and An∣gels were his creatures, Psal. 148. 2, 5. Col. 1. 16. The Apostles writing in Greeke, use it alwaies sin∣gularly,

Theos, God: so in our and other languages, which cannot attayne the grace and proprietie of the Hebrew speech. Created,] that is, ex∣cellently and perfectly made of nothing at all, or of that which is as good as nothing, as mans body of the dust, Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone, to bee understood of us by faith, Heb. 11. 3. although the eternall power and godhead of the Creator, are seene by his works, to make all men without excuse, Rom. 1. 20. where∣fore no heathen writer almost, but hath acknow∣ledged the world to be the workmanship of God; whereby his wisdome, power and goodnesse is ma∣nifested. the heavens and the earth.] The world, and all things that are therein, Act. 17. 24. things visible and invisible, Col. 1. 16. The He∣brew articles eth and ha, seeme also to imply so much: eth, having the first and last letter of the He∣brew Alphabet, and so being of generall compre∣hension; and ha, of plaine demonstration. This cre∣ation of heavens and earth, the Scriptures doe ap∣ply to the new and spirituall estate of the Church in Christ, Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say; All whatsoever the holy blessed (God) hath created in (this) his world, is parted into three parts. Some creatures compounded of matter and forme, and are generated and corrupted continually, as the bodies of men and beasts, and plants, and minerals. Other some are compounded of matter and forme, but are not changed from body to body, and from forme to forme, like the former: and they are the (heavenly) sphaeres and stars in them. And their matter is not like other matters, nor their forme like other formes. And some creatures have form with∣out matter, and they are the Angels: for the Angels have no body, nor corporall substance, but formes dispar∣ted one from another. Maimony in Misn. in Iesudei hatorah, chap. 2. S. 3.

Vers. 2. empty,] Hebr. emptinesse: a thing empty; without inhabitants, and void without ornaments, [unspec 2] a deformed wildernesse, and a wast: and so unfit for use, not being separated from the waters, not ha∣ving light, herbes, trees, beasts, birds, or people to adorne and inhabit it, Gen. 2. 5. This sense the Chaldee paraphrase also yeeldeth; and the Prophet confirmeth it saying, Hee created it not to be emptie, he formed it to be inhabited, Esay 45. 18. and when extreme emptinesse and desolation of a place is meant, it is expressed by (Tehu and Bohu) the words here used, Esay 34. 11. Ier. 4. 23. or by one of them, as Psal. 107. 40. Deut. 32. 10. Darknesse was:] It is not said God created darknesse, for it was but the want or privation of light, and so meer nothing. This darknesse is mystically applyed to mans corrupt state, destitute of heavenly light. Eph. 5. 8. and 4. 18. Sometime it signifieth affliction, and then God is said to create it, Esay 45. 7. The word was, and such like, are in the original tongues often vnderstood, but not expressed; though in translations we usually set them downe, for plaine∣nesse sake: which the scripture warranteth, for in repeating matters, it many times expresseth words wanting: as 2. Chron. 9. 5. true the word, for which in 1. King. 10. 6. is written, true was the word. So in 2. Sam. 23. 18. he chiefe among the three; for which in 1. Chron. 11. 20. is said, he was chi••fe. And the Greeke translation adding such words, the holy Ghost alloweth it, as in Psal. 2. 7. thou my sonne, in Greeke, thou art my sonne; and so the Apostle alled∣geth it, Acts 13. 33. The like is in many other pla∣ces. Compare Mat. 22. 32. with Exod. 3. 6. Mark 12. 29. with Deut. 6. 4. Ioh. 10. 34. with Psal. 82. 6. Acts 2. 25. with Psal. 16. 8. Heb. 1. 12. with Psal. 102. 28. Rom. 3. 12. with Psal. 14. 3. face of the deepe:] face is used for the upmost part, or outside of any thing: the Greeke version omit∣teth it, saying, upon the deepe: and the Hebrew text sometime doth the like, as in 1 King 9. 7. from on the face of the land: which elsewhere is written, from on the land, 2. Chron. 7. 20. By the deepe, or abyss, is meant the deepe of waters, which as a garment covered the earth, and stood above the mountaines. Psal. 104. 6. Hereupon the Apostle saith, the earth consisted out of the water, and in the wa∣ter, by the word of God, 2 Pet. 3. 5. Spirit.] The Hebrew Ruach, is generally any Spirit, Ghost, breath or winde: here it is, (as the worke thereof sheweth) no created spirit, but the creator and cherisher of all; as Psal. 104 30. thou sendest forth thy spirit, they are created. So Psal. 33. 6. Esay 40. 12, 13. Later Iewes (whom some Christians follow) expound this a wind of God, or a mightie wind: but the wind (which is the moving of the ayre) was not created till the second day, that the firmament was spred, and ayre made. The ancient Rabbines spake bet∣ter, as Targum Ierusamely here saith, the spirit of mercies from before the Lord; and R. Menachem on this place interprets it, the spirit of wisedome, called the spirit of the living God: and the author of the Zoar, Col. 83. calleth it, the spirit of the Messias. (or of Christ.) moved] or, was moving. The Hebrew Rachaph, signifieth generally a waving or moving, Ier. 23. 9. and in speciall, such a moving and fluttering as Eagles use over their yong, cherishing and stirring them up, Deu. 32. 11. So it is used here for the effectuall comfortable motion, whereby Gods Spirit sustained, and as it were stirred up the wast creature. Here againe, moving is used for mo∣ved; as, the Queen of Sheba hearing, 1. King. 10. 1. for, the Queen of Sheba heard, 2. Chron. 9. 1. war∣ring, 1 Sam. 31. 1. for warred, 1 Chron. 10. 1. Or we may understand, was moving; as, the Cherubims spreading the wings, 1 King. 8. 7. for, they were spreading. 2. Chron. 5. 8.

Vers. 3. God said:] This sheweth how God [unspec 3] created things by his word; saying, and it was; commanding, and it was created, Psal. 33. 6. 9. and 148. 5. light,] the first ornament of the world, wherewith the Lord decked it as with a garment, Psal. 104. 2. This glorious worke, Paul applieth to our regeneration, thus, God who said that out of darknesse light should shine, he hath shined in our hearts, &c. 2. Cor. 4. 6. that wee which were once darknesse, are now light in the Lord, Ephes. 5. 8. yea, God himselfe, and Christ, is called Light: for the brightnesse of his glory, and graces given unto us, 1. Ioh. 1. 5. 7. Ioh. 1. 4, 5. Psal. 27. 1. and 118. 27. And as God made light in the first day; so Christ

rose from death in the same day, the first of the weeke, Mark. 16. 1, 2. & he is the true light, which lighteth every man that commeth into the world, Ioh. 1. 9. No man perfectly knoweth the nature of this excellent creature, as Iob 38. 19. where is the way where light dwelleth? &c. how much lesse of the Creator, who dwelleth in the light that no man can approach unto, 1. Tim. 6. 16.

Vers. 4. it was good] that is, agreeable to the will [unspec 4] of God, and so, as it might draw the liking of the creatures thereto. Absolutely there is none good but God, Mark. 10. 18. who is good of himselfe, with∣out dependance on others, and without limitation. But every creature so far as in the being thereof it agreeth with the will of the Creator, is also good by participation of Gods goodnesse, Gen. 1. 31. 1. Tim. 4. 4. And the Hebrew word is largely ex∣tended also to that which is goodly, faire, sweet, pleasing, profitable or commodious, and causing joy: 1. Sam. 9. 2. Gen. 24. 16. Song. 1. 2. and 4. 10. Deut. 6. 11. 18. Hest. 1. 10. So that which one Evangelist calleth good, Mark. 9. 42. another calleth profitable, Luke 17. 2. and goodnesse of heart is opposed to sorrow, Esay 65. 14. And of light in speciall, Solomon saith it is sweet, Eccles. 11. 7. and light is used for comfort and joy: Ester 8. 16. Psal. 97. 11. and 112. 4. separated betweene.] that is, divided the light from the darknesse, that al∣wayes naturally, the one expelleth the other, and in course of day and night doe succeed each other: as is shewed in 2. Cor. 6. 14. Psal. 104. 20. 22. Gen. 8. 22. Ier. 33. 20. The Hebrew phrase is, he separated betweene the light and betweene the dark∣nesse. So after usually.

V. 5. Light, Day:] Hereupon, one of these words is put for another, the day shall declare it, 1 Cor. 3. 13. [unspec 5] that is, the light, Eph. 5. 13. So the Apostle applying this to our spiritual estate, calleth us both children of the light, & of the day, not of the night, nor of darknesse. 1. Thes. 5. 5. The names which God gaue in He∣brew, are now in other languages changed: as that which he called Iom, we english Day, and Lajlah, wee call Night: yea the reason of these names is not alwayes vnderstood; so great punishment doe we sustaine by that confusion of tongues, Gen. 11. Howbeit, by affinity with other words, it seemeth the Day was named Iom, of the tumult, stir, and businesse in it: and the Night, Lajlah, of the yel∣ling or howling of wild beasts therein. Experience also confirmeth this, and the Scripture accordeth, Psal. 104. 20. 21. 22. 23. the evening was and the morning:] The evening, which is the be∣ginning of the Night, and the morning, which is the beginning of the Day, are here used for the whole time of the light and darknesse in one succeeding course; which is with us, the space of 24 houres, which also in a more large sense, is here called a Day; as the time while light shineth, is the Day strictly taken, in which sense Christ saith, there are twelve houres in the day; Iohn 1. ••9. From the phrase here used, a large day is called ••hner••••-boker; that is, an evening-morning. Dan. 1. 14. and Paul in Greek calleth it N•••••• thé meron, a Night-day, that is, a day comprehending the night also, 2 Cor. 11. 25. And because darknesse was in time before the light, therefore is the evening set before the morning, and so among the Iewes, they began their large day at evening; as Lev. 23. 32. from evening to evening, you shall rest your Sabbath. At the same time, the Athe∣nians also began the day: but the Chaldeans coun∣ted the beginning at Sun rising; the Aegyptians at noone; and the Romans, at midnight. This la∣ter, our westerne nations follow: counting from midnight, one of the clocke in the morning; and so forward. first day] Hebr. one day: whereupon the Hebrewes often say one, for first: Gen. 8. 5. Num. 29. 1. Dan. 9. 1. which phrase the Apostles use also in Greek. Mat. 28. 1. Ioh. 20. 1. 19 1 Cor. 16. 2.

Vers. 6. Outspred firmament,] This name is of [unspec 6] the Hebrew Rakiagh, which signifieth a thing spred abroad, and of the Greeke stereoma, which signifi∣eth a firmament, or fast thing: for the heavens are stretched out as a curtaine, and spred out as a tent to dwell in, Psal. 104. 2. Esa. 40. 22. the skies are also firme and fast, & as a molten looking-glasse, Iob 37. 18 Prov. 8. 28. These, tell Gods glory, and shew his handy worke, Psal. 19. 2. for, in the heavens hee buildeth his stories (or sphaeres,) Amos 9. 6. and plan∣chereth his lofts in the waters, Psal. 104. 3. and stret∣cheth out the North, over the empty place, Iob. 26. 7. and in visions of Gods glory, the firmament is men∣tioned, Ezek. 1. and 10. And as his power is shewed in making the earth, so is his prudency in stretching out the heavens, Ier. 10. 12. Psal. 136. 5. And under the name firmament is comprehended the aire, and all that is to be seene above the earth: for the fowles flye, and the Sun, Moone, and Starres, are set in the firmament of the heavens, Gen. 1. 16. 17. 20. in the midst of the waters,] namely, of the Deepe forementioned; part whereof was lifted up into the ayre, spred abroad into thin vapours, Psal. 135. 7. bound up in thicke clouds, and the cloud is not rent under them, Iob 26. 8. the other part was ga∣thered into one place, the Sea, Gen. 1. 9. separate,] or, let it be separating, that is, let it conti∣nually separate, or divide. A like phrase is in Esay 59. 2.

V. 7. and the waters,] Hebr. and betweene the [unspec 7] waters. which were above] to weet, in the ayre, above the lowest region whereof, the waters are. So elsewhere they are sayd to be above the hea∣vens, Psal. 148. 4. meaning those heavens, and that firmament, wherein the birds flye: for, above that, are the watry clouds. As every part of the water, is called water: so every part of the heaven and firmament, is called by the name of the whole.

V. 8. Heavens] in Hebrew, Shamajim: so [unspec 8] called, as is thought, of Sham, There, and Majim, waters, which are remoued, or heaved up from us. And so the whole, hath the name of a part thereof. The word Heavens, is put for the aire, wherein windes, cloudes, and fowles doe flye: Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament, where the Sunne, Moone, and Starres are set, Gen. 1. 16. 17. and for the high places, where Angels dwell. Mat. 22. 30. Hereupon Paul mentioneth the third hea∣ven. 2 Cor. 12. 2. And Heaven is called Gods

throne, Esa. 66. 1. & sometime put for God himselfe, Dan. 4. 26. and the kingdome of heaven is ex∣pounded the kingdome of God, Matth. 11. 11. and 13. 11. with Luk. 7. 28. and 8. 10. And the Evangelists expresse it in Greeke, Heaven, or Hea∣vens, indifferently, Luk. 6. 23. with Mat. 5. 12.

V. 9. be gathered,] or flow together, as with in∣tent, to an expected place. This Hebrew word, is [unspec 9] used onely for the gathering together of men, and of waters. to one place:] which is, the Ocean, or mayne sea, from which many armes of seas are derived. Or, each to his severall place. Hereby all the face of the earth is no longer cove∣red with waters, as till this third day it was, the waters standing above the mountaines, Psal. 104. 6. So now, all rivers goe into the Sea, their common re∣ceptacle, Eccles. 1. 7. it was so.] At Gods rebuke, the waters fled, at the voyce of his thunder, they hasted away, to the place which he had founded for them, Psal. 104. 7. 8. And hee put the deepes into treasuries, Psal. 33. 7. (as appeareth by the waters springs, that come out of the bowels of the earth, Iob 28. 4. 10.) and he shut up the sea with doores, and set barres, and sayd, hitherto shalt thou come, but no further: Iob 38. 8. 10. 11. and so the earth is foun∣ded upon the seas, and stablished upon the rivers, Psalm. 24. 2. the waters which were above, are put be∣neath; and men are sayd to goe downe (not up) to the sea in ships, Psal. 107. 23.

V. 10. Earth:] so named of the Hebrew, Aerets: which implieth a thing trod and run up∣on [unspec 10] by the creatures on it, and heavenly orbes a∣bout it. The same word, spoken of particular pla∣ces, we English, land: as the land (or earth) of Ca∣naan, Gen. 12. 5. The earth is the midst or centre of the world, and round in forme, as a globe or cir∣cle, Esa. 40. 22. It is sayd to be founded on her bases, (euen strong foundations, Mic. 6. 2.) that it shall ne∣ver be moved, Psal. 104. 5. and yet it hangeth upon nothing, Iob 26. 7. Seas:] that is, each place where waters are gathered together, is called a Sea. Wherefore not onely the mayn Ocean, but other lakes and pooles, yea and greater vessels that hold waters, are called seas: as the brasen sea which Solomon made for the Priests to wash in, contey∣ning 3000. bathes of water, 2. Chro. 4. 2. 5. 6. So that which one Evangelist calleth a lake, Luk. 8. 33. another calleth a sea, Matth. 8. 32. And seas, (in Hebrew, Iamim) are named of Majim, waters, and of the tumultuous noyse which they make. Wher∣upon the Prophets apply the name of waters, and seas, to troubles, and troublesome peoples: Ier. 51. 42. Rev. 17. 15. Esa. 57. 20. Psal. 65. 8.

V. 11. yeelding:] Hebr. making: that is, bea∣ring and bringing forth. From this fruitfulnesse of [unspec 11] the earth, are many arguments of Gods praise, in Psal. 104. 14. 15. 16. The holy Ghost compareth mans nature hereunto, Heb. 6. 7. and men are like∣ned to trees, their words and workes, to fruites; Ier. 17. 7. 8. Math. 3. 10. after his kinde:] so that men doe not gather figges of thornes, nor grapes of the bramble, Luke 6. 44. This also noteth the great varietie of hearbs, weeds, trees of sundry sorts, and different qualities. The like, is after, con∣cerning beasts. whose seed is,] or, which hath it seed in it selfe: whereby it is continued, and yearely renewed. For by seed sowne, the hearbs and trees spring up againe, 1. Cor. 15. 37. 38. And from this worke of God in nature, the Apo∣stle sheweth his worke in grace, when the seede of God remaineth in us, 1 Ioh. 3. 9. and from the springing up of seed, after it is dead in the earth, a si∣militude is taken of the fruit of Christs death, & of our bodies resurrectiō: Ioh. 12. 24. 1 Cor. 15. 36. 37.

V. 14. Lights,] or Lighters, that is, lightsome [unspec 14] bodies, or instruments that shew light. This name Paul applieth to the saints, that shine in the world; Phil. 2. 15. for signes,] to signifie things, both naturall and ordinary; and extraordi∣nary for mercy or judgement, Luke 21. 25. Act. 2. 19. 20. Psal 65. 9. seasons,] or, set times; as summer, winter, spring, and autumne; Gen. 8. 22. which come by the course of the Sun: the Moone also, is for appoynted times, Psal. 104. 19. so bee the Stars and constellations, Iob 38. 31. 32. In Israel also the set times of Gods seruice were by them, as new moones, and festivities, Numb. 28. Of the stars Iob saith, God maketh Arcturus, (which riseth in September, and beginneth Autumne;) and Orion, (which ariseth in December, and beginneth Win∣ter;) and Pleiades, (which arise in the Spring;) and the chambers of the South (that is, the southerne stars, which are for the most part hidden from us as in chambers, but some arise to us in Summer; as the dog-star, and the like) Iob 9. 9. dayes,] both large dayes, of 24. houres, from sun setting to sun setting; and strict, of 12. houres, from sunne rising to sunne setting, as is observed before on verse 5. a speciall use wherof, is shewed in Psal. 104. 19.—23. and yeares:] that is, and for yeares, as the Greeke translateth it. A proprietie of speech, when a word oft before expressed, is in the last branch o∣mitted for brevity. The like is in Hose. 3. 4. Eph. 4. 11. Gal. 3. 28. A yeare, hath the name in He∣brew, of Changing, or iteration, which is by the re∣volutions of the sunne, moone and starres. For in saying yeares, he may comprehend not onely the period or circuit of the sunne, (which is in 365. dayes, and 6. houres) but of the other planets also. The Hebrew Doctors say; The moneths of the yeare, they are the moneths of the moone; and the yeares that we count, they are the yeares of the Sunne. The dayes of the yeare of the moone, are 354. The yeare of the Sun, hath 365. dayes and a quarter, which is sixe houres. Maimony in Misn. in Kiddush hachodesh, ch. 1. S. 1. &c. 8. S. 3. &c. 9. S. 1.

V. 16. the greater,] or, the great light, meaning the [unspec 16] Sun, Ps. 136. 8. which is called in Hebrew, somtime Chammah, the warme-sun, Esai. 30. 26. because none is hid from his heat, Psal. 19. 7. sometime Che∣res, the glistering-sun; Iob 9. 7. but usually it is na∣med Shemesh, that is, a Minister or servant, because by it GOD ministreth light, heat, and pre∣cious fruits, to all people under heaven: Deut. 4. 19. and 33. 14. The Sunne is in the midst of the planets as principall; and when hee riseth, he is glorious, like a Bridegroome comming forth out of his chamber, Psalm. 19. 6. and hee is the greatest

of all the heavenly lights. By the accompt of our Astronomers, the Sunne is 166. times greater, and by the Hebrew Doctors reckoning, about 170. times greater-than the earth: Maimony in Iesudei hatorah, chap. 3. sect. 8. The name of the Sunne, is spiritually applied unto Christ; Mal. 4. 2. whose face appeared like the Sunne shining in his strength; Rev. 1. 16. ac whose death, this created Sunne was darkned at noon day, for the space of three houres, Amos 8. 9. Mar. 27. 45. with him, this spirituall Sunne, his Church is cloathed, Revel. 12. 1. and shall shine also as the Sun, in the kingdome of hea∣ven. Mat. 13. 43. lesser,] or, little light, that is, the Moone; called in Hebrew, of her faire white∣nesse, Lebanah; Song. 6. 9. and of refreshing the earth with her coole influences, Iaroach, Deut. 33. 14. starres.] which also are, for to rule the night, Psal. 136. 6. called starres of light, Psal. 148. 3. Of these, some are fixed, other some, wandring starres, (or planets) whereunto unstable men are compared; Iude verse 13. The starres differ one from another in glory, 1 Cor. 15 41. and are not for man to number, Genes. 15. 5. but GOD counts their number, and calleth them all by names, Psalm. 147. 4. and with them, he hath by his spirit, garnished the heavens: Iob 26. 13. Some of the starres or constellations, have names in holy scripture, as Ash, Cosil, Cimah, and Mazzaroth, (or Mazzaloth.) Iob 9. 9. and 38. 31. Amos 5. 8. 2 King. 23. 5. which wee call by other names, Arcturus, Orion, Pleides, Pla∣nets, and Signes in the Zodiake. They might well bee Englished, water-starres, winter-starres, Thun∣der-starres, and the like: for by their rifing and influences, stormes, tempests, faire and pleasant weather, &c. doe proceed by the disposition of God. Consider those places, Iob 38. Am. 5.

Verse 17. set.] Hebr. gave them; which word is often used, for setting or putting: as, I have gi∣ven [unspec 17] my spirit, Esa. 42. 1. that is, I have put it, Math. 12 18. It signifieth also a firme setling: as, thou hast giuen thy people, 1 Chr. 17. 22. for which in 2 Sam. 7. 24. is written, thou hast confirmed thy people. Accor∣dingly David sayth, that God hath firmly constituted the Moon & Stars, Psal. 8. 4. Of the Stars, with their orbes and sphaeres, the Hebrew Doctors write thus; The sphaeres are called Heavens, and the Out-spred firmament, &c. and there are nine sphaeres; that which is nearest unto us is called the sphaere of the Moone: and the next above it, is the sphaere wherein is the Starre called Cocab, (or Mercurie.) And the third sphaere is that wherein Nogah (or Venus) is. The fourth sphaere hath in it the Sunne: the sift Maadim (or Mars:) the sixt hath in it the starre Tsedek (or Iupiter:) the seventh Shab∣that (or, Saturne:) and the eighth sphaere hath in it all the other starres that are seene in the firmament. The ninth sphaere, is that which turneth about every day, from the east to the west; and it compasseth all ron•••• about, &c. The starres that are all in that one (〈◊〉〈◊〉) sphaere, although they be one above another, yet because the sphaeres are pure and cleare as chrystall, and as Saphire, therefore the starres in the eighth sphaere are seene underneath the first sphaere, &c. None of the sphaeres, are either light or heauy, or coloured redl or blacke, or of any other colour: and whereas wee see them of a blew colour, it is onely to the appearance of the eye, by reason of the height of the ayre. Also they have neither tast nor smell; because these accidents have no place, but in bodies that are beneath them, Maimo∣ny in Misn. treat. Iesudei hatorah, chapt. 3. sect. 1. 3.

V. 18. over the day:] or, as the Greeke transla∣teth, [unspec 18] to rule the day: for, by their successive courses, the light is dispensed of God, unto the world, by day and by night: Ier. 31. 35.

Vers. 20. the moving thing:] or, as the Greeke [unspec 20] translateth, creeping things. But the Hebrew, She∣rets, is more large then that which wee call the creeping thing, for it conteyneth, things moving swiftly in the waters, as swimming fishes, &c. Lev. 11. 10. and on the earth, as running weasels, mise, &c. Lev. 11. 29. and fowles also flying in the ayre, Levit. 11. 29. Moving things in the waters there are innumerable; one argument of Gods praise, in Psalm. 104. 25. Soule,] named in He∣brew, nephesh, of breathing: and the scriptures ap∣ply this word not onely to mankinde, but to all creatures that live; and the breath of them, as here, and in Iob 41. 21. The Hebrewes say, The soule of all flesh is the forme thereof, which God hath given thereunto: Maimony in Iesudei hatorah, chap. 4. sect. 8.

V. 21. Whales,] or Dragons: the Hebrew Tan∣nin, [unspec 21] is used for both. These are the greatest crea∣tures in the waters; one kinde of them called Levjathan, is described in Iob 41. In the belly of a Whale Ionas lived three dayes and three nights, Ion. 1. 17. And humane writers testifie, that into the riuer of Arabia, there have come Whales, 600. foot long, and 360. foot broad; Plinie hist. b. 32. chap. 1. that they are not without cause called great Whales. These Whales and Dragons, are used in Scripture to signifie great Princes, Psal. 74. 13. Ezek. 29. 3. creeping,] The Hebrew, remes, which hath the name of treading, is also largely used, for things creeping on the earth, or swim∣ming in the waters: Levit. 11. 44. 46. Gen. 1. 25.

V. 22. Blessed:] that is, gave power to con∣serve their kinde by generation, and to increase [unspec 22] unto many: for so the word blessing, is often ap∣plied unto multiplication, Gen. 24. 60. Ps. 128. 3. 4. This word is also largely used, for Gods gracious giving of all good things earthly or heavenly, Gen. 24. 35. Deut. 28. Eph. 1. 3. And when men give thankes therefore unto God, that is called blessing also: see Gen. 14. 19. 20.

V. 24. cattell.] in Greeke it is translated, foure∣footed [unspec 24] beasts. The Hebrew, Behemah, is generally all beasts of the greater sort; whereof the Elephant is called Behemoth, Iob 40. 15. The Apostle once translateth it in Greeke, Therion, which properly is wilde beast: Heb. 12. 20. from Exod. 19. 13. beast:] or, wilde-beast: named in Hebrew, of life, or livelinesse, which is most seene in the wilde beasts. In Perkei R. Eliezer, chap. 11. the Iew Doctors say, These that were created out of the earth, their soules and their bodies were of the earth; and when they dye, they returne to the place where they were created, as it is

sayd (in Psal. 104. 29.) thou takest away their spirit, they dye ••and another Scripture saith, (Eccles. 3. 21.) and the spirit of the beast, that goeth downward to the earth.

Vers. 26. Let us:] This is meant of the three in hea∣ven [unspec 26] the Father, the Word, and the holy Spirit, which three are one, 1 Iohn 5. 7. Hereupon hee is called God our makers, Iob 35. 10. Psal. 149. 2. After the world was made and garnished, the holy Trinity mentioneth the making of man, the excellentest creature under heaven: he is fearfully and marvel∣lously made, Psal. 139. 14. Man,] or earthly man; in Hebrew, Adam: so called of Adamah, that is, red-mould or earth; because, of it his body was created, Gen. 2. 7. It was the name of the woman also, Gen. 5. 2. and so of all mankind, usually cal∣led Adam, and Adams sonnes, Gen. 9. 6. Psal. 11. 4. our image,] the image of the holy Trinity: whereby man in nature, knowledge, righteousness, holinesse, glory, &c. resembled God his makers. See Gen. 9. 6. I am. 3. 9. Colos. 3. 10. Ephes. 4. 24. 1 Cor. 11. 7. 2 Cor. 3. 18. The Hebrew Doctors say; The excellent knowledge (or reason) that is found in the soule of man, it is the forme of man: and for this forme, it is said, Let us make man in our image, &c. R. Mos. Maimony in Misn. treat. Iesudei. hatorah. chap 4. sect. 8. Also this Image and likenesse is said to be in man, for the understanding minde which is in him, such as is not in other living creatures, R. Menachem Rakanat. on Gen. 1. The Heathens opinion agreed hereunto, as Proclus saith, The mind that is in us, is an image of the first mind, that is, of God. Man is al∣so called of the Hebrewes Olam Hakaton, of the Greekes Microcosmos, that is, A little world: for the hath in him the beauty of thing without life, even the chiefest, as of the Sun, Moon, and Stars, &c. Ec∣cles. 12. 2. Gen. 37. 8. 9. Ezek. 28. 13. 14. he hath growth as plants, Gen. 38. 11. and 49. 22. sense and sensible properties, with beasts, Gen. 49. 9. 17. 2 Sam. 23. 20. reason and wisedome with Angels, 1 Sam. 14. 20. But the image of God in him, ex∣celleth all. Letthem have,] that is, man and woman, with their posterity: for if the root bee holy, so are the branches, Rom. 11. 16. Adam had Gods image and glory, for him and his, if hee had stood in his integrity: but falling, hee lost them from him and his, Rom. 5. 12. 17. 18. 19. Howbeit, in the dominion and glory of man and woman, there is inequality, 1 Cor. 11. 7. 8. 9. 1 Timoth. 2. 12. 13.

Vers. 27. Created:] By reason of the excellen∣cy [unspec 27] of man above all earthly things, and of Gods image in him: the name Creature is appropriated unto him, as often in the Hebrew Doctors wri∣tings, so by Christs and his Apostles; every creature, that is, every man: Mar. 16. 15. Coloss. 1. 23. So, all living; for all men, Gen. 3. 20. because the most excellent life is in man. male:] or, a male and a female, meaning one and not moe females for a male. This beginning of mans creation, Christ al∣ledgeth against unlawful divorces, and taking moe wives then one, Mar. 10. 6. See also Malac. 2. 15. And when a thing is set downe thus singularly, it is often to be restrained unto one. This the Scrip∣ture sheweth in repeating matters: as, a loase of bread and a flagon of wine, 1 Chron. 16. 3. which another Prophet writeth thus, one cake of bread, and one fla∣gon of wine, 2 Sam. 6. 19. So the Law, him shalt thou serve, Deut. 6. 13. Christ restraineth to him onely: Mat. 4. 10.

Vers. 28. subdue it:] or keepe it in subjection: the [unspec 28] Greeke translateth, exercise dominion over it. Subdu∣ing, meaneth such a prevailing and possessing, as a master hath over servants, Ier. 34. 11. 16. 2 Chr. 28. 10. Neh. 5. 5. For this state of man, made a little lower then the Angels, but crowned with glory and honor, and set over the works of Gods hands, David laudeth the Lord, in Psal. 8.

Vers. 31. everything;] or, as the Greeke trans∣lateth, [unspec 31] all things, very good:] or, vehe∣mently good; and so pleasing and profitable: see be∣fore in vers. 4. This sheweth that sinne and evill was not of God, or by the worke of his hands: but came in after, by the creature it selfe, falling from God, Eccles. 7. 31. the sixt day,] Ac∣cording to this number of dayes in the creation of the world, the Hebrew Doctors haue guessed at the number of yeares, that the world should con∣tinue: they say it is a tradition of Rabbi Elias; Six thousand yeeres shall the world be, and then it shall bee destroyed. Two thousand, empty; (that is, before the promise unto Abraham) two thousand, the Law, (the time of Circumcision,) and, two thousand the dayes of Christ: and for our iniquities, (say they) which are many, they that are past of them, are past; (that is, the yeeres are past, and the Christ is not come:) Thalmudin Sanhedrin, chapt, Chelek. This conjec∣ture some doe the more regard, both because it is a testimony, that the Christ is long since come, even by the Iewes owne tradition; and because it is written, one day is with the Lord, as a thousand yeeres; and a thousand yeeres as one day, 2. Pet. 3. 8. We may compare with these six dayes, the six ages of the world, as they are manifestly distinguished in Scripture. The first from Adam, to Noes flood, which was often generations: this is called the old world 2 Pet. 2. 5. The second, from the Flood, un∣to Abraham: which was also of ten generations: at him the new Testament beginneth the genealo∣gie of Christ, Mat. 1. 1. 2. The third, from Abra∣ham to David, fourteene generations. The-fourth, from David unto the captivitie of Babylon, fourteene generations. The fift, from the captivitie of Babylon unto Christ; fourteene generations; all which are so reckned by the Holy Ghost, in Mat. 1. 17. The sixt, is the age after Christ, called the last dayes, Heb. 1. 2. the last time, 1 Pet. 1. 20. 1. Ioh. 2. 18. af∣ter which, remaineth the Rest (or Sabbatisme) for the people of God; to begin at our Lords second comming, and to continue for ever: 1 Thessal. 4. 16. 17.