A commentary on the prophecy of Hosea by Edward Pococke.

CHAPTER XIV.

VERSE 1. O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity.

HAVING denounced in the foregoing chapters heavy judgments against Israel for their Idolatry and other sins, he now shews the only way they have to prevent or escape the being utterly destroyed by those judg∣ments, which is with speed to return to God by repentance, and exhorts them to take it. From those evils which are already befallen them, or hang over their heads ready to befall them, against which they cannot stand, there is none that can deliver them but God alone, & the only way to obtain his help, is by timely repen••ing of those sins, which have brought those evils upon them, and forsaking them, and returning to him, w••om by following them they had forsaken, and caused to with∣draw his help from them. The exhortation proceeds on these things supposed and ne∣cessarily granted, that sin sets men in a way contrary to God and at a distance from him, that it brings on men unavoidable evils and misery; that none but God can deliver them from those evils; that there is no way to bring men back neere unto God, and reestate them in his favour, that so he may rescue them from those evils, but speedy returning by sin∣cere repentance to him, and that that is a sure way having God's promise, and by himself di∣rected to.

Therefore, O Israel, return unto the Lord thy God, &c. The words singly taken are very Emphatical for the urging these things, every one almost, as well as the reason subjoined, containing some pressing argument for moving them to the thing exhorted to. O Israel; This very name putting them in mind of such great kindnesses and priviledges, as God had be∣stowed on their father Jacob at his first giving him that name, and which he had together with that name entailed on them and made good to them, could not but mind them of the great obligations that lay on them faith∣fully to adhere to him, and not to have let go their hold on him at all, but seeing they had done so, again to turn and take hold on him a new, and more carefully for the fu∣ture to cleave to him: which if they shall endeavour for to do, the same name sounded in their eares by him vouchsafing yet to call them by it, gives them confidence, that he will suffer them yet to prevail with him, and ac∣cept of them.

But this name is of ambiguous use, some∣times comprehending the whole twelve tribes, to which it was from their common father derived; otherwhiles attributed to the ten tribes after the separation between them and Judah as distinct from them, in which way it is in this Prophet usually taken, as in c. 1. v. 6, 7. where they are so distinguished by God from Judah, and afterwards likewise c. 4.15. and c. 11.12. and so promiscuously called either Israel or Ephraim: yea they being in God's account not all Israel which are of Israel, Rom. 9.6. but the Israel of God whose hearts were right with him. It may seem therefore questionable who are the persons here called upon by that name to repent, and which have gracious promises made to them in the following words. For if it be meant of all the ten tribes, who were then usually so called, and were in the foregoing words spoken of, both this exhortation and the following promises, may seem (if we may so speak) vain, and such as would take h 1.1 no effect, in as much as there hath been before pronounced against them an irrevocable sen∣tence of destruction, as on men past all hope. This objection R. Salomon seems to have thought of, and therefore for taking i•• away explains it, O Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which art in the land of Judah, least it happen unto you as unto Samaria. In which words of his, if by those in the land of Judah he mean the kingdom of Ju∣dah, as i 1.2 some think, it seems not much to the purpose, in as much as the Prophet was here peculiarly speaking to those of the ten tribes, and besides it is not probable, though Judah were also of Israel, that he should so call them as distinct from those other tribes, who were then more ordinarily so called, and as distinct from Judah; but if he mean such of them as had betaken themselves unto the land of Judah for safety or other reasons, and were not perhaps so wholly and perti∣naciously given up to Idolatry as the rest, then it is much the same which k 1.3 some among

Christians say for answer to the same ob∣jection, viz. that though the exhortation be given as to Israel of the ten tribes in gene∣ral, yet in it God had respect particularly to such, who, though the generality of the people were wholy given up to wickedness, and in a desperate remediless condition, and they also too much carried away with the multitude, yet had some fear of God in their hearts, warning them to bethink themselves and turn unto God, that they might not perish with the rest; for though they could not pre∣vent that general destruction threatned to the whole wicked kingdom, yet they should so save themselves, and l 1.4 things should be turned for good to them, and they find final deli∣verance.

m 1.5 Others seem to look on the words as spoken to or concerning those that had escaped with their lives that destruction in the pre∣ceding words described, and set before their eyes as present, because certain to come, and were carried captives into banishment, to ex∣cite them, even now after such evils come on their nation for their sins, to use those means by which they might yet regain God's favour, and find the good effects of it, such as Lyra thinks should be made good to them, not in the times of Hezekiah, nor the return from Babylon, which he censures as a Jewish opi∣nion, n 1.6 but at the coming of Christ, by his calling them into his Church and Kingdom. Jerom saith, Pereunte Samaria &c. when Sa∣maria is destroyed, their men, infants, and women with child being slain, dashed in pieces, and ript up, totus Israel ad poenitentiam provocatur, all Israel is excited to repentance, ut qui infir∣matus est sive corruit in iniquitatibus suis, re∣vertatur ad medicum, & recipiat sanitatem, vel stare incipiat qui corruerat &c. that he which is become weake or hath fallen by his ini∣quities, may return to the physitian and receive again health, or he that was fallen may begin to stand. Surely all Israel did not make use of this counsel given them, and therefore no wonder that the threatned destruction fell on them ge∣nerally, and it ought deservedly to be im∣puted to themselves who did not make use of means of escaping, not to God for not af∣fording them. Those among them who made use thereof, no doubt, did enjoy the benefit thereof, so as, and when, God saw to be most for the glory both of his justice and mercy, and for good to them.

Whoever we look on to be the persons, the Israel here spoken to, the rule or duty pre∣scribed to them is certainly such, as none that had grace to make use of it, ever sailed of reaping benefit by it, and is such by which alone not only they at present spoken to were then to find relief, but whosoever shall at any time be in like case to them, viz. having pro∣voked God's displeasure against themselves and his judgments, may hope to find a way to escape. What that is the following words express, return unto the Lord thy God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shubah, return. This word implies that the way they now went on in, was a wrong way, which led them from the place or station which they should have kept in. To God they should have kept close, the sinfull ways that they take have led them clean contrary to him; while they go on in them, they turn their backs to him, and cause him to turn away his face from them: as they will therefore draw neer unto him, or desire that he should draw neer unto them, they must re∣turn, viz. by repentance, which is from this word therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a returning. To whom must they return? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the Lord thy God, saith he. Their going after, or looking after, others, was their fault, which did lead them away contrary to him, and provoked his displeasure against them. To him only, if they will walk in a right way, must they direct their steps; and to him if they do direct them and return, shall they find him as alone able, so also willing to do them good. So do the names, by which he is here described, import, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehovah (or as the Jews and many others read, Adonai) Eloheca. o 1.7 The first of which is rendred by the LXX here as elsewhere ordinarily 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Vulgar La∣tin, dominum; by the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by the printed Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all as by ours, the Lord: by the MS. Arabick joining both words together, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord of the worlds. It is a name proper only to the one true God, never communicated, or communicable, to any other. The second, though of right be∣longing only to him, as being he who alone is to be worshipped, which p 1.8 seemeth the signi∣fication of that name, yet by those who chose to themselves other objects of worship and Idols, is communicated to those false gods also. But it is by the affixe, ad, joined to it, thy God, appropriated and limited to him alone, who had been always their God, who had vouched them for his people, and whom they had vouched for their God, and so were alone among all nations, his, by a peculiar interest, as he among all that were called gods,

was theirs. His being so described represents him as only able, so also willing to relieve them in the ill condition in which they were: as being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord of all power and might, Ruler & Governour of all things, he is able to punish and able to forgive, to save and to de∣stroy; as their God, vouchsafing to acknow∣ledge them in that peculiar interest to himself, as to call himself yet their God, though they have rebelled against him, he shews that he hath yet a favour for them, and good will towards them, so that he will also yet accept of them, and receive them upon their return to him. In the words it is observable that he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Jehovah, making the verb to be construed with that preposition ad, which ours render simply to, as the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Vulgar Latin ad, both the Arabicks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all the same; and R. Tanchum observes that it is sometimes construed with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad, sometimes with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 el, (as in the next verse and else∣where,) as if it were q 1.9 indifferent as to the signification, both signifying to. It is also construed with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, as above c. 12 v. 6. which, as Kimchi there observes, may be taken in the signification of the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 le, with which it is also often construed, and so be rendred still to; with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al, also in the same sense, as 2 Chron. 30.9.

But there are who here look upon this pre∣position 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad, in this place, as having greater Emphasis in it than so, and not to import barely to, but quite, or home, unto, and it is to that purpose and to that intent by r 1.10 some rendred, usque ad, quite to s 1.11 requiring that they should not only turn back and look to∣ward the Lord with a partial and imperfect repentance, but not leave off till they were come quite home to him by a total and sin∣cere repentance and amendment. This is by t 1.12 some censured as too nice and not solid, and that it is as much as the words require that it be rendred, to; but perhaps their censure is too harsh. As for the thing there is no que∣stion, viz. that that repentance which shall be acceptable must be total and sincere and con∣stant; and why this word may not be so taken, both in this and some other places, as to re∣quire such conditions in their returning, u 1.13 I know not. The ancient Jews seem to have looked on the word here, as having such Em∣phasis in it, while on it they ground that saying of theirs here by w 1.14 Kimchi cited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 great is repentance which bringeth men home, or quite up, to the throne of glory.

Besides this signification of unto, the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad hath also another of, don••e, or, dum, while, or whilst that, on which is grounded also another interpretation of an ancient Doctor here cited by R. Salomo, as if the words should sound, return, O Israel, while thy God is yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord. The ground of which seems to be, that the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jehovah, should denote mercy, and the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 judgment; so that it would import, while God appears yet in his property of mercy, before he ma∣nifest himself in his property of judgment, and so call upon them to make speed in re∣turning to him. But this, I suppose, is a nicety without good grounds for it. That this is required of those that will return unto the Lord so as to be accepted, and either prevent or remove such evils, as are otherwise neces∣sarily consequents of sin, viz. not to delay their repentance, but to make hast, and x 1.15 to seek the Lord while he may be found, is a thing not to be doubted, and which the Scri∣pture elsewhere warns to be carefull of; but that it should be the proper import of these words here, or they ought to be so interp••eted as these would have it, is not easily to be granted: that will rather be inforced from the next words, which give a reason, that makes it necessary that they should return unto the Lord, from the ill condition that they are brought to by reason of their departing from him, for (saith he) thou hast fallen by thine iniquity. The influence of which words on the former exhortation to shew how ne∣cessary it is for them to hearken to it, Kimchi doth perspicuously express, thus joining them in his explication, and inferring one from the other. Because thou seest that thou hast fallen by thine iniquity, therefore it behoves thee to return unto the Lord, because there is nothing that can raise thee up from thy fall, but thy repentance, or returning unto him: so Aben Ezra also looks on it as understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and there is nore that can raise thee up but God alone.

There is some little difference among In∣terpreters in rendring the signification of the words, which makes yet no great difference in the meaning. The first particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ci, which ours with most others render, for, or because, or somewhat equivalent, as jun. and Trem. quando, when, or whereas; others observe may be rendred by although, y 1.16 ut corrneres, or, z 1.17 quamvis, or, a 1.18 etsi, although thou hast fallen, which would then make the words, instead of a reason why they should return, to

be an incouragement to them in it, and that they should not despair of finding acceptance with God, who still was their God, on their repentance, though they had grievously of∣fended him, and had fallen by their iniquity.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cashalta, by ours rendred thou hast fallen, is by others rendred, thou hast stumbled, which seems the primary significa∣tion of the word, and is by ours elsewhere given it: so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ethtekelt, as the Chaldee also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so might in Latin be rendred, b 1.19 impegisti: the LXX render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the printed Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 art become weake. That either of these significations may well enough agree to it, appears by the use and interpreta∣tions of it in other places of Scripture; which soever of them be taken in this place, the other will be understood with it, they all con∣curring in that which is here intended, viz. the description of that ill condition which Israel had brought themselves into by their sins. Having stumbled at the stumbling blocks of their Idols and other iniquities consequent thereon, they had dangerously fallen, fallen from God, his ways and favour, and from their former station and dignity, and into great miseries and calamities, by which means they were so weakened, as that they had no strength in themselves to raise and recover themselves. This he saith is befallen them by their iniquity. That word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bea∣voneca, which some render, in thy iniquity; so the Vulgar Latin, so the Chaldee, so the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In thine iniquities, will be the same in sense with c 1.20 per, d 1.21 or propter, as others render by through, or because of. Thus setting before their eyes their condition, that they may be sensible of it, and declaring the cause thereof, he useth certainly the most pressing argument that can be to move them, as they have any love of themselves and care of their own good, to use all possible means for their own recovery, w^ch being only that which he had called them to, viz. turning to the Lord, it may be justly expected that they should re∣solve so to do, and enquire how they might so do it, as to be accepted. Concerning this therefore, as desirous of their good, he in∣forms them in the next words.

V. 2. Take with you words, and turn to the Lord, say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips.

Take with you words, and turn unto the Lord, &c. That they may make their way to the Lord, and regain favour with him he doth not bid them to bring bullecks out of their herds, nor he goats or rams out of their folds, nor gold nor silver, nor any thing whereby their wealth migh•• be diminished, for profusely lavishing which on their Idols they are above taxed, c. 2.8. and 13. c. 3.4. c. 10. 1. c. 12.11. No: his favour is purchased at a cheaper rate, by approching to him with an oblation which is at hand to all, and to which the poorest among them may contribute as liberally as the rich, viz. offering up of words, of words only, which though in mens esteem of lighter value, yet if rightly ordered, are more highly esteem'd by him than the fattest sacrifices and richest donaries, and such without which no sacrifice could ever be accepted, but which without other sacrifices could by themselves prevaile. For the right ordering and due offering of which, they are in these words by the Pro∣phet instructed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kechu immacem debarim, take with you words &c. e 1.22 Our ancienter translation hath, take these words with you; as if this were a form pre∣scribed to them: these or the like, saith Kimchi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if they were, if not a necessary form, yet a pattern to be followed which is confirmed by what he subjoins, and say to him. They are said to take with them words, saith Mr. Lively, qui do∣centur quae locuturi sunt, which are taught what they shall say, who have words put into their mouths which they shall speak, that they do not speak what shall not be accepted. So Christ prescribed a form of praver, saying, when ye pray, sa••, Luke 11.2. or, after this manner pray ••e, Matt. 6.9. so for the High Priests benediction of the people was pre∣scribed a set form of words, Num. 6.22. Such words as shall please God, are to be framed according to his directions. But there is another thing which this expression necessa∣rily suggests, viz. that the words which they will use, and hope to find acceptance by, be not rash, vain, inconsiderate words, which are only a labour of the lips and tongue with∣out concurrence of the heart and under∣standing, duly first weighing and considering them; but such as proceed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as R. Tanchum, from what is spoken first in the inner man, viz. taken up into the heart, and by that dictated to the tongue, and ac∣cording to the sincere intention of that within set right with God, uttered with the mouth. This is shewed by his subjoining the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veshubu el Jehovah, and turn unto the Lord, i. e. saith Kimchi, either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with your whole heart and not your lips alone, or

else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after ye shall be converted confess before ••im. Both these are requisite, that they may put up their words in acceptable manner to the Lord, that their whole heart dictate to their mouth, and sin∣cerely go along with it in uttering thereof, and that their heart be turned from wicked∣ness, and set right with the Lord; till it be so with them, their words w••ll not be such as shall be accepted. Then, when they are thus composed, and there is truth and reality in their words, and they are accompanied with sincere purpose of heart for amendmen•• of their lives, let them bring or take them with them words, and say unto the Lord, even such words as follow. The Chaldee calls them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 words of confession.

* 1.23 ••hey are indeed such as contain all parts of a sincere penitents address to God, con∣fession, supplication for remission of sins, for obtaining favour and grace from God, pro∣fession of thankfulness, promise of faithfull adhering to God, and of sole dependance on him, with acknowledgment of the allsuffi∣ciency and sole sufficiency of his power and mercy for relieving those who are in distress, and have none to help them, as will appear in taking them in order. They were fallen by their ini••uities, before they can rise again and stand upright, those stumbling blocks must be taken out of the way: they not being of themselves able to remove them, must turn to God, with whom is power alone and mer∣cy to do ••t, and say unto him, take away all iniquity &c. Divers of the Jews would have them so to sound, and for that end, whereas the words in the original thus lie in order, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 col all, tissa, take, or thou shalt take, (for it is the future tense, and so by several rendred tolles,) or take away avon, iniquity, they take the order of the words to be f 1.24 inverted, and to sound as if it were in the most ordinary way of constru∣ction in the Hebrew, col avon tissa, all iniqui∣ty take away; but in the Vulgar Latin, omnem aufer iniquitatem, answers to the words as they lay in the Hebrew text, and make the same meaning that ours give, and to which in our language would answer both in order and meaning, wholly take away iniquity. The MS. Arabick also to the same meaning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all iniquity pardon. According to this rendring they are a manifest request to God for taking away their iniquities, in∣cluding a confession that they are guilty of many. Did they not, or were they not to, acknowledge themselves so to be, they would not be bid to desire that all should be taken away. It will be much the same if it be rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Kimchi saith it may be also rendred, pardon iniquity to [us] all, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(as g 1.25 others) take away from us all, so understanding a preposition pre••xed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 col, all; to which agrees likewise that rendring which Drusius thinks the words may beare, omnium tollas iniquitatem, take away the iniquity of us all acknowledging all to be guilty. These interpretations which these other Jews give, Abarbinel having seen, seems not so well to like them, but to prefer ano∣ther, making the words to sound, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1. e. all which thou shalt take away, or pardon to us, is ini∣quity, not errour, so understanding the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher, which, & taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 avon, to signi∣fy iniquity, or greater transgressions, as opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shogeg, sins of errour, or incogitancy, as if they should think or say with themselves, our errours have no need of asking remission for them, for h 1.26 who can understand his errours? but i••quity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 viz. such as is done with intention and with know∣ledge, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that we aske of thee, that thou wilt take away, or pardon. But sure it will not be safe in asking pardon for sins, to make such distinction, as if they could keep any on their own score; there are none of so little danger, that they should not desire to be freed from that also, and not be put themselves to answer for them. Con∣trary certainly to the Psalmists meaning doth he cite his words, who by, who can under∣stand his errours? doth not mean that for those he desired not pardon, but thought they were many, and perhaps not taken notice of by himself, yet that God would cleanse him from them among his secret sins.

i 1.27 A later writer approves of his way in understanding and supplying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher, which, but not of his rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tissa, in the notion of pardoning, or taking away, which he would himself have taken in the larger or simpler signification of taking, or receiving, and the words to be rendred, quicquid accipis, pravitas est, whatsoever thou receivest from us, is wickedness, and so to be not a form of peti∣tion for pardon of sins, but only a confession of sins, acknowledging that God can receive from them nothing that is good, that there is nothing in them by which they may deserve his favour, that their love doth not prevent his, and that they cannot confer ought to their own salvation, nor offer up any sacrifice of a sweet savour ac∣ceptable to him for obtaining peace with him. To this and like purpose he, but though (as we before said) here is included a confession,

yet we look on the words as a form of pe∣tition, as others in the first place mentioned, do, and think the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tissa, to be ra∣ther taken as elsewhere, for taking away, than receiving. Mean while he agrees with all be∣fore mentioned in taking it to be one of the words which they are to utter in their address to God, and a part of it, and so doth the Chaldee Paraphrast also, rendring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is ready, or easy to thee to forgive sins &c. but the LXX using a more paraphrastical liberty, look not on it as so, viz. a part of what they are bid to say in their address, but rather as a reason why they should address themselves to God, and a declaration of what good they might find thereby, rendring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say to him, that ye may not receive ini∣quity; and the Syriack also by the like liberty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and say t•• him, that he remit to you l 1.29 your ini∣quity: except we shall say that they meant, the first, that they should use to him such words, wherein they should beg that he would not impute to them iniquity; and the second, su••h wherein they should beg, that he would pardon to them their iniquity. But we need not insist on these or any other rendring than what ours here, with so many other both an∣cient and modern, give us, which we look on as most consonant to the Hebrew, making it a form of request by them to be put up to God, that he would pardon to them, or take away from them, all iniquity. The taking away of which may denote, the pardoning or not imputing it, the destroying or taking away its power and dominion, that it rule not in them, by giving grace to resist it, or the re∣moving such evils as it had brought on them, the punishment as well as the guilt being under the name of iniquity comprehended.

In all these ways must that be taken away before it can be well with them and they see good: this therefore are they in the first place to desire, and then with confidence in the next place to petition for grace and favour; having said this, then say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vekach tob, which ours render, and receive us graciously. So they put in the text, which is a very good sense, taking the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tob, which signi∣fies good, or gracious, adverbially; or else un∣derstanding the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l to be prefixed before it, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 betob, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with good, or for good, and supplying the note of the persons, us, which will be equivalent to, receive us graciously; or if with * 1.30 others we understand instead of us, preca∣tionem nostram, our prayer, mu••h to the same purpose, receive this our prayer graciously. But the words taken without any supply, as they are in the original, most obviously sounding, and take, or receive, good, divers do so render them; and by the good which they think that they pray God to receive from them, some understand these their m 1.31 good performances, their n 1.32 confession, repentance, pr••yers, and pro∣mises; or as Kimchi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.33 good words or a good heart. R. Joseph in Aben Ezra 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a little of good works. Abarb••nel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and take in lieu thereof (viz. of our sins) any good or any commandment that we have done, going, I sup∣pose, on that loose p 1.34 rule of theirs, that God gave so many commandments to them, that by doing any of them they might be saved. Others the good, that their iniquities being taken away, they having received remission of their sins and grace from God, should en∣deavour and be enabled to do. R. Tanchum excepts against this way of exposition, because God the giver of all good to men, cannot receive good or profit from men, and thinks it therefore more convenient not to be taken for part of their words to God, but for the words of God, promising on their repentance good to them (by a Parenthesis interposed,) as if he should say, say thou, take away all ini∣quity, (and so shalt thou receive good, then pro∣ceed, and say) so will we render &c. Of this opinion seem likewise the LXX to have been, who agreeably to what we have seen from them in the first words, render these, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and ye may receive good things; like∣wise the printed Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Syriack also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and receive ye good things; as likewise R. Tanchum thinks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kach tob, take thou good, to be for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 keehu, take ye. But this causeth somewhat an harsh breach in the sen ence, all occasion of which, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tob, be rendred as a noun, good, will be taken away, if the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kach be rendred as in the margin of our Bibles by gave. And that it may so signi∣fy as well to give, as to take or receive, may be proved from the like use of the same word Psalm 68.18. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lacachta mattaneth, which is usually rendred, thou hast received gifts for men; the Apostle in Eph. 4.8. teacheth us to render by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he gave gifts, as it is likewise by the Syriack Inter∣preter in that place of the Psalm rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thou

gavest gifts to men. So would it be, give good, i. e. confer all good, spiritual and temporal good and blessings as shall be good for us. q 1.35 Some seem willing here to take in both signi∣fications, rendring, acceptum confer bonum, bestow good taken out of thine own store of gra••ce and goodness. They can have no good but what he must first give them, that they may be able to do good, it must be from him; all good that they can enjoy, must be also from him, and this their request will kindly follow on the former, that being granted may give them assured confidence of asking this and undoubted hopes of receiving it. All their iniquity being by God taken away, no good thing shall God assuredly deny to them, or suffer to be wanting to them, which may con∣duce either to their temporal or spiritual welfare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there being now no impediment after that, which may hinder you from receiving it, left, as R. Tan∣chum speaks.

Being thus instructed how to make their address unto God in petitions for things alto∣gether necessary to be obtained, that they may recover their fall which they have received, and stand right with God, viz. remission of of their sins and God's favour, they are in the next place directed to what they shall profess to render to God upon their requests obtained, in the next words, so will we render the calves of our lips. So do ours translate the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uneshallemah parim shephatenu, which in nicety of Gram∣mar would rather sound, and we will render calves, or young bullocks, as the word denotes, our lips, the word being put in apposition, whereas, of our lips, as if one were governed of the other, should rather be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pare shephatenu: it being as it is, others for making out the construction, render, vitulos labiis nostris, calves with our lips, as if the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, in, or with, were to be un∣derstood, and shephatenu, were for as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bishphatenu. And so R. Tanchum takes it to be, not approving what he saith some others say that it should mean, we will render young bullocks the free will offering of our lips, or those which we have vowed with our lips, i. e. we will pay that, to which we have by vow obliged our selves. This he thinks doth not well agree with what was before said, take with you words. He so explaining it as he doth, would have the meaning to be, we will render in words, prayers and supplica∣tions in lieu of sacrifices, so shewing that right ordered words, with sincerity of intentions, are better than sacrifices with rebellion, ac∣cording to what is said, behold to obey is better than sacrifice. But we shall not insist on the difference betwixt these mentioned interpre∣tations, they will concur in the meaning, which is not amiss given in the MS. Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we will render instead of offering sacrifices the confession of our lips.

But there is a greater difference between our rendring and some other ancient versions. The LXX instead of what ours, the Vulgar Latin and others render, the calves of our lips, have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and we will render the fruit of our lips, (so the printed Arabick following them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;) falsi sermonis similitudine, saith Jerom, deceived by the likeness between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parim, which signifies calves, or bullocks, and perim, fruits, or rather 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 peri, in the singular num∣ber, fruit, as other readings in Jerom have: whence it is r 1.36 conjectured, that they did so read it, and not as now is readd, parim. The same signification is also taken by the Syriack, who yet otherwise differing in the rendring of the other words from them, reads, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he shall repay you the fruits of your lips. The same seems likewise confirmed by the Apostle Heb. 13.15. thus exhorting, by him therefore let us offer the sacrifice of praise to God continually, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fruit of (our) lips, giving thanks to his name. As to the scopeof the matter, it would be indifferent which of these were readd, whether calves or fruits, both being capable of being figuratively used, to express the same thing, and that hereby in∣tended, viz. the sacrifice of praise offered to God by the ministery of lips, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, giving thanks, or confessing, to his name. But because the admitting this conje∣cture would argue a difference in the He∣brew copies that they used from those that we now have, which is not without necessary grounds to be admitted, I think it may be said that the Seventies rendring the word by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fruit, doth not necessarily argue that they did read otherwise than is now readd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parim, and looked on as properly signi∣fying calves or bullocks. The reconciling of their translation with that of others must ra∣ther be sought from the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in them, and what they meant by it here, and how they might think it to agree with parim for the meaning, than by thence inferring that they differently did read that word. For this end I conceive ( s 1.37 what I have else∣where said) that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is by the Greek taken in the same notion that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by them elsewhere used, viz. for a whole

burnt offering, which usually was a bullock, and such, according to what the Rabbins tell us, were some of them called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or summer fruit of the altar: so were such free will offerings, they say, called; because they were to the altar as summer fruits to a table after a banquet. If they had respect to that, we may think that they did choose so to render it for giving the meaning, though not the literal signification of the word, and the Arabick might literally express that word which they found in them in its com∣monly known signification, and so the Syriack also here, though what they put in the singu∣lar number, he puts in the plural. What ever doubt may be made of them, it is mani∣fest the Chaldee did read as it is still readd, parim, which he paraphraseth, and let the words of our mouth be (or the words of our mouth shall be) accepted before thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as bulls, for well pleasing on thine altar. But what ever rendring of the word be taken, the scope of the expression will (as we said) still be the same, viz. a profession of offering the greatest thanks to him that their lips, the interpre∣ters of their gratefull hearts, can utter; which thankfulness, wherein it must also farther shew it self, the following words declare, viz. in a constant adhering to him, and a sole dependance on him, not giving that honour, in whole or in part, to any other, but dis∣claiming and renouncing all trust in them: they must also profess as in the next verse.

V. 3. Ashur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy.

Ashur shall not save us, we will not ride upon horses neither &c. They were before minded that they had fallen by their iniquity, and shewed that the only way for recovering themselves, was by returning unto the Lord by repentance and acknowledgment of their sins, and begging pardon of them; which having in the first place instructed them in general to sue for, for the taking away of them all as all pernicious, he here descends to a more particular designation of some, which had been mere stumbling blocks and cause of offence to them, by themselves cast in their own way▪ which they are necessarily to re∣move out of their way, that they may with ac∣ceptation be able to turn unto the Lord, and re∣cover their standing; and those are, considence in such vain things as they had sought to, and put their trust in hitherto, with neglect of God, to the deceiving themselves, and provoking of him, which they are here taugh•• to re∣nounce and disclaime, which things what they were we shall see in going over the words in order. The first thing that they are to ac∣knowledge themselves guilty in, and now re∣nounce, is confidence in the Assyrians for help and safety in these words, Asshur shall not save us. That name may be taken either for the king or people of Assyria, or rather for both. For their seeking to them, and relying on them for help, they are above in this our Prophet taxed, as c. 5. v. 13. That when Ephraim saw his sickness, he went to the Assy∣rians, and sent to king Jareb; again c. 7.11. like a silly dove without heart they called to Egypt, and went to Assyria; and c. 8. v. 9. for going up to Assyria to hire lovers; and c. 12.1. for that they made a covenant with the Assyrians.

Asshur was then it seems the most potent king and people, and such as they thought should be able to protect them against all other enemies. But how vain they were in such hope, appears by the forecited c. 5.13. yet, saith he, he could not save them. What the proud Assyrian said of the Egyptian, that he was as a staff of a broken reed, whereon if a man leane, it will go into his hand and pierce it, Isaiah 36.6. the Assyrian himself was truly to Ephraim, and did not only not support him, but was every way instrumental in casting him down, being become his greatest enemy, and his trust in him was a great cause that he is now, as it is here said, fa••len; from which fall as he will ever hope to rise, he must now cast him off, utterly disclaim all confi∣dence in him, and seek after a better help to raise him and support him; so are they taught to do and say in these words, Asshur shall not save us. Junius and Tremellius render it, non potest servare nos, cannot save us, as if they acknowledged his inability to do it.

A second thing of like folly and mischief to them are they taught to acknowledge to have been, their trust in the strength and power of horses, while they must say, we will not ride upon horses. In explaining this ex∣pression, viz. what is the fault that they are to acknowledge themselves to have been guilty of, and to profess that they will not hereafter erre or sin in the same kind, there are different ways taken. By the professing that they will not ride on horses, some take to be understood that they will no more go or send into Egypt to procure thence horses to ride on, and by them to strengthen themselves against their enemies, as trusting in them and think∣ing, that thereby the should save and se∣cure themselves. So saith R. Salomo, that by this is meant, the aid of the E••yptians, who sent horses to them. t 1.38 Aben Ezra also, we

will not rely on the Assyrians, nor on the horses which are brought out of Egypt. Thence that they were usually with horses supplied appears out of several passages in the Scripture, and that thence they did fetch them, though it might seem contrary to the command of the law, as for example Deut. 17.16. that their king should not multiply horses, nor cause the people to return into Egypt, to the end that they might multiply horses, which seems given to prevent their taking off their trust on God alone to place it on such vain things, though seeming to men of greatest use and strength for battel and for safety, for offence and defence; and their not observing this command causeth him else∣where to i••veigh against them, who thought to secure themselves by such means, wo to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many, and in horse-men because they are very strong; but they look not unto the holy one of Israel, neither seeke the Lord, Isaiah 31.1. In this way to say, we will not ride upon horses, will be all one with, non implorabimus auxilium Aegypti, as Grotius takes it to be, u 1.39 we will not seeke for the help of Egypt, for which they are above accused in the forecited c. 7.11. they flie to Egypt, of which what the conse∣quence was likely to be, as these here by ex∣p••rience found it to be, appears likewise by the 35. of that forecited Isaiah 31. Now the Egyptians are men and not God, and their horses flesh and not spirits; when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they shall all faile together.

2. It is otherwise without particular re∣spect to Egypt expounded of horses in gene∣ral, whencesoever procured and prepared for their defence, in the strength and multitude of which, without looking to the Lord, they trusted, and together w 1.40 under that one kind named, including all other warlike prepara∣tions, by which they thought themselves suf∣ficiently fenced and fortified, without de∣pendance on God. The horse may seem in particular to be deservedly named, as among other helps in that kind of especial note, in regard of his serviceableness by reason of his great courage and strength, which is excel∣lently described in Job c. 39.19. &c and of his swiftness either for pursuit or flight, for which reasons it is peculiarly said of him, the horse is prepared against the day of battel, Prov. 21.31. which appears to have been the more peculiar use that horses were in those days among them put to, and not to such ordi∣nary use of drudgery and lower services, to which they are among us put, and by reason of their good performance in that kind, were they looked on as of such help, that men did too much trust in them for safety, ac∣cording to what is said in the forecited Isaiah c. 31.1. and Psalm 20.7: some trust in chariots, some in horses. So by these words it appears that these had formerly done, till now by sad experience they find, that a horse is a vain thing for safety, neither shall deliver any by his great strength, Psalm 33.17. and therefore in acknowledgement of their folly in it, and with sorrow for what they had done, are they now taught to say, we will not ride upon horses, viz. so as to trust for safety in them or their riders, as the Chaldee paraphraseth it. That will be the necessary meaning of the words, and that which they are to disclaim, not the riding on horses otherwise, or making law∣full use of them as instruments of service to them even in their wars while their trust was not in them, but in God.

3. There is yet another exposition of the words given likewise without respect had to Egypt, but rather still to the forementioned Assyrian, by their not riding on horses, meaning their not sending messengers on horseback (for speed sake) to implore help from the Assy∣rians. This among the Jews Kimchi gives, whose words sound, whereas we did, or were wont to, send horses to the Assyrian that he might save us, we will not do so any more. Among Christians, Calvin prefers this also as the most simple way of exposition, and will therefore have these words to be joined with the pre∣ceding, thus, Assur shall not save us, ideo non conscendemus equum, therefore will we not ride on horses, nempe ut cursitemus, to wit that we may run up and down to far places, as to Assyria to procure some to come and help us, but will stay at home expecting x 1.41 there help from the Lord. That in this kind they had been faulty, appears out of those places of this Prophet above cited, as c. 5.13. and c. 7.9. yet that this should be here particularly taxed in them, I think is not plainer than either of the other ways. Mean while, that they were in all these kinds guilty, is evident, and the words being appliable to them all, why may they not be so understood as to comprehend them all? All argued their diffidence in God, and putting trust in others, which as being great both folly and sin, folly in trusting in things not able to save, and sin in robbing God of that his honour (of which he is very jealous) of being acknowledged the only Saviour, they are, as they will find any help from him, heartily to repent of, and to disclaim: the words in which they are taught to do it, amounting to as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

as R. Tanchum explains it, we will leave off from rel••ing on such which are but creatures, we will not trust in horses, nor multitude (of forces.) And if it be folly and sin to trust in any such creatures of God, to which he hath given great strength, either in men the noblest of them on earth, and to whom he hath given dominion over the works of his hands, Psalm 8.6. or horses the most serviceable to man, and usefull and helpfull, to which he hath given strength, and clothed his neck with thunder, Job 39.21. &c. so that he mocketh at fear, and turneth not back from the sword; how much more shall it be to trust in creatures (that we may so speak) of their own framing, which are what they are only y 1.42 from them, and can neither stand nor move, but only as by them ordered and so more ignoble than the lowest of God's making, and not so much as usefull instruments for any service, either in peace or war? Should they seek for safety from such, who cannot save themselves, but by men be with more ease marred than they were made? Yet such had formerly been their folly and wickedness, as appears by their being all along in this Pro∣phet taxed for it. And now therefore are they in the nex•• place taught, as they will find acceptance with God, utterly to renounce them, and to say, Neither will we say any more to the work of our hands, ye are our gods. The words ye are, are supplied, and there being in the Hebrew nothing to express it, but barely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elohenu, literally thus, as it is by some rendred, neither will we say any more, our gods, to the works of our hands; so that z 1.43 some render it, neither will we any more say, O our god, to the work of our hands. Castalio renders it, nec dicemus amplius, deos nostros opus nostrarum ma∣nuum; the Vulgar Latin hath, neither will we say, dii nostri opera manuum nostrarum, which the Doway render, our gods the work of our hands. Grotius thinks that for opera, was first written a 1.44 operi, to the work. The MS. Arab. much agreeably to the ordinary reading of the Latin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neither will we ever, or at all, say, he that we serve b 1.45 is the work of our hands, or the work of our hands is he that we serve. The Syriack renders it agreeably to what ours and others have, only omitting the pronoun affixed in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elobenu, our gods, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and we will not any more call gods the work of our hands. The LXX only put in the plural, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the works of our hands, what is in the Hebrew in the singular, to the work. The meaning is by R. Tanchum thus given, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and we will turn from the serving of all that is not worthy, or deserves not, of it self to be served, or worshipped. Such were certainly their Images and Idols, their Calves and Baals, which they (as it is above de∣scribed) made to themselves of their silver and gold, and beautified, and forgetting the Lord, called their lovers, and said, that they gave her her bread and her water, her wool and her flaxe, her oyl and her drink, c. 2. v. 5. and ascribed all power to, which is to be ascribed to none but God. From these words c 1.46 Drusius looks upon it as manifest that the Israelites then did worship their Baals and Calves for true Gods, and that it is by some learned men rashly denied. But why they ought not so to esteem them, is as by many passages in Scri∣pture shewing the vanity of Idols, made ap∣parent, so here (that we need not look after others) by the name by which they are called, viz. the work of their own hands. And shall they look on that as of divine power, which hath no••hing but what they themselves gave it, and can as easily take away what they gave, and destroy what they made? What greater folly, as well as wickedness can there be? They are therefore taught, and deservedly required to cast away and renounce all confidence in such vain things, and to profess with sincerely pe∣nitent hearts that they will no more rely on them; and when they have done this, they that have fallen, and have need of help, and can find none among all that they formerly relied on, whom have they now to flie unto but God alone? from whom as they will ob∣tain help, they must have faith and confidence in him, as in him alone acknowledging both his power and will to do them good, and afford them help; a distrust of one or both which their former flying to those other vain things shewed, but they are taught now to acknow∣ledge both, viz. that he is the only, the all∣sufficient Savior, which in the next words they are taught to profess, saying, for in thee the fatherless findeth mercy. The words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher beca yer••cham yatom, thus rendred (which seems the plainest and most convenient way of rendring) and placed as they are after disclaiming of all other things, men or horses, or ought else, as all vain things for help and safety, as a reason of their dis∣claiming them, are a confession of their be∣lief of these things: 1. that God is all-suffi∣cient to help and save those that any ways stand in need of help: 2. that he alone is so: 3. that he will shew himself so to all, even the greatest sinners upon their conversion, that

rightly implore his help: and then a profes∣sion that they being now in such a condition as requires help, and of themselves altoge∣ther helpless, they will now, rejecting all hope and confidence in any other thing which before they vainly looked after, depend only on him, and will with unwavering faith ex∣pect help from him, and not doubt by his mercy to find it. Though the words seem only a confession of their belief of those foremen∣tioned truths, yet do they so placed as they are in that address which they are taught to make to God, necessarily include such a profession of sole dependance on him, with confidence that they shall not faile of what they may ex∣pect from him, neither through want of power or mercy in him, and therefore that they do beg of him, that he will, moved by his mercy, exert his power in helping them, pardoning and removing those their sins by which they had fallen, receive them graciously, and give them all such good things as they had need of, and that this they doubt not of finding from him, whose property it is to have mercy on the fatherless, or such as are as fatherless children, helpless. To this purpose Kimchi gives the meaning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for we know that in thee, thee alone, the fatherless findeth, or shall find, mercy, and into him that hath no strength, thou wilt put strength, and deliver him, and so thou wilt, or shalt, do or so do thou, to, or for us; and this is noted by Aben Ezra to be put in opposition to what was before said, thou hast fallen by thine iniquity, which includes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thou hast no helper. But here now is shewed where he shall find help to raise him up. Of this rendring and this exposition that it is agreeable to the words there is no doubt, yet do we find ancient Interpreters to differ from it in their expressions, the chief cause of which seeming to be from their dif∣ferent acception of the first word in the clause, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher, which ours render, for, it may be observed that among the different significations in which that word is used, there are these two, for, and which or who. The first of which R. Tanchum notes that it here hath, being, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the signi∣fication of ci, because, or for, and in Arabick rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 leanna, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beanna, as it is in d 1.47 several other places. So it is by ours and most other modern Interpreters taken, but the LXX, according to the readings of the usual copies, takes it in the other, viz. of which, rendring as it is readd in the London Polyglot, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Latin translated, qui in te est miserebitur pupilli, as in the printed Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he that is in thee will have mercy on the fatherless. He, that is, according to Cyril, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God. In the words thus rendred there is not only a different signi∣fication of the first word, but withall a change of the order and construction of the whole clause. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beca, in thee, is not re∣ferred as in ours and like translations to God, but to Israel; the passive verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yerucham, findeth mercy, changed into the active, sheweth mercy; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yatom, the fatherless, from the nominative case into the accusative, and all made not words by them to be spoken, but words spoken to them, not a profession from them of what they believed concerning God, but a declaration of what indeed God was, and they ought to believe of him, and so a reason why they should repent, and profess what in the foregoing words they are taught to do. So is Cyrils exposition of them, do not doubt, O Israel, saith he, that thou shalt obtain what thou desirest, if thou shalt first repent; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for God which is in thee, or among thee, knoweth how to have mercy and to shew compassion to orphans. If instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the masculine gender, we should read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the neuter from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. that which, and so render, quod in te est, that which is in thee will shew mercy to the orphan, or fatherless, the pronoun thee, would refer to God, and so come neerer to what ours follow, and be still part of that form of words prescribed to them, and it will sound, that which is in thee, i. e. thy nature and property is to have mercy on the fatherless; and so would not differ in sense from ours only in putting what, for for, and expressing the verb in the active, which the Hebrew hath in the passive, to the same purpose, he sheweth mercy to such, being the same in sense with, such find mercy from him.

This which we have mentioned is the most approved Greek reading, and that which is put in the Polyglot; but e 1.48 other copies read differently, as some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, misereris, in the second person, sounding either, which in thee, (of thy self) shewest mercy to the orphan, or to the orphan which is in thee, accordingly as the words shall be di∣stinguished in the construction. Others read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for, or because, so taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher in the same sense that ours do. Tremell us from some other copy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, w^ch he renders, quoniam in te, i. e. propter te misereris pu∣pilli, because in thee, that is, for thy self, or thine own sake, thou hast mercy on the fatherless. How these any of them agree with that which ours follow, the Reader will perceive at the first sight. We may consider together with these the MS. Arabick version, which hath,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; where in the first place we may observe that he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifies, which, who, or what, the other words being put without vowels, his meaning may seem dubious, viz. whether he mean, he that is in thee, or that which is in thee, hath mercy on the fatherless, or else understanding and re∣suming the vocative case from the preceding words in the second verse, take away all ini∣quity, &c. O thou, who in thee, i. e. in, or by, whom the fatherless is pitied, or findeth mercy, which would be no ill rendring, yet I doubt whether or no he did so mean, and did not ra∣ther take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which as we said in the purer Arabick dialect (of which perhaps the Jewish Interpreters in their versions of the Scripture will not be found over observant) doth properly signify, which, who, or what, in as large a signification as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher, in He∣brew, to which it here answers, is taken, and so to signify also as that doth, for, or because. That we may so think, I find in a MS. ver∣sion, whether of the same Author or another, I know not, the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher, in one of those very places that R. Tanchum brings for proof that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher is sometimes necessarily taken in the significa∣tion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ci, quoniam, for or because. The Vulgar Latin reading, quia ejus qui in te est misereberis pupilli, which the Doway render, because thou wilt have mercy on that pupil which is in thee, takes in both those significations of that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asher, which we mentioned, viz. because, and which; one of them is sup∣plied by it, which of them it is doubtfull, and which the Author thereof took to be expressed and gave as the signification of the word: as for his whole rendring, we see it differs from that which ours follow. They that adhere to it, noting that the words in the Hebrew do litte∣rally sound, f 1.49 quia, or g 1.50 quod in te misericordiam consequetur pupillus, seeking to reconcile them together, do it by endeavouring to bring the Latin to the same meaning with the Hebrew. So saith Ribera, sensus idem est, the sense is the same, i. e. tu misereberis pupilli, thou wilt have mercy on the fatherless. But there is difference mean while in the construction; in the one, viz. that of the Vulgar, that w^ch is said to be in God, is the pupil, or the fatherless ( h 1.51 by whose being in God they say is meant, who is left to his care, or as i 1.52 others, qui in te, in tuis visceribus per amo∣rem, which is in thee, i. e. in thy bowels by love;) in the other agreeable as he saith to the He∣brew, mercy for the fatherless. The verb is like∣wise changed from the passive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yerucham, shall be taken into mercy, i. e. find mercy, to which the nominative is the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yatom, the fatherless, to the active, and (the person also being changed from the third to the second) the nominative made to be God, spoken to as in the vocative case, thou O God wilt have mercy. But this, as we above said, if there were no other change, would make the same meaning.

Sure among all the rendrings given, such are the best as come neerest to the litteral ex∣pression of the Hebrew, and that among them all do none more than ours, with which agree for the most part, the generality of k 1.53 modern Interpreters. Castalio doth alter the constru∣ction, yet so as not to alter the meaning, cum tuum sit misereri pupilli, seeing it is thy pro∣perty, or proper to thee, to have mercy on the fa∣therless. Grotius not much unlike puts as the meaning, quia penes te est, misereri pupillo∣rum, because it is in thy power to have mercy on the fatherless. The ancient Syriack changeth also the passive to the active, with change of the persons necessarily consequent thereon, yet to the same meaning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because thou dost shew mercy to the fatherless; and so are the words part of those which they are instructed to take with them in their address to God, wherein they acknow∣ledge Gods all-sufficient power and mercy, and profess their confidence in it, and confess their own impotency and misery, like that of a poor fatherless child, destitute of help. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yatom, as likewise in the Chaldee and Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yatmo, and in the Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yatim, is looked upon as primarily and properly signifying, a child that is fatherless, or hath no father to take care of him, defend him, or provide for him; and then such a one as being destitute of all help in himself, or from others, is in condition as such a poor child, as miserable, and as obnoxious to inju∣ries and evils. Of such as are by that name known, God is oft elsewhere said to be a helper, a defender, and one that takes espe∣cial care of them. He gives particular com∣mand not to afflict the fatherless child, Ex. 22.22. He doth execute the judgement of the fatherless, Deut. 10.18. stiled therefore a helper of the fatherless, Psalm 10.14. a father to them, Psalm 68.5. and it is given as an expression of of exceeding great anger toward the people, that he will not have mercy on their fatherless, Isaiah 9.17. They therefore being now in such a condition, as may make the title of fatherless agree well with it, are taught to take with them in their address to God that name, of such force in moving him to mercy, and even as it were challenging it as its priviledge, and to apply it to themselves, that God might

have that regard to them, which he hath usually to such. The prescribing to them the use of it, manifestly warns them well to consi∣der and to be sensible of, to lay to heart and acknowledge, their own misery and helples∣ness, and withall how to behave themselves, viz. with such demeanour and carriage, as is usually found in such poor orphans who have none to help them, but such whom by their behaviour they can move to pity them, or at least becometh their condition, viz. lowliness and humility, a broken and contrite heart, as our Savior elsewhere requires in such as will be fit to enter into the kingdom of heaven, * 1.54 such behaviour as is usually in little children. The Chaldee seems to look on that appellation as most properly belonging to their Ance∣stours, such time as they were in Egypt, and the words therefore to respect that condition that they were in, and such mercy as God then shewed to them, his words importing, the kings of Assyria shall not save us, neither will we trust in horsemen, or l 1.55 chariots of horses, neither will we any more say, ours gods, to the works of our hands, for as much as from thee mercy was shewed to our fathers, when they were in Egypt as fatherless children. In this his way the words would be appliable to their present condition by way of a perswasive argument, that God having shewed mercy to their fa∣thers when they were in such a condition, would do the like for them in like case; or else as an expression of their confidence in God, that as he had done to their fathers in as helpless a condition, so he would do now also for them, and be as mercifull to them also; and at once a profession that they did and would depend on him alone for mercy and help. But not to look back on those of old, that Ephraim having forsaken God their gracious father, and put themselves out of his protection, and so being given over by him, and fallen by their iniquity, were in as low, helpless, and miserable condition, as any thing that that name can import or express, is manifest, none being, if they would, able to help or support them. They are taught there∣fore by assuming or applying it to themselves, to confess their own inability, and the inabili∣ty of any other to help them, but God alone; and with profession of their sense thereof to him, in such humble manner, as becometh such, who are in such condition, to make their address for mercy, for the pardon of their sins, and removing such evils which they have de∣servedly brought on themselves, and obtaining such good things, as they have deprived and made themselves unworthy of, disclaiming all trust in others for help, but with humble confidence from him begging, and expecting it. So when they shall with truly penitent hearts turn unto him, and take such words with them, dictated by a broken and contrite spirit, and by unfeigned lips offered up, that they shall not do this in vain, nor lose their labour, but have their iniquities taken away, and be graciously accepted, the following words shew, wherein God in ample manner expresseth how good he will be to them on such their behaviour.

V. 4. I will heale their backsliding, I will love them freely: for mine anger is turned away from him.

I will heale their backsliding, I will love them freely, &c. When Israel, being turned away from God, and having forsaken him, was smitten, c. 9.16. and saw his sickness, c. 5.13. he went to Assyria, and sent to king Jareb; yet could he not heale them, nor cure them of their wound: all help they could seek for was in vain, none any where to be found, their Physitians were all of no value; but if they shall return unto the Lord their God, as they are here called on to do, and in such a manner make their addresses to him, as he here pre∣scribes to them, they shall find of him a better Physitian, one that can and will heale them; so he graciously promiseth, I will heale their backsliding. These words seem given in an∣swer to what in the preceding they are taught to aske, take away all iniquity; and the fol∣lowing, I will love them freely, with what is added in the following verses, to what they should also say, receive us graciously, or as in the margin, give good. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Erpa, I will heale. This word necessarily presupposeth some sickness, wound, or sore; and so in the forecited words we heare of his sickness, wounds, and being smitten; and here of his backsliding. Those terms seem more to denote such evils as had befallen them in their persons or outward estates, this rather such as are in their souls and inner man, which are to them the cause of the other, and therefore may also include them, while these remain the other not being likely to be removed. If these be taken away and healed, it may be hoped that the other also shall, nor doth less seem to be here intimated, and is in the following words and verses more plainly shewed.

The word of healing borrowed from such method, as is used in working cure on bo∣dily wounds, or expresseth the effect of out∣ward remedies in such case applied, is in this kind also, which respecteth maladies of the soul, and the removing of them, not unfitly both here and m 1.56 elsewhere used. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

backsliding, or rebellion, in the soul is as sickness in the body, and therefore is the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 erpa, I will heale (spoken of it as) contrary to hucca, is smitten, above used c. 9.16. saith Aben Ezra. As for what is comprehended under the name of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meshubah, backsliding, Kimchi explaineth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will confer cure and healing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to, or for, their backsliding & rebellion, wherewith they have rebelled against me till now. R. Tanchum some∣what differently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will cure their rebellion and obstinacy, i. e. I will save them from that which they have deserved thereby. He seems to apply it to the evil of punishment which is the effect, the others to the evil of sin which is the cause, as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meshubah, here, which he promiseth to heale, were the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 avon, iniquity, which they de∣sire that he will take away, v. 3. and both these the taking away of the one, that the other may be removed, the word, heale, seems necessarily to include; so that to say, he will heale them, will import that he will forgive their iniquities, and remove from them his punishments: yea farther, that he will give them grace to incline and inable them to serve him, that they may not again relapse. Other∣wise it will be but an imperfect cure, like the hasty skinning of a sore, which will be apt to breake out again, so that the person cannot be said to have been perfectly healed. Nor will the case be better, if the pain of a sore or sickness be by some asswaging plaister or anodyne for the present taken away, ex∣cept the cause be likewise removed, which would otherwise cause it quickly to return again. In a perfect cure of a sore or disease these three must concur, the taking away the cause, the removing of the pain, and strength∣ning against a relapse; and no doubt in God's healing the backsliding of Israel here promised by him, who doth all things perfectly, do all these concur, viz. that he will take away their sins the cause of all evils to them; that he will remove (or n 1.57 change into good for them) those evils by them brought upon them; and give grace to prevent their relapse into like sins, which would pull on them again like evils. The word healing comprehens all these acts of his mercy, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meshubatham, their backsliding, may be ap∣pliable to any or all of those, though more properly denoting the first, viz. their sins or rebellion, as if the promise were of par∣doning them upon their repentance. Yet do we not think that it ought to be limited to that alone, but to extend also to the other: much less do I think that it ought to be limited to the second, viz. the freeing them from such evils and judgements which their sins brought upon them. Yet do some seem so to think, who look on it for its meaning as a promise of restauration of them from captivity, and of that do they expound it. So Grotius, fana∣bo eos, id est, reducam eos ab exilio suo, I will heale them, i. e. I will bring them back from their banishment, as o 1.58 others before him; which exposition seems not proper, first in re∣gard that it restrains the words to that which is not the primary and most proper meaning thereof, viz. to the removing of the evils and temporal judgements by sin brought on them; whereas no doubt, that in the first place signified is the pardoning of their sins, though the removing of the bad effects there∣of be also (as we said) included as conse∣quent thereon. Secondly, because the re∣moval of those evils brought on them by their sins, is fastned on such a particular kind, in which it was never made good to them, whereas all God's promises are without faile, and therefore we may justly say never here or elsewhere promised, viz. the restoring of their ten tribes from their captivity into their own country again, and to their former estate and dignity. That was indeed elsewhere pro∣mised and made good to the two tribes, but to the ten that it was ever made good, I sup∣pose, it cannot be found: for though it be granted that some of the ten tribes did join themselves with the other two at their return, as some of them were before joined to them under Hezekiah, (to which p 1.59 some without good reason ascribe also the fulfilling of this promise,) and therefore in their sin-offering after their return from the Babylonish capti∣vity, at the dedication of the Temple, (Ezra c. 6.17.) they offered twelve he goats ac∣cording to the number of the tribes of Israel, and after again c. 8.35. twelve bullocks for all Israel, &c. All that can be gathered thence is that either q 1.60 some of the ten tribes were mingled among the Jews, or that they in their approches to the God of Israel chari∣tably remembred their brethren of the other tribes also; but this doth not prove that this promise was then made good to them by a ge∣neral healing of their backsliding, such few as were then among the Jews, being but inse••••d into their body as parts of it, not as a king∣dom and people of themselves a•• now they were, the greater part remaining ••••ll in their

exile, so that it cannot be affirmed, that they were by that or any such restauration so healed. If we will find when or how the promise of healing their backsliding was made good to them, we must with others (more generally) look to the time of Christ's coming with r 1.61 healing in his wings, and s 1.62 bringing salvation to his people by the remission of their sins, t 1.63 which upon repentance, and their turning to God, (the thing which in the foregoing verses they were called on, and directed for,) was in him preached, and reached forth to them, and so consequently thereon a freeing them from all the dire effects and ill consequents thereof, with promise of grace also to keep them from relapsing, and so a greater and better cure by the all-healing vertue of his blood, offered and assured to them, (viz. in respect to their souls and spiritual estate) than that from any evils that could befall them either in their bodies or temporal estate; and that so, as that to them having their backslidings of their souls healed by the pardon of all their sins, all things also as to their outward estate, should be or∣dered for the best, and so as to work for good to them. For godliness hath the promise of the life that now is, as well as of that which is to come, 1 Tim. 4.8. viz. that the things of this life shall be ordered for the best to them, and so as shall best conduce to the bringing to those of that infinitely better. The healing their backslidings the taking away their iniquites, will necessarily assure them of all other good things inward and outward, as they shall be good for them, and for the per∣fecting of the cure.

Petrus à Figueiro observes that those things which are here promised, Judaei expectant in adventu Messiae sui futuro, the Jews do expect shall hereafter be made good at the coming of their Messias. In that they refer this promise to the time of Christ they do well, but in thinking that Christ is not yet come, and that it hath not yet been made good to such as have re∣ceived, and still shall be made good to as ma∣ny as shall be converted unto, him, they are miserably out. We, saith the same Author, which know Christ to be already come, refer it to the Church gathered, first of the Jews, then of the Gentiles. The promise was made at the pre∣sent to the Israel of the ten tribes then fallen by their iniquity, but no doubt doth equally concern all other both Jews and Gentiles, in the same condition as they were, who turning unto God by repentance, as they are here called on to do, and by faith laying hold of his mercies promised in Christ, shall from him seek to be healed of their backslidings, all their sins though never so great, as some will have the word to import, and assure them that they shall find perfect cure from him, without looking for any other. If the Israelites had all turned to the Lord their God, and be∣lieved in his Christ, no doubt they should have found this promise made good to them all. No doubt as many of them as were by the preaching of the Gospel converted unto him, enjoyed the benefit thereof, where or howsoever they were dispersed; and doubt∣less shall still so do, as many as shall at any time come in to him, wheresoever they re∣main. It is better, and in a higher manner fulfilled to them, by being made members of his Church, than if they were without this re∣stored from their banishment to the land of their fathers ancient inheritance, and the good∣liest possessions therein.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meshubah, rendred, back∣sliding, we had above c. 11.7. and have there spoken of the signification of it, observing that some will have it always taken in an ill sense, viz. for aversion, or turning away, as contrary to teshubah, conversion, or turning to, viz. by repentance; but that by others it is taken to be of an indifferent nature, signifying as the place shall require, either aversion or conver∣sion, any turning. So the Author of the Tigu∣rine version it appears took it, who in that other place rendred it, conversionem, but here renders it, aversionem. Grotius in both places understands by it, conversion, here explaining it, sanabo conversiones corum, I will heale their conversions, i. e. saith he, ipsos conversos, them being converted. So the ancient Syriack seems likewise to have taken it, who there renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to return unto me, and here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will heale their repentance; the Latin Interpreter thereof trans∣lates it, sanam reddam poenitentiam eorum: with this of the Syriack will the Vulgar Latin also, according to that exposition which some sug∣gest of it, well agree, it being, sanabo con∣tritiones eorum, I will heale their contritions.

Petrus à Figueiro looks on a good meaning of the word contritions, which they use, to be contrition of repentance, when he saith that from what is said it follows, quod contritio, seu poenitentia, per se non sufficit ad ani∣mam sanandam, quamvis est ad id necessaria & optima dispositio, that contrition or repentance of it self is not sufficient to heale the soul, though it be necessary and a very good disposition thereto. So that the meaning according to this ac∣ception of the word, both in him and the Sy∣riack, would be a promise, that he would pardon the imperfections of their contrition and repentance, and by his grace make up the defects thereof, and accept it so as to be prevalent for the obtaining pardon for

their sins. In this way they would also in rendring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 meshubah, by con∣trition of repentance, seem to refer it to the same notion of the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shub, viz. of turning, and take it as turning from sin, or turning to God by repentance. He otherwise expounds by contritiones, to be meant, peccata quae sunt aversiones à Deo, sins which are a turning away, or backsliding, from God; and so also might he have respect to the ordinary signifi∣cation of the root. It, viz. the word contri∣tiones, is by u 1.64 others understood of such wounds as their souls had received by sin, and then will it not so well express the notion of the root, except as by naming the effect, it gives to understand the cause, those wounds and fractures being the effects of backsliding and aversion from God.

The LXX in both these places go much wider from that notion of the Hebrew root which others follow, rendring it in both places by habitations, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the printed Arabick following them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will heale their habitations, or houses. The reason of their so rendring the word we in that former place observed, viz. to be because they seem to take another notion of the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in which it signifies the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to dwell or remain, which it seems elsewhere to have, as Psalm 23.6. and Jer. 42.10. That some among the Jews also had here respect to that notion of the word, ap∣pears by what Aben Ezra cites from them, while he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. it is not as he would have it, that saith by meshubatham to be meant, in every place where I have smitten them. But taken in that notion of habitation, it doth not certainly make so perspicuous or pertinent a meaning in this place, as in that more known and usual signification, which ours here with most w 1.65 others give of backsliding, desertion, or rebellion, that so it may be, as we said, a pro∣mise from God of pardon of their sins upon their conversion, with such other benefits spi∣ritual, and temporal also, as shall be for their good, which thereon will ensue to them, ac∣cording to the explication which the Chaldee Paraphrast also gives of them, I will accept them in, or on, their conversion, I will pardon their sins.

This being a gracious answer to the first clause of the petition which they were directed to make, the following words seem aptly to return an answer to the next clause thereof, which is, and receive us graciously, or give good. In return to that he saith, I will love them freely, &c. It was a token of great love to say he would heale their backsliding. These words coming after those, are then a promise of the continuance of his love, that x 1.66 having loved them, he will love them to the end, and of a farther ma∣nifestation of it, in conferring other benefits upon them, w^ch are described in the following verses. Together with this assured promise of constant love, that there may be no doubt of it from their considering their own merit, who had shewed no love to him, who had formerly from the beginning shewed such great tokens of love to them, but had sleighted his love and forsaken it, leaving him, to follow after other lovers, c. 2.12. and so could not but be conscious to themselves, that they had justly deserved perpetual and irreconcileable hatred from him, he here likewise de∣clares the motive cause of such his love to them, by adding in the description of it the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nedabah, freely: so that though they might justly fear when they look upon their own deserts, yet when they consider on what motive he goes, viz. of free mercy which is above all his works, and theirs too, they may justly assume confidence. When he first cast his love on Israel, there was nothing lovely in her; much less now, after that for∣saking him she had plaied the harlot under him who had first freely loved her, and run away after many other lovers, but every thing very abominable: yet let her as she is taught to do, v. 3. disclaim these her lovers, and turn to him her first husband, c. 1.7. and he promiseth, I will love them freely, which takes away all doubts or scruples, which from their own ill deserts might arise.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nedabah, is in forme a noun, but here used adverbially, and so rendred by ours, freely, as if it were with the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be prefixed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bindabah, which occurs ••salm 54.6. in, or with freeness. The significations of the root of this word, and such forms as are derived from it, have in them all the notion of freeness, but with some latitude; as that our English word also hath in it, as opposed either to what is neces∣sarily required, due, or deserved; or else to sparingness and scantness, and also to what is grudgingly done, so that the noun may com∣pre•• end, y 1.67 quod ultro & sponte, alacriterve fit, that which is of ones own accord and willingly, or cheerfully done, and also, quod liberalite••, large, munifice, that which is done liberally, largely, bountifully: hence is some variety in several translations, the Vulgar Latin rendring sponta∣nee, which the Doway English voluntarily; accordingly others, z 1.68 ultro, a 1.69 sponte, b 1.70 volu ta∣rio, i. e. prompta animi volunt••te, with a ready willingness of mind, or, vo••untario amore,

with a voluntary love, such as proceeds from pure affection which Jun. and Trem. express by ex benevolentia, from which will not recede nor be separated, but well included in it, what Drusius adds in explication of it, bona fide, in good truth, viz. with love, which is, nulla fictione tectus aut inquinatus, not covered or tainted with any dissimulation, unfeigned love: in which way Abarbinel seems to understand the word, explaining it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hechlet, absolutely, entirely, without reserve of any grudge or secret hatred, in respect to their former deserts, as useth to be oft in men re∣conciled to an enemy. Others in the other signification of freely, as it notes liberally, bountifully, as Calvin observes it may also be rendred and expounded, effuso amore vel non vulgari, with overflowing and not ordinary love. So the Tigurine version, diligam eos libera∣lissime, I will love them most liberally, or most plentifully; so the Arabick MS. hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will love them liberally, or with, or c 1.71 out of, liberality: but so it would more in sense agree with the first way, and there is in him added a note, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. and it is by others said, or interpreted, freely of my own ac∣cord, by which word it is here explained by R. Tanchum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. R. Salomo ren∣ders agreeably to either signification of the word, I will love them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with the d 1.72 freeness of my spirit, but I suppose intending the first, as he explains himself, although they be not worthy of love, I will freely encline to love them. Which ever of the ways, which we have mentioned, be taken for rendring the word, they may well be all understood and taken together, the thing spoken of being such as includes them all, viz. God's love to, and kind reception of, truly penitent sinners, such as if no one of the words brought by In∣terpreters fully express to us, we may well see delineated and set before our eyes, in the affectionate behaviour of the compassionate father, at his reception of the prodigal son in the parable, returning home to him after his having gone astray, and confessing his er∣rours and meer unworthiness. Among the Latin translations that are given of it, Mr. Live∣ly seems to prefer that which renders it by, e 1.73 sponte, freely, of my own accord, as denoting that it was without any desert in them which might move God to it, to which our English word aptly so agrees, as to include the rest also, which, however differing, seem all to respect that notion of the word, whereby it denotes freeness.

The LXX seem to go wide from them all, rendring as in some copies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin Translatours render, manifeste, manifestly, openly; the printed Arab. f 1.74 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concorditer, agree∣ingly, I suppose, though their word usually and properly signify another thing, yet they might have therein respect to the freeness of what was so done, viz. that it means such love as is manifestly of meer and free good will, in as much as we find them elsewhere to ren- 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nedeboth, which signifies free will of∣ferings, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deut. 12.6. confessiones vestras, by which we may understand, free expressions of devotions, such as are not en∣joined to them, as likewise Ezek. 46.12. and Amos 4.5. The Syriack Interpreter likewise seems here to wrest both the construction and meaning of these words, while he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. & amabo vota eorum, and I will love their vows; the pronoun suffixed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m, which in the Hebrew is placed in the first word, ohabam, and signifies them, he places on the second word nedabah, and makes it to signify their, as referred not to their persons, but to their actions, as if it had been g 1.75 written in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and besides renders that by vows, which would then signi∣fy, their free will offering; which different kinds of offerings though in much they agree, yet were not the same.

The Chaldee Paraphrase is also made by the Translatours of it to vary from the Hebrew, while his words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are h 1.76 ordinarily rendred, & eorum misere∣bor cum conversi fuerint liberali animo, I will love them when they shall be converted with a liberal, or free, mind; by others, when they shall be converted, i 1.77 liberaliter, liberally, or freely; by Mercer, diligam eos ubipropen∣so animo resipuerint, I will love them when they shall with a free mind repent; by Boot, di∣ligam eos quando poenitentiam agent sponte, I will love them when they shall repent of their own accord. But I think the difference is made by their interpretations and distinguishing of the words, not by the Chaldee it self, the words in which if we shall so distinguish by the help only of a comma, as to make them sound, I will love them, when they shall repent, freely, i. e. I will love them freely upon their repentance, not referring the word of quality to their re∣pentance, but to God's love, as I suppose it is meant, will altogether agree with the He∣brew. There is yet another interpretation which I find given of the words, viz. amabo

eos populum voluntarium, I will love them being a voluntary people, so as to make it to be an Epithet of their repentance and new obe∣dience, not of God's undeserved love; but finding them k 1.78 who set down this translation not to explain the meaning according to it, but according to those who take it adver∣bially, as ours do, I shall not insist on it. Among all the interpretations and rendrings which we have seen, I take that of our transla∣tion, without doubt, to be as proper and com∣pleate as any, so as to describe the freeness of Gods love to those who had not deserved it, only according to the pleasure of his good will, as it is excellently describ'd by St. Paul Eph. 1.5. c. 9.11. in words well expressing the meaning of nedabah, here used, and the words so un∣derstood seem l 1.79 opposed to what he said above c. 9.17. my God will cast them away. That was spoken to them in their backslidings, when they would not hearken unto him; but if they shall now turn again, this shall they hear from him, and that they may not doubt of it, as thinking that he might still look on them according to their former deserts, for which he had above said c. 8.5. mine anger is kindled against them, he proceeds to add those gracious words as a revoking of that sentence, and as a cause of his change of his former threats into such expressions of unparalleled love, for mine anger is turned away from him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is turned away, m 1.80 utique avertente me, to wit I my self turning it away, none but God him∣self being able to turn away his wrath and in∣dignation; and that he doth (as n 1.81 Jerom looks on as understood in these words) of his mere mercy upon their repentance, but not, propter poenitentiam aut contritionem cordis eorum, sed propter clementiam, quae etiam autor est ipsius poenitentiae & contritionis peccatorum, for their repentance or contrition of their heart, but for, or of, mere mercy, which is also the au∣thor, or cause, of the repentance it self and the contrition of sinners, upon which he turneth away his anger. By this of his anger being turned away will be necessarily understood a to∣tal aversion of it, so as not to remember their sins, by which it was formerly provoked, if they now wholly and sincerely turn from them, not only a o 1.82 withdrawing it, or concealing it for a while. So doth Abarbinel explain the meaning, while he here repeats again the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which he rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nedabah, freely, in the former clause, as having necessa∣ry influence on this also, saying his meaning to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for it, i. e. p 1.83 mine an∣ger, shall be turned intirely from me.

In the LXX by some mistake of the Scribes, or some other reasons, are here found several readings; some having (as in our London Polyglot Bible) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin translation renders, quia avertit iram meam à se, because he hath turned away mine anger from himself, viz. by his turning to me: q 1.84 others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because I have turned thine anger from them; others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because mine anger hath turned away from them; others, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because I will turn away mine anger from them: which the printed Arabick follows 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the MS. Arab. agrees with the foregoing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shab, is turned away, is in the He∣brew the preter tense, and so by the most rendred; but by r 1.85 some is observed the preter to be for the future, and so the Syriack renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 recedetque ira mea ab iis, shall turn away &c. The putting it so in the preter tense, denotes the certainty, and the making it good without delay; though the turning away his anger were not promised but upon their conversion, yet they shall no sooner heartily convert to turn to God, but it shall be removed, & not be an obstacle to them in their access to him, he will put it away, and in mercy meet and embrace them, as if he had never been provoked by them, and he had prevented them in their mutual turning: as for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is turned away, Drusius observes that it may be also rendred, quievit, sedata est. The last word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mimmenu, from him, is by some rendred in the plural number, from them, as we have seen in the Syriack; and so the Vulgar Latin also, and some of the Greek readings. It is indifferent, being spoken of a people, one body consisting of many persons, which number (for the reasons which we have elsewhere observed) be used: and because the affixes going before in this very verse are of the plural number, but this of the singular, Kimchi here notes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he speaks in the plural number in regard to the particulars, and in the singular by way of comprehension. Gro∣tius observes that, Orientis codices habuerunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mimmeni, à me: abiit à me ira, anger is departed from me. The dependance of this clause on the foregoing words, together with the meaning of it, and its influence also on what follows, R. Tanchum thus gives, viz. that all good flows from God freely and of

mere bounty continually, as long as man doth not put, of himself, an obstacle to it by his si••, and when that obstacle shall be removed, Gods goodness and bounty doth again come unto him as it was before: as long as he is hindred by that obstacle, he is under wrath and indignation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 on his own part only, viz. as suffering the ef∣fects of such passions, but they are attributed to God only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by way of concession, or speaking in such language, as men describe in such things among themselves; but when he shall re∣move that, he removeth the wrath from him, therefore he saith, for mine anger is turned away from him, and then he shall receive good things, and blessings shall come on him, that is it which he saith, I will be as the dew to Israel. &c.

V. 5. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.

I will be as the dew unto Israel &c. Those good blessings in which God will shew forth his great love to them being converted and reconciled to him, he setteth forth in figura∣tive expressions, taken from things obvious to their senses, and so well known unto them, that at the hearing of them, they must needs conceive how gracious he will be to them, and how happy they shall be in his love. The first expression is, that he will be unto them as the dew. How beneficial the dew is to the earth and the things springing out of it, for re∣freshing and quickening them and to make them prosper and flourish, is a thing so gene∣rally known, as that when any shall hear any thing compared to it, or said to be as that to any, they cannot but conceive it to be very be∣neficial to them, and of that kind are such comparisons in Scripture taken from it; so Deut. 32.2. my speech shall distil as the dew; and Psalm 133.3. David compareth the unity of brethren dwelling together in love to the dew of Hermon, and that which descended on the mountains of Sion, as a token that there the Lord commanded his blessing; and Prov. 10.12. the kings favour is likened to dew on the grass. The name of it is used as comprehending all sorts of blessings, as Gen. 27.28. and 39. If. 26.19. the deprivation of it is looked on as a great curse, as 2 Sam. 1.21. 1 Kings 17.1. There are two places in this our Prophet, as c. 6.4. and c. 13.3. where the using it argues defect in that which is likened to it; as in the first, in their goodness; in the second, in them∣selves, viz. the transitoriness of both. But in those places the comparison being to express what was in men, is taken from a different property of it from what is here had respect to for expressing the things of God, which are unchangeable; there from the transitoriness and soon fading nature of it, which cannot where any thing concerning God is spoken of, be referred to, but on the contrary, the con∣stant and continuing benefit thereof. For though when the sun shineth with fervent heat it seem to vanish and be quite gone, yet doth the refreshing and quickening vertue thereof continue in the earth, and herbs thereout springing, and it is made constant by every nights new supplies. It is by s 1.86 some observed that in the land of Canaan, the place where these words were spoken, for such months in which was not usually rain, were constant dews, by benefit of which such things as grew out of the earth were not parched and withered, but were refreshed, made to grow, and brought to maturity: and to such constant falling of it on the earth doth t 1.87 Kimchi take respect here to be had in Gods saying, he would be as it to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he saith dew, because it faileth not; so the good or beneficence of the blessed God shall not faile from them.

This promise to those that shall be con∣verted seems opposite to that threat or curse above denounced to them that are turned from God, viz. c. 13.15. his spring shall become drie, and his fountain shall be dried up; but no fear of drought here. The same Kimchi faith, as to the time when this should have its completion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that it shall be hereafter, when they shall return out of capti∣vity. Such a time he seems to fancy yet to come, in which the ten tribes shall be re∣stored to their own land; but sure without ground on this or any other Prophecy, as we have before elsewhere observed, and therefore we do justly refer it to the times u 1.88 of Christ, & the preaching of the Gospel, in which time hath been, and continueth to be, made good by Gods plentifull effusion of his holy Spirit, and the graces thereof, on his Church and true believers, his Israel, whether such of them according to the flesh, or of other nations, that by being converted are made w 1.89 the Israel of God, as they according to the flesh otherwise are x 1.90 not reputed, that which he here promi∣seth, that he will be as the dew unto Israel. Whatsoever good or beneficial, that compa∣rison taken from the benefit of the dew to the earth and the things that grow on it, with∣out which they would wither and drie away, but by vertue of which they are refreshed, grow and prosper, may suggest to a man to conceive to be required as to mens true wel∣fare,

the good of their fouls as well as their bodies, is by God in Christ made good to his Church, and all the members thereof, in a more high and excellent manner. They go too low, who seem with Kimchi to look after only the flourishing of a fading temporal condition. The things here spoken of are of an higher nature, and such as concern men, not only as they live, and grow, and partake with vegetables, but as they are men, who have an immortal soul, and must grow as well for another world as for this, and bring forth fruit here to everlasting life. And such things by the heavenly dew of Gods y 1.91 grace in Christ are they inabled to do. For the re∣ceiving these benefits it is not necessary that they should be brought back and settled in their own land, but transplanted into the garden of God, his Church: so those that be planted in the house of the Lord, shall flourish in the courts of our God, Psalm 92.13.

Such a flourishing condition by vertue of that heavenly dew distilling on them, the next words promise to them, he shall grow as a lily. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yiphrach, he shall grow, say ours in the text, in the margin, blossome; some in Latin, florebit; some, germinabit: Grotius would have it, assurget, shall rise up, because he saith the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parach, is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so signifying; yet it is not here so rendred in the Greek, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall flourish. But it is no matter which of those words are here taken, all importing that to which they are applied, to be in a good thriving and prosperous condition. That which it is here ap∣plied to, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shoshannah, a lily, which some render a z 1.92 rose, but I know not for what reason; it seems properly to be a lily, as it is also in the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shushanto, and in Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sausan, as in Greek also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which there are a 1.93 divers sorts: but sure a rose comes not properly under them, being a flower of a different kind. How beautifull and glorious flowers lilies in those parts were, appears by what our Sa∣viour saith, that even Solomon in all his glory was not arraied like one of them, Matt. 6.29. Well may therefore the Church of Christ, which b 1.94 is glorious not having spot or wrinckle, or any such thing, but is holy and without blemish, in this regard be compared to a lily, and is so likewise compared, Cant. 2.2. being in respect to other people out of Christ, as a lily among the thorns. But besides this respect to the beauty of the flower, there is also ob∣served another property for which it may be compared to it, viz. the quick springing and growing up of the flower from any little root or part thereof, in which the Church of Christ may well be resembled to it from its wonder∣full growth at first to so great an height, and its sudden spreading its self over the world among all nations from very small and un∣likely beginnings, only by vertue of the gentle dew of Gods grace, without any power of man to assist it, yea against it, resisting it, and seeking to hinder its growth; which of any thing which since our speaking of these words befell Israel or the ten tribes, as to the pros∣pering of their temporal condition, cannot be verified. This saying that he would be to them as the dew, and then they should grow as a lily, Abarbinel thinks to be therefore joined toge∣ther, because the lily moistned by gentle dew, groweth and flourisheth, not by a vio∣lent and hasty rain.

His comparing the condition that they shall be in, thus to a lily, that quickly groweth up and yeeldeth a beautifull flower, argueth a prosperous estate, and flourishing for the pre∣sent, but doth not secure it to them, or shew that it shall be constant and durable: for all this they may be but like those seeds in the parable Matt. 13.5, 6. which falling upon stony places where they had not much earth, forthwith indeed sprung up, but because they had not root, quickly again withered away. For the lily is a plant c 1.95 apt to multiply, and that hath a fair flower, yet is but of a d 1.96 weak root, and apt to fade; so that the prosperity compared to its flourishing may be yet unstable, and so, imperfect in that respect, and defective. God therefore to shew that the happiness by him promised to his people is not such, addeth more similitudes by which it is warranted against any such or other defects: as first, that they may be assured that it shall be firm and stable, he by a farther comparison taken not from a weak herb or grass, but from the firmest rooted trees, saith, and cast forth his roots as Lebanon. Such shall they be for their firm rooting, as well as like the lily for their beauty, taking as well root downward, as bearing flowers and fruit upward Isaiah 37.31. This promise seems again opposed to that curse, which was denounced to those who are out of God, c. 9.16. they are smitten, their root is dried up, they shall bear no fruit. The word rendred, and east forth, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veyac, is in the margin of our Bibles rendred, striks, as a more literal signification. The Geneva

English hath, shall fasten his roots; our other former English, his roots shall breake forth. Such variety of rendrings have we also from Interpreters in other languages; the LXX have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and shall cast his r••ots; so the Syriack also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the printed Arab. which usually followeth the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Latin renders, figetque radices suas, and shall fixe his roots, but properly it is shall put, or place. The MS. Arab. e 1.97 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which may pro∣perly be so rendred, shall fixe, viz. strike in his roots, taking it in the same latitude that the Hebrew word here used hath, and so as to comprehend its striking them forth, and ex∣tending them for that end. So R. Tanchum rendring it by the same word, for giving the meaning joins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall strike them in the ground, i. e. shall extend them in it. Among more modern Interpreters, f 1.98 some render, percutiet, shall strike; g 1.99 others, jaciet, or mittet, shall cast, or send forth; h 1.100 others, propagabit, shall propagate; i 1.101 others, figet, or k 1.102 defiget, shall faseen; l 1.103 others, aget radices, shall take root. These however a little differing in their expressions, yet make out but the same meaning, viz. to denote that it shall take fast rooting in the ground, and for that end cast or spread forth its roots in it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 both in length and breadth, as Aben Ezra and Kimchi speak. The Hebrew word that they thus differently express, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nacah (from which this is the future) signifying in general striking, may be, fi∣guratively at least, applied to either of those ways of interpreting which we have men∣tion, by which roots of trees spread, and are fastned in the earth. Validae radices, seu ver∣berando viam si••i faciunt subterraneam, as Capi∣to speaks, strong roots, make to themselves way under ground, as it were by beating, or striking. And Mr. Lively farther as to the clearing of the meaning of the word, notes that it signi∣fies as, percutere, to strike a thing, so, incu∣tere, to strike into a thing, and fasten another thing in, or into, it, and so will it compre∣hend all these notions that we have seen given to it; ad verbum (saith he) incutiet radices suas, i. e. defiget, mittet in, litterally shall strike in his roots, i. e. shall strike, fasten, or cast, or put, or shoot them into. Our English word strike, will well enough comprehend any of the ways by which this is done, of spreading deep and wide. Mean while all these, and such as agree with them, take the same way of construction, and so far consent as to the scope, that it will be indifferent which of them be taken, though one may seem more litteral than another. The Vulgar Latin, though it may also be looked upon as intending the same thing, yet clean alters the constru∣ction, changing the nature of the verb from transitive to intransitive, and so the noun from the accusative to the nominative, and from the plural number to the singular, rendring, erumpet radix ejus, his root shall breake forth, Others in a like way as to the construction, m 1.104 pertingent radices ejus, his roots shall come, or reach, forth. There is also another con∣struction of the words by n 1.105 others given, making the nominative case or person spoken of, not to be Israel it self, but the dew to which God likeneth himself, percutiet radi∣ces ejus sicut Libani, it shall strike, or affect, his roots as those of Libanus, scil. ros, ut crescat vel radicetur, ejusque radices expandantur in longinquum, viz. the dew, that so he may grow or be rooted, and his roots may be spread far abroad. Munster gives yet another, different from any of these, though not in his transla∣tion, which is as that of others, percutiet ra∣dices ejus sicut Libanus, which would sound, he shall strike his roots as Libanus doth, yet in his note where he explains his meaning, which he saith to be different from that of Kimchi which we have seen, assimilat gratiam rori &c. he likens his grace to dew, by which they that are dead in sins, revivificantur, are quickned, and like an odiferous rose diffuse the sweet sent of a good life; & si percusseris radices, immobiles manebunt ut Libanus, and if you strike their roots, they shall remain immovable as Libanus, adeo consolidat gratia Dei electos fuos, so much doth the grace of God make solid his elect: so that according to this the words should sound, and (one) shall strike (i. e. if one strike) his roots (i. e. do violence to him) (he will be) as Libanus. The Chaldee not so much cleaving to the words, as giving in his way the meaning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they shall dwell in the strength or firmness of their ground, or land; to which seems well to answer what Grotius puts in explication of the expression in the Hebrew, erit in firmo loco positus, he shall be placed in a firm place. That indeed is that, which according to all these expressions, however otherwise diffe∣rent, is thought to be meant, viz. to shew how firmly rooted and fixed they shall be in that prosperous condition, which God promi∣seth they shall be in. For better declaring of which, makes his joining to these words the following 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 callebanon, as Lebanon, usually called Libanus, not only as the lily or other weaker plants, but as Libanus, or the tallest or strongest trees of Libanus.

Libanus is, we know, a known mountain in

those parts, famous of old for the tall Cedars that grew on it. The name of it here put, is by most taken by a Metonymy or figure, for the trees that grew on it, which word therefore is as by most understood, so by several added in their interpretations. So the Chaldee Para∣phrast 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a tree of Libanus which sendeth forth his sprouts; so by the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as a tree of Libanus; Jun. Trem. sicut Libanicae arbores; to that purpose R. Tanchum. The meaning of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 calle∣banon is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the trees of Lebanon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the manner of a tree of Lebanon, or as the trees of Lebanon do. So other Rabbins likewise, as o 1.106 R. Salomo, Aben Ezra, and Kimchi also, whose words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. as the trees of Le∣banon, which are great, and their roots many, so shall they be planted in their land, and shall give (or send) forth strong roots, which cannot be plucked out of their places, as he saith Amos. 9.15. and I will plant them upon their land, and they shall no more be pulled up out of their land, which I have given them, saith the Lord thy God, according to which he likewise saith, he shall cause them that come out of Jacob to take root, Isaiah 27.6. So among Christian Interpreters, more ancienty Jerom and Cyril, and others of the modern, even the most, by Libanus understand the trees of it, Libanus with its trees comprehended under it, and that seems to be the best way of taking it; yet are there, who think it understood of the mountain it self. So in that note of Munsters above mentioned, so by p 1.107 another, radices suas jaciet ut Libanus, he shall cast out his roots as Libanus, is explained, stabit veluti mons Libani auxilio Divino firmatus, immo∣tus, ac semper florens, he shall stand as the mount Libanus being established by the help of God, unmoved, and always flourishing, and it would not be an unusual way of comparison so to take Libanus for the mountain it self. So Ps. 105.1. it is said, they that trust in the Lord shall be like mount Zion, which cannot be removed, but abideth for ever. The comparison in either way taken, either a green olive-tree, faire, and or the firm rooted trees that grow on it, tends to the same purpose, viz. to shew the stability of the prosperous condition of Gods Israel, his Church, and the true members thereof, to which he is as dew to cherish and preserve them by his Spirit, so that they shall as firmly endure and stand out against all temptations and tribulations, being rooted and built up in him and stablished in the faith, Col. 2.7. as ei∣ther that mountain or those trees, against the most boisterous storms. Which firm standing thereof our Saviour expresseth and promiseth to it by saying, that he will so build his Church on a rock, that the gates of hell shall not prevail against it. Great prosperity is that which he hath in these comparative expressions from the fruitfull lily, the strong trees of Libanus, or Libanus it self, given unto his assurance of; yet greater is it that he will bless them withall, than what can by these or any such single si∣militude be conceived as wholly set forth: for expressing it therefore by parts, he adds also frarther like comparative expressions, as in the next verse.

V. 6. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon.

His branches shall spread, &c. or go, marg. According to the condition of the root in a tree and thats being ordered, is usually the condi∣tion of its growth above and its branches: if the roots be firmly fixed, deep and wide spread, the top is usually well grown, the branches fair and well spread also. q 1.108 Both these properties concur in the commendation or describing the perfection of a goodly well flourishing tree: it therefore being by God promised to his Israel, that by the dew of his blessing watered and quickned, they shall be as such trees, there is what in them is an∣swerable to those properties in noble trees, both firm standing and perpetually flourishing, though of an higher nature, as they are better than trees, promised and expressed in figura∣tive terms, suitable to the nature of that which they are compared to. Having therefore as to the first said, they shall cast, or strike forth their roots as Lebanon, here he adds as to the second, his branches shall spread, or shall go marg. &c.

The cause of their putting that different reading in the margin is, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yelecu, doth properly so signify, and is therefore so by others literally translated; as by the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; by both Arabick In∣terpreters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by the Vulgar Latin, ibunt, shall go: by which is manifest to be understood, what ours put in the text, shall spread. So Calvin well observes, hic ire me∣taphorice sumitur pro longius progredi, rami autem arborum videntur ire dum sese longius extendunt & propagant, here to go is metapho∣rically taken for to go farther on, or out, but the boughs of trees seem to go while they farther stretch forth and inlarge themselves; and the word is therefore by r 1.109 others to that sense or purpose rendred, though by different words, as, pro∣movebunt, propagabunt se, serpent, diffundent se, procedent, excurrent, &c. all denoting, s 1.110 con∣tinuum actum & incrementa, a continued act

of increasing, or inlarging, or spreading wider, t 1.111 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this way and that way. The word joined with it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yonekathau, by ours rendred, his branches, literally signifies, his suckers, w^ch is a word among us usual to signi∣fy such superfluous sprouts as spring from the roots of trees, which are rather injurious to a tree than gracefull to it, although some plants perhaps may be so propagated; but here I sup∣pose better rendred branches, & understood of the many spreading boughs, wherein the grace of a tree consists, and the prospering of it shews it self, which are also so called from their sucking juice or nourishment from the body or trunk of the tree, and by their flourishing shew the good condition that it is in. So R. Tanchum explains it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his suckers, i. e. his boughs, likening them to infants and sucklings. Kimchi with respect to the proper significa∣tion of the theme 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yanak, to suck, explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tender boughs. So will it denote the growing of those branches that are at first small and tender to greater length and bigness, and their increase, multiplying and spreading themselves to a great extent; and so will a tree with such branches be a very proper similitude to express a thriving, flourishing & prosperous estate, of what is com∣pared to it, here called Israel. Whosoever shall consider the growth of Christs Church from the beginning, the growth I say thereof, the in∣crease and multiplying of its members in all na∣tions, shall necessarily perceive all that can by this comparative expression be given him to conceive, to be made good to admiration. The Chaldee here explaineth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.112 they shall increase in sons and daughters, or their sons and daughters shall be many, or mul∣tiplied. And so among the Jewish Expositors, R. Salomo follows him, putting down barely his words. Abarbinel likewise to the same purpose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is a compa∣rison to his seed and children. Among later In∣terpreters, likewise Grotius by these boughs saith to be understood, progeniem, their off∣spring, or progeny. Their terms we may well admit and imbrace if rightly understood, but then we must not understand those sons and daughters of natural children, such as to na∣tural parents are born of the flesh, but such as are born to the Church of the spirit, as our Saviour speaks John 3.6. not of corruptible seed, but of incorruptible, by the word of God, 1 Pet. c. 1.23. such as were to her multiplied even to her own wonder, according to that pro∣phecied Isaiah 49.21, 22. that the Lord would lift up his hand to the Gentiles, and set up his standard to the people, and they should bring to the Church her sons in their arms, and her daughters should be carried on their shoulders, and kings should be her nursing fathers, and queens her nursing mothers, &c. so that when she should see the great number of her children, she should say with admiration, who hath be∣gotten me these? so before v. 6. in respect to his gathering his Church is it said as unto Christ, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou maiest be my salvation unto the end of the earth. So that those that from the farthest remote nations should be called into the Church, were as well made her genuine children as any of Israel according to the flesh, who were now so, not so much because of that carnal priviledge, but by vertue of their new birth, as our Sa∣viour informs Nicodemus John 3.5. and so now all as equally branches of the same tree. If then by the spreading of the tree here al∣luded to, and the going far abroad of its branches, be (as well it maybe) understood in that Israel compared to it, as they will have it, w 1.113 numerosa proles, a numerous off-spring, well may we look on it as a promise from God of such a growth and increase to the Church, Gods true Israel, in and to whom it will be found really made good, and so de∣servedly affirmed of it so, as cannot be of the nation of the Israelites, of whom the Jews seem to understand it; nor of any other nation, to whom the giving increase of children is a blessing common as well to the bad as to the good.

Kimchi doth not mention this way of expo∣sition given by the Chaldee and R. Salomo, but gives us two other; as first, that this ex∣pression of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yelecu yonekothau, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a parabolical expression of such good things as are daily renewed to them. This ex∣position Calvin also takes, almost to a litteral giving of the Rabbins meaning, though not mentioning him, his words being, hic promit∣tit quotidiana incrementa suae benedictionis, post∣quam semel coeperit se ostendere liberalem erga po∣pulum Israel, i. e. God here promiseth daily in∣creasing, or additions, of his blessings, after that he hath begun to shew himself gracious toward the people of Israel.

This exposition the words seem well to ad∣mit, and even necessarily to comprehend, if it be rightly applied. Whom they mean by the people of Israel, I know not; but sure, that we may have the meaning made good, we must still understand by them the Church of Christ under that name, which God doth daily

load with new benefits, and to which his loving kindness is day by day renewed, to make it and its faithfull members to prosper and increase. Again those good things we must more understand of spiritual gifts and graces, vertue and godliness, and things per∣taining to that better life, than of temporal things belonging to this fading life, none among these making truly happy, nor con∣ducing thereto, otherwise than as they con∣duce by a good use of them to the obtaining of eternal happiness, and they only truly pro∣spering whose soul prospereth; which is the priviledge of the true members of the Church, daily increasing in grace, who may, however they seem otherwise as to the state of the out∣ward man, be truly said still to prosper, though their outward man perish, yet their inward man is renewed day by day, 2 Cor. 4.16. and re∣ceiveth new accessions of good. The other exposition of Kimchi is, that by the roots be∣fore mentioned may be by way of parable or similitude meant, the Law of Moses, which shall be firm for ever; and by the branches, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those sciences (or degrees, or parts of knowledge) which are renewed to them in the knowledge of the blessed God day after day.

If by these words should be so understood, firmly grounded and far spreading sound do∣ctrin, growth and increase of knowledge, this again evidently directs us to the Church, and gives us to look on the doctrin of Christ and his glorious Gospel, the sound whereof is gone into all the earth, and the words of them that preached it unto the ends of the world, Rom. c. 10.18. and wherein are revealed those my∣steries which before were kept secret since the world began, but in it made manifest, and known to all nations for the obedience of faith, Rom. c. 16.26. in a far clearer manner than they were by Moses in his Law, even all things con∣cerning God and Christ and his will, and whatsoever concerneth men to know for their salvation; so that attending to it they daily increase in the knowledge of God, Coloss. 1.10. Deservedly therefore doth x 1.114 one speaking of this last explication of Kimchi, say, si de lege Christi dixisset, verius, if he had spoken of the law of Christ, he had spoken more truly. In any of these ways are the words capable of being understood, and they do not one exclude, but rather include, the other, as neces∣sarily joined with it, and all concurring to shew God's great goodness to his Church in Christ Jesus. Yet more plainly agreeable to the terms of the comparative expression seems that which applies them to the multiplying and increase of the members of the Church, con∣sisting both of Israelites and other nations, going forth or spreading every way from it, as branches from a well thriving tree, who all abiding in it, no doubt shall every day find new supplies of good from God, according to the second way; and increase in true know∣ledge, according to the third way.

The expression of the going forth, growing, spreading, or increasing of the branches, as it would argue the prospering and flourishing of any trees in their kind with which it were so, so doth it set out no small felicity in God's Israel compared to such; yet doth it not fully express the happy condition, that they, wa∣tered with the dew of his blessing, shall be constantly in. Those branches of a tree though in good proof, may be subject to withering, fading, and falling off of the leases, which will deprive them, though not of their grow∣ing, yet, for the present, of their grace and beauty; or else if their leases continue green and wither not, yet may they be fruitiess, or bring not out profitable fruit: to shew there∣fore that it shall not be so with those that are here spoken of, he adds yet what makes up the draught of a more perfect condition of happi∣ness, from another tree, which is not subject to such defects, viz. the olive-tree, saying, and his beauty shall be as the olive-tree, or as the beau∣ty of the olive-tree; so other read it, sicut olivae, see Boot. l. 4. c. 18. The olive is among trees for its constant flourishing beauty and other good properties so noted, as that to set forth other things in their kind pleasing, specious, gracefull, prosperous and profitable, or in such good qualities excelling, comparisons are frequently taken from it, Psalm 52.8. I am like a green olive-tree in the house of God; and 128.5. thy children like olive plants; and Jer. c. 11.16. the Lord called thy name a green olive∣tree, faire, and of goodly fruit: where are named the two things wherein its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hod, beauty, or glory here referred to, doth consist, viz. its perpetual greeness and constant verdure, and the goodliness and y 1.115 fatness of its fruit. R. Tan∣chum saith that he here takes a comparison from the olive-tree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. because it by reason of the oyli∣ness, or fat juice, that is in it, doth not wither, nor cast its leafes in the winter as other trees do, but remaineth in its beauty both summer and winter. Kimchi observes to the same pur∣pose, that he is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as an olive-tree whose leafes are green all the year. And as this tree is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, always green and flourishing, so is it also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to use

Cyrils expression, fruitfull and abounding in good fruit, in which property the olive it self is represented as placing its own excellency, in that parable of Jotham Judges 9.9. should I leave my fatness, wherewith by me they honour God and man? To this property of it, more especially, doth St. Jerom think respect to be had, and before him the LXX seem to have so thought, while they render the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his beauty shall be as the olive∣tree, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the printed Arabick litterally expresseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the MS. with respect to the other property 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he shall be as an olive-tree for beauty. The Sy∣riack joins both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he shall be as an olive-tree that is beautified in, or with, its fruit; all well giving the meaning, but not litterally expressing the Hebrew as ours do, & the Vulgar, & erit quasi oliva gloria ejus, and others much like. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hod, beauty, or glory, or excellency (for all these it signifies) here attributed to that tree, may well comprehend both, and is not so perfect if it do not. Now this attributed to the tree and branches thereof, to which God here saith that his Israel shall be like, sheweth that something in them is required, which may answer to those properties of the olive, and we cannot but look upon the words to import that God will by the dew of his grace effect or produce such things in them, and doth also require that they be found in them, both in the tree and branches, the whole body and the several members of it. For what is spoken of the whole must be said and made good in every of the particulars of which it consists, in their proportion, as they will prove or preserve their interest in it. The beauty then of this tree consisting in its perpe∣tual keeping green and its plenty of profitable fruit, what shall we liken to these properties of it in the Israel here named? What, but ma∣nifestly those Christian vertues, faith, hope, and charity, and all other spiritual graces, which being found in the lively members of the Church, both adorn the whole by that beauty in the particular branches conspi∣cuous, and prove their interest in it, that they are indeed true and profitable members of it? These things being in them and abounding, make that they shall not be barren, nor un∣fruitfull in the knowledge of our Lord Jesus Christ, 2 Pet. 1.8. not like withered branches, or fading leafes, spoiled of their beauty by cold of winter or heat of summer, but like green olive branches constantly flourishing, and en∣during against all such casualties or assaults as other trees faile under, nor ceasing to bring forth fruit of the fairest sort, fruit unto holiness, fruits of the spirit, such as are by the Apostle reckoned up Gal. 5.22, 23. fruit of good works, which men beholding may glorify God, Matt. 5.10. and speak well of his Church into which they are ingrafted, and confess the beauty thereof. While God saith the beauty thereof shall be as the beauty of the olive-tree, he doth neces∣sarily require that the members thereof be so qualified, as that they may add ornament to it; and they that are so, it is all one whether they be naturally of the stock of Israel or of the wild olive of the Gentiles ingraffed into it, they are true branches of it; they that are not, shall be broken off from it, whatsoever privi∣ledge they may boast of, and be reputed as not belonging to it, as appears by St. Pauls arguing, wherein he expresseth the condition both of Israel according to the flesh, and those that are so according to the spirit, in respect to their membership or interest in the Church of Christ, Rom. 1.17. &c.

From that interpretation of the words which ours and others generally give, understanding by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an olive-tree, the Chaldee seems much to differ, who gives for the meaning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and their splendor shall be as the splendor of the holy candlestick: yet may it be reconcileable with it, if we look on him as taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zait, not for the olive or the olive-tree only, but for the oyl also that cometh from it, as in Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth, and so because with such oyl olive the lamps on the pure candlestick were kept burning con∣tinually Levit. 24.3. therefore that he took that candlestick, which was by this oyl kept continually shining, here by mention of the oyl to be alluded to, and so will the meaning of it be much the same as before, that the Church of Christ and z 1.116 true members thereof shall shine as lamps in the world Philip. 2.15. holding forth the word of life, and by the light of Christian graces and good works shining be∣fore men to the glory of God, by which means they shall be like those branches of the olive∣tree, pouring out golden oyl out of them∣selves into the candlestick, Zach. 4.11, 12. either of them named denotes beauty, and the similitude is the same.

Of the Church and its true members he here promiseth, that their beauty and glory shall be such as that of the olive, and so requires that it appear such. Great is the excellency of it that by this comparison he expresseth. That there may not yet seem to want any thing which may make for the perfecting of its

desirable condition, he adds yet by another comparison a farther qualification of it, saying, and his smell as Lebanon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve∣reach lo callebanon, & odor ei tanquam Libani, so the Interlineary litterally, and smell shall be to him as of Libanus, that is, & odorem habebit qualis est Libani, as Castalio expresseth it, and he shall have a smell such as that of Libanus is. These in rendring retain Libanus as a proper name, as do generally other Interpreters, both ancient and modern; so the LXX, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in them is usually translated: so the Sy∣riack, so both Arabick versions, so the Vulgar Latin, ut Libani: but among the more mo∣dern, the Tigurine version renders it by frankincense, & odor ejus ut thuris, and this way Grotius takes, saying, rectius vertas ut thuris, that it is better rendred as of frankin∣cense than of Libanus, grounding it on the au∣thority of Jerom, that the word Lebanon signi∣fieth indifferently both, viz. that it is the name of a mountain, and signifieth also fran∣kincense, and, saith he, mention was before made of the mountain, but here frankincense, melius convenit odori, better agrees to smell. Jerom indeed saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Graecos & Hebraeos & mons appellatur & thus, that both in Greek and Hebrew by that name is indifferently called both that mountain and frankincense. In Greek indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a name common to both, and so what is by others taken here for the mountain, seems by Cyril taken for fran∣kincense: but I know not how it can be proved, that in Hebrew it is so: the names of the one and the other, though something alike, and seeming to come from the same root, are yet really different; the one, viz. that for frankincenese 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lebonah, that for the mountain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lebanon; and as the first is not any where found for the mountain, so nei∣ther the second elsewhere for frankincense. So likewise in the neighbouring dialects, viz. Sy∣riack and Arabick, is the like distinction, frankincense in Syriack being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lebunto, the mountain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lebanon; in Arabick the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same Grotius for confirming his opinion thinks the Chaldee Paraphrast so to have taken it. He indeed not litterally sticking to the words, thus renders them, and the smell of them as the smell of the incense of sweet perfumes, transferring what is said of Lebanon, to the sweet perfumes used in the Temple; and that as a a 1.117 learned Expositor thinks, not because he thought Lebanon to signify such incense, but because such was burnt in the Temple, which is b 1.118 sometimes denoted by that name. So R. Salomo thinks by it here meant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the house of the sanctuary, but whatever authority be brought for that opi∣nion of rendring it frankincense, due respect being given to the authors, the plainer & more warrantable way seems to be to take the word as a proper name of that famous mountain to which they should be compared for their sweet smell, as c 1.119 other things also are. The reason by others also, I think rightly given, we may take in R. Tanchums words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he farther takes a comparison from it for the abundance of aromatick things and odoriferous flowers that are in it. In like manner Kimchi comparing the expression with that Gen. c. 27.27. the smell of my son as the smell of a field, which the Lord hath blessed, saith that in Libanus are several kinds of trees and herbs, among which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such as give a good smell; among them d 1.120 some reekon fran∣kincense, grounding, I suppose, on the like∣ness of the names; but that is, as it is agreed on by such as write of the nature of it, a plant peculiar to e 1.121 other places, and not there found: but the Cedar, the noted growth of that moun∣tain, is sufficient to give grounds for this com∣parison, the wood thereof being of such fra∣grancy, as it is known to be, and they of those places were used to. And to this the MS. Arab. probably had respect, when he renders the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and odors shall exhale from him as (from) a tree of Lebanon.

What is meant by that sweet smell from them, Kimchi thus expl••••ins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. that their good name shall far spread, viz. as a sweet smell, it being not f 1.122 unusual to express a name or fame, good or bad, by a good or bad smell. To like purpose Grotius explains it, gratiosus erit apud omnes, he shall be gratefull to, or of good esteem with, all. So shall they be for name, credit, or report, by reason of those good graces and vertues in the former comparison expressed, and their good and laudable conversation and works. So with this expression may we compare that Cantic. 1.3. because of the savour of thy good oyntments thy name is as oyntment poured forth. Agreeably Dr. Stokes paraphraseth these words, and his name and good report among other na∣tions shall be as sweet as the smell of frankincense. g 1.123 Others by this sweet smell or that which oc∣casions it, understand the knowledge of Christ in them and by them spread and communi∣cated to others, both by their doctrin, and

holy lives, and such a conversation, as be∣cometh the Gospel of Christ, Col. 12.7. by which others also may be won as well as by the word, 1 Pet. 3.1. These things also, and whatso∣ever makes pleasing to God, and acceptable to men, lovely and of good report, may we com∣prehend under the expression of a Libanus-like smell, and as all here promised that God will by the dew of his grace effect in his Church, and requires in them that will approveth em∣selves true members thereof. Agreeable to this is that of the Apostle 2 Cor. 2.12. thanks be unto God, which maketh manifest the savour of his knowledge by us in every place &c. Deeds of charity also are an odor of sweet smell, Phil. c. 4.18. the prayers of the Saints also are sweet odors, Rev. 5.8. To recollect what hath been said in explication of these two verses, we have here the Israel of God, his Church, consisting both of Israel by nature and others by grace made so, both in Christ making one body under him their head, described as a noble plant, well beseeming the paradise of God, and no where else to be found, having in it all those perfections which can by such as are in other plants or trees be expressed, and therefore seeing no one may be sufficient for it, by more similitudes from such, for which seve∣ral of them are signal, set forth: by the lily, the beauty and loveliness thereof; by the firm rooting of the Cedar or such a strong tree, the stability and fast standing thereof against all power of men and the gates of hell; by the wide spreading of its branches, the in∣creasing and far spreading thereof to the ends of the earth; by the constant beauty or glory of the olive tree, its immarcessible flourishing, and its holding out against all variety of changes in the world, and mean while its fruit∣fulness in good, by the smell as of Libanus, its amiableness, desirableness and acceptable∣ness both to God and men. The concurring and combination of so many excellent quali∣ties and properties in a plant is above what is seen in the ordinary course of nature, or can by ordinary means be effected, and it may seem marvellous in the eyes of men,; but in this of God's peculiar planting and ordering, it is no impossible thing that it should be so: yea it is that which he having said it should be, must of necessity be so: he hath power and means to effect it, which means he promiseth to afford, and that upon that it may and shall be made good, he saith, I will be as the dew unto Israel; he making himself so to him, will it ne∣cessarily follow, that he shall grow up as a plant conspicuous for all those excellent properties by those comparisons taken from the most noble among all other plants described. Such shall be his Israel his Church, and every true member and branch thereof, proportionably in their places, and they thereby discerned and distinguished from the rest of the world, and their peculiar interest in God made manifest.

V. 7. They that dwell under his sha∣dow shall return, they shall revive as the corn, and grow as the vine: the sent thereof shall be as the wine of Lebanon.

They that dwell under his shadow shall return, they shall revive as the corn, &c. To the having of both the connexion and meaning of these words it will much conduce to know to whom or what the pronoun affixe, his, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 betsillo, in, or under his shadow, is to be h 1.124 referred. Some refer it to i 1.125 Libanus, the last noun named. So R. Salomo and R. Japhet, cited by Aben Ezra. R. Salomo takes it to be understood of those who had formerly dwelt under the shadow of Libanus, to which he had compared Israel and the temple, and should thither again return. Among Christians also Ar. Montanus refers it to Liba∣nus, under the shadow of w^ch mountain they of Israel, their country being adjacent to it, may be said to have dwelt. But I see not how either the pronoun may conveniently, in re∣gard to what is here spoken, be referred to the mountain, though it be before named, or what convenient meaning will be made of the words, if it be so taken. Others refer it to God. So Kimchi, they shall return to their own country, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall dwell, or sit, in the shadow of God. So among modern Expositors, k 1.126 some with re∣spect to the first and second verses, wherein they are exhorted to return unto the Lord their God &c. This though as to the meaning it be plain and good, yet seems not so appo∣site a construction in referring the pronoun relative to an antecedent noun going so far before. Others refer it to Christ, not before named, but understood. So the Chaldee Pa∣raphrast, taking these words plainly to have respect to the times of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall dwell in the shadow of their Messias; and so among Christian Interpreters l 1.127 several: and Jerom seems so to take it, naming, Dominum, the Lord, which may be referred either to God the father, or Christ. This meaning as to the matter is undoubtedly true, but as to the construction that seems yet more proper which refers it to Israel in the foregoing verse named, by which there and here we understand m 1.128 the Church of Christ the people of God, which were compared to

a tree of strange and excellent properties, as we have seen.

By those properties was shewed how ami∣able and desirable that noble plant is in it self, here is shewed how beneficial it shall be to men, as a tree of gratefull shade to refresh such as are wearied, and defend them which flie to it from all inconveniences of heat and weather. They that are under the shadow of the Church, are together under the shadow or protection of Christ the head thereof and also of God the father; yet as to the construction of the words, the pronoun seems more clearly to be referred to it so compared to such a tree, than to either of them. And this being said to help us for the construction of the words, that we may now look on the meaning of them in their order, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yashubu yoshebe betsillo, which the LXX render, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they shall return, and sit under his shadow, they shall live &c. and so the printed Arabick word for word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall re∣turn, and shall be sitters in his shadow, they shall multiply corn: the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & reaedificabuntur, & sedebunt in umbra ejus, and they shall be built again, and shall sit in his shadow, they shall live of corn, &c. The Vulgar Latin, convertentur sedentes sub umbra ejus, vivent tritico, they shall be con∣verted that sit under his shadow, they shall live with wheat &c. To the same purpose among more modern Interpreters several, as, rever∣tentur sedentes in umbra ejus, Pagnin; rever∣tentur incolae umbrae ejus, or qui habitant sub um∣bra ejus, & se vivificabunt tritico, Calvin; qui habitabant &c. Tig. they that did dwell under his shadow: others something differently, so Castalio, redibunt in umbra ejus habitaturi; and Jun. and Trem. revertentur n 1.129 sessuri in umbra ejus, they shall return being to dwell, or which are to dwell, or sit, or that they may dwell, or sit, under his shadow, to which sense divers expound that of the Vulgar also, as sedentes to be for, sedebuntque, and shall sit. Sa, con∣vertentur ad eum, & sedebunt, they shall be converted to him, i. e. to Christ and shall sit under his shadow, i. e. under his protection and defence. Ribera, Menoch, convertentur, i. e. the Israelites, shall return, in patriam, into their country, ibi sedentes erunt, there they shall be sitting, or sit, i. e. securi, stabiles, felices de∣gent, shall live secure, established, and happy, in umbra ejus, in his shadow, in confortio sub∣tutela Ecclesiae remigrantis typice è Chaldaea in patriam, proprie è potestate diaboli in liber∣tatem filiorum Dei, in communion under the de∣fence of the Church returning, typically, out of Chaldea into their own country, properly from the power of the devil into the liberty of the children of God. So Tirinus, and it is equivalent to what Chr. à Castro hath, convertentur, they shall be converted, ut sedeant in umbra ejus, that they may sit in, or dwell under, his shadow, They both of them cite the Chaldee, as giving that meaning. His words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. they shall be gathered out of the midst of their captivity, they shall sit in the shadow of their Messias. His construction follows likewise Kimchi, whose words we above had, they shall return into their own land, and shall dwell under the shadow of God most blessed.

It is apparent that by divers of these whom we have seen, as well Christians and Jews, these first words of this verse are looked on as a prophecy of the recalling of Israel into their own land or into the Church, and the new calling of the Gentiles into the Church of Christ. I shall not insist in severally exa∣mining their opinions, as not taking that to be here the scope of the words, but that they (it being supposed and taken as granted from the former verse, that many both of Israel and other nations shall come into the Church of Christ) are more properly a description of the happy and prosperous condition that they that do come into the Church, shall in it enjoy and be in; which how it is here described in the whole verse, we are to see. Taking then the words in the order that they have in the construction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yoshebe betsillo, which is, as R. Tanchum observes, the same that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hayoshebim betsillo, in a more re∣gular construction, they that sit, or dwell, in, or under his shadow, i. e. the shadow of Gods Church or people before mentioned by the name of Israel, and compared to a tree of spreading branches, such then as is apt to yield a large shadow: the shadow of such a tree is fit to yield protection and refreshment to such as flie to it for shelter and defence against the heat or injury of the weather; and the flying to and sitting under such a shadow, denotes the o 1.130 betaking ones self to it for obtaining such ends, and thence is the expression of sitting or dwelling under the shadow of any used for the expecting or enjoying such benefits, viz. of shelter or refreshment from him. It is so used oft elsewhere in the Scriptures, as Ps. 17.8. and 36.7. Is. 4.6. They then that dwell under his shadow, viz. the shadow of the people or of the Church of God, are such as are come into it as their refuge, there expecting safety against all evils under the protection of p 1.131 Christ and God the protector of it, and of all that have

in sincerity of heart betaken themselves to it, all true members thereof. What a happy condition such shall be in, he describes, saying in the first place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yashubu, which ours render, shall return. and so divers others as we have seen, that being a known and proper signification of the word, whether meant of mens returning to the place from which they had gone, or of conversion and returning from such ways as they had taken, to such as they had left and forsaken, as by repentance from Idols or sin to God and his ways and service. And in this known notion is it taken by those who, as we mentioned, look on this as an act precedent to that which he expresseth by sitting, or dwelling, under his shadow, viz. what they shall do, that they may obtain place under that shadow, whether they understand it ei∣ther of the people of Israels returning from captivity into their own land, or both of such of them and of other nations as should be converted and come into Gods Church, that they may dwell in the shadow thereof, and be under his protection. But others who look on it as an expression of what they shall do, or of what condition they shall be in, after they are come into it, or have obtained the priviledge to be under it and enjoy the bene∣fit of it, which, as we said, we look on as the better way, do, divers of them, look on the word in something a different notion which they take the word, returning, to have, viz. as it may denote a returning or coming to ones self a recovering of his spirits which seemed to faint and faile, and becoming vigorous, as it is q 1.132 observed to import 1 Kings 30.12. where it is said of that young Egyptian which they found fainting through sickness and hun∣ger, that after they had given him to eate and to drink, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and his spirit r 1.133 came again, or returned, to him; and as it is also used in the notion of, to be quiet, and rest, viz. s 1.134 because rest and quiet are consequent on ones return to his proper place: hence find we some by other words to such purpose here rendring or interpreting that here used, and by which it is commonly rendred, reverti, or, converti, returning, or being converted, by t 1.135 quiescent, they shall rest; u 1.136 refocillabantur, w 1.137 re••rea••untur, vel x 1.138 recreabunt se, shall be re∣freshed, find refreshment, or refresh themselves, or gather strength; y 1.139 redibunt ad se, shall come to themselves: by all which is signified the great pleasure that they, who were before in evil condition, shall there enjoy; which then must be understood of true inward peace and con∣tent, which in him they shall find, to support them against outward troubles, from which this shadow doth not exempt, John 16.33. and 2 Cor. 4.16. According to them that so render, this is a first and distinct benefit that they shall here find, and then follows as a se∣cond, what is in the next words expressed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yechaiyu dagan, which ours renders, they shall revive as the corn, as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cedagan, with the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ca, signifying as, prefixed to it, as it is to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cage∣phen, as the vine, following; as Kimchi thinks it to be required, saying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here is z 1.140 wanting and to be supplied the letter Caph, the note of similitude, though then as to the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yechaiyu, which ours render, they shall revive, he goes something differently, explaining it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall revive themselves at all times, to wit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall revive themselves continually with the command∣ments of God, which a 1.141 shall strengthen, or cause to subsist, as corn doth, which for the most part sustaines, or gives life unto, man. That rendring of Kimchi do others also take, viz. vivifica∣bunt se ut frumentum, they shall quicken, or make to live, themselves as corn, but differing in giving the meaning of them. b 1.142 Vatablus, in folio, gives it by understanding, ut triticum vivificat hominem, as wheat causeth a man to live; Drusius by, vivificabunt se, they shall quicken themselves, understands, c 1.143 vivos liberos procreabunt, they shall beget living, or lively, children; by, ut frumentum, as corn, in as good plenty as corn grows, many grains of which come forth from one. Pareus other∣wise understands it of the increase of the Church from small beginnings. Grotius look∣ing on that as the proper rendring, gives for the meaning of it, triticum humo obrutum enasci∣tur, ita ipsi ex calamitatibus se attollent, i. e. wheat buried in the ground grows up again, so shall they lift up themselves out of their d 1.144 calami∣ties, which is much the same that Vatablus in some editions hath, perferent fortissime afflictio∣nes ut triticum frigora hyemis. As these under∣stand, as we said, the particle of similitude 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ca, so do others retaining the same rendring in the first word, to wit, with supply of, se, them∣selves, look on the preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, in or with, to be understood in the second, and so render,

vivificabunt e 1.145 se frumento, shall revive them∣selves with corn; as if the import were, that they shall be supplied and fed with all manner of the best provisions, plenty of which may by the word corn or wheat, the chief staff of life, be set forth. These all take the verb as active or transitive, but by others not a few, it is rendred as absolute or intransitive. So the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as f 1.146 some copies have it, they shall live and be strengthned, or established; or as others, g 1.147 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inebriabuntur, shall be drunken with wheat, which, h 1.148 as Jerom notes, must not be under∣stood in an ill sense, but so as to denote that they shall be plentifully or abundantly satisfied. And i 1.149 some think thereby allusion to be had to drink made of wheat; so the printed Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and they shall live, and be drunken, with wheat, or corn, in which translations the latter verb seems added for explication, there being nothing in the Hebrew more than what seems expressed in the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall live; and so the Vulgar Latin, vivent tritico, they shall live with (as the Doway, or by) wheat: so the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall live of corn. And so some among modern Inter∣preters also, as Castalio who retains the same words, and as some by Drusius cited, vitam producent frumento, they shall prolong their life by corn, which he explains by rebus necessariis ad vitam sustentandam, by, or with, things ne∣cessary for the sustaining of life; which words of his sound as if he understood them of cor∣poral food and good things, whereas others will rather have spiritual good things and food to be understood, viz. the word of God, and the holy sacrament of the body and blood of Christ; so Mercer, frumento aluntur, they are nourished with corn, commendatur verbum &c. the word of God is here commended, quo animi saginantur & confirmantur, by which the soul of men are nourished and established: and he saith that it is called corn, quod mun∣dus verbo destitutus, etsi religionem jactet, velut paleis vescatur, because the world without the word of God, (by which alone all true know∣ledge of him is had) however it may boast of religion, doth but as it were feed upon chaff. And in his latter notes following the other translation, vivificabunt se, they shall quicken themselves, i. e. roborabunt, consolidabunt sese, non secus ac triticum corpus consolidat, they shall strengthen and make firm themselves, as wheat doth the body, idque vero pabulo verbo Domini, and that with the true food of the word of the Lord. Others, saith he, render, vivifi∣cabunt se tritico, they shall quicken, or make to live, themselves with wheat, ut sub externis in∣terna etiam intelligas, that so under an expres∣sion of outward things you may also understand inward things, i. e. consolidabuntur & pascen∣tur verbo animi pabulo, they shall be strengthned and fed with the word the food of the soul. What he understands particularly of the word, others understand also of the sacrament or Christ therein exhibited, saying, that the good things given in Christ, which are expressed under the notion of outward things, are not effable or ex∣pressible: Munster, that they shall then be, pasti frumento vitae & poti sanguine Christi, qui cibus est & potus animae, fed with the corn of life and given to drink of the blood of Christ, which is the meat and drink of our souls. So Oe∣colampadius, scimus qui sit panis coelestis, Christus ipse qui nos cibo non pereunte pascit, we know who is the heavenly bread, Christ him∣self who feedeth us with bread that perisheth not. Lyra expounds it of the sacrament of the Eu∣charist, applying what is said John 6. if any man shall eat of this bread, he shall live for ever, and to the same purpose several k 1.150 others; yet hence to fetch grounds for the doctrin of transubstantiation, or for communicating only in one kind, because here is only corn named, and the LXX mention the drinking of wheat, as l 1.151 some would do, is certainly beyond and besides what the words can import.

All these ways which we have seen, how∣ever differing in their particular expressions, yet as to the scope in general do agree, that the words are a description of such happiness and such good things, which they that dwell under the shadow of God's Israel, his Church, shall there find conferred on them and enjoy; and this meaning of them hath generally obtained, and will, I suppose, obtain. I shall not stand to enquire which of them most aptly bring their words to the meaning, or how far the words are to be understood either of temporal or spiritual things, some seeming to under∣stand them more of the one sort, others of the other, and godliness having a promise both of the things of this life and that which is to come; I shall rather propose to be considered, whether there be not yet a different rendring more literal & neerer to the words in the ori∣ginal than any of them, and which may give as plain and perspicuous a meaning as any of them, for describing the happiness of them who dwell under that shadow. There is none of them yet mentioned, which gives us a bare and simple rendring of them, without some supply of their own added. Some, as we have seen, requiring both a supply of an ac∣cusative

case after the verb, which they make to be, se, themselves, and a particle of simili∣tude to be prefixed to the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dagan, corn, or wheat, or else something else to be put after corn, or else a preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, with, to be prefixed to corn, and some then taking the verb in an active or transitive sense, some in an intransive signification; but apparent it is that the verb is according to its form transi∣tive, signifying, shall make, or cause, to live, and that then the following noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dagan, corn, if there be nothing supplied, must be the accusative case governed of that verb, so that it will sound, they shall make to live, or produce, or cause to grow, corn: and so the Interlineary expressing the letter, renders, vivificabunt tri∣ticum; and so the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall bring up corn; so R. Tanchum also plainly takes to be the construction, while he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he means by it the culture of the ground, and sowing it, and raising corn. Following then this construction, and understanding it in a spiritual sense, as I think we ought to do, we have this meaning, I think very plain, that they shall produce abundance of fruit of the best sort, compared therefore to wheat the noblest of the fruits of the earth, that is, shall abound in all good graces, and plentifully bring forth good works; and so will it agree with what our Sa∣vior expresseth in his m 1.152 parable of the condi∣tion of those that into sincere hearts receive the word of God, viz. that they beare fruit, and bring forth some an hundred fold, some sixty, some thirty. So that his word is in them as wheat falling into good ground, which suf∣fereth it not to wither and die, but quickneth it, and causeth it to grow up and bring forth in great abundance. The words being in this sense taken, the foregoing verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yashubu, shall return, being joined to the following, may signify either their turning from their former barrenness, or ill fruits, before they came under the shadow of Gods Church, and were wa∣tered with his dew, now to be fruitfull in good of the best sort; or else that they shall continually so do, not ceasing, but again re∣turning to quicken wheat, viz. to produce fruit of the best sort without failing, in which way the verb will have force of an adverb, as Cocceius makes it to have, though perhaps to somewhat a different meaning rendring, denuo sedentes in umbra ejus vivificabunt frumentum, explaining it in his notes, iterum vivificabunt frumentum, they that sit in his shadow shall again (we may say, again and again) quicken wheat, so as to under∣stand their n 1.153 perseverance or continuance in doing good, their repeating it, & adding daily to it, and making fresh increases in it.

This way of rendring it by, vivificabunt frumentum, aut facient ut vivat frumentum, shall give life to corn, or shall make corn to live, L. de Dieu also looks on as literal and proper, and to have no impertinent sense, which he would have to be, that God having promised to his Church, by Christ to be restored, such fruits of the effects of his grace as have been mentioned, that it should equal in beau∣ty the flower of the lily, and in its roots the trees of Libanus, in its boughs and glory the olive-tree, in this verse also adds that it should for its shadow equal any the noblest trees, and also, vitae efficacia, in the efficacy of its life should surpass even wheat; for that it should be so far from having need of wheat to cherish its life, that it, ipsi tritico vitam sit collatura, shall confer life to wheat it self. Thus that learned man, but I think the meaning which we before gave, to be as as verbal and pertinent, so more clear, viz. taking by it to be meant the fruitfulness of those that sit under the shadow of the Church, the true members thereof, in bringing forth, with great improve∣ment, fruit answerable to the good seed which they have received, and duely cherished, and quickned in their hearts. The words so un∣derstood are certainly as full or a fuller ex∣pression of the happy condition of those who are said to dwell under his shadow, viz. the shadow of Israel or Gods Church, as, or than, if understood as by ••hose first mentioned, of their enjoiment of things good to themselves tem∣poral or spiritual, as giving together an assu∣rance of both these, of the first as far as shall be for good to them, of the second in plenti∣full measure to them. For by being so fruit∣full is made certain their being daily watered by the dew of Gods grace, and their in∣terest in him, by whose spirit dwelling in them they are quickned and enabled to do such things, (as it is the peculiar priviledge of the members of his Church alone to be enabled to do such things in an acceptable manner,) and by the same means are they assured that they shall not want any good thing conducing to their true happiness and comfort, neither spiritual good things which are the chief, nor temporal also as far as shall conduce to their good. And of them so understood is a clear connexion (clearer than in any other way) with the following words, which are mani∣festly to the same purpose, to shew their abounding in fruits of the spirit, by a like ex∣pression taken from things well known, in comparing them farther with that noble plant of a flourishing and fruitfull vine in the words, and grow (or as the margin reads, blossome) as a vine. So above v. 5. do they render the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yiphrach, and there hath been

spoken of it, what it is needless to repeat. The meaning of the words may be illustrated by comparing them with what our Savior, comparing himself to a vine and believers to the branches, saith John 15.5. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. Who are they that are here said to dwell under the shadow mentioned, but such as come into and abide in him true and faithfull believers? And what doth their growing or blossoming as a vine import, but their bringing forth much fruit, and such as none out of Christ can bring forth?

Kimchi cites here an opinion of some of their ancient Doctors, who seeing that for ex∣pression of the felicity of those times spoken of, here are joined both the causing to live or grow as wheat, and the growing as a vine, and taking the words as simply spoken, and de∣noting the nature of the things mentioned not by way of similitude, thought that in the days of the coming of their Redeemer (i. e. the Messias) there should be a change of the na∣ture of things, and that the wheat should then grow and quicken as a vine doth, so that it should not need a new sowing every year as it now doth, but should continue as a vine doth, to spring up continually from the same root as that doth. Of which fancy we may make, however fond it be, this use, that ac∣cording to their confession these things here spoken belong to the times of Christ, and were to be made good by his coming, and so consequen ly do belong to the description of the state of his Church, as we say they do, but not litterally and carnally understood as they would have them to be, but in an higher spiritual meaning. No other use can we make of this their opinion, than what we have mentioned. As to the meaning of the words, that I take to be as we have said, a description of the felicity of those in the Church from their abundant fruitfulness, which is in the next words farther amplified by setting forth the excellency and acceptableness of the fruit which they bring forth.

The words are, the sent thereof shall be as the wine of Lebanon. The first word rendred in the text of our Bibles, the sent, and in the margin, the memorial thereof, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zicro, concerning which word there are differences betwixt Interpreters, both as concerning the word it self, and concerning the preposition affixed to it, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o, him, or it, to whom or what it is to be referred, whose sent or memo∣rial it is, or of what.

As to the noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zecer, it being from the root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zacar, signifying to remember, it hath properly in it the notion of memory, or re∣membring, but is thence also transferred to signify, odor, sent, or smell, which is almost one 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as * 1.154 Kimchi speaks, because the sent makes a thing to be remembred. Yet doth this make some little difference in translations, while some take the one, others the other, to render it by. The LXX render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the printed Arabick following hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as hath also the MS. and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all, his memory, or the memory thereof; as likewise the Vulgar La∣tin, memoria ejus; and so o 1.155 several more mo∣dern among Christians, and among the Jews Abarbinel. Others choose to render it by, p 1.156 odor, sent, or as ours, smell; and this Calvin prefers, though, as he speaks, it be a meta∣phorical signification, and the other proper. This also doth Aben Ezra understand by it, and Kimchi also; and R. Tanchum saith that the signification of it here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sweetness of his sent, or of the sent thereof. Piscator thinks the pla••e to re∣quire that it be so rendred; & if it so be, then Drusius would have it rendred, odor ejus ut vini Libanici, the sent of it is as of the wine, not, vinum, as the wine. On the contrary Tarnov. thinks it better that it be rendr'd, the memory, or memorial, in as much as besides that having no cause to reject the proper signification of the word, it would be a tautology to render it by, odor, smell, because of that there was in the foregoing words made mention But about the rendring the word the one way or the other there need be no contention, seeing it will be still the same thing understood, viz. that which commendeth, maketh acceptable, desirable and to be well spoken of, either the person or thing for it or by it known, whether we call it the memorial, or savour thereof; w^ch person or thing here meant, who or what it is we must be di∣rected to by the pronoun here affixed, which is referred by several to the persons before spoken of, viz. they that dwell under his sha∣dow, &c. but how then is here the singular number, whereas they are there spoken of in the plural? This Tarnovius solves by re∣solving memoria ejus, his memory, into, cu∣jusque eorum, the memory of every one of t••em, shall be as what follows viz. the wine of Le∣banon. So before him Pis••ator, odor enjusque eorum, the sent of every one of them, observing that the pronoun of the singular number is taken distributive, and so while applied to more severals, may answer to, or take in, the latitude of the foregoing plural.

Abarbinel refers it to Israel named v 5. and to whom the things spoken after belong, and of that name may things in ifferently be

spoken either in the plural or singular, and so will, he and his, in those verses before belong to it, and so still referre to the persons under that name comprehended. Ours, it appears, do not go this way; for if they did, they must have rendred it at least, his sent, or his memorial, not, thereof, which denotes not a person but a thing. Cocceius seems to refer it to corn before men∣tion'd, as by them caused to live or grow, Haec nova fruges quoad germinationem comparatur cum vite, quoad fragrantiam sensibus inheraentem cum vino Libani, saith he i. e. this new corn as for its growth is compared with a vine, for its fragrancy affecting the senses with the wine of Libanus. But this seems yet less regular, for then the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vayiphrachu, and they shall grow, if re∣ferred to corn, must have been also in the sin∣gular number. The neerest and plainest way which ours with others appear to follow, is, that it be referred to the immediatly pre∣ceding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cagephen, as a vine, the memorial or sent whereof is compared as follows, and so to say, the sent thereof, must be all one as if it had been plainer said, as a vaine whose sent, or the sent of which is as the wine of Lebanon, viz. the sent of whose fruit, or the wine thereof made, is as fragrant and well sented as that other; or if it be readd, as in the margin, memorial, i. e. which is as famous and as much commended for its flavour, tast, smell, and other excellent properties, as that wine of Libanus. This seems much the plainest and clearest construction of the words; otherwise the meaning will be much one, whether it be referred to the persons compared to such a vine, or to the vine it self: for it will import the same thing to say that the sent, or same and report of such persons who grow and bring forth as a vine, shall be as well spoken of, and as gratefull and acceptable as the wine of the vines of Lebanon; or to say, that vine like which they shall grow is no ordinary vine, neither such as is barren, (as above c. 10. 1. Ephraim is said to be at that present) nor such as should bring forth wild grapes, as Judah is taxed to have done Isaiah 2. not as the vine of Sodom, whose grapes are grapes of gall, and their clusters bitter, and their wine is the poison of dragons, Deut. 32.32. but a gene∣rous noble vine, whose wine is as famous and as fragrant as the wine of Libanus, which for its excellency is q 1.157 from of old to this day commended and famous. To say either of these, is to commend them spoken of, either their persons immediatly and expresly, or that to which they are likened, and so inclusively them for something extraordinarily gratefull and acceptable in them, which makes them well spoken of, whether we call it their memo∣rial, or their sent and sweet savour. That (seeing the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zecer is appliable to both) there may be nothing wanting which by either of them may be implied, the Chaldee Paraphrast takes them both in, while he ren∣ders the whole verse, They shall be gathered from their captivity, they shall dwell under the shadow of their Messias; and the dead shall live, and good shall increase in the earth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the memory of their good works shall go on and not cease, like as the memory of the sound of the trumpets over the r 1.158 old wine that is poured forth in the sanctuary; where R. Salo∣mo notes that they sounded the trumpets over the drink-offerings, while the Levites sang. The notion of memory or memorial he expresses, the notion of sent or favour he seems to include, while he adds the epithet of old, which is not expressed in the Hebrew, and interprets the wine of such as was offered in the Temple, s 1.159 which doubtless was of the best fort, as all things offered to God were. That by Lebanon the Temple is sometimes understood, we above observed. By this in them that is likened to such noble wine, we may well understand such t 1.160 good deeds as make them and their name gracious and ac∣ceptable to God and men, and their constant faithfulness therein, so that they savour of no∣thing else, nor can any thing else be reported of them. To say with u 1.161 some of note that by the sweetness and pleasantness of the wine, to which they and their actions are compared, is meant only the quiet and content and plea∣sure which they shall enjoy in the Church of Christ, we cannot think is that which by these words is only, or properly, meant, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of sent, or memorial, denoting not only, or not so much, what they in themselves enjoy, as what account or esteem they are in with others, whether God or men, for what they do, or what proceeds from them.

He that explains the meaning by, fama tantae prosperitatis w 1.162 plurimos invitabit ut participes ejus fieri cupiant, the fame of so great prosperity shall invite many to desire to be par∣takers of it, must refer the affixe in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zicro, neither to the persons nor to the vine, but to the act of their flourishing like a vine. The reverend Diodati gives two meanings 1. The memorial of him, i. e. of God, as above the word is used of his name c. 12.5. he means, that the knowledge of him and his doctrin shall be always most pleasing to his people, like unto excellent wine,

(which he thinks illustrated by Cantic. 1.2, 3.) 2. or, God shall love the memory of his people very dearly. In the first he refers differently from others the affixe his, to God, which sure the series of the words doth not favour; in the se∣cond, to the persons under Gods shadow or in his Church, which is the same we have seen from others, and spoken of.

V. 8. Ephraim shall say, what have I to do any more with Idols? I have heard him, and observed him: I am like a green fir-tree, from me is thy fruit found.

Ephraim shall say, what have I to do any more with Idols? Of the connexion of these words with the foregoing we shall best judge, when we have looked into the meaning of them. They are in the Hebrew simply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephraim mah li od leatsabbim Ephraim quid mihi ultra ad Idola, or x 1.163 dolo∣res, or y 1.164 cum Idolis? Ephraim what have I to do any more with Idols? There is no sign ex∣pressed which may shew what case Ephraim is to be taken in; some therefore take it as in the vocative case, as much as to say, z 1.165 O Ephraim; and so the words, these first as well as the fol∣lowing, will be the words of God speaking. In the explaining what it is that he speaks there is difference between their expressions, yet most tending to this, that they are a calling on them from him no more to have to do with Idols, no more to a 1.166 join them with him, who alone is sufficient for them, without b 1.167 need of them, and therefore requires that they serve him alone, on him alone depend, and casting away their Idols serve him alone.

Abarbinel among the Jews (and among the Latins Arias Montanus following him) makes them to sound as much as, O Ephraim, what have I to talk, or speak, to thee any more of Idols, and to reprove thee for them, and shew that they are shamefull things, and have no power to save thee, seeing I have already spoken enough in this kind? &c. as he will then have the following words to sound, as in their place we shall see. By these we see Ephraim is taken in the vocative case, but by others in the nominative, and so to be the person repre∣presented speaking these words, and in them renouncing and disclaiming Idols, and therefore the note of distinction or accent in the Hebrew, as c 1.168 they think, requiring some∣thing to be understood to make the constru∣ction plain in other languages, supply a verb to be governed, which ours, choosing this way, make to be, shall say, or let him say, as divers others, both ancient and modern, like∣wise do. So the Chaldee Paraphrast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 those of the house of Israel shall say, what have we any more to serve Idols? So the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & dicet Ephraim, quid mihi ultra & Idolis? and Ephraim shall say, what have I any more to do with Idols? The MS. Arab. looks also on it as what Ephraim said, or shall say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephraim said, what of profit is to me from Idols? or as he saith it may be rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what is to me and Idols? i. e. what have I to do with them? In the same way go the Rabbinical expositors also. R. Salomo explains it, Ephraim shall say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what have I any more to go after Idols? & so shall he return from Idolatry. R. Tanchum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what have we to do with them, i. e. what is the need of them? illustrating the construction and use of the repeated particles in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the like expression Jer. 2.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what hast thou to do in, or with, the way of Egypt? Aben Ezra also, when Ephraim shall say, what have I to do any more &c? I have no need of them. Kimchi also, and then (viz. when things are so as in the pre∣ceding words described) Ephraim shall say, what have I any more to do with Idols? for while I did serve 'them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all evil be∣fell me; but now I serve God, all this good shall be, or is, to me, and then shall God say as follows. The Author of the Vulgar Latin, Ephraim quid mihi ultra Idola? without expressing the particle in the later word, yet Englished by those of Doway as if it had it, what have I to do any more with Idols? may seem at first to take in the former way Ephraim for the voca∣tive case, as if they were the words of God speaking to him; yet do d 1.169 some ranck him among those that take it in the nominative, un∣derstanding also the word, dicent, shall say, as those whom we have mentioned, besides others whom it will not be necessary to men∣tion, do. And this way Rivet prefers before the former, as thinking the words so rendred, what have I any more to do with Idols? to be more agreeable and proper to penitent Ephraim than to God; and there seems reason for it, in as much as Israel had had to do with Idols before, but e 1.170 God never had, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 od, any more, seems to intimate that those so saying had formerly had to do with them, and had respect to them.

This inconvenience is by some, who yet take the word in the vocative case, O Ephraim,

remov'd by changing the person in the pronoun from the first to the second reading, not, Quid mihi? what have I? but, quid tibi? what hast thou to do any more with Idols? So f 1.171 Mercer, saying that the change of the person, obscuri∣tatem parit, makes the sentence more obscure, and that therefore he would choose to use the se∣cond person. Yet will the words without that altering the person give no obscure meaning, and such as will not be liable to any mis∣interpretation, they in that way literally with∣out supply or alteration sounding, Ephraim, what is to me any more and to Idols? which will make plainly this sense, what likeness to, or what g 1.172 concord with, Idols have I, or is there to me, that thou shouldest continue to join me with them, or any more join them with me? yet may we think that ours do well in taking the other way, making Ephraim the nomina∣tive case, and supplying, shall say. Grotius makes out the sense by a different supply in a different place of the sentence, viz. of cur∣rit, before the last word, and h 1.173 without respect of the signification of the pronoun in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to me, farther than so as to make with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mah an interrogation, as if they sounded, Ephraim quid ultra ad Idola currit? why doth Ephraim any longer run to Idols? i. e. cur adhuc Ephraimi∣tae Idola colunt, cur non ab eis discedunt? why do those of Ephraim yet serve Idols, why do they not depart from them?

What case the LXX here take Ephraim in, or how they distinguish the words, we are left uncertain, by reason of the different read∣ings in the several copies thereof, i 1.174 some having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so joining it with the pre∣ceding word in the foregoing verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, making it sound, of Libanus of Ephraim; some 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the dative, which then will sound, of Libanus to Ephraim, which will be much the same in sense if the words be joined, but if it be separated from Libanus, and begin a new verse, as in k 1.175 others it doth, then will it re∣quire something to be supplied, as perhaps, say, or let it be said, to Ephraim, or ask Ephraim what he hath yet to do with Idols? or as to Ephraim, what hath he to do &c? or the like. In others there is no article at all, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. what hath he &c? which is still, as for Ephraim, what &c? or let Ephraim say what he hath &c. then the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to me, they seem to change into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to him, which change of person we have above seen some to think here to be conducing to the plainer meaning of the words. In some that word is quite left out, and then they will sound, Ephraimo quid adhuc cum Idolis? this being observed their meaning is plain, viz. as a de∣mand from God what they any more should have to do with Idols, and so intimating that they had no reason to follow them.

The result according to all is this, that converted Ephraim, all that come into Gods Church, neither ought nor will have any thing to do with Idols, or look to or depend on any for good but God alone, whether we take them as spoken from God declaring that they ought not, or as to be uttered by them to declare that they will not, as above they are directed to do v. 3. What reason there is for both, is farther declared in the following words, which are by ours looked on as the words of God, describing how his carriage to them hath been and shall be, upon their con∣version to him.

I have heard him and observed him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ani aniti veashurenu. According to such different significations as the roots of these verbs are looked on to have, are here different interpretations of the place given, as the Inter∣preters thought such or such most agreeable to it. Notions that to the first, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anah, are attributed, are of humbling, speaking, an∣swering, or hearing, and each of these are here by some taken. The LXX take that first named, rendring it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have humbled him, supplying the accusative case of the person to be governed of it, which is not expressed in the Hebrew. With them in this fully agree the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and likewise the printed Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Among the Latin Interpreters, the Tigurine version may be reckoned with these, having ego adflixi eum, and such as Oecolampadius saith render humiliavi, perhaps he means the Septuagint. As to the second verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veashurenu, being regularly from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shur, the usual significations attributed to it, besides that of singing, which seems not so much to pertain to this place, are l 1.176 to direct, fixe or set ones eyes upon, to behold, and, curavit, animad∣vertit, sollicite observavit, to take care of, to mark, and diligently observe, and that whether for good or m 1.177 evil. The primary signification of it n 1.178 some will have to be, recta intendere, seu extendere, distendere, & dirigere, to stretch right out, to extend, distend, and to direct, and thence the other notions, as of singing it being understood of the voice, and of directing to, or setting on, the eyes, to flow. The LXX here render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the printed Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will strengthen him; the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will glorify him, or celebrate him. That of the LXX and Arab. may well enough agree, and be reduced to some of

those notions of directing, and looking after, or taking care of, as well as, and more regularly than to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ashar, as it signifies to go right, or to direct ones goings &c. to which o 1.179 some re∣fer it. That of the Syriack may also without straining be reduced to the same notions of the theme, though more plainly to the notion of singing, their word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying glo∣rificare, celebrare, and canere, that so it may import that those whom he had humbled or made low, he would set again in a laudable and glorious condition, like the tree described in the following words, for those also he joins with these. According to these the reason included in these words, why they should or would disclaim having any more to do with Idols, is because all the disposal of things to them was only from God, and the Idols of themselves neither did p 1.180 nor could do good or hurt to them, neither the affliction that they were in was brought on them by their power, though for their sakes, nor could they take it off from them, and restore them to strength and prosperity. This Cyril looks on as the scope of them.

The same notion of the first verb, viz. that of humbling, some also among the Jews take, but with a different construction, and to a different meaning. So R. Tanchum in the first of three interpretations which he thinks the words to be capable of, cites it as rendred with the other, veashurenu, following it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have humbled, or humbly inclined, my self, or condescended, when I saw it, (perhaps, when I saw him renouncing Idols, if we read it lamma; or to what I have seen, if we read lema) i. e. saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have condescended from my due, and have not exacted it of him as it might be exacted. His words seem to me obscure, except perhaps he would have it meant, that God upon their disclaiming Idols presently should or would shew favour to them; so that their turning from them had or should have present effects for good to them. However by this it is ma∣nifest that they took the first verb in the no∣tion of humbling, as the LXX did, though in a different sense from them, the Greek under∣standing it of Gods humbling them, and sup∣plying 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; these of Gods humbling himself.

In the second verb they take a different no∣tion, viz. of seeing, not of strengthening. Others differ from them in both. So a second In∣terpretation by R. Tanchum mentioned, takes the first verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aniti in the notion of speaking to, as it is used Deut. 26.5. and the second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ashurenu, in the notion of seeing, so as to sound, I have commanded that the wor∣ship of Idols be left off, but I see that you do serve and worship them in opposition to me, so that the intention of them should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is not this a shamefull thing in you so to do? and so would the words be a reproof of them for not leaving their Idols when God had commanded them to do it, and not a rea∣son why they had left them, or were resolv'd to leave them. In this way there seeme re∣quired many supplies, which make it also obscure. A third interpretation which he brings is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when I say to Ephraim (or, if the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be redundant, as proba∣bly it is, when Ephraim shall say) what have I to do with Idols? I will answer and will look on him, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when he hath repented I will have a care of him or an∣swer his desires, that so the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anah here may be agreeable to that notion in which it is taken, where it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mony answereth all things, Eccles. 10.9. and so the meaning, that when he hath re∣pented 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will look upon him with my providence; and with this last ex∣position do such, as are by other Jews chief∣ly given, agree. So that of R. Salomo, who explains the first verb by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will answer, or hear, him out of his affliction; and the second, ashurenu, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will look upon his affliction. Aben Ezra also, when Ephraim shall say &c. I will answer, or hear him, so as to give all his desire, citing likewise for this use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anah, that place out of Eccles. which was before men∣tioned. Kimchi also to the same purpose, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will look upon him in an accepted time, that it may be contrary to what he elsewhere saith, I will hide my face from them, Deut. 31.17. Abarbinel also cites this as the common exposition of their Interpre∣ters, observing withall that they take the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is in form the preterper∣fect tense, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the place of the future, I have heard, for, I will hear, viz. presently without delay, & certainly as if I had already heard them; but he himself chooseth to give another exposition, to wit, in pur∣suance of his exposition of the foregoing words which we have seen, as if both they as well as these were all the words of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have spoken to thee these things, viz. that thou shouldest no more have ought to do with Idols, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and I also will observe him, to look after him to see whether he will any more return to his folly and the worship of Idols or no,

and, or for, I change not, for I am still as a green fir tree, remaining still without change &c. as follows. But, though he preferre this way of his own before that of the others before him, I know not what reason we have to do so. Ac∣cording to them the MS. Arabick renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have answered him, and will cast mine eye upon him. Most modern In∣terpreters among Christians also rather, and perhaps not without good ground, agree with them, as ours do, with some little difference between them, especially in that whereas the first of the verbs is in form of the preterper∣fect, the second of the future tense, some render both as of the preter tense, others both as of the future, others both in neither of them, others each so as they are in the He∣brew. Hence are these various rendrings; 1. ego q 1.181 respondi & respexi, I have answered and looked upon; so the Geneva English, I have heard him and looked upon him, as well as our later, I have heard him and observed him; 2. r 1.182 exau∣diam & respiciam, s 1.183 aut contemplabor, I will hear and will look upon; 3. t 1.184 ego exaudio; aut respondeo, & respicio, I do hear, or answer, and look unto; 4. u 1.185 respondi & contemplabor eum, I have heard and will look upon him, yet with this note (perhaps without cause) set on the first word, praeteritum pro certissime futuro, that the preter is for the future, shewing it shall most certainly so be, and so to sound, certisfi∣me exaudiam, I will most certainly hear. Yet this certainly is most literally agreeing to the Hebrew, wherein the first verb is of the preter form, and the second of the future, and as so to be taken, as R. Tanchum observes the vowel Patach under the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve to shew, whereas if it were to be taken for the preter∣perfect, it should be Kamets. Yet do all these mean while well agree as to the signification of the words, nor much differ as to the mean∣ing, all looking on them as shewing what great reason there was that Ephraim should clearly abandon Idols and cleave to God, be∣cause of the unprofitableness of them, and the great benefit of Gods service; though as to the circumstances of the time when this was or should be made manifest to them, they differ, while some refer it to such benefits that those who are called Ephraim had already found and enjoined in serving God, and had assurance of still enjoying, such as they never found from Idols, who neither could hear them, nor answer them, or grant their re∣quests, and that therefore they ought to aban∣don Idols and their service, and should re∣solve so to do, and so their experience thereof in these latter words be the reason why they should or did say as in the preceding, what have I to do any more with Idols? though in the order of the words the effect does precede. This way Calvin thinks the best, under∣standing both verses, as we have seen, in the preterperfect tense as ours also do, or in the present as others. Others look upon it w 1.186 as a declaration of what God would certainly do upon their repentance or casting off their Idols and turning to him, so to move them to repent and turn, and therefore take both in the future tense, as telling of what should follow on their so doing, that they might see what reason they had to do it. In the last way, which is literally agreeable to the Hebrew, both these will be joined, as shewing what they had found, and what they should find, of good in God, and so giving as a reason of their conversion, so a reason why they should pro∣ceed in, and adhere constantly to God alone.

These likewise agree in their construction and distinction of the words, making these mentioned one clause, and then the other fol∣lowing another, farther describing how good God was or would be to them, I am, ac∣cording to ours and others, and I will be, as others supply there also the future, a green fir-tree, from me is, or shall be, thy fruit found, ordering the tenses as they did in these words, and on the same ground.

The same construction and distinction have we likewise in the LXX, and in both Arabick versions, and in all the Jewish Expositors which we have mentioned. But the Vulgar Latin, though as to the signification of the words, and as to the scope of them, it will agree with some of them, yet as to these, viz. the construction and distinction of the words, it is different from them all, as will appear by a view of its reading, which is, ego exau∣diam & dirigam eum ut abietem virentem, which those of Doway English, I will hear and di∣rect him as a verdant fir-tree. In this rendring both the construction, distinction and order of the words, and the nature of the com∣parison, is altered from what it is in the others; the second verb ashurenu, by them rendred, I will direct, doth not, as in those, end a clause but continue it, taking into con∣struction with it the following words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ani cibrosh, the first of which, ani, they put before it in the construction, which is in the Hebrew in place after it, and by the other Interpreters made to begin a new clause, and to require as understood with it the verb sub∣stantive, am; then the second, cibrosh, as a fir-tree, they make to be governed of dirigam, and in the accusative case, as pertaining to the person by the pronoun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 him in it denoted

and spoken of, whereas according to the others it is the nominative case, and refers to the person speaking, so that the nature of the comparison is clean altered in it; in the other ways he that is compared to such a tree is God himself, he that speaks; in this, those of whom he speaks, viz. Ephraim.

x 1.187 There be who so expound those words as not to make dirigam have that influence on abietem, but understand another verb after ego, which they then separate from it by a pause, as beginning a new clause, thus, ego exaudiam & dirigam eum, ego ut abietem virentem, subaudi, faciam, I will hear and di∣rect him, I (will make him) as a green fir-tree; but still though the distinction of the words be by that means altered, is the comparison un∣derstood in the same different way, viz. so that Ephraim, and not God, be the person compared to the tree. The same way in making it, as likewise in the construction and distinction, doth the Syriack also (whom we have mentioned) take, rendring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Latin Translator renders, Et ego glorificabo eum quasi pinum opacam, and I will make him glorious as a thick pine tree. The same way doth the Chaldee Paraphrase also go, whose explication of the whole verse is, Those of the house of Israel shall say, what have we to do any more to serve Idols? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. I in my word will accept the prayers of Israel, and will love, or be mercifull to, him; I in my word will make him like fair fir-trees, in as much as there is found y 1.188 from, or before, me remission upon their repentance. In this Paraphrase we may by the way consider whether or no he do not point out as the time when, and the person in whom, these things should be made good, the time of Christ and his coming, by his putting in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bememri, in, or by, my word, it being known and confessed by Jews as well as Chri∣stians, that by that word memra, the Messias or Christ is often in the Chaldee Paraphrase of the Old Testament designed, who is in the New Testament called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word. To return; notwithstanding this difference be∣twixt those who follow these two ways in the construction, and ordering, and applying of these words, they agree all in the general scope of them, that they are a declaration of great good and mercy from God to those, that abandoning Idols and false hopes, cleave only to him and depend on him, and are an assurance and promise to them of finding it so. But Abarbinel (as above we said) takes the words in a clean contrary way, as rather mi∣natory, and a threat to them, if they shall not turn from Idols and abandon them; and there∣fore having so rendred the former words, as we have said, makes the latter to sound, as in confirmation of what he threatned, and I change not, for I am as a green fir-tree, constant∣ly remaining the same without change, and there∣fore know thou that thy fruit shall be found from me, and that fruit shall be according to thy works, i. e. if ye shall be willing and hearken, ye shall eat the good of the land; but if ye refuse and rebell, ye shall be devoured by the sword, for the fruit shall certainly be in due manner. Arias Montanus seems to follow him in it, but I think there is no reason to forsake the way that our Transla∣tors and others take, according to whom as the first words are a declaration of what good they had found and should find from God on their sincere conversion to him, and include a promise that they should still find the like, that he had & would have continually both his ears and eyes open to them and on them for good; so are the latter a further confirmation and il∣lustration of the same, by way of comparison expressing how he was and always would be to them, saying, I am like a green fir tree, from me is thy fruit found, whether we understand what is spoken as of what is, or of what shall be, seeing we speak of God with whom is no alte∣ration or change of time, but all things pre∣sent, it will be all one.

I am, or according to others, will be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cibrosh raanan, as a green fir tree, say ours, and so many, yea most, others; as the Vulgar Latin renders it, abietem virentem, but the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the La∣tin Translator renders, sicut juniperus condensa. The printed Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Latin Interpreter renders, similis arbori cypressinae uberrimae, like to a most fruitfull cypress tree, but I know not for what reason, seeing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arar in Arabick is a known name for the Juniper, not the Cy∣press tree. The MS. Arab. renders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 alsharbin, but Abuwalid thinks that to be the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 taashur, Is. 41.19. as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the ancienter Rabbins, and to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a kind of Cedar. It is by ours there in Isaiah rendred, the Boxe tree, and it must be then different from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which there is named as distinct from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the z 1.189 Arabick Writers of simples it seems to be made all one with Dioscorides his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ce∣drus, his words being by them taken in the

description of it, viz. that it is a great tree out of which comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it bears fruit, saith Dioscorides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like that of the a 1.190 Juniper tree; they say like that of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Cypress tree. And the Author of Ma la yasa reckons it among the species of the Cy∣press. Ebn Bitar saith there is a lesser prickly sort of it, which bears a fruit like that of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 arar, or Juniper. in Isaiah c. 55. v. ult. in both Arabick versions the same word is rendred by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same Author of the Arabick MS. saith it may here be also otherwise rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 albarutha, which agrees in letters with the Hebrew name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here according to the ordinary change between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and I look on it as the Chaldee name of the same tree. The Sy∣riack, as we said, renders b 1.191 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Latin Translator renders, pinum, a pine tree; but in the c 1.192 chief Syriack Lexicographers it is said to be a great tree with many leafes on, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an almond tree. Abuwalid and R. Tanchum say of it, that it is a kind of cedar. Arias Montanus renders it buxus. That there should be a difference and ambi∣guity in rendring the names of plants or ani∣mals among such who lived not in the place where those things were, and saw and heard what was so or so called, is no wonder. Hence such variety in such cases, not only in different Interpreters, but even in the same when such names occur; as for instance here in the LXX, this very word they render sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fir tree; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cypress; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a cedar; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fir; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a tree of Libanus; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pine; sometimes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, usually taken for a juniper, yet may it be doubted whether they might not mean a cedar, for which also the word d 1.193 is observed to be used. The Epithet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 raanan, green, joined with the tree spoken of, shews that it was such as kept its leafes, and did not cast them as others do; and therefore these Interpreters all, however as to the particular tree they dif∣fer, yet generally pitch on such as are of that nature, perpetually green and flourishing: and in that regard which ever of them it be taken for, God may be compared to it in respect of his continuing the same without change, which is that respect for which Abarbinel thinks him to liken himself to it; and Ephraim also, whom Jerom and the Syriack and Chaldee think here compared to such a tree in regard to a constant flourishing condition, which they take God here to promise that he will continue them in. But according to the others whom ours follow, God is looked on as comparing himself to such a tree as is named, not only in respect of its perpetual verdure, but in re∣spect to such benefit which men by reason thereof receive by it, as shade or refreshment, shelter and protection from it, and therefore may be well thought meant some of the noblest among them which are perpetually green, and fit for that purpose.

Of that tree by the LXX named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cyril saith that it is a tree so thick, so clad with leafes, that it may seem a roof or shed artificially made with hands, not to be pierced either by the sun, or by e 1.194 any, though most vio∣lent, rains; so that God promising to be to them as such a tree, promiseth that they shall find from him or in him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a very safe shelter and help. Of the same tree Jerom saith that it is of that na∣ture, ut semper floreat, that it always flou∣risheth, semper novos afferat fructus & nun∣quam deponat virorem suum, always bringeth forth new fruit and never changeth its verdure, that it defends those that rest under it from the heat of this world &c. that it gives fruit, and not only, dormientibus requiem & sedentibus, refreshment to those that sleep or sit under it, sed & saturitatem vescentibus, but what may satis∣fy those that eat. R. Salomo also saith of the tree here meant by berosh raanan, that it is a tree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that may be bowed down to the ground, so that a man may take hold of the boughs thereof; so that the meaning is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will be found of him, or ready at hand to him. Kimchi also gives the like meaning, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will be to thee as berosh raanan whose top men bow down towards its roots, and explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. so I dwelt in the high and holy place, with him also that is of a contrite and humble spirit, Isaiah 57.15. and so Mercer gives us their meaning, Some of the Jews, saith he, do refer the comparison to a green leafy fir tree, in that such a one may be bended whether soever you list, and to denote that God thereby promiseth that he will be facile and exo∣rable to grant their desires. Capito likewise, bowing down my majesty I will exhibit my self to him easy to be taken hold of as he lists, and to meet his desires becoming like a fir tree of mount Li∣banus, which as it always pleasantly flourisheth with green leafes, so bends down its boughs to a man, by which means, quidvis ramorum decer∣pere liceat, he may gather any thing from them. But what kind of tree that is, which is by the name meant, they do not express by giving us

any other name of it, and we may well think they mean a fir, as Mercer translates it; yet Kimchi in his book of roots, or Dictionary, saith, as we have seen others do, it is a species or kind of cedar, which in the vulgar tongue of the country where he lived, viz. the Spanish, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 boxe, as f 1.195 others also here ren∣der it. * 1.196 How many kinds of cedar they make I know not, nor will it much concern us to be sollicitous about it, seeing on all hands it is agreed that the tree here meant is such as is constantly green and flourishing, and fit at all times to yield refreshment, shade, and shelter against all injuries of weather, sun or rain, and so sets forth the constant duration and unal∣terable condition of him that is compared to it; and so if it be referred to God (which way ours with many others well take for the best) denotes that they keeping neer to him shall in him, or from him, find constant re∣freshment, shelter, and protection against all evils injurious either to their souls or bodies; or if it be referred to them, then that God will keep them in a constant prosperous con∣dition. In either way I think that no signifi∣cation is more conveniently given to the word than that which the Vulgar Latin, and among divers others ours both here and elsewhere, as also Lexicographers most usually give it, viz. that of the fir-tree.

A very great benefit is this of such constant shelter and protection, here in this compara∣tive expression promised, to those to whom it belongs, yet doth he not stop here, but to shew that they shall find from him not only defence against evils, but supply also of all things good and convenient for them, he adds, from me is thy fruit found. That is plain∣ly a literal rendring of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mimmeni piryeca nimtsa, as they are likewise to the same purpose by other Inter∣preters generally rendred; so by the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the printed Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex me invenitur fructus tuus; the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the same signification something more pun∣ctually, as expressing by a participle that which in the Hebrew is so, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nimtsa, found, leaving necessarily, is, to be understood, whereas for supply of that both the Greek and printed Arab. express it in another tense, as also others do for supply of what may de∣note, is. The Syriack with change of numbers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and from me are, or have been, thy fruits found. The Vulgar Latin, ex me fructus tuus inventus est, that with which most g 1.197 other Latin versions agree. Cal∣vin instead of ex me, hath à me, both signifying from me; and instead of inventus est, Jun. and Trem. have, praesto est, is ready at hand, yet noting that the word literally signifies, inve∣nitur, is found, and so h 1.198 some others also. i 1.199 Piscator would have it rather be, praesto erit, shall be at hand. Castalio hath, extat, is ex∣tant, to the same purpose. We cannot say that between these is any difference, and they all agree in rendring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mimmeni, from me; yet here shall we find in our former English Translators, both the Geneva and that other used formerly in our Churches, that it is rendred on me, both having upon me is thy fruit found. I cannot think that they took the preposition here properly to signify k 1.200 otherwise than our later Translators did, but that they did it to avoid an ambiguity which the words might otherwise seem to have in them; for when we say, from me is thy fruit found, it may be asked whether this fruit from God be meant of such as is found in God himself for them, or such as is found in them from God's inabling them to bear it. They seem to explain that they understood it of such as is in, with, or on, God himself, and from him to be found of them; for it is not agreed on between Expositors which of these meanings is to be taken, the words seeming indifferent to either. That which God yeelds and gives to them to enjoy, and that which he enables them to bear, may both be called their fruit, and both be said to be from him; and some therefore understand the words being so ambiguous the one way, some the other.

The Jewish Expositors take the first way; so Kimchi, thus connecting these words with the former, If thou shalt say a fir-tree is not a tree that bringeth forth fruit, thy fruit l 1.201 is found from me at all times and in all seasons. So Aben Ezra, Fear not because a fir-tree hath not fruit, for thy fruit is found from me. R. Tan∣chum more plainly, giving the connexion be∣tween these and the foregoing words, thus, God in opposition to Idols in which is no profit, declaring himself to be him who would govern them, and would be ready at hand to them in all their needs, and supply them with all good things and blessings, makes use of a comparison taken from a m 1.202 sappy tree, from whose shade shadow may be had, and from whose fruit, food. That which he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like a green fir tree, de∣notes defence, and yielding shade, or overshadowing, it being a sort of cedar in n 1.203 other places mentioned: but then, saith he, he declareth that he is not

as a fir-tree in all respects; for a fir tree de∣fendeth with its shadow but bears no fruit, but he both constantly defends from hurt and supplies with good, from me, saith he, is thy fruit found. In this way it appears that the Chaldee Para∣phrast (whose words we have seen) did also take these last words, (though in the former he looks on them, and not God, to be likened to a fir-tree,) while he interprets the fruit spoken of, of the remission of their sins on their repentance, which is in God, and not in them. This way several also of the Latin Expositors take, as we think Jerom to do in his explaining of the Seventies version, while he saith of the tree spoken of, that it yeelds not only rest to those that sleep or sit under it, but also saturitatem vescentibus, that which shall satis∣fy those that feed on it. But several of the mo∣dern speak plainer, whose expositions we may take summed up in Rivets words, From me is thy fruit found, i. e. thou shalt find in me not only shade under which thou maiest lie hid and rest, but also, o 1.204 uberes fructus quibus, alere te possis, plenty of fruit on which thou maiest feed; as if he should say, I will make thee to per∣ceive, omne tuum bonum ex me solo esse, that all thy good (or the good that thou dost enjoy) is from me alone. So Pareus, ego etiam praeter naturam in abiete virente fructus pro∣ducam, I also differently from what is by nature in a green fir-tree will bring forth fruit. Grotius also seems so to take it, explaining it, apud me semper fuit operae tuae pretium, which we may look on as Englished by Dr. Stokes, thou hast never done any thing for me, O Ephraim, but it hath been found that I have answered it to thee with the fruit of a high reward: he seems to take fruit for a reward, as we saw Abarbinel to do, but still that is from God, not from them∣selves. But several others take the other way, understanding it of such fruit as shall by God inabling them be brought forth by them; so Drusius explains 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 piryac, thy fruit, by, opera tua, thy works. So Diodati saith it may be understood of the Elects good works, brought forth in them by the power of Gods grace and spirit. Bishop Hall ac∣cording to this way paraphraseth it, Whatso∣ever fruit thou yeeldest it shall be of my giving, thou shalt be beholden to me for it. In this way, ex me, from me, will be as Piscator explains it, me procurante, by my procuring, or by my bringing it to pass. This way would seem better to agree with that way of rendring the former words, which we have seen the Vul∣gar & some others to give, according to which not God but Ephraim is looked on as com∣pared to a fir-tree, as if God should say, I will after thy turning to me make thee as a green fir∣tree tall of growth, and floridly green. But then, because a fir-tree which is so indeed beautifull, is yet otherwise unfruitfull, he adds, from me is thy fruit found, as if he should say, as thou shalt have from me the verdure and fairness of a fir tree, so shalt thou have also this added, that thou shalt bear fruit, which property a fir-tree hath not; and hereby shalt thou know this, that that thou aboundest in fruit, is the gift of my kind∣ness, not the work of nature; as if any should find fruit on a fir-tree, such fruit as it doth not ordinarily bear, he would know it to be an extraordinary benefit from some other, not the vertue of its nature. So doth Rivet also summe up this meaning, and withall notes, that though it be no incommodious sense, yet the former, minus coacta est, is less forced.

In this way here is but one tree looked on as from which a comparison is in different re∣spects taken: first in respect of its perpetual flourishing and gratefull shade; secondly in respect of its fruitfulness. p 1.205 Calvin for making out the meaning thinks that here is not a com∣parison to one tree only, in which should by the power of God such an extraordinary pro∣perty of fruitfulness be found, which is not usually found in trees of that kind, but that there are two comparisons put together, one taken from a fir-tree, which is fair and other∣wise beneficial, as for shade and shelter, but bears not fruit; the other from another tree that yeeldeth plenty of good fruit, and that God compares himself to both, in as much as they shall from him find the benefit of both, both that which answers to the shade and shelter of a fir-tree, and the fruit of the other: as if God should thus bespeak them, that if they be wise they will content themselves with his grace alone, quoniam qui ab ipso alimenta quae∣runt saturabuntur, because they that seek ali∣mony from him shall be satisfied; for they shall find in and from him, fructum copiosum & sa∣tis uberem, sufficient plenty of fruit, all things convenient for them, for this life and the better. Mean while those two respects in which the fruit sound from God may be taken, for either that which is from him to us, or from him in us, are so necessarily joined, that as the ex∣pression may denote both, so we cannot al∣most but understand and take in both toge∣ther. Among the chief of such fruit as we receive from him, being power and grace to inable us to be fruitfull in good, and bring forth fruit acceptable to him, as those that are in him shall from him find all good things for them, so will they all also be inabled by him to do such things as are good and pleasing to him. This fruit is necessarily consequent

on the other, but still found q 1.206 from him, who always willeth and doth good to his, and of his good will and beneficence worketh in them also both to will and to do good of his good pleasure, Phil. 2.13. 2 Cor. 3.5. Heb. 13.2.

If it be asked when those good promises were to be, or were, fulfilled, we may well say, r 1.207 under Christ, in his times, and in him to the end, and at the end, of the world, as we shewed likewise of those before. As for good things to be received, how shall God having given us him, not together with him also freely give us all things? Rom. 8.32. in him all things are ours, 1 Cor. 3.21. all things do work toge∣ther for good to them that love God, Rom. 8.25. And as for good fruit to be from them, he that abideth in him, and hath him abiding in him, bringeth forth much fruit, John 15.3. and the fruit here is to be understood chiefly s 1.208 of spi∣ritual good things, and those either of this life, or more of eternal good things pertaining to the life to come; to which purpose Jerom, If the promise be fulfilled by the coming of our Savior, and be daily fulfilled in the Church, we are to believe that it shall more fully be fulfilled, when that which is perfect being come, that which is in part or imperfect shall be done away. He adds for direction in understanding these things, that such things as are spoken of the salvation of Israel from captivity, are to be understood, non carnaliter ut Judaei putant, not carnally as the Jews think, sed spiritualiter, but spiritually: in which agrees with him what R. Tanchum also among the Jews saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. these being true spiritual notions, are so to be conceived as belongs to the truth of God, but are often hidden from men; therefore he sub∣joins what follows, mi cacham, who is wise &c?

V. 9. Who is wise, and he shall under∣stand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them: but the transgressours shall fall therein.

Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, &c. The Pro∣phet with these words concluding all that he had said, gives us to look back to something that he had spoken before, while he doth not again repeat any particular, but saith in ge∣neral, pointing at them in one word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 elleh, these things: whence may arise a que∣stion to what things he refers, whether to such things which do more immediatly pre∣cede, or to his whole prophecy, and all that he had, whilst for so many years he had exer∣cised that function among them, spoken to them. So t 1.209 some think thereby to be under∣stood all that he had at all in those many years which he had been a Prophet to them, spoken; and u 1.210 some, that he had often repeated these words in his preaching to them for stirring up their attention to what he said, though now summing up the doctrin or heads of his ser∣mons in this volume, he places them only at the end thereof; if so, it will refer to all that is in it said: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saith Kimchi, all those admonitions which I have hitherto given. Others think them more par∣ticularly to refer to such things as he had more immediatly before spoken in the w 1.211 two last chapters, in which he had told them of those grievous punishments to those who had departed from the way of Gods command∣ments, and would not by repentance turn again to him, and what gratious and glorious things he would do for them, and bestow on them, who repenting of their sins, should re∣turn to him their God. x 1.212 Others more parti∣cularly yet think them to refer to those things spoken of in the five foregoing verses, which should in Christ be made good to them who should come in to him. R. Tanchum looks upon them as spoken in confirmation of what had in some former y 1.213 passages been declared, that Gods proper work is always to do good only, and that all his works and ways are right and just. We may by looking on the following expression, in which he calls them z 1.214 the ways of the Lord, understand them well of all that a 1.215 doctrin consisting of so many exhortations, reproofs, threats, intreaties, commands, and promises delivered to them, whereby he sought to bring them back to God and his ways, which if they had as they ought to have given heed to, could not but have had due effects on them; which seeing, as appears, it had not, but they remaining insensible of Gods ways, and pertinacious in their own, as if they heard not, or understood not what had been said, nor looked on it as concerning them, he breaks out into this emphatical exclama∣tion uttered by way of question, whereby he at once seems to admire their stupidness for

the generality of them, and to excite them to a more due attention to what they have heard, that they may both undestand it, and do ac∣cordingly, then adding reasons why it con∣cerns them so to do; first from the nature of the things spoken of, viz. the ways of the Lord; secondly from the good of them to those that are good and duely attend to them, the use that shall be thereof to them; thirdly from the ill that shall befall them that are evil, and do not make right use of them.

Who is wise, and he shall understand these things? prudent and he shall know them? So found the words which in the Hebrew are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mi chacam vayabin elleh nabun veyedaem, as by ours, so by many others of chief note rendred interro∣gatively; so by the LXX, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; so by the Chal∣dee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mi chacim deyisbar ellen sucalton veyedeinun; by the MS. Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is wise, and he will discern these things? and who is under∣standing, and will know them? By the Vulgar Latin, quis sapiens, & intelliget ista? intelli∣gens, & sciet haec? which the Doway Eng∣lisheth, who is wise, and shall understand these things? of understanding, and shall know these things? as so may they be illustrated by the like expressions, Jer. 9.12. as also Ps. 107. verse the last, as by some readd also interro∣gatively. Among the more modern b 1.216 several to the like purpose with some little difference, quis sapiens, ut intelligat ista? prudens, ut cognoscat ea? who is wise, that he may under∣stand these things? prudent, that he may know them? * 1.217 Others with a little different point∣ing, quis est sapiens? is intelligat ista; quis intelligens? is cognoscat illa, who is wise? let him understand these things; who is intelligent? let him acknowledge them: and in like manner c 1.218 another, quis sapiens est? & consideret haec; prudens? & cognoscat illa, as not so much asking who was so wise and prudent as to un∣derstand these things, as telling those who would answer to, or be worthy of, those titles, what they should do to approve them∣selves so. But others several there are who do not at all render any of the words interro∣gatively. So the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. qui sapiens est intel∣liget caec & qui prudens est cognoscet ea: and so the printed Arab. according to the mind of his Latin Interpreter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quicunque sapiens est intelliget haec, & prudens & cognoscet ea; although, I think, he may be well enough rendred interroga∣tively, as the Greek which he usually follows, who is the wise man, that he may (or let him, or and he surely shall) understand these things? prudent, that he may (or let him, or and he shall) know them?

Among the Latin Interpreters the Tigurin version hath, si quis sapiens est intelligat ista, si quis prudens cognoscat ea, if any be ••ise let him understand these things, if any be prudent let him know them. Castalio, qui sapiens & pru∣dens erit, haec intelliget & cognoscet, he that will be wise and prudent, shall understand and know these things. Jun. and Trem. qui est sa∣piens intelligat ista, intelligens etiam cogno∣scat ista, he that is wise let him understand these these things, understanding them also let him know them, or he that understands let him &c. The words will well bear all these constructions, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mi, he, which, or who, may be construed either as an interrogative, or without an interrogation, and the scope or import of them all will be the same; which according to Jerom will be to shew, obscuri∣tatem voluminis, the obscurity and difficulty of this volume of Hosea's prophecy: but it is not probable that he that was sent to a rebellious people to endeavour to bring them back to God, and to that end was to call upon them, and instruct them in the way that they shall go, and did use all means and methods con∣ducible thereto, by threats, by promises, by shewing the inevitable mischief of their own ways, if they should continue stubbornly to run on in them, and the great happiness that by turning to God and walking in his ways they should obtain, describing at large both the one and the other, the punishments and the rewards, to them, that they might not be igno∣rant of them, and so perish by ignorance, d 1.219 should at last conclude all with telling them, that he had very obscurely delivered to them the will of God, in such a way that it would be very hard, and scarce possible, to them to find out what was meant, though they should apply themselves with much study and desire to do it. This had been of set pur∣pose, as it were, to labour in vain, and to have given to them an excuse for their neglect in not doing what they were called on to do, viz. because they could not understand or know it. That they did continue both igno∣rant and disobedient, though he took so much pains for so long time among them, is mani∣fest, but not surely because they were not duely informed, which to do certainly was as the Prophets business, so both his desire and en∣deavour, but through their own default and stubborness, who shut their eyes that they might not see, and stopt their ears that they might not hear, and hardned their hearts that

they might not understand what he in Gods name spake unto them, and set before them in such manner and expressions as that they must wink hard not to perceive them. If they had attended to the things spoken to them, and yet found them too obscure for them to un∣derstand, they had him with them, whom they might have consulted, and received in∣formation from, by the like way which Da∣vid took, when for understanding the methods of God in ordering things toward the good and the bad, which were too painfull other∣wise for him, judging according to the ordi∣nary way of mens judging, to know, he went into the sanctuary of God, which doing he plainly understood them, Psalm 73.16, 17. Both God and his Prophet from him certain∣ly spake therefore to them, that they might understand. We may not therefore think that he spake these words to affright and deter them from thinking to understand what things he had before spoken to them, but rather as wondring that they should so few of them lay them to heart, and understand them for their good, and so as to make right use of them, which was a sign of great want of any right knowledge or prudence in them, and to reprove them for such their perversness and willing ignorance in such things which concerned their good, and to excite them to look with more diligence into them, it being the only way whereby they might approve themselves to be wise and prudent, however they priding themselves in their carnal wis∣dom, and indulging to their corrupt affe∣ctions, hitherto thought not so. Who is wise, and he shall (or will, or that he may) under∣stand these things? They probably thought themselves too wise to heed them, being so cross to such things as their carnal minds were set on, but this is true wisdom to under∣stand these. But the full scope of the words will more plainly be perceived by giving it in some distinct propositions, which by the se∣veral rendrings which we have seen, are suggested, and in any one of them included. As first, that the things which were spoken to them by the Prophet, were things neces∣sary to be known and taken notice of by them, and therefore spoken by him that they might understand them, and take directions. Secondly, that they were not by all of them generally attended to, and understood as they ought to be. Thirdly, that all that were wise & prudent among them would seek to know and understand them, and think it to concern them so to do: they will understand them. Fourthly, that they that were so wise as to attend to them, should be able to know and understand them; they shall understand them. Some of these propositions more plainly agree to the words according to one rendring, some ac∣cording to another, yet all not obscurely ac∣cording to any one of them, and according to all have they the force of an earnest exhor∣tation to excite them to a diligent search into those things, that they would be so wise as to seek to know them for their good, and that they might make right use of them.

As to the terms of wise and prudent, and understanding and knowing, I suppose it will not be needfull to make any nice distinction, or scrupulously to enquire into the difference betwixt the significations of them. The Pro∣phet by both clauses or expressions seems but to mean the same thing, and to repeat and in∣geminate it to them, to make it the more taken notice of by them, and to stir up their attention to them. It may be sufficient by, those that are wise, to understand such as true∣ly understand the meaning and the nature of the things spoken; by prudent, such as know how to apply them for their use, for guiding and directing both their opinions, thoughts, and practises; and by understanding and know∣ing, their inquiry into them, and due at∣tending to them for those ends, which how necessary it will be for them to do, the fol∣lowing words shew.

It were sufficient to make them attentive to them, that God had spoken, or commanded them to be spoken to them; but that they may so be, here are also added evident rea∣sons: first, as we said, from the nature and quality of the things in them set forth, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 darce Jehovah, the ways of the Lord, because they are right. By the ways of the Lord, are understood both those ways and me∣thods which God useth in ordering the af∣fairs of the world, and his dealings with men, for punishing of the wicked and bringing their deserts upon them, and doing good to those that serve and wait on him, and also such ways as he prescribes to men to walk in, the ways of his commandments. Both these kinds of his ways have been in this prophecy spoken of, and of both is it undoubtedly true that they are right, and of both we may well think that it is here affirmed that they are so. The first sort are not to carnal men always so per∣spicuous, who seeing it to be sometimes well with the wicked, and ill for a time with the godly, and having not patience to wait on God's pleasure, nor wisdom to perceive his ends, are ready to say that the ways of the Lord are not equal; but they that are wise and prudent, and consult at the sanctuary of God, will discover it to be otherwise. As for the second kind, men of weak and corrupt judgments, and whose own ways are not equal, not understanding the reasons of some things which God requires, contrary to their

interest perhaps, or such things as better like them, (although his command should be rea∣son sufficient,) will be apt to cavil and mur∣mur at them also, as if those his ways were not equal or equitable; but those that have any true wisdom or prudence, will find all of them also to be right, and see it for their good to walk in them, and will walk in them that they may keep and approve themselves up∣right: which follows also as another reason why they should seek to know and understand them, if they be wise, from the good effects which thence do accrue.

But before we pass on, we may by the way observe a rendring of the MS. Arabick dif∣ferent from all the others which we have seen, his words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which seem something ambiguous, and may be rendred either, because the right ways, i. e. such ways as are right, are between the hands of God, i. e. with God, and the just, or good, shall walk in them; or else, those that are right in their ways, or right of ways, (i. e. take right ways) before God, and the good shall, or will, walk in them. The former way is most agreeable to what ours, & all, or most others have; the se∣cond makes the words, which according to others are two clauses, to be but one, and so the first also a description of the persons who should walk in those ways, and not a reason why they should walk in them, as the other do. But neither of them doth so plainly agree with the Hebrew, as that which all others that we have seen, give, among whom we find no difference but in the rendring of the first par∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ci, which as it hath such several signi∣fications, is by e 1.220 some rendred, quin, but; by f 1.221 others, quod, that; by g 1.222 others, certe, truely; by most, quia aut quoniam, because, or nam, for, which ours choose to follow, and we with them, and so they make the words (as we said) a reason why those that are wise will seek to know those things, because they are the ways of God, and his ways are right: upon which follows another reason from the good effects of attending to them, because the just shall, or will, walk in them. If we should take them so only as to denote, the just will walk in them, and h 1.223 will observe them attend to them, and frame his conversation according to them, as knowing them to be the only right and perfect way, this were reason suffi∣cient why they also should labour to know and understand them. They ought to follow the i 1.224 examples of the just, that they also may approve themselves to be in the number of the just. But this is not all, there is more Emphasis in the word walk, than so; they that are just and godly, and understand and know the right ways of God, shall walk in them, i. e. go on in them upright, safe, and secure, inof∣fenso pede, they shall find nothing therein to of∣fend them, Psalm 119.165. they shall find therein no stumbling blocks, all things will appear to them as just and right in themselves, so to be for good to them. Nor is this all yet, they shall continue to walk on in them, till they come to an happy end, which shall fully recompence all those difficulties which they have met with in those ways, a plenti∣full reward for their perseverance. That the Chaldee Paraphrast takes to be included in the word, explaining it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the just who walk in them, do thereby attain to everlasting life. And to the like purpose R. Tanchum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 therefore the just, which are they that rightly compose them∣selves, persist to walk in them, and to conform themselves to them, and by this means they attain to true happiness, that is it which he saith, and the just shall walk in them. Great reason cer∣tainly then is it that seeing those that are just setting themselves to walk in the ways of the Lord find such content and such happiness therein, that all that are any ways wise and prudent, should be so just to themselves as to attend to those ways, to endeavour to know them, that they also may be in the company of them, especially when there is no attaining to such happiness without a right and con∣stant walking in those ways k 1.225 unto the end; which is another reason here to excite them to it, from the miscarriage of those with whom it is otherwise, which is given in the last words, but the transgressor shall fall therein.

Those right ways which the just walk sted∣fast and upright in, transgressors, through the inequality of their own treading, make une∣qual and uneven to themselves: they cast be∣fore themselves stumbling blocks therein, and make them occasion to themselves of falling. They being not wise and prudent, measuring things by their own corrupt judgments, ima∣gine that there is no reason or equity in them, and therefore speak ill of them, and start aside from them into ways of their own devising, ways not cast up, and by this means stumble and fall into mischiefs, the fault being in them∣selves, not the ways. So R. Tanchum be∣fore cited, goes on to explain these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but as for those who take not due care of their own souls, or indulge to themselves liberty of trans∣gressing, by suffering evil habits to prevaile over them, they stumble in those ways, and cannot walk in them, and so perish. For making out his meaning he observes, that it is not said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vereshaim, and wicked men, which word seems more properly contrary to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tsadikim, the just, before mentioned, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uposheim, the transgressours, which word though it be in signification neer unto reshaim, yet hath withall in it the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which he saith to be meant, a ne∣glect of taking care to ones ways, and so a willing offending through carelesness in looking to his doings; so that it doth not only denote a sin or transgression which makes obnoxious to punish∣ment, but withall intimates that that sin is through a mans own want of care of himself, of his own choice, not through Gods intention to punish him, for as much as God is mercifull, extending conti∣nually good to all creatures, as his holy one, Da∣vid, describes him, God is good to all, and his mercy is over all his works. The Chaldee Paraphrast also agreeable to that his rendring of the former clause, and for shewing the im∣port of their being said to fall, in opposition to the walking of the just, renders this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the wicked shall be delivered up to hell, because they walked not in them.

It being the same right ways in which the just are said to walk, and the transgressors to l 1.226 stumble, or fall, Abarbinel (and after him Arias Montanus) for explaining the meaning useth a similitude from a known allowed high∣way, in which honest men go on without let or offence in their occasions, and conquering all difficulties come safely to the place whi∣ther they would go; but thieves and murthe∣rers, and other dishonest persons, conscious to themselves of their guilt, for which they might therein be detected, and their own fears being as stumbling blocks therein to them, cannot abide to walk in them, but find out to themselves undiscovered ways, fit for their purposes. Another exposition of some of their more ancient Doctors he gives us to take no∣tice of, by what m 1.227 he cites out of the Tal∣mud, wherein these words are applied by one of them to two men, one of which eats his Passover in obedience to God's command, the other only as common food; to the first he saith, agrees, the just shall walk therein; to the other, the transgressours shall fall therein, by which he saith to be intimated, that the commandments of God require a good intention, without which they signify nothing to him that doth the thing which is commanded, in as much as they are not looked on only as other things in their own nature commendable, but so as that what is in them praise-worthy, and makes him that doth them so, is when a man doth them because God hath commanded them, which is that which usually they express by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(doing a thing) in the name of a command. What is rendred, shall fall in them, R. Salomo explains it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, propter eos, by reason of them, noting the Chaldee Paraphrast so to take it, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 because they did not walk in them. Kimchi so understands it; as if because they did not understand God's method in ordering things, they therefore should deny that there was any who disposed of the world, and ordered the affairs thereof, in which they saw that it oft went ill with the good, and well with the bad, and therefore would not repent of their wickedness, but should go after the lusts of their own hearts, and so should fall and perish. He tells us that his father's exposition was, that when the wicked should turn to the ways of God, to which they were not accustomed as the just are, they should stumble in them as a man that is not acquainted with the way, and that this is meant of the wicked, whose heart is still set on their wicked ways; but if any return with a perfect heart, God will help them that they shall not fall: but the just, as they are ac∣customed, should walk as in a beaten and right way. They may be said to stumble or fall in those ways, who though they know them and believe them to be good, yet over∣swaied by their corrupt affections and rea∣sonings, keep not to them, but turn aside and n 1.228 relapse to their wicked ways: or else by it may be understood their falling into o 1.229 those evils which God hath denounced in his declaring by the Prophet his ways against those that walk not in them. Junius renders not, impingent, shall fall, as telling what should befall them, but, impingant, let them fall, as by way of imprecation, as Rev. 22.11. which by p 1.230 others is disapproved. This sen∣tence is thus expressed Ecclus. 39.24. as his ways are plain unto the holy, so are they stumbling blocks unto the wicked.

That the same ways should have these dif∣ferent events in different subjects, is no won∣der; Christ himself, the belief in whom and embracing whose doctrin we may well take according to what we have said in exposition of the former verses, to be chiefly meant by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these things; and by the right ways of the Lord, who is the way, and the truth, and the

life, is himself set forth as an occasion of such different effects, according as he is diversly re∣ceived by those to whom he is offered. He is said to be set for the fall and rising again of many in Israel Luke 2.34. He is said to be, to them that believe, an elect precious corner stone, but to them that stumble at the word, being dis∣obedient, a stone of stumbling, and rock of offence, 1 Pet. 2.7, 8. He crucified is unto the Jews a stumbling block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God, 1 Cor. 1.23, 24. The doctrin and knowledge of him in the Gospel is said to be to the impenitent and unbelievers the savour of death unto death, to penitent believers the sa∣vour of life unto life, 2 Cor. 2.15, 16. So is the same commandment which was ordained to life, by some found to be unto death, Rom. 7.10. It is no strange expression then here to say that the ways of the Lord are right, and the just shall walk in them, and yet that the transgressors shall stumble, or fall, therein. The ones walking right and without offence argues the ways to be right and even, the others stumbling and falling in them doth not argue them to be unequal or uneven, but their feet, and their steps, and measures to be so. To men whose feet are so, the plainest way will seem un∣even and uneasy; and to men who take not care how they tread or go, who regard not what they should do according to reason and religion, but are lead or driven on according to their corrupt affections and carnal rea∣sonings, so are God's ways: they are con∣trary to their beloved lusts, and therefore they will not walk in them, they will keep with them that which is contrary to the measures and rules of these ways, and not compose their steps to them, nor direct them by them, and therefore if they assay or pretend to walk in them, shall necessarily, by their own fault, not the fault of the ways, & for want of wisdom, faith, and obedience, q 1.231 by which the just walk and keep themselves up, fall in them and r 1.232 from them, even because they are right.

What is by others rendred shall stumble or fall, the LXX render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as also the printed Arabick following them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but the wicked shall be weak (or become weak, or faint) in them, as they often elsewhere render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cashal, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the notion of weakness. The words so rendred Cyril explains to this purpose, that their propension to wickedness and sin makes them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fearfull and cowardly, and as having no assistance from God to enable them to perform vertuous things, which they had not from the beginning due esteem for; so that they will necessarily faint, and not hold out in Gods good ways. If it be so taken it will argue them obnoxious to that mischief which the fearfull and unbe∣lieving are doomed to, Rev. 21.8. but on the contrary, the just by his love and desire to good strengthened and incouraged, and by Gods grace assisted, shall manfully hold out, and constantly walk on, till he obtain that good reward promised to those that endure to the end, Matt. 24.13. Mark 13.13.

These words were at that time by the Pro∣phet spoken to Israel, but certainly do not less concern us, not only as s 1.233 whatsoever things were written before time, were written for our learning and admonition, but as more peculiarly giving di∣rections for our behaviour & walking in Christ. They were then so spoken to as to t 1.234 turn them that were disobedient to the wisdom of the just, and to make ready a people prepared for the Lord, whose coming they were then to expect: they now so belong to Christians as to turn them to the like wisdom, and to call upon them, that as they * 1.235 have received the Lord Christ Jesus, so they would walk in him. The ways are still the same, the qualifications re∣quired in those that will walk in them the same, and the danger or mischief of stumbling, falling, or being not able to hold out in them to those that are not rightly qualified, the same; yea deservedly greater, to us to whom the way is now made plainer since the coming of Christ, than to them before his coming, and to whom greater grace is offered and given. What are they therefore but an ear∣nest pathetical exhortation to us still, that we would labour to be so wise and prudent as to know and understand the right ways of God in Christ, the way, the truth and the life, made known to us, and associate our selves with the just who will walk in them, and not to be among those careless secure sinners, who giving themselves up to be drawn away by the corrupt lusts of their own evil weak hearts, either start from them, or faint or fall in them; backed by the different events which shall be to them, intimated in saying that the just shall walk in them, and so attain to that happiness which they lead to, and the transgressors shall fall in them, and so fall into that mischief and misery which all ways but those bring to? This way may perhaps seem unpleasing, yea foolishness to flesh and blood, and men of corrupt minds, who turn from the truth, and professing to know God, yet in works deny him, being abominable and disobedient, and unto every good work reprobate, as the Apostle describes them, Tit. 1.16. or as again 2 Tim. 3.4, 5. who are lovers of pleasures

more than lovers of God, and pretending to a form of godliness deny the power thereof, 2 Tim. 3.4. therefore it will the more concern us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if we be prudent and wise, as Cyril speaks, yea that we may be so, to ask of God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that we may be able to do what we ought and so as we ought; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he will certainly grant it, being mercifull, and fill us with spiritual strength through Christ, by whom and with whom, to God the Father, and the holy Ghost, be glory for ever and ever. Amen.

Notes

• h 1.1

  Rom. 9.6.
• i 1.2

  J. H. Ursin.
• k 1.3

  Calvin, Trem. Zanchi, Rivet, Dane.
• l 1.4

  Pareus.
• m 1.5

  Drus. Grot. and see Trem. post funestum regni excidium abjectos in tristes captivitates & exilii tenebras sua luce direxit in salutis viam &c. and see Rivet.
• n 1.6

  Ad tempus Christi haec referenda. Lyra; Christi tempore maxime apparuit vis Divinae misericcrdiae.
• o 1.7

  Of which see above p. 358. &c.
• p 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we may sup∣pose signified of old in Hebrew what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth in Arabick, viz. to worship.
• q 1.9

  So Kimchi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as el.
• r 1.10

  Interlin.
• s 1.11

  Oecol. perfecte, non desistens donec Deum contingas. Mercer; plane ad illum redi, non autem aliquatenus &c.
• t 1.12

  Drus. subtilius quam par est. Non solida opinio, Rivet.
• u 1.13

  Aben Ezra seems to take it so to have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by little and little quite to the Lord.
• w 1.14

  By Abarb. also out of the Talmud in Yoma c. 8.
• x 1.15

  Isaiah 55.6. and Ps. 32.6.
• y 1.16

  Trem.
• z 1.17

  Dr. Stokes.
• a 1.18

  Tarn. from Luther.
• b 1.19

  Drusius.
• c 1.20

  Pagnin.
• d 1.21

  Jun. Trem.
• e 1.22

  In that called the Bishops Bible.
• * 1.23

  Hac per brevi formula totam resipiscentiae doctrinam expressit, & quomodo ad usum referenda esset simul docuit &c. Tremelli••s.
• f 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Abuwalid, R. Tanchum; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ab. Ezra, Kimchi.
• g 1.25

  Miclal Yophi in marg.
• h 1.26

  Psalm 19.
• i 1.27

  Cocceius.
• k 1.28

  It may be conjectured that they did read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omne.
• l 1.29

  They take no notice at all of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all.
• * 1.30

  See Drus.
• m 1.31

  So the Arab. MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.32

  B. Salomo.
• o 1.33

  Aben Ezra, and so Vat.
• p 1.34

  Ik••ari•• l. 3. c. 29.
• q 1.35

  Jun. Trem. Drus. and see Pare.
• r 1.36

  Trem. Cappell.
• s 1.37

  Porta Mosis c. 4. p. 10.
• t 1.38

  Abarb. also; so Jerom, super equos Aegyptios.
• u 1.39

  See Ribera, Chr. à Cast. Ar. Mont. Sa, Menoch. Tirin.
• w 1.40

  Rivet.
• x 1.41

  See Isaiah c. 30.15, 16.
• y 1.42

  Chap. 8.6.
• z 1.43

  Jun. Trem.
• a 1.44

  As it in Pagnin. Tig. Calvin.
• b 1.45

  Taking no notice of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 le, to.
• c 1.46

  And see Pareus.
• d 1.47

  As 1 Sam. 15.19, 20.
• e 1.48

  See Drus. lectiones in Hos.
• f 1.49

  Ribera.
• g 1.50

  Chr. à Castro.
• h 1.51

  Ribera, Sa, Menoch, Tirin.
• i 1.52

  Corn. à Lap. J. H. Ursin.
• k 1.53

  Whether rendring in te, per te, or apud te.
• * 1.54

  Matt. 18.3, 4.
• l 1.55

  Mercer, equestribus curribus.
• m 1.56

  Above c. 8.1.
• n 1.57

  J. H. Ursin, that they may be not poena, sed medicina; non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, judicium, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, paterna correctio.
• o 1.58

  Ruffinus thinking it to relate to the times of Cyrus, and see Tirin.
• p 1.59

  Lyra, Chr. à Castro.
• q 1.60

  See Bochart part 1. p. 320.
• r 1.61

  Malac. 4.2.
• s 1.62

  Luke 1.77.
• t 1.63

  Luke 24.47.
• u 1.64

  Ribera.
• w 1.65

  The MS. Arab. renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their exorbitancy.
• x 1.66

  Jer. 13.1.
• y 1.67

  Nic. Faller Conc. MS.
• z 1.68

  Interlin.
• a 1.69

  Calvin, Lively.
• b 1.70

  Drusius.
• c 1.71

  As some render the Hebrew, ex liberalitate, Munster, Pag. in marg. Interlin.
• d 1.72

  See Ps. 51.12.
• e 1.73

  Boot thinks, gratuito, would be yet a properer word in that meaning.
• f 1.74

  Except we should think it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(as he renders it Ezek 46.12. and Amos 4.5.) confessedly.
• g 1.75

  See Boot Animad. l. 1. c. 8. p. 201.
• h 1.76

  In the usual version in the Polyg. &c.
• i 1.77

  Petr. à Fig.
• k 1.78

  Zanchi, and see Boot. who saith it was from Jun. Trem. in that edition which he followed.
• l 1.79

  See Aben Ezra.
• m 1.80

  Petr. à Fig.
• n 1.81

  As he cites his words, for in some editions the following words are left out.
• o 1.82

  As Castalio's rendring it, quippe mea in eos ira coercita, might seem only to import.
• p 1.83

  For I suppose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by an errour of the print to be left out in him after 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sense requiring it.
• q 1.84

  See Drus.
• r 1.85

  Vat.
• s 1.86

  See Ribera.
• t 1.87

  And so Abarb.
• u 1.88

  To which acception the Chaldee will well agree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my word shall be as the dew to Israel.
• w 1.89

  Gal. 6.16.
• x 1.90

  Rom. 9.6,—8.
• y 1.91

  Significat gratiam justificationis, regenerationis, & sanctificationis in Christo liberaliter communicandam ad no∣vam vitam, Rivet.
• z 1.92

  Mr. Pool reckons among them that so render, Aben Ezra and Kimchi, but it is a mistake. So indeed Mercer renders them in Latin, but in them is the Hebrew the same words as in the text.
• a 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Syriack a tulip.
• b 1.94

  Ephes. 5.27.
• c 1.95

  Lilio nihil foecundius, Plin. see Rivet.
• d 1.96

  Infirma radice, Petr. à Fig.
• e 1.97

  So in the margin, but in the text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems written by an errour.
• f 1.98

  Interlin.
• g 1.99

  Tig.
• h 1.100

  Jun. Trem.
• i 1.101

  See Drus.
• k 1.102

  Trem.
• l 1.103

  Castal.
• m 1.104

  Pag. and see Vat.
• n 1.105

  Schindl. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.106

  Abarbinel also.
• p 1.107

  Brenn.
• q 1.108

  See Kimchi.
• r 1.109

  See Syr.
• s 1.110

  Pareus.
• t 1.111

  Kimchi.
• u 1.112

  So some render, accrescent filiis & filiabus; others, multiplicabuntur filiis & filiabus, Pet. à Fig. liberis augescent, Mercer.
• w 1.113

  Rivet.
• x 1.114

  J. H. Ursin. and see Pet. à Fig.
• y 1.115

  Judges 9.9.
• z 1.116

  Quae paraphrasis mysterium splendentis candelabri ad commendabilem piorum vitam exponit, Capito.
• a 1.117

  Pet. à Fig.
• b 1.118

  Habb. 2.17. Zach. 11.1. because the materials of it were from mount Libanus: com∣pare Jer. 22.23.
• c 1.119

  So Cantic. 4.11.
• d 1.120

  Pisc. Tarnov. Tirin.
• e 1.121

  Particularly to Arabia Felix.
• f 1.122

  Flac. Illyr. Ravanel.
• g 1.123

  Zanchi, River, Menoch, significatur Christi netitiam ••erbis & factis tradendam h••minibus, ex odo••e enim cognoscitur latens unguentum.
• h 1.124

  Relativum ejus varie referunt, Capito, and see Trem.
• i 1.125

  So Abarb.
• k 1.126

  Pisc. Tarnov.
• l 1.127

  Sa. Menoch, Chr. à Castro.
• m 1.128

  Petr. à Fig. Rivet &c. J. H. Ursin.
• n 1.129

  See Diodati.
• o 1.130

  See Job 7.2. Jer. 25.4. and 32.2.
• p 1.131

  Multa dicuntur de Ecclesia quae ad Christum pertinent, cujus ille caput est, Rivet.
• q 1.132

  See Rivet, &c.
• r 1.133

  See 1 Kings 17.22. Lament. 1.19.
• s 1.134

  Fuller cap. Concord.
• t 1.135

  Trem. not. which doth not displease Drusius.
• u 1.136

  Trem. in text, and L. de Dieu.
• w 1.137

  Calvin, Schin.
• x 1.138

  Pisc. Rivet.
• y 1.139

  Tarnov. and see Mercer.
• z 1.140

  As in other examples he shews it to be, as Prov. 17.22. and 1 Sam. 15.23.
• a 1.141

  Quae robera∣bunt eos, Merc. or it may sound, which they do keep.
• b 1.142

  So Schind. reficient seipsos sicut frumentum reficit homi∣nem.
• c 1.143

  So also Pisc. and Tremel. saith they may be expounded to that meaning; and see Jun. rendring, in vitam producent ut frumentum, explains it, gignent liberos copiosissime.
• d 1.144

  So Pareus, per afflictiones non dejicientur, sed vivificabuntur, i. e. excitabuntur magis ad Dei timorem & pietatis studium, &c.
• e 1.145

  Trem. inenarrt. &c. se vivaces conservabunt, vel vivificabunt se frumento, in text.
• f 1.146

  Francs. Wechel.
• g 1.147

  Rom. and Polygl. Lond.
• h 1.148

  Ebrietas hic rerum omnium copiam significat.
• i 1.149

  Corn. à Lap. see J. H. Ursin.
• k 1.150

  Ribera.
• l 1.151

  Corn. à Lap. see J. H. Ursin.
• m 1.152

  Matt. 13.
• n 1.153

  Semper eundem vitae & dignitatis statum retinebunt. Ar. Mont.
• * 1.154

  Lib. Rad. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o 1.155

  Tig. Munst. Jun. Trem. Cast. Lively.
• p 1.156

  Trem. Piscator.
• q 1.157

  Plin. here by several cited, and Asaph a Physitian by Kimchi.
• r 1.158

  I know not why Grotius puts novum.
• s 1.159

  Moreh Neb. l. 3. c. 46.
• t 1.160

  Zanchi. opera Deo grata & odorifera, a sweet savour unto God.
• u 1.161

  Calvin, Trem.
• w 1.162

  Brenn.
• x 1.163

  Interlin.
• y 1.164

  Munster.
• z 1.165

  Tig. Cast. appellandi casus est, Ar. Mont.
• a 1.166

  Diodati.
• b 1.167

  See Drus.
• c 1.168

  Trem.
• d 1.169

  Ribera.
• e 1.170

  Tarnov.
• f 1.171

  And see Oecolamp.
• g 1.172

  Compare 2 Cor. 5.15, 16.
• h 1.173

  So some observe it to be often redundant. Sanct.
• i 1.174

  See Drusius.
• k 1.175

  Polygl. Lond. and in Theodoret.
• l 1.176

  Schindl.
• m 1.177

  As some will have it above c. 13.7. see Tarnov.
• n 1.178

  Nic. Fuller cap. Concord.
• o 1.179

  Kircher Concord. who well observes that there is great affinity between the roots 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in their significations.
• p 1.180

  Isaiah 41.23.
• q 1.181

  Munster, Calvin.
• r 1.182

  Pagnin.
• s 1.183

  Jun. Trem.
• t 1.184

  Mercer, Capito.
• u 1.185

  Tarnov. Cast. eum exoratus respiciam.
• w 1.186

  Aben Ezra above cited, Rivet, &c.
• x 1.187

  Petr. à Fig. and see Jerom.
• y 1.188

  Apud me, per me, with me, or by me, Mercer.
• z 1.189

  Ebn Bitar, and Ma la yasa.
• a 1.190

  Quod ad nomen berosh, non tantum abietem significat, sed etiam cupressum & juniperum, Ribera.
• b 1.191

  In our Polygl. kotirko, in the Lexicons kotarko.
• c 1.192

  Bar Ali, and Bar Bahlul.
• d 1.193

  Steph. Lex. ex Marcello Virgilio.
• e 1.194

  So Pliny saith of the fir tree.
• f 1.195

  Ar. Mont. Capito.
• * 1.196

  Some of them reckon ten; see Buxt. Lex. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.197

  Pag. Munst. Tig.
• h 1.198

  Cocc.
• i 1.199

  Noting that participles of the present tense have sometimes the signification of the future.
• k 1.200

  Though it be taken sometimes for apud, as Jer. 32.27. apud me, Nold. Conc. or, mihi, to me, or for me, as Jun. Trem. and ours.
• l 1.201

  An non ego sum ille à quo omne bonum tuum venit, R. Sal.
• m 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.203

  As Jer. 14.8. and 41.19.
• o 1.204

  Fructus tibi uberrimus suppetet si in me acquiescas, Mercer.
• p 1.205

  And so Rivet.
• q 1.206

  All the fruitfulness of Gods servants is not otherwise than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for without me ye can do nothing, John 15. so that if any excel in vertue, he must confess, from me is thy fruit found, Cyril.
• r 1.207

  Fal∣luntur qui haec ad solutam captivitatem sub Cyro referunt, ut Ruffinus, J. H. Ursin.
• s 1.208

  Rivet.
• t 1.209

  Zanchi.
• u 1.210

  Calvin, Rivet.
• w 1.211

  Rivet.
• x 1.212

  Tirin.
• y 1.213

  As according to him v. 2. and 4.
• z 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 these things are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the ways of God. Ab. Ezra.
• a 1.215

  Rivet.
• b 1.216

  Trem. Drus. Mercer.
• * 1.217

  Pisc. Aben Ezra observes mi, to serve for both clauses.
• c 1.218

  Cocc.
• d 1.219

  See Rivet.
• e 1.220

  Rivet.
• f 1.221

  See Drus.
• g 1.222

  Zanchi.
• h 1.223

  Vatab.
• i 1.224

  Pareus, Rivet.
• k 1.225

  Psalm 119.33, and 112.
• l 1.226

  As some rather choose to express 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yiecashelu.
• m 1.227

  Masseceth Nazir.
• n 1.228

  Trem.
• o 1.229

  Grotius.
• p 1.230

  Pisc. Tarnovius.
• q 1.231

  Zanchi.
• r 1.232

  Psalm 2.12.
• s 1.233

  Rom. 11.4. 1 Cor. 10.11.
• t 1.234

  Luke 1.17.
• * 1.235

  Coloss. 2.6.