Annotations.

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

Vers. 1. In the beginning,] namely, of the Creature which God created; as our Saviour expoundeth it, Mark. 13. 19. the whole frame whereof, is called the World, Mat. 24. 21. Beginning therefore is here extraordinary and supernaturall, of the Creature or Creation; and so, of time. The Chaldee paraphrase called Ierusalemy, translateth it, In wisedome: so sundry Hebrewes apply this mystically to the wisedome of God whereby the world was created, as it is written, The Lord by wisdome founded the earth, Prov. 3. 19. and, in wisdome hast thou made them all, Psal. 104. 24. R. Menachem on Gen. 1. Many Christian writers also, apply it unto Christ, the wisdome of God, by whom he made the world, 1. Cor. 1. 24. Heb. 1. 2. Prov. 8. 27. 30. God,] in Hebrew Aelohim, which signifieth the Almighties, or Almightie-powers: his name is most used in this forme plurall, but ioyned with a word singular, hee created, because God is but one, Deut. 6. 4. although in power infinite; in person or manner of being, there are three which beare witnesse in heaven, the Father, and the Word, and the holy Spirit, and these three are one, 1 Ioh. 5. 7. The Father is this Creator, as is shewed in Eph. 3. 9. The Word (or Sonne) is the Creator, Heb. 1. 8. 10. Col. 1. 16. so is the Holy spirit, as is here in the second verse, and in Psal. 33. 6. and 104. 30. Iob 26. 13. and 33. 4. Hereupon Solomon saith, Remember thy Creators, Eccles. 12. 1. and God saith, Let us make man, Gen. 1. 26. The Apostles apply the generall name God, to the persons severally; unto the Father, Heb. 1. 1, 2. unto the Sonne, Acts 20. 28. Rom. 9. 5. and unto the Holy Ghost. Acts 5. 3. 4. The Hebrew Doctors have left records of this mystery, though at this day that nation understands it not: Come and see the mysterie of the word [Aelohim:] there are three degrees, and every degree by it selfe alone, (that is, distinct), and yet notwithstanding they all are one, and ioyned together in one, and are not divided one from another, saith R. Simeon ben Iochai, in Zoar, upon the sixt section of Leviticus. Sometime this word is used singularly, Aeloab, the Almighty, Iob 12. 4. and in a shorter forme, Ael, Mighty, Gen. 14. 18. And Aeloah hath affinity with Alah, hee adjured: for by oath and execration, men entred covenant with God, Deut. 29. 12, 14, 19. Nehem. 10. 29. Eccles. 8. 2. Angels and Magistrates are sometimes called Aelohim, Gods; Psal. 8. 6. Heb. 2. 7. Psal. 82. 1. 6. but in this worke, Iehovah Aelohim, was the Creator onely, Gen. 2. 4. Esay 44. 24. and Angels were his creatures, Psal. 148. 2, 5. Col. 1. 16. The Apostles writing in Greeke, use it alwaies singularly, Theos, God: so in our and other languages, which cannot attayne the grace and proprietie of the Hebrew speech. Created,] that is, excellently and perfectly made of nothing at all, or of that which is as good as nothing, as mans body of the dust, Gen. 2. 7. and 1. 27. Therefore creation is a worke of God alone, to bee understood of us by faith, Heb. 11. 3. although the eternall power and godhead of the Creator, are seene by his works, to make all men without excuse, Rom. 1. 20. wherefore no heathen writer almost, but hath acknowledged the world to be the workmanship of God; whereby his wisdome, power and goodnesse is manifested. the heavens and the earth.] The world, and all things that are therein, Act. 17. 24. things visible and invisible, Col. 1. 16. The Hebrew articles eth and ha, seeme also to imply so much: eth, having the first and last letter of the Hebrew Alphabet, and so being of generall comprehension; and ha, of plaine demonstration. This creation of heavens and earth, the Scriptures doe apply to the new and spirituall estate of the Church in Christ, Esay 51. 16. and 65. 17. and 43. 7. Eph. 2. 10. Rev. 21. 11. The Hebrew Doctors say; All whatsoever the holy blessed (God) hath created in (this) his world, is parted into three parts. Some creatures compounded of matter and forme, and are generated and corrupted continually, as the bodies of men and beasts, and plants, and minerals. Other some are compounded of matter and forme, but are not changed from body to body, and from forme to forme, like the former: and they are the (heavenly) sphaeres and stars in them. And their matter is not like other matters, nor their forme like other formes. And some creatures have form without matter, and they are the Angels: for the Angels have no body, nor corporall substance, but formes disparted one from another. Maimony in Misn. in Iesudei hatorah, chap. 2. S. 3.

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

Vers. 3. God said:] This sheweth how God created things by his word; saying, and it was; commanding, and it was created, Psal. 33. 6. 9. and 148. 5. light,] the first ornament of the world, wherewith the Lord decked it as with a garment, Psal. 104. 2. This glorious worke, Paul applieth to our regeneration, thus, God who said that out of darknesse light should shine, he hath shined in our hearts, &c. 2. Cor. 4. 6. that wee which were once darknesse, are now light in the Lord, Ephes. 5. 8. yea, God himselfe, and Christ, is called Light: for the brightnesse of his glory, and graces given unto us, 1. Ioh. 1. 5. 7. Ioh. 1. 4, 5. Psal. 27. 1. and 118. 27. And as God made light in the first day; so Christ rose from death in the same day, the first of the weeke, Mark. 16. 1, 2. & he is the true light, which lighteth every man that commeth into the world, Ioh. 1. 9. No man perfectly knoweth the nature of this excellent creature, as Iob 38. 19. where is the way where light dwelleth? &c. how much lesse of the Creator, who dwelleth in the light that no man can approach unto, 1. Tim. 6. 16.

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

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

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

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

V. 8. Heavens] in Hebrew, Shamajim: so called, as is thought, of Sham, There, and Majim, waters, which are remoued, or heaved up from us. And so the whole, hath the name of a part thereof. The word Heavens, is put for the aire, wherein windes, cloudes, and fowles doe flye: Dan. 7. 2. 13. Psal. 8. 9. and for the upper firmament, where the Sunne, Moone, and Starres are set, Gen. 1. 16. 17. and for the high places, where Angels dwell. Mat. 22. 30. Hereupon Paul mentioneth the third heaven. 2 Cor. 12. 2. And Heaven is called Gods throne, Esa. 66. 1. & sometime put for God himselfe, Dan. 4. 26. and the kingdome of heaven is expounded the kingdome of God, Matth. 11. 11. and 13. 11. with Luk. 7. 28. and 8. 10. And the Evangelists expresse it in Greeke, Heaven, or Heavens, indifferently, Luk. 6. 23. with Mat. 5. 12.

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

V. 10. Earth:] so named of the Hebrew, Aerets: which implieth a thing trod and run upon by the creatures on it, and heavenly orbes about it. The same word, spoken of particular places, we English, land: as the land (or earth) of Canaan, Gen. 12. 5. The earth is the midst or centre of the world, and round in forme, as a globe or circle, Esa. 40. 22. It is sayd to be founded on her bases, (euen strong foundations, Mic. 6. 2.) that it shall never be moved, Psal. 104. 5. and yet it hangeth upon nothing, Iob 26. 7. Seas:] that is, each place where waters are gathered together, is called a Sea. Wherefore not onely the mayn Ocean, but other lakes and pooles, yea and greater vessels that hold waters, are called seas: as the brasen sea which Solomon made for the Priests to wash in, conteyning 3000. bathes of water, 2. Chro. 4. 2. 5. 6. So that which one Evangelist calleth a lake, Luk. 8. 33. another calleth a sea, Matth. 8. 32. And seas, (in Hebrew, Iamim) are named of Majim, waters, and of the tumultuous noyse which they make. Wherupon the Prophets apply the name of waters, and seas, to troubles, and troublesome peoples: Ier. 51. 42. Rev. 17. 15. Esa. 57. 20. Psal. 65. 8.

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

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

V. 16. the greater,] or, the great light, meaning the Sun, Ps. 136. 8. which is called in Hebrew, somtime Chammah, the warme-sun, Esai. 30. 26. because none is hid from his heat, Psal. 19. 7. sometime Cheres, the glistering-sun; Iob 9. 7. but usually it is named Shemesh, that is, a Minister or servant, because by it GOD ministreth light, heat, and precious fruits, to all people under heaven: Deut. 4. 19. and 33. 14. The Sunne is in the midst of the planets as principall; and when hee riseth, he is glorious, like a Bridegroome comming forth out of his chamber, Psalm. 19. 6. and hee is the greatest of all the heavenly lights. By the accompt of our Astronomers, the Sunne is 166. times greater, and by the Hebrew Doctors reckoning, about 170. times greater-than the earth: Maimony in Iesudei hatorah, chap. 3. sect. 8. The name of the Sunne, is spiritually applied unto Christ; Mal. 4. 2. whose face appeared like the Sunne shining in his strength; Rev. 1. 16. ac whose death, this created Sunne was darkned at noon day, for the space of three houres, Amos 8. 9. Mar. 27. 45. with him, this spirituall Sunne, his Church is cloathed, Revel. 12. 1. and shall shine also as the Sun, in the kingdome of heaven. Mat. 13. 43. lesser,] or, little light, that is, the Moone; called in Hebrew, of her faire whitenesse, Lebanah; Song. 6. 9. and of refreshing the earth with her coole influences, Iaroach, Deut. 33. 14. starres.] which also are, for to rule the night, Psal. 136. 6. called starres of light, Psal. 148. 3. Of these, some are fixed, other some, wandring starres, (or planets) whereunto unstable men are compared; Iude verse 13. The starres differ one from another in glory, 1 Cor. 15 41. and are not for man to number, Genes. 15. 5. but GOD counts their number, and calleth them all by names, Psalm. 147. 4. and with them, he hath by his spirit, garnished the heavens: Iob 26. 13. Some of the starres or constellations, have names in holy scripture, as Ash, Cosil, Cimah, and Mazzaroth, (or Mazzaloth.) Iob 9. 9. and 38. 31. Amos 5. 8. 2 King. 23. 5. which wee call by other names, Arcturus, Orion, Pleides, Planets, and Signes in the Zodiake. They might well bee Englished, water-starres, winter-starres, Thunder-starres, and the like: for by their rifing and influences, stormes, tempests, faire and pleasant weather, &c. doe proceed by the disposition of God. Consider those places, Iob 38. Am. 5.

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

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

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

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

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

V. 24. cattell.] in Greeke it is translated, fourefooted beasts. The Hebrew, Behemah, is generally all beasts of the greater sort; whereof the Elephant is called Behemoth, Iob 40. 15. The Apostle once translateth it in Greeke, Therion, which properly is wilde beast: Heb. 12. 20. from Exod. 19. 13. beast:] or, wilde-beast: named in Hebrew, of life, or livelinesse, which is most seene in the wilde beasts. In Perkei R. Eliezer, chap. 11. the Iew Doctors say, These that were created out of the earth, their soules and their bodies were of the earth; and when they dye, they returne to the place where they were created, as it is sayd (in Psal. 104. 29.) thou takest away their spirit, they dye • and another Scripture saith, (Eccles. 3. 21.) and the spirit of the beast, that goeth downward to the earth.

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

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

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

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

Annotations.

FInished:] or, al-done, perfected. host:] or, army; called in Hebrew Saba, which meaneth, an army standing in order, or battle ray. The Greeke here translateth it, garnishing, or furniture. Hereby is meant all creatures in the earth and heavens, which stand as an army, servants to the Lord, Psal. 119. 91. and by him commanded, Esay 45. 12. The Angels are of this army, 1 King. 22. 19. and are called the multitude of the heavenly host, Luke 2. 13. 15. and they were (by likelihood) created with the heavens, in the first day, because those morning starres and sonnes of God, did sing and shout, when God laid and fastned the foundations of the earth, Iob 38. 4. 6. 7. The stars, and furniture of the visible heavens, are also Gods host, Esay 34. 4. Deut. 4. 19. and the starres in their courses, fought against Sisera, Judg. 5. 20. The Israelites comming out of Aegypt, are called the Lords hosts, Exodus 12. 41. Hereupon he is often named the Lord of hosts, or of Sabaoth: and the Apostles in Greek sometime keep the Hebrew name, Lord of Sabaoth, Rom. 9. 29. Iam. 5. 4. sometime they translate it, Lord God Almighty, Revel. 4. 8. from Esa. 6. 3.

Vers. 2. seventh day:] The Hebrew shebang, (from which the German word, sieben, and English seven, are derived,) hath the signification of fulnesse; and is a perfect and complete number, after which we begin again with the first day of the weeke. Therefore seven, is used for many or a full number, Gen. 33. 3. Lev. 4. 6. 1 Sam. 2. 5. Ier. 15. 9. Prov. 26. 25. And many mysteries are throughout the Scripture, set forth by the number of seven, as in the feasts and sacrifices of Israel, Deut. 16. 3. 8. 9. 15. Num. 28. 19. and 29. 12. 32. especially in the booke of the Revelation. See also Gen. 21. 31. The Greeke interpreters, translated the sixt day, for the seventh, left the heathens should thinke, (mistaking the phrase,) that God wrought upon the Sabbath. rested:] or, sabbathised, that is, kept sabbath: for of this Hebrew shebath, it is called the Sabbath (or Rest) day. God rested (or ceased) from making moe creatures, Exod. 20. 11. Heb. 4. 3. though as touching the preserving, ordering, governing of the world, the Father worketh hitherto, and Christ worketh, Ioh. 5. 17. Gods Sabbath, was also his rejoycing in his workes, Psal. 104. 31. and this the Chaldee paraphrast observed here; saying, and God delighted the seventh day in his worke which hee had made, and rested. This resting, is spoken of God, after the manner of men; and implieth not any wearinesse in him; for the Creator of the ends of the earth, fainteth not, neither is weary, Esa. 40. 28. worke:] generally put for workes; as the Apostle expounds it, in Heb. 4. 4.

Vers. 3. And God blessed:] in Exod. 20. 11. it is sayd, Therefore God blessed, that is, because he him-selfe rested in the seventh day, therefore he blessed and sanctified it unto man; whereupon the Apostle reasoneth, hee that is entred into his rest, hee also hath ceased from his owne workes, as God did from his; Heb. 4. 10. and he blessed the seventh day by giving it this singular priviledge, to bee a day of rest and holinesse, of delight and of feasting vnto the world; Exod. 20. 10. 11. Nehem. 9. 14. Esai. 58. 13. Levit. 23. 2. 3. Wherefore this day is not described by evening and morning, as were the other sixe, which consisted of light and darknesse: but this is all day (or light;) figuring out our perpetuall joyes; Esa. 60. 20. Zach. 14. 6. 7. Revel. 21. 25. And so the Hebrew Doctors understand it of the world to come: for in Breshith rabbah they say; The blessing of the Lord it maketh rich, (Prov. 10. 22.) this is the Sabbath day, as it is written, And God blessed the seventh day, (Gen. 2. 3.) he calleth the Sabbath, the Blessing of the Lord, because it is receiued from the Blessing that is on high: therefore hee sayth, it maketh rich, because it is the abundant wealth of the world, &c, And if we expound the seventh day, of the seventh thousand of yeares, which is the world to come, the exposition is, and he blessed, because in the seventh thousand, all soules shall be bound in the bundell of life; for there shall be there, the augmentation of the Holy Ghost, wherein we shall delight our selves: and so our Rabbines of blessed memory, have sayd in their Commentarie; God blessed the seventh day, the holy God blessed the world to come, which beginneth in the seventh thousand (of yeares.) Compare the last note on Gen. 1. 31. sanctified:] or, hallowed: that is, separated it from common use and worke, unto his owne service alone: that it might be a signe unto men that they should enter into his Rest (or Sabbatisme) Heb. 4. 9. and that the Lord their God doth sanctifie them, Ezek. 20. 12. and thus the Sabbath was made for man, Mar. 2. 27. and made] Heb. to make: that is, to exist & be, and that perfectly and gloriously, as by divine power of creation. Or rather created and made, perfectly and excellently: for so the Hebrew phrase may be explained, as in 1 Chro. 13. 9. Vzza put forth his hand to hold the Arke, for which in 1 Sam. 6. 6. is sayd, and held it: So in Exod. 17. 10. Making also is often used for perfecting, polishing, magnifying, Exod. 36. 2. Ezek. 41. 18. 19. 1 Sam. 12. 6. Psalme 118. 24. The Greeke translateth, which GOD had begun to make.

V. 4. the generations:] the Greeke turneth it, the booke (or storie) of the generation, that is, of the procreation or making of the world, and of the accidents that fell out in time after. So other scriptures speake of the begetting and gendering of the dew and frost, Iob 38. 28. 29. of the bearing and bringing forth of the earth, Psal. 90. 2. and of that which a day may bring forth, Prov. 27. 1. the day:] that is, the time: so day is used for the time wherein any thing is done; as the day of salvation, 2 Cor. 6. 2. this thy day, Luk. 19. 42. and sundry the like. Iehovah:] This is Gods proper name, Exod. 15. 3. the force whereof is opened in Rev. 1. 4. 8. & 11. 17. & 16. 5. by He that is, that was, and that will be, (or, is to come.) It commeth of Havah, he was: and by the first letter I, it signifieth, he will be, and by the second Ho, it signifieth hee is. This the Hebrew Doctors acknowledge, for R. Bechai, (on Exodus, fol. 65) saith, that these three times, past, present, and to come, are comprehended in this proper name [Iehovah,] as is knowne unto all. It implieth also, that God hath his being or existence, of him-selfe, before the world was, Esa. 44. 6. that he giveth being unto all things: for in him, they both are and consist, Act. 17. 25. that he giueth being to his word, effecting whatsoever he speaketh, Exod. 6. 3. Esa. 45. 2. 3. Ezek. 5. 17. And thus it differeth from Adonai Lord, which is Gods name, of his sustentation and dominion: whereas Iehovah is his name of existing or being, to which agreeth that name Ehjeh, I am, (or Will be) Exod. 3. 14. and Iehovih, Gen. 15. 2. and Iah, Exod. 15. 2. Howbeit the Greeke version, turneth Iehovah Lord, as well as Adonai: and the New Testament often followeth the same: as, the Lord sayd to my lord, Math. 22. 44. for that which is in Hebrew, Iehovah sayd to my lord, Psal. 110. 1. and many the like, Which is to be observed in the Apostles writings, for the understanding of sundry speeches: as Ro. 10. 9. if thou shalt confesse that Iesus is the Lord: that is, Iehovah (as he is named in Ier. 23. 6.) So in 1 Cor. 12. 3 no man can say that Iesus is the Lord, (that is, Iehovah) but by the holy Ghost. Many times they use God, in stead of this name Iehovah, as 2 Sam. 7. 3. Iehovah is with thee: for which in 1 Chron. 17. 2. is written, God is with thee: 2 King. 11. 10. the house of Iehovah: for which, in 2 Chron. 23. 9. is, the house of God. So, the mouth of Iehovah, Deut. 8. 3. is interpreted, the mouth of God, Math. 4 4. and beleefe in Iehovah, Gen. 15. 6. is beleefe in God, Rom. 4. 3. Iam. 2. 23. Iehovah hath given me, Esa, 8. 18. is, God hath given me, Heb. 2. 13. And this is the name not onely of God the Father, but also of the Son, and of the Holy Ghost, as in Ioh. 12. 40. 41. Acts 28. 25. 26. compared with Esai. 6. The Iewes at this day, hold it unlawfull to be pronounced so as it is written: but read Adonai Lord, for it. But in the sanctuarie they grant it was pronounced, when the Priest blessed the people, according to the law in Num. 6. 23.—27. Talmud in Sotah, ch. 7. fol. 37.

Verse 5. plant:] or tree, as the Chaldee interprets it. A generall word, therefore the Greeke translateth it greene thing. before it was] or, which was not yet: neyther should have beene, had not God made them by his word: who still causeth such things to grow, Psal. 104. 14. caused it to rayne:] which rayne, is the ordinary meanes to make the earth fruitfull: Iob 38. 26. 27. Heb. 6. 7. And this is spoken of God, because none but hee, can give rayne, Ier. 14. 22.

Verse 6. And a mist:] or, vapour: the Chaldee calleth it a cloud: the Greeke, a fountaine. As being the originall matter of the rayne: for by vapours ascending from the earth and sea, rayne is ingendred, and powred out on the earth, Psalme 135. 7. Amos 5. 8. 1 King. 18. 44.

V. 7. formed man] or, the earthly man, Adam. Hereupon it is sayd: we are the clay, and thou (Lord) our former, (or potter:) Esa. 64. 8. dust:] or, mould: that is, of the dust, as Eccles. 3. 20. but the speech is forcible, noting mans base originall, whereof he was after put in minde, Gen. 3. 19. and we all, Eccles. 12. 7. Hereupon Paul sayth, the first man was of the earth, dustie, 1 Cor. 15. 47. and wee are sayd to dwell in houses of clay, and to have our foundation in the dust, Iob 4. 19. inspired:] or, blew. This sheweth mans spirit not to be of the earth as his bodie; but of nothing, by the insufflation of God: and so differing from the spirit of beasts, as Solomon observeth, Eccles. 3. 21. This word is used also, when Christ (for to make men new creatures by the preaching of the Gospell,) inspired his Apostles, with the holy Ghost, Ioh. 20. 22. The Rabbines say: The forme of the soule (of man) is not compounded of the elements, &c. but is of the Lord from heaven. Therefore when the materiall body, which is compounded of the elements, is separated, and the breath perisheth because it is not found but with the body, and is needfull for the body in all the actions thereof; this (essentiall) forme is not destroyed, &c. but continueth for ever, even for ever and ever. This is that which Solomon by his wisedome sayd, (in Eccles. 12. 7.) and dust shall returne unto the earth as it was, and the spirit shall returne unto God, who gave it. Maimony in Misn. in Iesudei hatorah, ch. 4. s. 9. breath of life:] or, spirit of lives: whereby is intimated one spirit or soule to be in man, which hath sundry faculties and operations. The breath here is in Hebrew, Neshamah, which hath affinitie with Shamajim heavens: usually it signifieth eyther the breath of God or of men, not of other things: and so it is put for mans minde, or reasonable soule: and the Latine word Mens, minde, is of the same consonant letters that the Hebrew, and of it derived. And this Minde is the Lords candle, searching all the toward roomes of the belly, Prov. 20. 27. The Hebrew lives, is by the holy Ghost translated in Greeke, life, Act. 2. 28. from Psal. 16. 11. and it is so 〈◊〉 in the forme plurall, because in life, there are ma 〈…〉 operations, changes, occurrences, &c. that doe fall out. and men:] or Adam: which Paul openeth thus, the first man Adam: 1 Cor. 15. 45 was,] or, was to, that is, become a living soule. The word to, as it is often expressed, so is it sometime omitted in the Hebrew text • as 〈◊〉 Chron. 18. 21. I will be to (or for) a lying spirit: which in 1 King. 22. 22. is written, I will be a lying spirit: unto this living soule, Paul opposeth the second Adam, Christ, who is a livemaking spirit, 1 Cor. 15. 45. where he compareth living or quicke, with livemaking, or quickning; & soule, with spirit: as also the souly (or naturall) body, with the spirituall, verse 44. 46. So by living soule, here is meant, the naturall estate of life in this world, where men doe eat and drinke, procreate children, &c. which in the world to come, shall be otherwise, when this animalitie, or souly state, shall be changed into spiritualtie. As for the terme of this our souly, or naturall life, it dureth while our breath is in us, and the spirit of God in our nostrills, Iob 27. 3. for the breath of the Almighty, giveth us life, Iob 33. 4. And here, for a living soule, the Chaldee translateth speaking, that is, reasonable, because man hath a soule reasonable, wherby he speaketh: so differing from dumbe beasts, Psal. 32. 9. 2 Pet. 2. 16. The Hebrew Doctors say, the forme of the inferiour Adam, mystically signified the forme of the superiour Adam: R. Menachem on Gen. 5. 1. The mystery is opened by the Apostle thus, The first man, is of the earth, earthly: the second man, is of the Lord from heaven: 1 Cor. 15. 47.

V. 8. a garden:] called hereupon, the garden of Iehovah, Gen. 13. 10. the Greeke translateth it a paradise, which name is borrowed from the Hebrew, pardese, that signifieth an orchard, Song. 4. 13. Eccles. 2. 5. This place for the pleasantnesse of it, is made a figure of heaven, named, paradise, in Luk. 23. 43. 2 Cor. 12. 4. It is also applied to the Church of Christ, Revel. 21. & 22. So the Hebrew Doctors gathered from Song. 4. 12. that this garden signified the Church of Israel: R. Menachem, on Gen. 2. 8. in Eden:] a countrie in the upper part of Chaldea, mentioned in Esa. 35. 12. Ezek. 27. 23. and other where. Eden signifieth Pleasure, (of it, the Greekes name Pleasure, Hedone,) and the name sheweth it to bee the pleasantest part of the world: wherefore comparisons are made by it, Esa. 51. 3. Ezek. 31. 16. 18.

Vers. 9. desireable:] that is, goodly, pleasant, tall, excellent: as Cedars and the like. See Ezek. 31. 8. 9. 18. tree of life:] which was continually flourishing and fruitfull: unto which the scripture seemeth to have reference, in describing the spirituall Paradise under the Gospell, mentioning the tree of life, which bare twelve manner of fruits, and yeelded her fruit every moneth, and the leaves of the tree were for the healing of the nations, Rev. 22. 2. This was unto Adam a symbolicall tree, a signe not onely of a blessed naturall life in Paradise for a time, but of a spirituall life after in Heaven for ever, if he continued in obedience to his Creator. For as the bread of life, is that which giveth life eternall to them that eate of it, Ioh. 6. 48. 50. 51. so this tree of life signified the like, as God himselfe after sheweth, Gen. 3. 22. Compare also Prov. 13. 12. midst of the garden:] the Greeke sayth, of the paradise: which the Holy Ghost followeth in Rev. 2. 7. saying, to him that overcommeth, I will give to eate of the tree of life, which is in the midst of the Paradise of God. The word midst often signifieth no more then within; as in Gen. 41. 48 amidst the same City, that is, within the same. So, in the midst of thornes, Luke 8. 7. is, among (or into the) thornes, Mat. 4. 7. And the tree of knowledge is said also to be in the midst of the garden, that is, within it, Gen. 3. 3. the knowledge of good and evill:] so named, because of Gods law which forbad man to eate of this tree, should teach what is good and evill; be a rule of obedience, shewing mans goodnesse and righteousnesse if he did obey, (as Deut. 6. 25.) or his evill, if he did transgresse: for the knowledge of sinne, is by the law, Rom. 3. 20. Also knowledge is used for sense, or experience, Gen. 12. 12 Song 6. 11. Esay 59. 8. and sometime for most neere union and conjunction, Gen. 4. 1. and this tree might so have the name of the event, because Adam by eating of it, brought evill into the world, was commingled and defiled with it, and felt the misery of it in his owne conscience & experience, Gen. 3. 6. 7. The Greeke translateth, a tree to know that which may be knowne, of good and evill: and the Chaldee thus, a tree of whose fruit they that eate, shall know the difference between good and evill. So in Thargum Ierusalemy likewise.

Vers. 10. to water] From this river, and the use of it in Paradise, the Scripture speaketh of Gods spirit, and graces in his Church: as, the pure river of the water of life, Rev. 22. 1. the river of God full of waters, Psal. 65. 10. the river, whose streames make glad the city of God, Psal. 46. 5. See Iohn 7. 38. 39. was to,] that is, became into foure heads, meaning foure beginnings of other rivers.

Vers. 11. Pison:] or, as in the Greeke, Phison: it is so called of the multitude or increase of waters. The Scripture elsewhere speaketh not of it. compasseth:] This word is sometime used for turning and passing along by, though not round about; as in Ios. 15. 3. and 16. 6. where the Greeke translateth it perieleusetai, passe by: and so it may be taked here. Havilah:] in Greeke, Evilat. This was the name of two men, one the sonne of Cush, the sonne of Cham, the sonne of Noe, Gen. 10. 7. the country where hee dwelt, was called by his name, and that is it here mentioned, and after in Gen. 25. 18. 1 Sam. 15. 7. Another Havilah was the sonne of Ioktan, the sonne of Heber, of the race of Sem, sonne of Noe, Gen. 1029. His countrie befell him in the East Indies.

Vers. 12. good:] that is, fine, precious: so in 2 Chr. 3. 5. Bdelium:] the name of a tree, and of a sweet gumme that runneth from it. The Hebrew name is Bedólach: and some thinke it to bee a kind of Pearle: the Manna was like unto it, and the colour white, Num. 11. 7. Exod. 16. 31. Beryll:] a precious stone, called in Hebrew Shoham: which the Greeke in Exod. 28. 20. translateth a Beryll; the Chaldee calleth it Burla, and the Arabik al Belor. On two of these stones, the names of the twelve Tribes were graven, and borne on the high Priests shoulders, Exod. 28. 9. 10. see the notes there.

Vers. 13. Gihon:] in Greeke, Geon: a river about the land of Cush. There was also another river Gihon in Canaan, neere Ierusalem, whereof see 2 Chron. 32. 30. Cush:] the sonne of Cham, the sonne of Noe, Gen. 10. 6. whose posterity in these parts of the world are called Aethiopians: and so the Greeke here translateth Ethiopia.

Vers. 14. Hiddekel:] The signification of this word is of sharpnesse and lightnesse: for it was a swift running river. The Greeke translateth it Tigris, the Tigre, which is the name of a beast very light of foot, as Pliny sheweth, in b. 8. chap. 18. Tigris also in the Medes and Persian tongue, signifieth an arrow, saith Pliny, b. 6. ch. 27. and Q. Curtius b. 4. speaking of this violent River. By it, Daniel saw visions of God, Dan. 10. 4. The Chaldee calleth it Diglat: whereupon the Latines also named it Diglato; Pliny in b. 6. ch. 27. Assyria:] in Hebrew Assur: he was the sonne of Sem, the sonne of Noe, Gen. 10. 22. of whom, his country was called Assyria, famous through all the Scripture; which usually nameth countries and posterities, by the names of the first inhabitants and parents. See the notes on Gen. 12. 10. and 19. 37. is Euphrates:] Hebr. it is Phrath; which river the new Testament calleth Euphrates, Rev. 9. 14. It hath the name of Encrease: for the waters thereof waxe mighty, by snow melting from the mounts of Armenia, and doe make the country fruitfull. This is called the great river, Deut. 1. 7. and 11. 24. Rev. 9. 14.

Vers. 15. garden:] in Greeke, paradise. to till:] or, dresse: the Greeke saith, to labour it. The Hebrew Doctors apply this mystically to Adams labour in, and keeping of Gods law: Pirke R. Eliezer chap. 12. And that the morall law, and work therof, was written in his heart, is manifest: seeing the same yet remaineth in the corrupted harts of men, Rom. 2. 14. 15.

Vers. 16. commanded:] Besides the law of nature, graven on Adams heart, whereby hee was bound to love, honour and obey his Creator: God here giveth him (for a triall of his love,) a significative law, concerning a thing of it selfe indifferent, but at the pleasure of God made unlawfull and evill for man to doe; that by observing this outward rite, hee might testifie his willing obedience unto the Lord. See 1 Sam. 15. 22. 23. eating thou maist eat:] that is, maist (or shalt) freely eat: thus God first sheweth his love and liberality, before he makes any restraint. The doubling of words is often used in Scripture, for more earnestnesse and assurance, and in things to come, for to signifie speedy performance, Gen. 41. 32. Sometime God altereth this manner of speaking, into other the like; as 2 King. 14. 10. smiting thou hast smitten; for which in 2 Chron. 25. 19. is written, thou saist, loe I have smitten. So, Building I have builded, 1 King. 8. 13. or, as in 2 Chron. 6. 2. and I, I have builded. Sometime the doubling of the word is omitted; as, hath any delivering delivered? 2 King. 18. 33. which another Prophet writeth thus, hath any delivered? Esay 36. 18. In translating also, God useth sometimes the phrase which we follow here; as in Heb. 6. 14. blessing I will blesse thee, and multiplying I will multiply thee: translated into Greeke from Gen. 22. 16. Seeing I have seene, Act. 7. 34. from Exod. 3. 7. Sometime otherwise; as, shot through with darts, Heb. 12. 20. for that which is in Hebrew shooting shot through, Exod. 19. 13.

Vers. 17. But of:] Heb. And of: and▪ is often used for but: so translated in the Greeke version, Esay 10. 20. and by the holy Ghost in the New Testament; as 1 Pet. 1. 25. from Esay 40. 8. Heb. 1. 11. 12 from Psal. 102. 27. 28. So here againe, in vers. 20. and in Gen. 3. 3. and 42. 10. and in many other places. 〈◊〉 thou maist not,] or thou shalt not eat. This law was given both to the man and woman; which were both called Adam, Gen. 5. 2. and the woman confesseth so much, Gen. 3. 3. and the Greeke version here manifesteth it, saying, yee shall not eat. dying thou shalt dye:] that is, shalt surely and soone dye; or, as the Greeke translateth, ye shall dye the death. Vnder the name of Death, the Scripture comprehendeth, deadly plagues, as the punishment of Aegypt with Locusts, is called a death, Exodus 10. 17. Also, inward astonishments, feares, &c. as Nabals heart died in him, 1 Sam. 25. 37. Likewise outward deadly dangers, and miseries; as Paul was in deaths oft, 2 Cor. 11. 23. It is also used for death in sinne, when men are alienated from the life of God, Ephes. 2. 1. and 4. 18. And for the dissolution of mans soule and body, which we commonly call death, when the soule (or spirit) goeth out of the man, Gen. 35. 18. Psal. 146. 4. And finally, death is the perdition of body and soule in hell, which is eternall perdition from the presence of the Lord; and called, the second death, Mat. 10. 28. 2 Thessal. 1. 9. Rev. 20. 6. 14. These, and whatsoever else mortality, misery, death, the Scriptures mention: are implyed in this iudgement here threatned upon disobedience, Rom. 5. 12. beside miserable bondage under him which hath the power of death, that is the devil, Heb. 2. 14. 15. On the contrary, here is implyed upon condition of his obedience, the promise of eternall life, whereof the tree of life was a signe, Gen. 3. 22. So Paul opposeth death, as the wages of sinne: and eternall life, as the gift of God: which now since mans fall, is onely by Christ, who giveth us to eat of the tree of life: Rom. 6. 23. Rev. 2. 7. The Hebrew Doctors also say, After the opinion of our Rabbines of blessed memory, if [Adam] had not sinned, he had never died; but the breath which he was inspired with, of the most high blessed God, should have given him life for ever, and the good will of God, which he had in the time of his creation, had cleaved unto him continually, and kept him alive for ever, R. Menachem, on Gen. 2. 17.

Vers. 18. himselfe alone:] or, alone, as the Greeke translateth it: so 1 King. 19. 10. I am left my selfe alone: for which Paul saith, I am left alone, Rom. 11. 3 God who made other creatures male and female together, did not so in mankind: which Paul observeth, saying, Adam was first formed, then Eve, 1 Tim. 2. 13. making it one reason of the womans subjection. as before him.] the Greeke here translateth it, according to him; and in the 20. verse, like unto him meaning, one that should be as his second selfe, like him in nature, knit unto him in love, needfull for procreation of seed, helpfull in all duties, present alwayes with him, and so very meet and commodious for him. The Apostle hence gathereth another reason of the womans subjection, in that the man was not created for the woman, but the woman for the man, 1 Cor. 11. 9.

V. 19. them unto Adam:] or, unto the man: but the Greek version keepeth the Hebrew name Adam, & addeth the word them, for to make the sense plain. So the holy Ghost sometime doth, in repeating matters; as, he blessed and brake, Mat. 14. 19. that is, and brake them, Luke 9. 16. Shew to the Priest, Mar. 1. 44. that is, shew thy selfe, Mat. 8. 4. See also Gen. 31. 42. would call them:] or, call it, that is, every of them. This sheweth Gods bounty, in giving man dominion over all earthly creatures, Psal. 8. for the giving of names, is a signe of soveraignty, Numb. 32. 38. 41. Gen. 35. 18. and 26. 18. It manifesteth also Adams wisedome, in naming things presently according to their natures; as the Hebrew names by which he called them, doe declare.

Vers. 20. he found not,] that is, the man found not a meet helpe for himselfe, among all the creatures; therefore the woman when shee was made, was the more acceptable. Or, as the Greeke translateth, there was not found an helper like unto him. So in Gen. 15. 6. he imputed it, is translated, it was imputed, Rom. 4. 3. See also Gen 6. 20. and 16. 14.

Vers. 21. a dead fleepe:] This the Greeke calleth an extasie, or trance; which the Scriptures shew to have falne also on men, when they did see visions of God, as Gen. 15. 12. Act. 10. 10. In such deepe-sleepe, the senses are all bound up, as 1 Sam. 26. 12.

V. 22. builded:] To build the rib to a woman, is to make, or create a woman of it, as with a speciall care, or art, and fit proportion. Hereupon our bodies are called houses, Iob 4. 19. 2 Cor. 5. 1. And although by building, is meant making; (as the Lord will build thee an house, 1 Chron. 17. 10. is the same that he will make thee an house, 2 Sam. 7. 11.) yet by the many words used in the generation of man-kind, as creating, Gen. 1. 27. making, Gen. 1. 26. forming, and inspiring, Gen. 2. 7. and now building: Moses would set forth this wondrous workmanship, which the Psalmist so laudeth God for, Psal. 139. 14. he brought:] God her builder, was also her bringer, and so her conjoyner in mariage with the man, Mat. 19. 6. and the Scripture noteth a wife, to be a speciall favour of the Lord, Pro. 18. 22. and 19. 14. He also blessed them together, as Gen. 1. 28. whereby may bee seene, how Moses changeth the order in this Chapter; inlarging things here, which before he had touched briefly.

Vers. 23. This now:] or, this time: this once. flesh, &c.] Hereby Adam shewed, both his thankfulnesse to God, and love to his wife: and from hence Paul teacheth, that men ought to love their wives as their owne bodies, for no man ever hated his owne flesh, Ephes. 5. 28. 29. The like speeches are used of persons neere a kin, that they are their bone and their flesh, Gen. 29. 14. Judg. 9. 2. So the Apostle by this, setteth forth Christs mystical union with his Church, that we are members of his body, of his flesh, and of his bones, Ephes. 5. 30. woman:] or, Mannesse, of Man: as in Hebrew shee is called Ishah, of Ish: which word Ish, hath the signification of strength and valour: so that the Scripture useth this word, shew your selves men, for, be yee strong, or couragious, Esay 46. 8. 1 Cor. 16. 13. And it hath affinity with Esh, which in Hebrew is fire: for heat in man, causeth strength and courage. Therefore as Adam is used for base men, borne of adamah, the earth: so Ish is used for noblemen, Psal. 49. 3. Also Ish, is used both for man and husband: and Ishah, both for woman, and wife: as in the verses following. out of man:] The Greeke translateth, out of her man; and the Chaldee, out of her husband. Hence is a third reason of womens subjection, because the man is not of the woman, but the woman of the man, as Paul saith, 1 Cor. 11. 8.

Vers. 24. leave his father, &c.] This is a perpetu▪ all law, given of God, as Christ sheweth, Mat. 19. 4. 5. and teacheth that the band of mariage, is the neerest conjunction in the world, and all societies rather to be left, then this betweene man and wife, who may not depart one from another, 1 Cor. 7. 10. 11. as they doe depart from their parents, Gen. 24. 58. 59. and 31. 14. Lev. 22. 12. 13. The like is observed in the spirituall mariage, between Christ and his Church, Psal. 45. 11. 12. The Chaldee translateth it, he shall leave the bed of his father and mother. And the Hebrew Doctors gathered from hence a law unto all Adams sonnes, against unjust carnall copulations, and incestuous mariages, with a mans fathers wife, or mother in law; and with his owne mother; as after, by he shall cleave to his wife, (they say) is forbidden any other mans wife; and all pollution with the male, and likewise with beasts, Maimony in Misn. book 14. treat of Kings: chap. 9. 〈◊〉 . 5. to his wife:] or, to his woman: for it is the same word Ishah, used before in verse 23. and by his woman, he sheweth there is no lawfull conjunction for a man but with one, and she a wife, become his by mariage. Wherefore all other women, are in this respect called strangers to him, Prov. 5. 3. 18. 20. And for shall cleave, the Greeke saith, shall bee glewed: which word is also in Mar. 10. 7. & maketh against all unjust divorces. they shall be:] the Greeke translateth, they two shall be one flesh: and so it is alledged in the New Testament, Mat. 19. 5. that hereby a man is restrained from more wives then one: which is to be observed in other speeches of Scripture, wherein like restraint is implyed: as, him thou shalt serve, Deut. 6. 13. that is, as Christ alledgeth it, him onely, Mat. 4. 10. Luke 4. 8. So, but for the Priests, Mar. 3. 26. which another Evangelist writeth, but for the Priests onely, Mat. 12. 4. Of like force is that saying, a man is not justified by the works of the Law, but by the faith of Iesus Christ; that is, by faith onely, Gal. 2. 16. one:] or, to one flesh: See vers. 7. This is meant in speciall, by generation of children: wherefore Paul doth by proportion apply these words even against unlawfull fleshly copulation, 1 Cor. 6. 16. adding a further mystery of our union with Christ, hee that is joyned to the Lord is one spirit, vers. 17.

Vers. 25. not ashamed:] thought not themselves in any shamefull plight: as a Chaldee paraphrase saith, they knew not what shame was. For they being innocent, and adorned with the image and glory of God, had nothing in soule or body, that was defective, miserable, or shamefull: but now by sin, nakednesse in us, is a want, a filthy thing, and a shame, Deut. 28. 48. Rev. 3. 18. For shame or confusion is the fruit of sin, Rom. 6. 21. the opposite of joy, Esay 65. 13. and companion of destruction, Ier. 48. 20.

Annotations.

Vers. SE •• int:] named in English, of creeping on the earth; but in Hebrew, nachash, of subtill observation, searching, & finding out by experience, Gen. 30. 27. and 44. 5. The greater serpents are called dragons: and nachash is sometimes turned in Greeke a dragon: Iob 26. 13. Amos 9. 3. and for it in Hebrew, is put Tannin, a dragon, Exod. 7. 10. with 4. 3. And in the new Testament, the same thing is called both a dragon; and a serpent, Rev. 20. 2. subtill▪] that is, prudent and crafty: prudent to save and helpe it selfe, whereupon it is said, be prudent as serpents, Mat. 10. 16. crafty, to deceive others, as Paul saith, the serpent by his craftinesse beguiled Eve, 2 Cor. 11. 3. by which two words, the Scriptures doe expresse the Hebrew here used: which often is taken in the good part, opposed to simplicity and folly, Prov. 1. 4. and 8. 5. and 14. 15. 18. and 22. 3. more than:] the word more is usually omitted in the Hebrew, as easie to be understood: yet sometimes is expressed, as in Est. 6. 6. And the holy Ghost setteth it downe in Greeke, when it wanteth in Hebrew, as in Gal. 4. 27. from Esay 54. 1. many are the children of the desolate, more than of the maried: in Esay 54. 1. the word more is not written. So the Greeke version in this place addeth it: though sometime the Greeke also wanteth it, as Gen. 38. 26. Luke 18. 14. He sayd:] Whereas beasts are knowne in nature to be speechlesse (and the Scripture confirmeth it, 2 Pet. 2. 16) because they want reason or understanding, Psal. 32. 9. Iud. v. 10. Moses under the name of the serpents speaking, closely meaneth Satan, who opened the serpents mouth, and caused it to speake with mans voice, as the Lord by an Angell opened the mouth of Balaams Asse, Num. 22. 22. 28. 2 Peter 2. 16. And so the Hebrew Doctors write, that the uncleane spirit Sammael (the devill) was united with the serpent: R. Menachem on Gen. 3. And, as a man possessed with an evill spirit, all the workes that he doth, and all the words that he speaketh, are not but by the reason of the evill spirit that is in him: so the serpent, all the workes that he did, and all the words that he spake, he spake not, neither did, but by the reason of the Devill, Pirke R. Eliezer, chap. 13. The Angels (of whose creation we spake before, on Gen. 2. 1.) being spirits, and a flaming fire, Psal. 104. 4. excellent in wisedome, and mighty in strength, 2 Sam. 14. 20 Psal. 103. 20. they many of them, (having one for principall,) did sinne against God, Mar. 5. 9. Mat. 25. 41. 2 Pet. 2. 4. by not abiding in the truth, nor keeping their first estate, but leaving their owne habitation, Iohn 8. 44. Iude 6. and are now still called, of their cunning and knowledge, Daemons, Mar. 5. 12. of their mighty strength, principalities and powers, Col. 2. 15. of their calumniation and enmity to God and his creatures, they are named the malicious, the Devill, and Satan, 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent, is therefore called the great dragon, that old Serpent, which deceiveth all the world, Rev. 12. 9. And as him-selfe stood not in the truth, but sinned from the beginning, 1 Ioh. 3. 8. so soone upon mans creation he overthrew him; and is therefore said to be a mankiller from the beginning, Ioh. 8. 44. And mans fall and miserie, is here immediately joined to his creation, and seating in Paradise. Also the Hebrew Doctors hold; that nothing here mentioned was done after the sixe dayes of the creation: all our wisemen doe agree, that this whole matter was done the sixt day, saith Maimony, in Moreh. Nebuchim, chel. 2. per. 30. the woman:] the weaker vessell, 1 Pet. 3. 7. whom Satan thought the more easily to deceive, and so did: as Paul observeth, Adam was not deceived, but the woman being deceived, was in the transgression, 1 Timoth. 2. 14. 2 Corinth. 11. 3. So the Serpent set upon Christ, in his hunger and infirmity, Matthew. 4. 2. 3. Yea:] or, Moreover: it is a word proceeding from an earnest mind; and usually it is an addition to something spoken before. So it is likely the Serpent had uttered words against God, the sum whereof is in this speech. A like phrase is in 1 Sam. 14. 30. because God hath:] or, hath God indeed said? So the Chaldee paraphrase translateth, in truth, (that is, Is it true) that God hath said? and the Greeke, why is it that God hath said? In this understanding, Satan beginneth with a question, as when by his servants, hee sought to have taken Christ in his talke, Luke 20. 20. 21. 23. The tentation is directly against Gods word; which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden, or caried, Heb. 1. 3. and if Gods word had abidden in Eve, shee had overcome the wicked one, 1 Ioh. 2. 14. So Satan began the assault upon Christ, taking occasion at the word of God, (this is my sonne, Mat. 3. 17) saying, If thou bee the Sonne of God, Mat. 4. 3. of every tree:] or, of all trees: but the Hebrew word for all, is sometime used for everyone, sometime for any one, as Psal. 143. 2. so the Serpents speech was doubtfull, and bent to deceive. And as here hee assailed the woman about food, so he began with Christ, Mat. 4. 3.

Vers. 2. Trees:] in Hebrew, tree: so in vers. 7. leafe, for leaves. This the Scripture openeth, as parable, Psal. 78. 2. is expounded parables, Mat. 13. 35. heart, Psal. 95. 8. for hearts, Heb. 3. 8. worke, Psal. 95. 9. for workes, Heb. 3. 9. And in the Hebrew text it selfe; as, speare, 2 King. 11. 10. for speares, 2 Chron. 23. 9. ship, 1 King. 10. 22. for ships, 2 Chr. 9. 21. See also Gen. 4. 20.

Vers. 3. lest ye dye:] or, (as the Greek translateth) that ye die not. This manner of speech doth not alwayes shew doubt, but speakes of danger, and to prevent evill: as Psal. 2. 12. lest he bee angry: Gen. 24. 6. lest thou bring, for, that thou bring not. So Mar. 14. 2. lest there be an uprore, for, that there be not an uprore, Mat. 26. 5. Yea sometime it rather affirmeth a thing, lest Ezekiah deceive, Esa. 36. 18. for which in 2 King. 18. 3. is written, for he deceiveth you. So, lest they faint in the way, Mat. 15. 32. that is, they will faint, Mark. 8. 3.

Vers. 4. not dying dye:] that is, not surely dye: the Greeke translateth, not die the death. Here hee impugneth the certainty of Gods word, which had threatned assured death, Gen. 2. 17. And thus the Devill was a lyar, and the father thereof, Ioh. 8. 44.

Vers. 5. in the day:] that is, presently: so he opposeth present good, unto the present evill threatned of God. Whom hee also calumniateth, as of ill will, he had forbidden them this tree. then your eyes, &c.] By an ambiguous deceitfull promise, hee draweth her into sinne: for by opening of eyes, shee understood a further degree of wisedome, as the like speech importeth, Acts 26. 18. Eph. 1. 18. but he meant, a seeing of their nakednesse, and confusion of conscience, as fell out immediately, Gen. 3. 7. 10. The Hebrew phrase is, and your eyes: but and, is often used for then; as Mark 14. 34. And he saith: which another Evangelist writeth, Then saith he; Mat. 26. 38. so Mark 15. 27. and they crucifie, Mat. 27. 38. then were crucified: and many the like. as Gods] This the woman understood of the Father, Sonne, and Holy Ghost, as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels, which had sinned, (for Angels are called Gods, Psal. 8. 6.) who of their knowledge are named Daemons, and have wofull experience of the good which they have lost, and the evill wherein they lye. The Chaldee saith, as princes: and Devils are also called principalities and powers, Col. 2. 15. Another Chaldee paraphrase, which goeth under the name of Ionathan, for Gods, translateth Angels. knowing, &c.] the name before given to this tree, Gen. 2. 17. the serpent here wresteth to a wrong sense: as if to know good and evill, were to be like God himselfe, & that the eating of the fruit, would worke such an effect: whereas the tree was so called for another cause. See Gen. 2. 9.

Vers. 6. saw:] that is, looked upon with affectation. So Achan saw and coveted, and tooke, Ios. 7. 21. a desire:] or a lust, that is, most pleasant, and to be desired. to make one wise:] or, to get prudency, and so prosperity and good successe thereby; as the Hebrew word often signifieth. According to these three things which the woman (by false suggestion) saw in the tree, for meat, for the eyes, and for prudency: the Apostle reduceth all that is in the world (and not of the father,) to the lust of the flesh, the lust of the eyes, and the pride of life, 1 Iohn 2. 16. With which we may also compare the three tentations of Christ, Luke 4. she gave:] together with words to move and perswade him: for he is said to have hearkned to her voice, vers. 17. hee did eat:] so the sinne was accomplished that brought death into the world, as God threatned, Gen. 2. 17. and the death is gone over all men, for that all have sinned; and by the disobedience of one, the many are made sinners, Rom. 5. 12. 19. By eating, the Scripture elsewhere signifieth the committing of sinne, Prov. 30. 20. Againe, by eating, sinne and death are done away, and life restored in Christ, Ioh. 6. 50.—54. whom Satan sought to have drawne into sinne also by eating, but was defeated, Mar. 4. 2. 3. 4. This first sinne of man, is called in respect of himselfe an offence or fall; because by it, he fell from his good estate: in respect of God, it was disobedience; as unto whom hereby he denyed subjection, and renounced obedience, Roman. 5. 18. 19. Neither was it his owne sinne onely, but the common sinne of us all his posterity, which were then in his loynes; for by this one mans disobedience many were made sinners, Rom. 5. 19. and in Adam all dye, 1 Cor. 15. 22.

V. 7. naked:] both in body and soule, which were bereaved of the image of God, deprived of his glory, & subjected to inordinate lusts, and thereupon to shame: of which nakednes the Scriptures often speak, as Ex. 32. 25. Ezek. 16. 22. Rev. 3. 17. & 16. 15 Hos. 2. 3. 2 Cor. 5. 3. Sewed:] that is, fastned together, by twisting and platting the leaves and twigs, for to gird about them. fig leaves:] in Heb. leaf, or branch, as we english the word in Neh 8. 15. and as the Greek translateth it in Ier. 17. 8. This was to cover, not to cure their filthy nakednes: therfore in v. 10. they nevertheless do hide thēselves for shame. The like naturall hypocrisie, is elsewhere cōpared to the Spiders web, Esay 59. 5. 6. And the • igtree which had leaves & no fruit, was cursed of Christ, and withered, Mat. 21. 19. aprons:] named in Hebrew of girding about the loynes. So Peter when he was naked, girded a garment on him, Ioh. 21. 7. And those parts of the body which serve for generation, were then, and still are most shamefull, and studiously covered; because sinne is become naturall, and derived by generation, Psalm. 51. 7. Gen 5. 3. Therefore circumcision (the signe of regeneration,) was also on that part of mans body, Gen. 17. 11.

Vers. 8. the voice of Iehovah:] this sometime signifieth any noise or sound, Ezek. 1. 24. sometime the thunder, Exod. 9. 28. 29. sometime Gods distinct voice like thunder, as Ioh. 12. 27. 28. 29. walking:] this by the Greeke is referred to God walking: it may also bee meant of the voice, which is said to walke, or goe on, when it increaseth more and more, Exod. 19. 19. the wind:] by the Greeke version, this was the eventide▪ So in the evening of the world, at the last day, the Lord shall descend from heaven, with a showt, with the voice of the Archangell, and with the trumpet of God, &c. 1 Thes. 4. 16. hid themselves:] through conscience and feeling of their sinne and misery, and for feare of Gods Majesty, vers. 10. Howbeit, there is no darknesse, nor shadow of death, where the workes of iniquity may hide themselves: Iob 34. 22. Amos 9. 3. Psalm. 139. 7. 8. 9. Prov. 15. 3. Ier. 23. 24. from the face:] or, the presence, that is, for feare of the Lords comming.

Vers. 10. feared:] or, was afraid: this feare was a terrour through feeling of Gods wrath for sinne; as Israel also felt in themselves, when they heard the voice of God at mount Sinai, Ex. 20. 18. 19. 20. It was such as had torment with it, which who so feareth, is not perfect in love, 1 Iohn 4. 18. and proceeded from the spirit of bondage, Rom. 8. 15. Otherwise, there is also a feare, which proceedeth from the spirit of adoption, and accordeth well with love and comfort, 1 Pet. 1. 1. 17. Psalm. 2. 11. and 147. 11. Ier. 32. 39. 40. Prov. 19. 23. This feare, if Adam had kept, he had eschewed evill, Prov. 16. 6 am naked:] he dissembleth the maine cause, which was his sinne: pure nakednesse was Gods creature, and he was naked before, without feare or shame, Gen. 2▪ 25.

Vers. 12. thou gavest:] Adams confession is mixed with excuses; and further evils: asking no mercy, but charging the woman, and God himselfe, with the cause of his fall. The foolishnesse of man, perverteth his way, and his heart fretteth against the Lord: Prov. 19. 3.

Vers. 13. what is this:] or, For what? that is, Why hast thou done this▪

Vers. 14. unto the serpent:] unto the beast and the devill; which together were the meanes to draw into sinne, vers. 1. and therefore are joyned as one here 〈…〉 the punishment. cursed:] this is contrary to blessed, Deut. 28. 3. 16. and as to blesse, is to say well 〈◊〉 my; so to curse▪ is to say evill: so expounded by the holy Ghost: as, thou shalt not curse the Ruler, Exod. 22. 28. which Paul citeth thus, thou shalt not speake evill of the Ruler, Act. 23. 5. And as Gods word is one with his deed; so his curse is the powring out of evils upon the creatures for sinne, unto their perdition, Deut. 28. 20. &c. So the fig-tree being cursed, withered, Mark. 11. 21. the children cursed, were torne of beasts, 2 King. 2. 24. And that the devill was implyed under this curse, the Hebrew Doctors have acknowledged, saying of God, that hee brought those three, and decreed against them the decrees of judgement, and did • ast Sammael (the Devill) & his company, out of his holy place, out of heaven, and cut off the feet of the serpent, and cursed him, &c. Pirke R. Eliezer, ch. 14. So Peter saith, God spared not the Angels that sinned, but cast them downe to hell, &c. 2 Pet. 2. 4. And in Rev. 12. 7. 8. 9. speaking of a spirituall combat with the Devill in the Church, it is said, the Dragon fought, and his Angels; but they prevailed not, neither was their place found any more in heaven; and that great Dragon, that old serpent, called the Devil and Satan, was cast out, &c As the Devill is cursed above all creatures, Mat. 25. 41. so the cursed serpent is in Scripture a similitude of the most hurtfull venemous and hatefull beasts, as Deut. 8. 15. Ier. 8. 17. Ps. 58. 5. Mat. 23. 33. thy belly:] or, thy brest: as the Greeke hath a twofold translation, upon thy brest and belly: meaning with great paine and difficulty. For other creatures also goe on the belly, Lev. 11. 42. but as Adams labour, and Eves conception, had paine and sorrow added to them, (vers. 16. 17) so the serpents gate. dust:] that is, vile and uncleane meats: noting also hereby basenesse of condition, Mic. 7. 17. and hunger and penury, which this beast should suffer above others, which eate the herbs of the field: Gen. 1. 30. This eating of dust, is againe remembred in Esay 65. 25▪ where speech is of our Redemption from Satan by Christ: which sheweth that these outward curses, implyed further mysteries.

V. 15. enmity:] this is opposed to the amity and familiarity which had beene between the woman and the Serpent, which God would breake. And here beginneth the first promise of grace and life, to Evah and mankind now dead in sinne, and enemies to God, Col. 2. 13. and 1. 21. For the amity of this world, is enmity of God, Iam. 4. 4. thy seed and her seed:] that is, thy posterity and hers. Seed, is often used for children: by the Serpents seed, are meant not onely those venemous beasts, which have enmity with mankind: but also wicked men, called serpents, generations of vipers, and children of the Devill, Matth. 23. 33. 1 Iohn 3. 10. By the womans seed, is meant (in respect of Satan) chiefly Christ, who being God over all, blessed for ever, should come of David and Abraham, and so of Eve, according to the flesh, for she was the mother of all living, Roman. 1. 3. and 9. 5. And with Christ all Christians, who are Eves seed both in nature and in faith, as all Christians are called Abrahams seed: Gal. 3. 29. He:] or, it; that is, the Seed. This is first to be understood of Christ, who was made of a woman, Gal. 4. 4. the fruit of the wombe of the Virgin Mary, Luke 1. 42. Hee through death, hath destroyed him that had the power of death, that is the Devill, Hebrewes 2. 14. Secondly, it implyeth Christians (the children of Christ, Heb. 2. 13) who resisting the Devill stedfastly in faith, the God of peace bruiseth Satan under their feet; 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed, the faithfull parents are also included, and so on the contrary: as when Moses saith, I will multiply thy seed, Gen. 22. 17. Paul alledgeth it thus, I will multiply thee, Heb. 6. 14. Againe, where Moses saith, All families shall be blessed in thee, Gen. 12, 3. Peter alledgeth it, they shall be blessed in thy seed, Act. 3. 25. Also this word seed, is used either for a multitude, as Gen. 15. 5. or for one particular person, as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ, Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged, for in Thargum Ierusalemy, the fulfilling of this promise is expresly referred to the last dayes, the dayes of the King Messias. And the mystery of originall sinne, and thereby death over all, and of deliverance by Christ, R. Menachem on Lev. 25. noteth from the profound Cabbalists, in these words; So long as the spirit of uncleannesse is not taken away out of the world, the soules that come downe into the world, must needs die, for to root out the power of uncleannesse out of the world, and to consume the same. And all this is, because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve. And if it be so, all the soules that are created & become unclean by that filthinesse, must needs die before the comming of the Messias, &c. and at the comming of the Messias, all soules shall be consummate thenceforth. bruise,] or, pierce, crush: the Hebrew word is of rare use, onely here, and in Iob 9. 17. thy head:] or, thee on the head. Hereby is meant Satans overthrow & destruction in respect of his power and workes, Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised, strength and life is perished. So in Thargum Ierusalemy it is expounded thus, The womans children shall be cured; but thou ô Serpent, shalt not be cured. And he saith thee, (rather then thy seed,) because Christ was to vanquish that old serpent, which overcame our first parents: who being destroyed, his seed perish with him, Revel. 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele:] or, his foot sole: for the Hebrew and Greeke here used, signifie not onely the heele, but the whole foot sole, and sometime the foot step, or print of the foot. By the heele, or foot bruised, is meant Christs wayes, which Satan should seeke to suppresse by afflictions, and death for our sinnes, here foretold; as appeareth by the reference which other Scriptures make to this prophesie, Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity, and put to death concerning the flesh, but was quickned by the spirit, & liveth through the power of God, 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot, not his head was bruised by the Serpent. Who yet brought upon him a death that was shamefull, and painfull, and cursed, because hee was hanged on a tree, Gal. 3. 13. for it is probable, that partly in remembrance of this first sinne, by eating of the tree of knowledge, (which tree was a signe of curse and death if man transgressed:) Gods law after accounteth such as dye on a tree, to have in more speciall manner, the signe of curse upon them, Deut. 21. 23. But Christ swallowed up death in victory, Esay 25. 8. through whom, God also giveth us the victory, 1 Cor. 15. 57 unto which promise the Prophet hath reference, saying, Why should I feare, in the dayes of evill: when the iniquity of my heeles shall compasse me about? God will redeeme my soule, from the hand of Hell, Psalm. 49. 6. 16.

Vers. 16. multiplying I will multiply:] that is, I wil much and assuredly multiply: see this phrase opened, on Gen. 2. 16. Here are annexed not curses, but chastisements for Eve and Adam: that their faith in the promised seed, might continually bee stirred up, and their sinfull nature subdued and mortified, Heb. 12. 6. Psal. 119. 71. conception:] meaning painfull conception; and this word is used for the whole space that the child is in the mothers body, untill the birth: and so here implyeth all the griefes and cumberances which women do endure that time. The Greeke translateth it groning. The reason of this chastisement, is, because sinne is from Adam derived by propagation to all his posterity, Psalm 51. 7. Roman. 5. children:] Heb. sonnes: which implyeth daughters also; therefore the Greeke translateth it children: so for sonne, and sonnes; the Holy Ghost saith in Greek, children, as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth, is also meant bringing up after the birth, as Gen. 50. 23. Vnto the sorrows of childbirth, the Scripture often hath reference, in cases of great affliction in body or mind, Psalm. 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God, for neverthelesse shee shall be saved in childbearing, if they [women] continue in faith, and love, and holinesse, with sobriety: 1 Tim. 2. 15. desire:] The Greeke translateth it, thy turning, (or conversion:) the word implyeth a desirous affection, as appeareth by Song. 7. 10. And that this should be to her husband, it noteth subjection, as in Gen. 4. 7. Elsewhere this word is not used: the Apostle seemeth to have reference unto it, in 1 Thess. 2. 8. rule:] So Paul saith, I permit not the woman to usurpe authority over the man, 1 Tim. 2. 12. And Peter, Wives bee in subjection to your owne husbands, 1 Pet. 3. 1. And this being here a chastisement for sinne, implyeth a further rule, then man had over her by creation, and with more griefe unto womankind.

Vers. 17. the ground:] or, the earth: whereby is implyed all this visible world, made for man, Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth, is hereby cut off, for all things under the Sun, are vanity and vexation of spirit, from mans birth to his dying day, Ecclesiastes 1. 2. 3. 14. and 12. 7. 8. and an heavenly heritage is to bee sought for, immortall, and which fadeth not, 2 Peter 1. 4. Of ground cursed, there followeth barrennesse, or unprofitable fruits, and desolation, Genesis 4. 12. and 3. 18. Esay 24. 6. and the end is to bee burned, Hebrews 6. 8. So the earth, and the workes therein, shall bee burnt up. 2 Pet. 3. 10. And as for mans sake this world is cursed, and the creature made subject to vanity; so it earnestly expecteth the manifestation of the sonnes of God, that it may be delivered from the bondage of corruption, Rom. 8. 19. 20. 21. in sorrow:] with painfull labour, as Prov. 5. 10. Hereupon the Scripture mentioneth our bread of sorrowes, Psal. 127. 2. Adam was to have labored in his innocency, Gen. 2. 15. but without sorrow; being under the Lords blessing, which maketh rich, and hee addeth no sorrow with it, Prov. 10. 22. Concerning this sorrow (or toyle) of our hands, Noe (the figure of Christ) was a comforter, Gen. 5. 29.

Vers. 18. thornes:] Heb. the thorne. Hereby is meant harmfull weeds, in stead of wholesome fruits, Iob 31 40. Ier. 12. 13. for men of thistles doe not gather figs, Mat. 7. 16. Thornes doe choak the good corne, as Mat. 13. 7. And spiritually, these signifie evill fruits, which wicked earthly men bring forth, Heb. 6. 8. of the field:] and so, no longer the pleasant fruits of Paradise, Gen. 2. 9. 16. But as Nebuchadnezar, when he had a beasts heart, was driven out among beasts, to eat grasse as the oxen, Dan. 4. 13. 22. so man, not lodging a night in honour, nor understanding, but becomming like beasts that perish, is to eat herbes with them, Psal. 49. 13. 21. but by the labour of his hands, his diet is bettered.

Vers. 19. sweat:] with much labour, which Adam and all his posterity was condemned unto; that this is a generall rule, if any will not worke neither should he eate, 2 Thess. 3. 10. The sweat of the face, though it is to be distinguished from the care of the 〈…〉 d, which Christ forbiddeth, Mat. 6. 25. 34. yet it doth imply all lawfull labours, and industry of body and mind, for the good of both, Eph. 4. 28. Mat. 10. 10. 1 Cor. 9. 14. so that the giving of the heart also, to seeke and search our things by wisedome, is a sore occupation, which God hath given to the sonnes of Adam, to be occupied therein, and humbled thereby: Eccles. 1. 13. bread:] that is, all food; whereof bread is the principall, as that which upholds the heart of man, Psal. 104. 15. Therefore that which one Evangelist calleth bread, Mar. 6. 36 another calleth victuals, or meats, Mat. 14. 15. the ground:] or, the earth; (called elsewhere our earth, Psal. 146. 4. and our dust, Psal. 104. 28.) meaning till man returne to the dust of death, the grave: and there, the wearied be at rest from their labours, Iob 3. 17. Rev. 14. 13. dust thou art:] or, thou wast, to weet, concerning the body, as Gen. 2. 7. not the spirit, which being immortall, goeth unto God for eternall joyes or torments, Luke 16. 22. 23. and 23. 43. This difference Solomon teacheth, And dust returne to the earth, as it was, and the spirit returne to God that gave it, Eccles. 12. 7. Here God condemneth mankind to death, which is the wages of sinne, Rom. 6 23. and to the grave, the house appointed for all living, Iob 30. 23. where they must wait, till their change come, Iob 14. 14. for it is appointed to men once to dye, and after this, is the judgement, Hebr. 4. 27. Otherwise the life eternall could not bee obtained: for flesh and blood cannot inherit the kingdome of God, neither doth corruption inherit incorruption; therefore we must all either dye, or be changed; and this corruptible must put on incorruption, and this mortall must put on immortality: and then shall Death be swallowed up in victory, 1 Cor. 15. 50. 51. 53. 54. So the Hebrew Rabbines also taught, saying, that unto this world there cleaveth the secret filthinesse of the Serpent which came upon Eve, and because of that filthinesse, Death is come upon Adam and his seed. For when God saw how uncleannesse cleaved, and spred it selfe abroad in the world continually, he intended to consume it, and to root out the power of it; and therefore the bodies doe consume and corrupt; and have no continued life. But when the filthinesse is consumed, and the spirit of uncleannesse taken out of the earth; behold God will renew his world, without any other filthinesse, and will wake up by his power, those that dwell in the dust, &c. and the Lord will reioyce in his workes, as the intendment of the creation was at the first: R. Menachem on Gen. 3. The Greeke Philosophers have observed, that some dead men putrified, turne to Serpents; Plutarch in vita Cleomenis. If so, it is a notable memoriall of mans first poysoning by the Serpent.

Vers. 20. Eve:] in Hebrew Chavah: which is by interpretation Life, (as the Greeke also translateth it,) or Living; Adam first called her Woman, Gen. 2. 23. God called her Adam, Gen. 5. 2. and now the man calleth her Eve, Life: by which new name, he testifieth his faith in, and thankfulnesse for Gods former promise, in vers. 15. In which he also trained up his children, teaching them to sacrifice, and serve the Lord. Gen. 4. 3. 4. So the Hebrew Doctors reckon Adam as a repentant sinner: and by Wisdome, (that is, faith in Christ) brought out of his fall: Ioseph. Antiq. b. 1. c. 4. and the Author of the Booke of Wisedome, c. 10. v. 1. all living:] that is, as the Chaldee paraphraseth, of all the sonnes of man: meaning this both naturally, of all men in the world, (and so of Christ the promised seed:) and spiritually of all that live by faith: in which sense, Sarah is also counted the Mother of the faithfull, 1 Pet. 3. 6. Gal. 4. 22. 28. 31.

V. 21. coats:] to cover the body from shame and harme, and for a memoriall of mans sin, & a further signe of those garments of justice and salvation, which men have of God, that their filthy nakednesse doe not appeare, Rev. 3. 18. & 19. 8. 2 Cor. 5. 2. 3. 4. The Chalde • calleth these here, garments of honor. of skin:] that is, in likelihood, of the skins of beasts, which God taught him to kill for sacrifice. Which offerings were even from the beginning of the Gospell preached, as appeareth Gen. 4. 3. 4. & 8. 20. And after by the Law, the Skinnes of the sacrifices were given to the Priests, Lev. 7. 8. And the sacrifices being all figures of Christ, (Heb. 10. 5. 10) the Skins were fit to resemble mans mortification, (as the girdle of skin which Iohn Baptist wore, Mat. 3. 4.) and new life, by putting on the Lord Iesus Christ Rom. 13. 13. 14. and the garments of salvation, wherwith God clotheth his Church, Esay 61 10.

Vers. 22. is become as one,] to weet, of us three, the Father, the Word, and the Holy Spirit, 1 Ioh. 5. 7 See before in Gen. 1. 26. Thus God upbraided Satans lying speech, used in v. 5. and would leave an impression in Adams hart, of his pride and folly in beleeving the Serpents deceitfull promises: that so long as he lived an exile here on earth, he might haue continuall motives of repentance and humiliation. The Hebrew phrase, is as one; meaneth, is made, or become as one: as, this is, Psal. 118. 23. the Evangelist translateth, this is done, Mat. 21. 42. lest he put:] An unperfect speech; where we may understand by that which followeth, he must be driven out, lest he be put. &c. Such phrases are usuall, as Gen. 38. 11. & 42. 4. Mat. 25. 9. and eate and live: or, that he may eate and live. And, is often used for That, and noteth the end and purpose of an act: as here, so in 2 Sam. 21. 3. 2 King. 3. 11. Lam. 1. 19. Because the tree of life, and the eating of it, was at first a signe of eternall life to man, if he had obeyed his creator, (as is noted on Gen. 2. 9.) it might not now in the justice of God, be so continued to man fallen into disobedience. Neither was the new covenant betweene God and man, of obedience againe by the workes of the Law, unto life: but of faith in Christ the womans seed, unto forgivenesse of sinnes, Gen. 3. 15. 20. God therfore in driving the man from this tree, would drive him from all confidence in him-selfe and his owne workes, (and so from abuse of this tree also, which might turne to his further judgement,) that hee might seeke the life in heaven, which is hid with Christ in God, Col. 3. 1. 2. 3. who will give to such as by faith doe overcome the world, to eate of the tree of life, which is in the midst of the Paradise of God; Rev. 2▪ 7.

V. 23. to till:] tillage, hath the name in Hebrew, of servile-worke, for all, even Kings, are as servants to the field, Eccles. 5. 8. And this hard labour, was a continuall remembrance of sinne, and doctrine of humiliation and repentance. Wherefore God after in the Law, freed every seventh (or Sabbath) yeare, from this tillage in his land, when they did all alike eat of that which grew of it owne accord, Lev. 25. 4. 6. to remember their former ease, lost by sinne, but to bee restored spiritually by Christ, when hee should preach the acceptable yeare of the Lord: Esay 61. 2. 2 Cor. 6. 2.

Vers. 24. drove out:] or, expulsed, not to return thither againe; but that he might seeke admission into the heavenly paradise, whereunto Christ giveth entrance, Luke 23. 43. minding himselfe an exile and pilgrime here on earth, 1 Pet. 2. 11. 2 Cor. 5. 1. 4. The Hebrewes say (in Bresith ketanna on this place,) Adam was driven out of paradise in this world, but in the world to come, he shalnot be driven out, The remembrance of this future mercy, was kept afterward among the Gentiles; for it is one of the Chaldean oracles, Seeke paradise, the glorious country of the soule. Cherubins:] or Cherubs. These were living creatures with wings, as may bee • athered by comparing, Ezek. 1. 5. and 10. 1. 15. the figures of such were wrought in the Tabernacle, Exod. 25. 18. and 26. 1. See the annotations there. Moses here seemeth to meane Angels, by this name: for they have appeared sometime with wings flying, Dan. 9. 21. and with sword, 1 Chron. 21, 16. and as fierie chariots, 2 King. 6. 17. as here they have the flame of a sword, (that is, a flaming sword, as the Greeke translateth it,) to keepe man out of paradise. Of Angels, see the notes on Gen. 16. 7. By these also, God further might signifie, the Angels or Ministers in his spirituall paradise the Church, and the sharpe two edged sword of his Word, wherewith they are armed, against all the disobedient, 2 Cor. 10. 4. 5. 6. But the twelve Angels at the twelve gates of that paradise, direct from all quarters of the world, to enter thereinto by the gates which are never shut, such as are written in the lambs booke of life; where the tree of life groweth and giveth fruit, wherein they haue right, that doe the commandements of God, Rev. 21. 12. 25. 27. and 22. 2. 14. turned it selfe:] to weet, every way, for more terrour, that man should not there attempt re-entrance. Such spiritually is the use of the Law and doctrine therof, which terrifieth the conscience, and by the workes whereof, no flesh can be justified, Rom. 3. 20. but it serveth to drive men unto Christ, that they may be made righteous by faith, Gal. 3. 24. The ancient Iewes had an expectation of recovery of this losse by Christ, though now they are ignorant of him: for they write of seven things which the King Christ shall shew unto Israel; two of which are, the garden of Eden; and the tree of life. R. Elias ben Mosis, in Sepher reshith choemah, fol. 4. 12. Also expounding that in Song. 1. 4. the King hath brought me into his chambers: Our Doctors of blessed memory, have sayd, that these are the chambers of the garden of Eden. And againe, There are also that say of the tree of life that it was not created in vaine, but the men of the resurrection (that are raised from the dead) shall eate thereof and live for ever, R. Menachem, on Gen. 3. And by the garden of Eden, (or Paradise,) it seemes they understood the kingdome of heaven: for the Chaldee paraphrast on Song 4. 12. saith, as the garden of Eden, into which no man hath power to enter, but the just; whose soules are sent thither by the hands of Angels. According to these speeches, familiar in olde time among the Iewes, the Holy Ghost also speaketh, of carriage by Angels, into Abrahams bosome, Luke 16. 22. of being with Christ in paradise, Luke 23. 43. and of eating of the tree of life, which is in the midst of the paradise of God, Rev. 2. 7. And that the Iewes understood not these things carnally, appeareth by these words of theirs. In the world to come, there is no eating or drinking, nor any other of the things which the bodies of the sonnes of Adam, have neede of in this world; as sitting, and standing, and sleepe, and death, and sorrow, and mi • th, and the like: So our ancient wise men have sayd. In the world to come there is no eating nor drinking; nor use of mariage, but the just doe sit with their crownes upon their heads, and have the fruition of the glory of the Majestie of God. Maimony in Misn. treat. of Repentance, ch. 8. S. 2.

Annotations.

KNew:] by lying with her; as this phrase is explayned in Numb. 31. 17. A modest manner of speech, used againe in verse 17. and 25. and throughout the Scriptures, Mat. 1. 25. Luk. 1. 34. Kain:] by interpretation, Gotten, or, a Possession; the reason followeth, I have gotten (Kanithi) a man of Iehovah: or, with Iehovah, that is, with his favour, and of his good will. The Greeke translateth it, by God. Thus shewed she her thankfulnesse to the Lord, whose heritage children are, Psal. 127. 3. and her hope of good in that first born sonne: howbeit her expectation fayled her; for Kain was of the wicked o • e Satan; 1 Ioh. 3. 12. The Hebrew Doctors also lay, Kain was borne of the filth and seed that the serpent had conveyed into Eve: R. Menachem on Gen. 4. herein Kain was a figure of all reprobates, the children of the Divell: Ioh. 8, 44. 1 Ioh. 3. 10.

Vers. 2. againe bare:] in Hebrew, she added, to beare. From this phrase of her adding to beare, without mention of any other conception, some of the Iew Doctors gather, that Kain and Abel were twins: Pirkei R. Eliezer, chap. 21. Abel:] so the Greeke, and the Evangelists write him, Math. 23. 35. The Hebrew name is Hebel, which signifieth Uanitie, or a soone-vanishing vapour: such is every mans life, Iam. 4. 14. and so was Abe •• in speciall, being soone killed by his brother. And David saith that every man is Uanitie [Abel] though setled, as men may thinke, Psal. 39. 6. feeder:] or shepheard, Pastor and Governor of a flocke: which flocke (in the originall) comprehendeth both sheepe and goates, as is explayned in Lev. 1. 10. The new Testament translateth it into Greeke, sometime sheepe, as Rom. 8. 36. from Psal. 44. 23. sometime flocke, as 1 Cor. 9. 7. and sometime both together, as, the sheepe of the flocke, Mat. 26. 31. from Zach. 13. 7. for which in Mar. 14. 27. is written onely, the sheepe. Abel in sheeperdy, as in sacrificing and martyrdome, was a figure of Christ; Ioh. 10. 11. Of this trade also were the Patriarches of Israel, Gen. 46. 32. 34. and Moses, David, and many other men of note: Exod. 3. 1. Psal. 78. 70. 71.

Vers. 3. at the end of dayes:] that is, at the end of the yeare. Some understand it to meane, after many dayes, that is, in processe of time. But a full yeare, is called a yeare of dayes, Gen. 41. 1. 2 Sam. 14. 28. because of certaine daies that are in the yeare, besides the moneths. And for shortnesse of speech (which the Hebrew tongue affecteth), dayes, are used for a yeare of dayes, that is, a whole yeare: as in Lev. 25. 29. dayes, is in vers. 30. expounded to be a perfect (or full) yeare: and the revolution of dayes, 1 Sam. 1. 20. is that which Moses calleth the revolution of the yeare, Exod. 34. 22. And in Numb. 9. 22. or two dayes, or a moneth, or dayes, that is, a yeare. And in Amos 4. 4. after three dayes, meaneth three yeares, Deut 14. 28. and in Exod. 13. 10. 1 Sam. 1. 3. from dayes to dayes; is, from yeare to yeare: and the sacrifice of dayes, 1 Sam. 2. 19. was the yearely sacrifice. Whereupon in prophesies, often times, dayes are used for yeares, Rev. 11. 2. 11. At the yeares end, men were wont in most solemne manner to sacrifice unto God, with thankes for his blessings, having gathered in their fruits: so the law of Moses did command. Exod. 23. 16. which order (as by this appeareth) the Fathers observed from the beginning: and it was so accustomed among the Gentiles; for the ancient sacrifices, and assemblies unto that end, were after the gathering in of the fruits, for (an oblation of) the first fruits; sayth Aristotle, in Ethicks, booke 8. brought:] in Greeke, offred. It is likely, that the sonnes brought their offrings unto God, by Adam their Father, who was high Priest, (as after, all the first borne in families were Priests, Exod. 19. 22.) and upon an Altar he offred their gifts. The Hebrew Doctors say; It is a tradition by the hand of all, that the place wherein David and Solomon built an Altar, in the floore of Araunah, (1 Chron. 21. 22. 26. and 22. 1. 2 Chron. 3. 1.) was the place where Abraham builded an Altar, and bound Isaak upon it, (Gen. 22. 9) and that was the place where Noe builded, after he came out of the Arke, (Gen. 8. 20.) and that was the Altar upon which Kain and Abel offred: and on it, Adam the first man offred an offring after he was created, and out of that place hee was created. Our wise men have sayd, Adam was created out of the place of his Atonement. Maimony, in Misn. book 8. treat. of the Temple, chap. 2. S. 2. an offring.] or, oblation, called in Hebrew, a Minchah, by which name the Meat offring is called in the Law, Lev. 2. which commonly was of wheat flower. Although the word is sometime used generally for any gift or present, Gen. 32. 13. But Kain brought of the fruit of the ground, which custome continued; so that in Israel men might eate neither bread nor corne, till they had brought an offring unto God, Lev. 23. 14. Among the Greekes also they used to sacrifice the fruits of the earth, Homer Iliad. 1. and Numa ordeyned the like among the Romans, who tasted not new corne or wine, before the Priests had sacrificed the first fruits, saith Plinie in book 18. chap. 2. and in the Roman lawes of the twelve Tables, the same oblation of corne is▪ commanded: Derelig. tit. 1. lex. 4. The like was for sacrificing of beasts, as Abel did: which was used of Israel, and of all Nations till the comming of Christ: see Lev. 1.

Vers. 4. the fat of them:] As the first fruits of the earth, of beasts, of men, were given in thankefulnesse to the Lord, that all the rest might be sanctified and blessed, Exod. 22. 29. 30. and 23. 19. so God challenged the fat of all sacrifices peculiarly to himselfe, Lev. 3. 16. 17. and 7. 25. which fat, sometime figured mans unbeleefe, hardnesse of hear • , and want of sense, Psal. 119. 70. Acts 28. 27. which was to be consumed by the fire of Gods spirit: sometime it signified the best of all things, Numb. 18. 12. in which sense it seemeth to bee spoken here of Abel. From whose example, the Hebrew Doctors teach, that a man should inlarge his hand, and bring his offring of the fairest and most laudable amongst those kinde of things whereof he bringeth. Behold it is written in the law, And Abel hee also brought of the firstlings of his flocke, and of the fat of them. And this is a common law, in every thing which is for the name of the good God, that it be of the goodliest and best. If one build a house of prayer, let it bee fayrer then his owne dwelling house: if he feed the hungry, let him feed him with the best and sweetest that is on his Table: If he cloathe the naked, let it be with the fayrest of his cloathes; if he sanctifie any thing, let him sanctifie of the fayrest of his goods; and so hee sayth, (Lev. 3. 16.) All the fat is the Lords. Maimony in Misn. rom. 3. in Asurei mizbeach, chap. 7. S. 11. By the sacrifices of old, there was (besides a thankefulnesse to God,) a yearely remembrance also of their sinnes, Heb. 10. 3. and hope of the forgivenesse of them by Christ to come, Heb. 10. 1. 10. 14. And seeing the godly offred in faith, Heb. 11. 14. and faith is by hearing the word of God, Rom. 10. 17. Abel and the rest were taught of God thus for to worship him: for all wil-worship devised by men, is vaine: Mat. 15. 9. Col. 2. 22. 23. had respect:] to weet, with delight, as the Hebrew word implyeth; (and so one Greeke version translateth it, was delighted:) and with favourable acceptation, as the Chaldee paraphrase explaineth it. So GOD commanded every man to offer sacrifice for his favourable acceptation, Lev. 1. 3. that hee and it, might bee accepted of the Lord. This gracious respect unto Abel, was seene of Kain, for which hee was gtieved; and the Apostle noteth it to be a testification of Abels justice by faith, Heb. 11. 4. It is likely therfore, that God shewed it by some visible signe, as by fire from heaven consuming the sacrifice, for so he, used to doe in such cases after, as Lev. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. 1 King. 18. 38. and the burning of the sacrifices to ashes, was a signe of his favourable acceptance, Psal. 20. 4. and Theodotio (a Greeke interpreter,) translateth it here, he set onfire. By this Gods acceptance, Abels faith was confirmed touching life & salvation in Christ: otherwise God would not have received an offring at his hands; as Iudg. 13. 23, unto Abel:] for his faith in Christ, whereby he was just, and by which he offred a greater sacrifice then Kain, Heb. 11. 4. And so the sacrifice was respected for the man, not the man for the sacrifice, Prov. 12. 2. and 15. 8.

Vers. 5. grieved:] or, displeased: very wroth. The Hebrew word signifieth to burne or be inflamed, either with anger, or griefe: the Greek here translateth, he was grieved; and in sundry other places, as Ion. 4. 1. 9. where both the Greeke version, and all the circumstances shew it to meane griefe. So in 1 Sam. 15. 11. Samuel was grieved, and Dauid, 1 Chron. 13. 11. and Nehemiah, Neh. 5. 6. and many the like. countenance:] or, his face fell; that is, he shewed himselfe ashamed, grieved, and discontented. This is else-where expressed by the falling of the light of the countenance, Iob 29. 24. contrary to which, is the lifting vp of the face, for a signe of comfort and joy, Iob 11. 15. See also Gen. 19. 21.

Vers. 7. doe well:] or, doe good. Hereby God teacheth, that wel-doing consisted not in the outward offrings which Kain brought: but in faith, which hee wanted, Heb. 11. 4. Ioh. 6. 29. And the Apostle hence concludeth, that Kains workes were evill, 1 Ioh. 3. 12. forgivenesse:] or, acceptation. The Hebrew word, which properly signifieth elevation or lifting up, when it is spoken of sinne, (as the words following shew here it is,) meaneth forgivenesse at Gods hand, who lifteth up, and so easeth us of the burden of it; as Rom. 4. 7. from Psal. 32. 1. And one end of sacrificing, was the forgivenesse of sinne, Lev. 6. 2. 6. 7. So the Chaldee here explaineth it, If thou doe thy works well, shalt thou not haue forgivenesse? Otherwise it may be expounded, is there not a lifting up, to weet, of thy countenance which now is fallen, that is, an acceptation of thy face and petition, and consequently of thy offring, in Gen. 19. 21. lifting up (or, accepting) the face, signifieth favourable acceptation with God; and in Iob 11. 15. it signifieth comfortable bold cariage. Or, is there not a bearing (or carying away) of blessing and reward, as Psal. 24. 5. A question thus asked, is an earnest affirmation that so it shall be: as, are they not written? 2 King. 20. 20. is expounded, Loe they are written, 2 Chro. 32. 32. and is not the life more then meate? Mat. 6. 25. that is, the life is more, Luke 12. 23. Also the holy Ghost turneth into a question, hath not my hand made all these? Act. 7. 49. that which the Prophet affirmeth plainely, all these my hand hath made, Esay 66. 1. So Gen. 13. 9. and many the like. sin:] or, the misdeed, errour. By sinne and iniquity the punishment for it is often meant, as in Gen. 19. 15. Lev. 20. 20. 2 King. 7. 9. Zach. 14. 19. And sinne is the erring or missing as of the marke aimed at, Iudg. 20. 16. Gods law is our marke, and way to walke in: therefore sinne is defined to be swerving from, or transgression of the Law, (anomie or enormitie,) 1 Ioh. 3. 4. In Hebrew it is called Chattaah, whereupon the Greekes framed the name, Atee, that is, Hurt or Dammage; and their Poets faigned that it was a woman cast out of heaven, pernicious Atee, that (aatai) hurteth all men, Homer Iliad. 19. lyeth:] or, coucheth, is couching: a word usually spoken of beasts, applyed here to Sinne, as a hurtfull beast ready to devoure. For to lye at the doore, is to be neere at hand, Mark. 13. • 9. and in Deut. 29. 20. the curses are said to couch (or lye) upon the sinner, whom the Lord will not be mercifull unto. The Chaldee referreth it to the last judgement, saying, thy sinne is kept to the day of judgment, in which vengeance shall be taken on thee, if thou convert not. And other Rabbines thus; Sin couching at the doore, meaneth at the gates of justice; for from thence judgement commeth for ever, upon them that are in transgression, for from thence the Angell of death hath his power, R. Menachem on Gen. 4. his desire:] that is, Abels; who being the younger brother is subiect unto thee. For Kain being the first-borne, had great priviledges by nature over his brethren, as is shewed on Gen. 25. 31. and 27. 19. Or, the desire of it, (that is, of Sinne) is unto thee, but thou shalt rule over it; that is, (as Paul speaketh) let not sin raigne in thy mortall body, that thou shouldest obey it in the lusts thereof, Rom. 6. 12. The Thargum Ierusalemy thus referreth it, to the subduing of sinne: although the Hebrew differeth in gender from Sinne, as the word lyeth doth likewise. But such differences may often bee observed, and sometime in the very Hebrew text, as jabo, and jehi, 1 Chron. 18. 2. 5. 6. and 21. 5. for which else-where is tabo, and tehi, 2 Sam. 8. 2. 5. 6. and 24. 9. lahem, and bahem, 1 King. 22. 17. and 1 Chro. 10. 7▪ which also is written lahen, and bahen, 2 Chro. 18. 16. 1 Sam. 31. 7. See also Exod. 1. 21.

Vers. 8. spake:] or, sayd unto Abel his brother, but what he said, is not set downe. The Hebrew text hath here a pawse extraordinary, implying further matter. The Greeke version addeth, let us goe out into the field: and Thargum Ierusalemy addeth the same and much more, how Kain (when they were in the field) should say, there was no judgement, nor judge, nor other world to come, nor good reward for justice, nor vengeance for wickednesse, &c. all which Abel gayne-sayed, and then his brother slew him. It seemeth to imply a dissimulation of Kains hatred, in that he conversed friendly with his brother, till he found opportunity to kill him: as others in their hatred, are observed to speake (of the matter of their griefe,) neither good nor bad: 2 Sam. 13, 22. killed him.] And wherefore killed he him? Because his owne workes were evill, and his brothers good. 1 Ioh. 3. 12. Hereupon the Scripture giueth them these titles, Abel the just, Mat. 23. 35. and Kain of that wicked done, 1 Ioh. 3. 12. that is, of the Devill: for he was a murtherer from the beginning, Ioh. 8. 44.

Verse 9. Where is Abel?] Here God sheweth himselfe to bee the seeker-out of bloods, Psal. 9. 13. So Zacharie when hee was murthered, said, The Lord looke upon it and require it, 2 Chron. 24. 22. Hereupon these two martyrs are mentioned by our Saviour, (whose bloods with all the rest,) should come upon the Iewes, Mat. 23. 35. 36.

Vers. 10. bloods:] This word in the plurall number, usually signifieth murther, and the guilt following it: and such as gave themselves to this sinne, are called men of bloods, Psal. 5. 7. Sometime bloods meaneth mans naturall generation, Ioh. 1. 13. To this latter, the Chaldee Paraphrases have reference, translating it, The voice of the bloods of the generations, (the multitudes of just men,) which should have proceeded from thy brother. cry] or, are crying. This word hath reference in number, to the bloods fore-mentioned; as if many were spilt and cryed. From hence the Apostle noteth the effect of Abels faith, how by it, being dead he yet speaketh, Heb. 11. 4. This crying, was unto God for vengeance: wherefore Christs blood is preferred before this, as speaking better things then Abel, Heb. 12. 24. Compare also Rev. 6. 10. In this first death which fell out in the world, God manifested the immortality of mans soule, the forgivenesse of sins to the faithfull, with the contrary concerning hypocrites; and the resurrection of the body: as Christ gathereth from another like Scripture, Math. 22. 31. 32.

Vers. 11. Cursed] As Gods blessing implyeth among other good things, the light of his face, and favour towards men, Psal. 67. 2. so his curse bringeth with other evils, the hiding of his face, and withdrawing of his favour; as Kain after complaineth, v. 14. By this sentence Kain is cast out from Gods presence and Church, and is the first cursed man in the world.

Vers. 12. not henceforth] Hebr. not adde to yeeld: that is, not yeeld any more her strength, meaning the naturall fruit, which otherwise, through Gods blessing it could, Ioel 2. 22. For as the cursed fig-tree, lost the vigour, and withered: Mark. 11. 21. so the fruitfull land is made barren, when it is cursed for the sinne of the inhabitants, Lev. 26, 20. Psal. 107. 34. Here the former curse laid upon the earth, Gen. 3. 17. is increased for Kains sake; and the destruction of the world hastened: see Gen. 5. 29. A contrary blessing is promised to them that feare the Lord, Lev. 26. 4. Ezek. 34. 26. 27. fugitive] or, wanderer: a curse which David wished to his enemies, Psal. 59. 12. and 109. 10. contrary to the safe and setled estate of Gods people; Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearfull moving of the heart, as in Esay 7. 2. so the Greeke here translateth, Sighing and trembling shalt thou be on the earth.

Vers. 13. my iniquity] or, my punishment for iniquity: see the annotations on vers. 7. and Gen. 19. 15. then may be forgiven] or, then thou mayest forgive. Or, referring it to the punishment, greater then I can beare. In this sense, Kain murmureth against Gods justice: in the former, hee despaireth of his mercie. So the Greeke translateth, my fault is greater then may be forgiven me: and the Chaldee paraphrase maketh the same exposition. Here in Kain is fulfilled that saying, hee beleeveth not to returne out of darkenesse, and hee is waited for of the sword: Iob 15. 22. And in him may bee seene seven abhominations, (so many as are in the heart of him that hateth his brother, Prov. 26. 25.) for, first, he sacrificed without faith; secondly, was displeased that God respected him not; thirdly, hearkened not to Gods admonition; fourthly, spake dissemblingly to his brother; fiftly, killed him in the field; sixtly, denyed that hee knew where hee was; seventhly, asketh not, nor hopeth for mercy of God, but despaireth, and so falleth into the condemnation of the Devill.

Vers. 14. shall I be hid] or, be absent: as Gen. 31. 49. This meaneth a fearefull banishment from the face or presence of God in his Church; as after followeth in vers. 16. Contrary to which, is the appearing before Gods face, in the place of his publique worship, Exod. 23. 17. Psal. 42. 3. Iob professeth his faith in this respect, opposite to Kains despaire, Iob 13. 20. &c. whosoever:] or, every one that findeth (or meeteth) me. This sheweth his terrour in conscience, fearing just recompence, and fleeing where none doth pursue: as Lev. 26. 17. 36. Iob 15. 20. 21. Prov, 28. 1. Amongst the ancient Romans, when a man was cursed for any wicked fact, whosoever would, might freely kill him: Dionys. Halicarnass. l. 2. And of old, among the Galles (or French-men) such as obeyed not their Priests the Druydes, were forbidden the sacrifices, (their divine worship:) and those so forbidden, were reputed amongst the most wicked; all men shunned them, and would not converse or talke with them, fearing to bee defiled even by light communication with them, no benefit of law was allowed them, nor any honour done unto them: Caesar Comment. de bello Gall. l. 6. A like severe censure was also among the Greekes, as K. Oedipus his words shew, in Sophocles, in Oedip. Tyr.

Vers. 15. sevenfold:] that is, he shall have much greater punishment: for seven, meaneth much or many: Prov. 26. 25. Iob 5. 19. Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation. Hereby God repressed further bloodshed, which men else might rush into; for soone after, the earth was filled with violence, Gen. 6. 11. He let Kain live miserably, for a warning to others, as David (having reference hereto) saith, Slay them not; lest my people forget: make them wander abroad (as fugitives) by thy power: Psal. 59. 12. Thus also he provided for the encrease of the world at the beginning: wherefore Kains posterity is after reckoned, to the seventh generation. upon Kain:] or, unto Kain, to secure him from his feare. Vpon him, to keepe others from killing him: as in another case, in Ezek. 9. 4. 5. 6. they that had Gods marke set upon them, were not slaine. lest any:] or, that not any. slay:] or smite, that is, kill him The full speech is to smite him in soule, as Gen. 37. 21. and where one Prophet saith, he smote, 2 King. 14. 5. another expounds it, hee killed: 2 Chron. 25. 3.

Verse 16. from the presence:] or, from before the face of Iehovah: that is, from the place of Gods word and publique worship, which in likelihood was held by Adam the father, who being a Prophet, had taught his children how to sacrifice, and serve the Lord. So on the contrary, to come into Gods presence (or before him) 1 Chron. 16. 29. is explayned in Psal. 96. 8. to be the comming into his courts. Gods face, or presence is mans greatest joy in this life, and in that which is to come, Exod. 33. 14, 15. 16. Psal. 17. 15. Of which Kain was now deprived: for, the evill shall not sojourne with God, nor fooles shall stand before his eyes, Psal. 5. 5. 6. Otherwise, as Gods face signifieth his al-seeing providence and government, none can flee from it, Psal. 139. 7. 12. Ier. 23. 24. Of Ionas, it is likewise said, he rose up to flee from the presence of the Lord; Ion. 1. 3. dwelt:] or, sate: that is, seated himselfe. Sitting, is used for dwelling, as after in vers. 10. and often in the Scriptures. Nod:] in Greek, Naid; so named, because Kaine was there. Nad, that is, a vagabond, as God threatneth before, in vers. 12.

Vers. 17. knew his wife:] that is, lay with her, as v. 1. This was one of Adams daughters, spoken of in Gen. 5. 4. to whom it seemeth hee was maried before. And here follow seven generations of Kain reckoned: for God letteth the wicked prosper in this world, Psal. 17, 14. he increaseth nations, and (afterward) destroyeth them, Iob. 12. 23. Enoch:] in Hebrew Chanoch: by interpretation, Catechised, Instructed, or Dedicated. It was the name also of that godly man mentioned in Gen. 5. 18. 22. was building:] this manner of speech (which the Greeke translation also keepeth,) may imply a beginning of the worke, though perhaps not finished, as after in the building of Babel, Gen. 11. And Kains building of a citie, seemeth to be for his better security from his feares, and to denote his worldly affection, otherwise then Abraham had, who looked for a citie that hath foundations, whose builder and maker is God: Heb. 12. 10. the name of his sonne: so proclaiming his name on the citie, as David sheweth vaine worldly men doe on lands, Psal. 49. 12. As Kains name signified Possession, so had he possessions of children, citie, riches, arts, &c. in this world: all which Abel wanted, whose inheritance was in heaven.

Vers. 18. Irad:] or Gh • irad, in Greeke, Gaidad: for the Hebrew letters 〈 in non-Latin alphabet 〉 R. and 〈 in non-Latin alphabet 〉 D. are one much like another, and often put one for another by the Greeke translators; and in the Hebrew text it selfe: as Riphath, Gen. 10. 3. is Diphath, 1 Chron. 1. 6. Ch 〈…〉 dan, Gen. 36. 26. is Chamran, 1 Chron. 1. 41. Hadar, Gen. 36. 30. is Hadad, 1 Chron. 1. 50. Hadarezer, 1 Chron. 18. 3. is Hadadezer, 2 Sam. 8. 3. and sundry the like: which shew that the Hebrew letters had the same forme and figure of old, which they have at this day. Mehujael:] or, Mechujael; written immediately after, Mechijael; in Greek, M • delaal, according to the name of Kainans sonne, in Gen. 5. 12. Methusael:] in Greeke Mathousala; as also they write Ehochs sonne, Gen: 5. 21. L 〈…〉 ] or, Lem ••• , so Gen. 5. 21. Kains posteritie, accord in name with Seths.

Vers. 19. two wives:] so violating the law of mariage, which by Gods ordinance was to be but with one wife, Gen. 2. 18. 24. Adah:] by interpretation an Ornament: as Zillah (or Sella) signified her Shadow.

Vers. 20. Iabal:] in Greeke, Iobel. father:] that is, master, as the Chaldee expoundeth it. Every crafts-master that either first inventeth, or perfecteth and teachech any art, is called a Father. So in the verse following. dwell in tents:] that is, used Shepherdy: for shepheards used tents, to remove from place to place, where best pasture was to be found: Esa. 38. 12. Song. 1. 8. Ier. 6. 3. and 49. 29. The Hebrew phrase, him that dwelleth, is meant of many, as the Greeke also translateth it, them that dwell. So dweller, 2 Sam. 5. 6. is expounded dwellers, 1 Chron. 1. 4. enemie, 1 King. 8. 37. 44. is enemies, 2 Chron. 6. 28. 34. and many the like. See also Gen. 3. 2. cattell:] Hebr. possession: understanding the word cattell, as it explained in Gen. 26. 14. hee had possession of flockes, and possession of herds. So the Greeke here translateth, feeders of cattell. The supply of such words is often made in the text it selfe: as a thousand, 2 Sam. 8. 4. that is, a thousand charrets, 1 Chron. 18. 4. Vzzah put forth to the arke, 2 Sam. 6. 6. that is, hee put forth his hand to the arke, 1 Chro. 13. 9. See also Gen. 5. 3.

Vers. 21. handle:] that is, play upon: as the Chaldee paraphraseth, he was master of all that play on the Psaltery, and knew musicke, which the Greeke translateth, this was he that shewed the Psaltery, and the Harpe, organ:] it hath the name in Hebrew, of lovelinesse and delight; and it was an instrument of joy, Iob 21. 12. so was the Harpe, called therefore the pleasant Harpe, Psal. 81. 3. Thus God gave the Kainites skill to invent things profitable and delightfull to the flesh: yet were they irreligious, as is written; they said vnto God depart from us: and what should the Almighty doe for them? For he filled their houses with good things: Iob. 22. 17. 18.

Vers. 22. instructer:] Hebr. a whetter (or, sharpner:) which the Chaldee expoundeth also a master. He sharpely and wittily taught Smiths craft, and instruments of warre. The Heathens after faigned Vulcan, (which name seemeth to bee borrowed from this Tubal-cain,) to bee the god of Smiths. Naamah:] she hath her name of Pleasance. Thus with profits and pleasures, they of the olde world passed their time, eating and drinking, marying and giving in mariage, untill the day that the flood came, and tooke them all away: Math. 24. 38. 39. The Hebrew Doctors (in Midras Ruth, and Zohar) say of this Naamah, that all the world wandred (in love) after her; yea even the sons of God, (as in Gen. 6. 2. & that of her, there were born evil spirits into the world

Vers. 23. I have killed &c.] or, I would kill a man in my wound, yea a yong man in my hurt. The Hebrew is of the time past, as speaking of murther committed; (and so the Greeke translateth, I have killed a man:) but it may also be interpreted, as a boastfull threat for time to come; that if any did wound or hurt him, he should surely dye for it. And it may bee, that for violating the law of mariage by taking two wives, God vexed him with a disquiet life betweene them, that they lived in discontent and emulation one with another, (as there is an example in 1 Sam. 1. 6. 7.) and both of them with their husband: so in his wrath hee uttered these words unto them, to represse their strife. Or he thus boasteth of his valour, for some other cause. The Chaldee Paraphrast understood this in a contrary sense; as if it were a question, for have I killed, &c. that is, I have not: and expoundeth it thus, For I have not killed a man, that I should beare sinne for him; nor destroyed a young man, that my seed should be consumed for him. to my hurt] or, for my stripe: the originall word signifieth a wayl, or mark of a stripe, or wound in the flesh.

Vers. 24. seventy and seven fold:] that is, if he that killeth Kain, shall be punished seven fold; then hee that killeth me, shall be seventy seven fold. It seemeth to be an insolent contempt of Gods judgement, and abusing of his patience towards Kain, v. 15. Because sentence against an evill worke is not executed speedily, therefore the hearts of the sonnes of men, is full in them to doe evill, Eccles. 8. 11.

Vers. 25. Seth] Heb. Sheth: that is, Set or Appointed, to weet, in Abelsroome. He was not borne till 130 yeeres after the creation, Gen. 5. 3. It might be, Adam had other sonnes and daughters before, Gen. 5. 4. but none, in whom such expectation of good was: for Seths posterity onely remained at the Flood, when all the world perished, Gen. 7. seed] that is, another sonne: that as Abrahams seed was called in Isaak, (Ismael being excluded,) Gen. 21. 12. so Eves seed should bee in Seth; and not in any other of her children. Seed, is usually put for children: as, they left no seed, Mar. 12. 22. is expounded, they left no children, Luke 20. 31. stead of Abel] Eve sheweth a reason of her sonnes name, also her faith grounded on Gods appointment & setling of his mercy concerning this seed, who should be faithfull as Abel; and a father of the world, who are all called the sonnes of Seth, Num. 24. 17. and the father of our Lord Iesus after the flesh, Luke 3. So in Ezek. 37, dead bones revive againe; and in Revel. 11. 11. the witnesses killed, have the spirit of life from God, entring into them.

Vers. 26. also himselfe] or, to him also: when hee was 105, yeeres old, Gen. 5 6. and the world 235. Enos] so he is written in Greeke, Luke 3. 38. in Hebrew Aenosh; that is by interpretation, sorrowfull, grievously-sicke, miserable. So named, (as seemeth) for the sorrowfull state of those dayes, wherein great corruption grew in the Church, Gen. 6. 2. 3. 5. Therefore this name is in Scripture usually given to all men, as being Enos, or sonnes of Enos, full of sorrow and misery, Psal. 8. 5. and 144. 3. And to abate mens pride, David saith, let the nations know, that they be Enos, (or wofull men:) Psal. 9. 21. began men profanely to call] or, profanenesse began in calling, (or, for calling) on the name of Iehovah. The Hebrew word may be translated, men began, or men profened: but is commonly understood 〈…〉 ere, of the learned Hebrewes, to meane profanenesse; and some translating it began, yet take it thus, men began to call (their idols) by the name of the Lord: as images and representations of God, were called Gods, Exod. 32. 4. The sorrowes of this age were great, as the very name of Enos testifieth, and the history following in Gen. 6. confirmeth: for impiety crept into the Church, by unlawfull mariages with Kains seed; and religion and manners were much corrupted, Gen. 6. 2. 11. The Hebrew Doctors describe it thus: In the dayes of Enos, the sons of Adam erred with great error, and the counsell of the wisemen of that age became brutish; and Enos him-selfe was (one) of them that erred: and their error was this; They said, for as much as God hath created these stars and sphaeres to governe the world, and set them on high, and imparted honor unto them, and they are ministers that minister before him: it is meet that men should land and glorifie and give them honor. For this is the wil of God, that we magnifie and honor, whomsoever he magnifieth and honoreth: even as a King would have them honored that stand before him, and this is the honour of the King himselfe. When this thing was come up into their heart, they began to build Temples unto stars, and to offer sacrifice unto them, and to laud and glorifie them with words, and to worship before them, that they might in their evill opinion, obtaine favour of the Creator. And this was the root of Idolatry, &c. And in process of time, there stood up false Prophets among the sons of Adam, which said that God had commanded & said unto them, worship such a star, or all the stars, and doe sacrifice unto them thus and thus; and build a Temple for it, and make an image of it, that all the people, women, and children may worship it; & he shewed them the image which he had feyned out of his owne heart, and said, it was the image of such a starre, which was made knowne unto him by prophesie: and they began after this manner, to make images in Temples, and under trees, and on tops of mountaines, and hils, and assembled together, and worshipped them, &c. And this thing was spred through all the world, to serve images with services different one from another, and to sacrifice unto, and worship them. So in tract of time, the glorious and fearfull name (of God) was forgotten out of the mouth of all living, and out of their knowledge, and they acknowledged him not. And there was found no people of the earth, that knew ought, save images of wood and stone, and Temples of stone, which they had beene trained up from their childhood, to worship and to serve, and to sweare by their names. And the wise men that were among them, as the Priests, and such like, thought there was no God, save the stars, and sphares, for whose sake, and in whose likenesse they had made these images: but as for the Rocke everlasting, there was no man that acknowledged him, or knew him, save a few persons in the world, is Enoch, Mathusala, Noe, Sem, and Eber. And in this way did the world walk and converse, till the pillar of the world, to weet, Abraham our father was born: Maim. in Misn. tom. 1. treat. of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped, both Moses and the Prophets after him shew, Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body (Arist. de c • l. l. 2 c. 2) so did the wisest of the Hebrew Rabbins: All the stars and al the sphaers have soules, & knowledg, & understanding & are living things, and stand & acknowledge him who said, and the world was, every one according to his greatnesse, and according to his dignity, lauding and glorifying him that formed them, even as the Angels. And as they know the holy God▪ so they know themselves, and know the Angels which are above them: and the knowledge that the Starres and Sphaeres have, is lesse then the knowledge of the Angels, and greater then the knowledge of the sonnes of men, saith Maimony in Iesudei hatorah. chap. 3. S. 9. Vpon this perswasion men might the easier be drawne to the worship of them. If we understand Moses here otherwise; Then began men to call upon the name of the Lord; then it may be meant of more publick worship now erected then before: or, of publick preaching in the name of the Lord, to call the wicked to repentance: or of calling themselves by the name of the Lord, as in Gen. 6. 2. the faithfull are called the sonnes of God. Onkelos the Chaldee Paraphrast, translateth, then beganne men to pray: But the Chaldee in the Masorites bible saith, Then in his dayes the sonnes of men left off from praying, (or became prophane, so that they prayed not) in the name of the Lord.

Annotations.

THe booke:] that is, the narration, or rehearsall. generations of Adam:] the Greeke translateth, generation of men, it meaneth both the children which Adam begat, and the events that did befall them; as the word generation, is used for all accidents in times and ages, whatsoever the day may bring forth, (as Solomon speaketh, Proverb. 27. 1.) So Genesis 2. 4. and 6. 9. and 25. 19. And here are tenne generations reckoned from Adam to Noe; the chiefe end whereof, is to shew the genealogy of Christ the promised s • ed according to the flesh, and so of his Church, Luk. 3. 23. 38. 1 Chron. 1. 1. &c. likenesse of God:] See Gen. 1. 26.

Vers. 2. their name:] so Adam was the common name of man and woman, (which were one flesh, Gen. 2. 23. 24) and of all their posterity, Gen. 9. 6. for we are all of one blood, Act. 17. 26.

Vers. 3. and begat] to weet, a sonne, as the sequell sheweth. The Scripture often omitteth such words, and sometime sheweth they must be understood: as David put in Syria, 1 Chron. 18. 6. that is, he put garisons in Syria, 2 Sam. 8. 6. See before the note on Gen. 4. 20. in his likenesse:] namely, that which he now had in his sinfull state: for the first likenesse and image of God in him was by sinne corrupted, Gen. 3. wherupon all men now are conceived in sinne, Psal. 51. 7. and are by nature children of wrath, Eph. 2. 3. Seth:] that is, Set or Appointed in stead of Abel: see Gen. 4. 25. onely his posterity were reserved, when all the world was drowned. And from him the genealogy is rekoned both in the Old and New Testament, 1 Chr. 1. 1. &c. Luke 3. 38.

Vers. 6. yeeres:] Hebr. yeere: sometime the Originall useth indifferently one for another; as, eight yeeres, 2 Chron. 34. 1. for which in 2 King. 22. 1. is written eight yeere. It is also the property of the Hebrew, to set the least number for most, as here, Seth lived five yeeres, and an hundred yeere; and so after: which because it differeth from our manner, and in the order there is no speciall weight, is changed according to our speaking: because the Hebrew it selfe, in repeating matters, doth often change the order of words: as, 2 Chron. 23. 7. when he commeth in, & when he goeth out: which in 2 Kin. 11. 8. is, when he goeth out, and when hee commeth in. So, great and small, 2 Chron. 34. 30. or, small and great, 2 King. 23. 2. And in translating, the holy Ghost often also changeth the order of words: as Ioel 2. 28. your old men shall dreame dreames, your young men shall see visions: which in Act. 2. 17. is placed thus, your young men shall see visions, and your old men shall dreame dreames. So in 1 King. 19. 10. they haue broke downe thy Altars, and killed thy Prophets: which Paul rehearseth thus, they have killed thy Prophets, and broke downe thy Altars, Rom. 11. 3. and sundry the like. Enos:] or, as the Hebrew pronounceth it, Enosh: but because our language and custome rather followeth the Greeke, which is more easie, the names are expressed as the New Testament doth in Luke 3. lest the Reader should mistake, and thinke them diverse persons.

Verse 9. Kainan] so Luke 3. 37. in Hebrew Kenan.

Verse 12. Maleleel] Hebr. Mahalalel.

Vers. 15. Iared] Hebr. Iered.

Vers. 18. Enoch] in Hebrew Chanoch, that is, Dedicated, or Catechised: he is said to be the seventh from Adam, and a prophesier of Gods judgement upon wicked men for their impious deeds, and hard speeches against God, Iude ver. 14. 15. So hee is distinguished from Enoch the Kainite, the third from Adam, Gen. 4. 17. and seven being the number of the Sabbath, the seventh generation implyed the mystery of rest in Christ. Accordingly the number of all the generations here, may be observed; which are ten from Adam to Noe: as before in Gen. 4. there are seven generations of Kain, so Abram the Ebrew was the seventh from Eber; Moses the seventh from Abram: and in Mat. 1. twice seven generations are reckned from Abram to David, and so many from David to the Captivity of Babylon, and againe so many from that captivity, to Christ, Mat. 1. 17. The estate of times for these ten Patriarchs, may thus be viewed:

1. Adam being 130. yeeres old, begat Seth. 2. Seth, 105. yeeres old, begat Enos. In the yeere of the World, 235. 3. Enos, 90. yeere old, begat Kainan: in the yeere of the World, 325. 4. Kainan, 70. yeere old, begat Maleleel: in the yeere of the World, 395. 5. Maleleel, 65. yeere old, begat Iared: in the yere of the World, 460. 6. Iared, 162. yeere old, begat Enoch: in the yere of the World, 622. 7. Enoch, 65. yeere old, begat Mathusala: in the yeere of the World, 687. 8. Mathusala, 187. yeere old, begat Lamech: in the yeere of the World, 874. 9. Lamech, 182. yeere old, begat Noe: in the yeere of the World, 1056. 10. Noe, 500. yeeres old, begat Iapheth: in the yeere of the World, 1556.

The lives of these Patriarchs are also to be noted.

1. Adam lived 930. yeeres. 2. Seth lived 912. y. 3. Enos lived 905. 4. Kainan lived 910. y. 5. Malaleel lived 895. y. 6. Iared lived 962. y. 7. Enoch lived on earth, 365. yeeres. The shortest liver. 8. Mathusala lived 969. y. The longest liver. 9. Lamech lived 777. y. 10. Noe lived 950. y. Gen. 9. 29.

By this computation it appeareth, that Adam lived to see Lamech the ninth generation, in the 56 yeere of whose life hee dyed, first of all these Patriarchs. That Enoch the 7 from Adam, (after he had lived on earth, so many yeeres as there be dayes in the yeere of the Sunne,) was taken away into Paradise, next after Adams death, seven Patriarchs remaining witnesses of his translation. That all the first nine Patriarchs were taken out of this world, before it was drowned by the Flood that came in the 600. yeere of Noes life. That Mathusala lived till the very yeere wherein the Flood came, as his name signified that he should: with sundry other things, worthy to bee observed in the briefe Historie of these tenne Fathers.

Vers. 21. Mathusala:] so in Luke 3. 37. in Hebrew Methushelach, which is by interpretation, He dyeth, and the emission (or dart) meaning the flood, commeth. Enoch being a Prophet, foretold in his sonnes name, of the flood to come in the yeere that Mathusala dyed: as came to passe. Compare Iude vers. 14. 15.

Vers. 22. walked with God:] that is, led his life and administred before God, holily, justly, and faithfully, and so pleasing to God, as Gen. 6. 9. Wherefore the Apostle (following the Greeke version) saith, he pleased God, (which without faith it is unpossible to doe,) Heb. 11. 5. 6. The Chaldee translateth, he walked in the feare of the Lord: and the lerusalemy Thargum saith, he served (or laboured) in the truth before the Lord. And by comparing the like speech unto Eli, 1 Sam. 2. 30. 35. it seemeth to imply a pleasing or acceptable ministration of office before the Lord. Wherefore Enoch is noted to be a Prophet, Iude 14. And Noe who also walked with God, Gen. 6. 9. was a Preacher of justice, 2 Pet. 2. 5. Of Eli, it is spoken touching the Priesthood, 1 Sam. 2. 30. 35. and of David in the Kingdome, Psal. 56. 14. and 116. 9. See also Gen. 17. 1. Thus Enoch was a speciall figure of Christ.

Vers. 24. he was not] to weet, not found, as the Apostle (according to the Greeke) saith, Heb. 11. 5. and the Chaldee addeth, he appeared not, and yet the Lord killed him not. The like speech is also used of them that are taken away by death, Ier. 31. 15. which the Evangelist alledging, addeth the word are (or were) that wanted in the Hebrew, as in this place it is wanting also God tooke him,] that is, translated him, (saith the Apostle) that he should not see death, Heb. 11. 5. where the Arabicke version addeth, he was translated into Paradise: meaning the heavenly Paradise, mentioned Luke 23. 43. 2 Cor. 12. 2. 4. So Elias was taken up into heaven, 2 King. 2. and the Hebrew Doctors say, that Enoch was taken up in a whilewind as Elias was; and that he was disarayed of the foundation corporall, and clothed with the foundation spirituall. Also that God shewed him all the high treasures, and shewed him the tree of life, in the midst of the garden, &c. R. Menachem on Gen 5. and the Zohar on the same. By this translating of Enoch, God assured all the faithfull, of their resurrection and eternall life: therefore they after applyed the like worke of God to themselves after death, as in Psal. 49. 16. And the Apostle teacheth, we shall all be changed, and shall have spirituall bodies, and a building of God, an house not made with hand, eternall in the heavens, with which house we desire to be clothed-upon, &c. 1 Cor. 15. 51. 44. and 2 Cor. 5. 1. 2. Ben Syrach saith, Enoch translated, was an example of repentance to all generations, Ecclesiasticus 44. 16.

Vers. 25. Lamech] Hebr. Lemec.

Vers. 29. Noe:] so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noach, which signifieth rest, which proceedeth from comfort, as the words following shew; his name having affinity with Nachum. comfort us from our worke:] that is, comfort us with rest from our worke: as the Greeke translateth, he shall give us rest from our workes. This prophesie his father uttered of him, as hee that should be a figure of Christ, in his building the Arke, and offering of sacrifice, whereby God smelled a savour of rest, and said, hee would not curse the ground any more for mans sake, Gen. 8. 21. Of wee may reade it, comfort us concerning our worke, &c. from the earth:] understand againe, which commeth from the earth: for the earth being cursed, bare not fruits without great labour and sorrow, Gen. 3. 17. 18. hath cursed:] Hebr. hath cursed it: but this phrase our Tongue useth not: for it, I therefore say before, the (or that) which. And the Hebrew text sometime omits it as superfluous, 2 Chron. 28. 3. with 2 King. 16. 3.

Vers. 32. 500. yeares old:] Hebr. sonne of 500. yeeres: that is, going in his 500. yeere. An usuall speech in the Hebrew Scripture of mens age, or of beasts: Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of naturall age properly, as appeareth 2 Chron. 22. 2. compared with 2 King. 8. 26. where Ahaziah is sonne of 22. yeeres, for his owne life: but sonne of 42. yeeres, for the state of his kingdome. And by being old, (or sonne of) 500. yeere, is not meant that yeere full ended; but while hee was living in that yeere: As appeareth by Gen. 7. 6. where Noe is 600 yere old: which in v. 11. is explained to be, In the yeare of the 600. yeere of his life. Accordingly, must we understand the ages of men, and beasts, spoken of in Scripture: as when a Levite entred upon his Ministery, being a sonne of 30. yeeres, Num. 4. 3. it is meant, going in the 30. yere of his life. Therefore Christ fulfilling that and all other figures, entred upon his Ministery, when he began to be of 30. yeeres, as is expressed, Luk. 3. 23. And for the sacrifices in the Law, which were to be of any yeerling beast, (after the Hebrew phrase, sonne of a yeere, Exod. 12. 5.) the Iewes have left recorded, that it must be strictly within the first yere of the life; and if it bee but an houre older then a yeere, it is not allowable for an oblation to God: Maimony, 8. book in Magnaseh Korbanoth, chap. 1. S. 13. Noe begat,] that is, began to beget; for all his three sonnes were not borne in a yeere, but Shem was borne two yeeres after, when his father was 502 yeers old: as may bee gathered by Gen. 11. 10. where two yeeres after the flood, hee was but an hundred yeeres old: and then was Noe his father 602. by Gen. 7. 6. See the like of Thara, Gen. 11. 26. Sem, Cham, and Iapheth,] sounded in Hebrew; Shem, Cham, and Iepheth: of which Iapheth was the eldest, Sem the next, and Cham the youngest; as is evident both by the former note of Sems age, and by Gen. 10. 21. and 9. 24. But because Sem was in dignity preferred of God before his brethren, Gen. 9. 26. 27 therefore he is first named. The like is in the history of Abram and his brethren, Gen. 11. 26. So Iaakob is named before Esau his elder, Gen. 28. 5. and Ephraim before Manasses, Gen. 48. 20.

Annotations.

MEn:] Hebr. Adam: put generally for men, as the Greeke translateth, and the last words of this verse doe confirme: so the Chaldee saith, the sonnes of man. The posterity of Kain is hereby meant, who increased faster then Seths did: and sought so to doe by taking moe wives, Gen. 4. 19.

Vers. 2. the sons of God:] the men of the Church of God; for unto such Moses saith, ye are the sonnes of Iehovah your God, Deut. 14. 1. so 1 Ioh. 3. 1. The name God, in Hebrew Aelohim, is in the forme plurall, and sometime Princes are so named, Exod. 21. 6. Psal. 82. so the Chaldee here translateth, the sonnes of Princes: understanding (as I thinke) Seth, and the other Patriarchs. daughters of men:] meaning of Kains posterity, that were out of Gods Church, Gen. 4. 14. and because they were not borne againe of God, by the immortall seed of his word, (1 Ioh. 3. 9. 10. 1 Pet. 1. 23.) they continued children of the old Adam, and naturall man still. So Paul saith, 1 Cor. 3. 3. walke ye not as men? that is, as unregenerate men. fayre:] or goodly: Hebr. good, to weet, of countenance, as is expressed, Gen. 24. 16. the Chaldee translateth it fayre. tooke unto them:] that is, tooke to themselves, and regarded not the counsell of their godly parents, (who should by right take wives for their children) nor the will of God, whose law after forbad such prophane mariages, Deut. 7. 3. 4. The like is noted of Esau, Gen. 26. 34. 35. and 28. 8. 9. Thus corruption grew in families. which they chose:] that is, which they loved and liked, following their owne affections. So, my chosen, Esay 42. 1. is interpreted, my beloved, Mat. 12. 18. and choosing is often used for liking or delighting, Ps. 25. 12. and 119. 173. Esay. 1. 2. and so the Chaldee translateth it here. Into this sinne, Solomon also s • ll, 〈◊〉 King. 11. 1. 2.

Vers. 3. my spirit:] This is that holy spirit of Christ by which he preached in the Patriarches, and especially in Noe, to the disobedient spirits of the olde world, 1 Pet. 3. 18. 19. 20. 2 Pet. 2. 5. not strive] or, not judge, that is, not contend in judgement for so this word is elsewhere also used, Eccles. 6. 10. and may here import, both contending by preaching, disputing, convincing in the mouthes of the Patriarches, (as Nehem. 9. 30.) and by inward motions and checks of conscience which his spirit gave them for their sinnes; against which they that struggle, fall into the sinne against the holy Ghost, despiting the spirit of grace, Heb. 10. 29. So the Spirit of God is sayd to be tempted, resisted, grieved, Acts 5. 9. and 7. 51. Esay 63. 10. Ephes. 4. 30. with man] or, in man, implying both the contending of the Prophets outward, and of Gods spirit inwardly; as before is observed. Here the Church declined, is called man (or Adam) to note their corrupt estate. The Greek trāslateth it, my Spirit shall not continue in these men. The Chaldee paraphraseth, This evill generation shall not continue before me for ever: understanding (as it seemeth) by the Spirit, mans naturall soule and life, which God would take away by the Flood. he also] that is, these also, which are my peculiar professant people. is flesh] that is, is fleshly, not having the spirit, but walking after their owne lusts; as Iude vers. 19. 16. The flesh and the Spirit, are also thus opposed, Rom. 7. 5. 6. and 8. 8. 9. Gal. 5. 16. 17. So the Chaldee here saith, For that they are flesh, and their workes evill. And this is the state of all men in their first birth: for that which is borne of the flesh, is flesh, Ioh. 3. 6. 120. yeares:] meaning, that so long time by Noes preaching, and building the Arke, they should have space given them to repent, or else then to perish. This long-sufferance of God, the Apostle mentioneth, in 1 Pet. 3. 19. 20. 2 Pet. 2. 5. and sheweth the summe and end of his preaching to be, that they might bee judged according to men in the flesh, but live according to God in the spirit. 1 Pet. 4. 6. that is, they repenting and turning unto Christ, the body might be dead because of sinne; but the spirit be life, because of righteousnesse, Rom. 8. 10. So the Chaldee here saith, A terme shall bee given them of 120 yeares, if they will convert: So many were the yeeres of Moses life, Deut 34. 7.

Vers. 4. Gyants] in Hebrew, Nephilim, which hath the signification of falling, as being Apostates, faine from God: and being fierce and cruell to men, falling on them (as Iob. 1. 15.) and whom they made by feare and force, to fall before them: Such were men of great stature, that other men were as grashoppers in respect of them, Num. 13. 33. The Chaldee calleth them Gibbaraja, that is, mighty men; (and so Nimrod was Gibbor, that is, mighty on the earth, Gen. 10. 8.) the Greeke nameth them Giganies, whereof our English is derived, and the Greeke Poets feyned them to be borne of the earth, noting them to be earthly minded, not caring for heaven: and borne also of such parents. after that] that is, as before; so after God had threatned their destruction, that they were not bettered, or brought to repentance. went in] namely, into the chamber, as is expressed, Iudg. 15. 1. and consequently, companyed with them: in like sense as knowing is used before, Gen. 4. 1. So David went in to Bathsheba, Psal. 51. 2. Abram to Agar, Genes. 16. 2. Iaakob to his wife, Gen. 29. 21. a modest phrase they bare] to weet, the women last mentioned: or, they (the men) begat children to themselves. The Hebrew implyeth both. mighty men] the Greeke translateth this also Giants; and it seemeth to bee an explanation of their former name. men of name] that is, of renowm: famous and renowmed. Contrary hereto is, men without name, Iob 30. 8.

Vers. 5. wickednesse,] or malice, evill. every imagination,] or, the whole fiction; the word is generall, for all and every thing that the heart first imagineth, formeth, purposeth, 1 Chron. 28. 9. and 29. 18. Luke 1. 51. every day,] or, all the day: that is, continually. The Greeke translateth thus, and every one mindeth in his heart carefully for evils, all dayes.

Vers. 6. it repented Iohovah,] This is spoken not properly, for God repenteth not, 1 Sam. 15. 29. but after the manner of men; for God changing his deed, and dealing otherwise then before, doth as men doe when they repent. So 1 Sam. 15. 11. the earth] hereby teaching, that there was none on earth whom God respected. So that but for the second man (Christ) the Lord from heaven, (1 Cor. 15. 47.) whom Noe beleeved in; the world had now beene consumed. So the Hebrew Doctors, as the Zohan upon this place saith, man on the earth, to except the man above, (or the superior Adam) who was not on the earth, it grieved him:] The Scripture giveth to God, joy, griefe, anger, &c. not as any passions, or contrary affections, for he is most simple and unchangeable, Iam. 1. 17. but by a kind of proportion, because he doth of his immutable nature and will, such things, as men doe with those passions and changes of affections. So heart, hands, eyes, and other parts are attributed to him, for effecting such things, as men cannot doe but by such members. God is said to be grieved for the corruption of his creatures: contrariwise, when he restoreth them by his grace, hee rejoyceth in them, Esay 65. 19. Psal. 104. 31. Of these phrases spoken concerning God, the Hebrew Doctors write thus: Forasmuch as it is cleare, that (God) is no corporall or bodily thing; it is also cleare, that not any corporall accident (or occurrence) doth befall unto him: neither composition, nor division, nor place, nor measure, nor going up, nor comming downe, nor right hand, nor left hand, nor face, nor back-parts, nor sitting, nor standing: neither beginning nor ending, nor number of yeares; neither is he chāgeable, for nothing can cause him to change. Neither is there in him death, or life, as the life of a corporall living thing: nor folly, nor wisedome, according to humane wisedome; nor sleepe, nor waking, nor anger, nor laughter, nor joy, nor griefe, nor silence, nor speech, as the sonnes of Adam speake, &c. but all these, and the like things spoken of him in the Law and Prophets, are parabolicall and figurative. As when it is said, Hee that sitteth in the heaven, doth laugh, (Psalm. 2.) and the like: of all such our wise men have said, The Law speaketh according to the language of the sonnes of Adam. And so he saith, Doe they provoke me to anger? (Ier. 7. 19.) againe hee saith, I am the Lord, I change not. (Mal. 3. 6.) and if he be sometime angry, and sometime joyfull, then is he changeable: But all these things are not found, save in persons obscure and base, that dwell in houses of clay, whose foundation is in the dust: but he the blessed (God) is blessed and exalted above all these. Maimony in Iesud. hatorah chap. 1. S. 11. 12.

Vers. 7. blot-out:] that is, destroy and abolish. from man:] that is, both men and beasts. For as the beasts were made for man, Gen. 1. 28. so they became subject to vanity and destruction, through mans iniquity, Gen. 3. 17. Rom. 8. 20.

Vers. 8. found grace:] that is, obtained favour, or mercies, (as the Chaldee translateth it.) So this phrase is interpreted in Greeke, sometime finding grace, Heb. 4. 16. sometime finding mercy, 2. Tim. 1. 18. and grace is opposed unto workes, and unto debt, Rom. 11. 6. and 4. 4. And it is a speciall title of God, that he is named Gracious, Exod. 34. 6. and a speciall prerogative of his people, that they find grace in his eyes, as after of Lot. Gen. 19. 19. of Moses, Exod. 33. 12. of David, Act. 7. 45. of Marie, Luke 1. 30. And the letters of 〈 in non-Latin alphabet 〉 Noes name, are the letters of 〈 in non-Latin alphabet 〉 Grace in Hebrew, the order being changed.

〈 in non-Latin alphabet 〉 These three letters in the Hebrew Bibles, do signifie the Parasha, or great Section of Moses law, which was a Lecture on the Sabbath day, read in the Iewes Synagogues, as is observed, Act. 15. 21. to which was added a Lecture out of the Prophets, Act. 13. 15. And the first Paragraph or Section (which is from the creation hitherto) they call Breshith, that is, In the beginning; this second, which reacheth to the twelvth Chapter, they call Noe; and so the rest: There are in all 54. Sections in the Law, which they read in the 52 Sabbaths, joyning two of the shortest twice together, that the whole might be finished in a yeares space. Hereof the Hebrew Doctors write thus: It is a common custome throughout all Israel, that they finish wholly the (reading of the) law, in one yeare; beginning in the Sabbath which is after the feast of Tabernacles, at the first section of Genesis: in the second (Sabbath) at These are the generations of Noe: in the third, at The Lord said unto Abraham, (Gen. 12. 1.) so they reade and goe on in this order, till they have ended the Law, at the feast of Tabernacles: Maimony in Misn. treat. of Prayer, chap. 13. S. 1.

Vers. 9. generations:] that is, off-spring, and things that did befall him and them: so Gen. 25. 19. and 37. 2. and 2. 4. and 5. 2. just,] or, righteous: Noe is the first in the world that hath this title of just; and as generally the just liveth by faith, Rom. 1. 17. so of Noe the Apostle witnesseth, he was made heyre of the justice which is by faith, Heb. 11. 7. perfect] or, intire, syncere, of a simple, plaine, and upright cariage: as justice usually respecteth faith, so perfectnesse respecteth life and conversation, in the heart of man, Esay 38. 3. and in his wayes, Psalm. 119. 1. This is not meant of perfection in measure or degrees, as being without all sinne, Eccles. 7. 22. Iames 3. 2. 1. Ioh. 1. 8. but when men by the grace of God, keepe themselves from their iniquity, Psalm. 18. 33. 24. and sinne hath not dominion in them, Psal. 19. 14. The perfect man is opposed to the perverse and restlesse wicked, Iob 9. 20. 22. in his generations,] that is, among the men of the ages wherein he lived. So generation, Mat. 11. 16. and 12. 42. is expounded, the men of that generation, Luk. 7. 31. and 11. 31. walked with God:] that is, by faith pleased and acceptably served God: see the like before of Enoc, Gen. 5. 22. The word may imply also administration in the office whereunto God had called him, which was to be a preacher of justice, 2 Pet. 2. 5. So the Hebrew Doctors say, hee preached to the old world, and faid, Turne ye from your wayes, and from your evill workes, that the waters of the flood come not upon you, and cut off the whole seed of the sonnes of Adam. Pirke. R. Eliezer, ch. 22.

Vers. 11. the earth was corrupt;] that is, the inhabitants of the earth: (see Gen. 11. 1.) and so the earth it selfe for and through them; as is shewed after in vers. 12. 13. therefore both were destroyed together. Corrupting is in speciall applyed to idolatry, and depraving of Gods true service, Exod. 32. 7. Deut. 32. 5. Iudg. 2. 19. as, the people are said to doe corruptly, 2 Chron. 27. 2. when they sacrificed and burnt incense in the high places, 2 King. 15. 35. So idolatry was their chiefe corruption here, as may also be gathered by Gen. 4. 26. see the annotations there. before God:] that is, openly and boldly in Gods sight, as Gen. 10. 9. and in respect of his worship and law: see Gen. 17. 1. violent wrong] injurious and cruel dealing, which seemeth to be chiefly meant of violating the duties towards men; as the former word noted corruption of religion, Gen. 49. 5. Ioel 3. 19. Obad. 1. 10. The Chaldee turneth it rapines, (or robberies.) Or, by violent wrong, violent and cruell men may bee understood: as, pride, is used for proud men, Ier. 50. 31. 32. sinne, for sinfull men, Prov. 13. 6. poverty, for poore men, 2 King. 24. 14. and many the like. Thus corruption encreased in the ecclesiasticall and politicall estate, as it began in the domesticall.

Vers. 12. all flesh:] that is, all men, who are called flesh, both for their frailty, Psal. 71. 39. and corrupt unregenerate estate, Gen. 6. 3. So flesh is expounded to be men, and people Psal. 56. 5. 12. Esay 40. 5. 6. their way:] that is, both their religion, or faith; (for so a way often signifieth, Act. 18. 25. 26. and 22. 4. 2 Pet. 2. 2.) and their manners, workes, or course of life; as elsewhere is mentioned the way of Kain, for maliciousnesse, Iude vers. 11. the way of Balaam for covetousnesse, 2 Pet. 2. 15. and sundry the like. And of this way of the old world, wherein wicked men did walke, it is noted, that God had filled their houses with good things, but they said unto him, depart from us: they did eate, they dranke, they maried wives, they were given in mariage, untill the day that Noe entred into the Arke, and the flood came, and destroyed them all: Iob 22. 15. 17. 18. Luke 17. 27. Vers. 13. An end is come:] that is, the time of de 〈…〉 tion is at hand: so Amos 8. 2. Ier. 51. 13. Ezek. 〈◊〉 . 2. 3. 6. from the face] that is, because, or through them. destroy] or, 〈◊〉 corrupting, that is, ready to corrupt, or destroy. Before, the word was used for corrupting by sinne; here, for corrupting with punishment, due for their sinne: that is, destroying. So Gen. 18. 28. and 19. 13. and often in the Scriptures. with the earth] the Greeke saith, and the earth: which being given for a possession to the somes of Adam, was also destroyed with them; as in other particular judgements, mens goods perished with them, Gen. 19. Num. 16. 32. Ios. 7. 15. 24.

Vers. 14. an Arke] or Chest, Coffin: called in Hebrew Tebah: and differeth from the Arke or Coffer which Moses made for Gods Sanctuary, which was called Aron, Exod. 25. 10. and served to keepe the Tables of Gods law, Deut. 10. 2. 5. but this Arke Tebah, was to keepe men, and live things from the water; as a ship, used onely in this history, and in Exod. 2. 3 The holy Ghost in Greeke expresseth them both by one word Kibotos, an Ark Heb. 11. 7. and 9. 4. Heathen writers also make mention of this Arke, but by another name Larnax, that likewise is an Arke: Plutarch. de industr. animal. This Arke was a figure of Christs Church, where into they that enter by saith, are saved from the stood of Gods wrath; of which grace, Baptisme (the answerable type) is a signe and seale. See. 1 Pet. 3. 20. 21. Gopher trees] The Chaldee paraphrafts make them a kind of Cedars: the Scripture mentioneth not this word any other where. But Gophrith is after used for sulphure, or brimstone, Gen. 19. 24. whereupon some thinke these to be Turpentine trees, which beare sulphury b 〈…〉 yes, and the wood is knowne to be fit for such an use. nests,] that is, little roomes or mansions, (as the Chaldee translateth) for men, beasts, birds, &c. to be in severally. So a nest, is for a mansion; Num. 24. 21. Obad. 4. pitch] or plaister: the Hebrew Copher, which elsewhere is often used for covering and propit •• ting of sinne, making atonement, and the like; is onely here used for pitch or plaister, there being two other proper words for such stuffe, Exod. 2. 3. It figured the atonement made for the Church by Christ, wherewith wee being by faith covered and plaistered, the waters of Gods wrath, enter not upon us.

Vers. 15. cubits:] or ells: a cubit is the measure from the elbow to the fingers end, containing sixe hand bredths, or a foot and a halfe: so 300 cubits make 450 foot. height,] or stature. By these measures here set downe, the Arke was by proportion like in shape rod Coffin for a mans body, sixe times so long as it was broad, and ten times so long as it was high: which was commodious for swimming, and steddinesse against windes: fit also to figure out Christs death, and buriall, and ours with him, by mortification of the old man: as the Apostle apply eth this type to baptisme, 1 Pet. 3. 20. 21. whereby wee are become dead and buried with Christ, Rom. 6. 3. 4. 6.

Vers. 16. A 〈◊〉 light:] whether by one, or by many windowes, is uncertaine: after there is mention of a window that was in the Arke, Gen. 8. 6 The Hebrew Zohar (which the Chaldee translateth, Neh • r, Light,) is not found in the Scripture but here: of it Zaherajim is used for the noone day light. Some Hebrew Doctors say it was a precious stone, hanged in the Arke, which gave light to all creatures which were therein: Pirk R. Eliezar, chap. 23. This clear-light signified the enlightning of the Church, by the holy Ghost, as the doore signified faith in Christ, Ephes. 1. 17. 18. Ioh. 10. 9. in a cubit:] or, unto a cubit. it from above:] by it, seemeth the Arke to be meant; (rather then the light or window,) which Arke had the roofe arched or bowed but a cubit, that it might bee almost flat; yet so as the water might easily slide off. third stories] or, third nests, that is, roomes; as v. 14. So many distinct stories, there are also within mans bodie. And Paul maketh three parts of man, body, soule, and spirit, 1 Thess. 5. 23. Likewise in Moses Tabernacle, and in Solomons Temple, were three rooms; the Courtyard, the Holy place, and the Most holy, Exod. 25. and 27. 1 King. 6. The Church also (figured by the Arke) hath three states, before the Law, under the Law, and under Christ, Rom. 5. 13. 14. Ioh. 1. 27.

Vers. 17. I doe bring:] or, am bringing: the Lord hereupon is said to sit at the flood: Psal. 29. 10. as being the judge from whom this wrath proceeded, and moderator in mercy to Noe. the flood,] or, deluge: the Hebrew mabbul, is a peculiar naine to this flood, which drowned the world, and made all things fade and dye on earth, whereof it hath the name. In Greeke the holy Ghost calleth it Kataclysmos, of the abundant shedding and inundation of the waters. Mat. 24. 38.

Vers. 18. I will establish:] that is, make sure and stable, and faithfully keepe my covenant. For so the word importeth, and other Scriptures open it, as, establish thou, 2 Sam. 7. 25. is expounded, let it bee faithfull (or sure.) 1 Chron. 17. 23. and to stablish the words of a covenant, 2 King. 23. 3. is to doe (or performe) them, 2 Chron. 34. 31. and to continue in doing them, Gal. 3. 10. with Deut. 27. 26. my covenant,] or, testament; a disposition of good things faithfully declared: which God here usually calleth his, as arising from his grace towards Noe, (vers. 8.) and all men; but implying also conditions on mans part, and therefore is elsewhere named our covenant, Zach. 9. 11. The Apostles call it Diathekee, that is, a Testament or Disposition; and it is mixed of properties both of covenant and of testament, as the Apostle sheweth in Heb. 9. 16. 17. &c. and of both may be named a testamentall covenant, or a covenanting testament: whereby the disposing of Gods favours and good things to us his children, is declared. and thou shalt enter, &c] This explaineth the Covenant made; on Gods part, that hee would save Noe and his houshold from death by the Arke; and on Noes part, that he should in faith and obedience make, and enter into the Arke, so committing himselfe to Gods preservation, Heb. 11. 7. And under this, the covenant or testament of eternall salvarion by Christ, was also implyed; the Apostle testifying, that the (antitype) or like figure hereunto, even Baptisme doth also now save us, 1 Pet. 3. 21. which baptisme is a seale of our salvation, Mar. 16. 16. wives] Hereupon the Apostle observeth, how in the Arke, a few, that is, eight soules, were saved by water, 1 Pet. 3. 20.

Vers. 19. two] or, by twoes, that is, by paires: which is after explained to be seven of every clean, and two of every uncleane beast, Gen. 7. 2. Thus God sheweth himselfe to be the saver of man and beast, Psal. 36. 7. to keepe alive, that is, that thou maist keepe alive: (as the Greeke explaineth it, that thou maist nourish.) Observe how verbs indefinite, doe often times include (though not expresse) a certaine person, especially such as was spoken of before: as Eccles. 4. 17. (or 5. 1.) they know not to do evill; that is, they know not that they doe evill. Zach. 12. 10. they shall mourne, and to be bitternesse; that is, and they shall be in bitternesse This the Hebrew text it selfe sometime manifesteth: as Esa. 37. 18. 19. they have laid wast: and to cast their gods, &c. that is, and they have cast their gods: as is written 2 King. 1 • . 18. So in 1 Chron. 17. 4. build me an house to dwell in: for which in 2 Sam. 7. 5. is written, build me an house for me to dwell in. Likewise in the Greek, as, Suzetein, to question, that is, they questioned, Mar. 1. 17. for which another Evangelist saith, Sunelaloun, they spake together, Luke 4. 36. not lawfull to eate, Luke 6. 4. that is, for him to eate, Mat. 12. 4. not to enter, Luke 22. 40. or, that ye enter not, Mat. 26. 41. Also the holy Ghost so translateth; as, to be my salvation, Esay 49. 6. which Paul citing, saith, that thou maist be my salvation, Act. 13. 47. So in Gen. 19. 20. and 23. 8. Exod. 9. 16. and often through-out the Scriptures.

Vers. 20. shall come to thee:] to weet, of their owne accord, by my instinct. Signifying hereby, that Noe should not need to hunt for them. So it was before with Adam, in Gen. 2. 19. to keepe alive:] that is, that thou maist keepe them alive: as before in vers. 19. Or, to be kept alive: as the Greeke here translateth, to be nourished with thee. For a verb indefinite active, is often to be understood passively; as, a time to beare, Eccles. 3. 2. that is, to be borne. What to doe? Est. 6. 6. that is, what shall be done? So, for to declare my name, Ex. 9. 16. is by the Apostles authority translated, that my name may bee declared, Rom. 9. 17. See Gen. 2. 20. and 4. 13.

Vers. 22. And Noe did it] This commendeth Noes singular faith and obedience, in undertaking and performing so great a worke, full of infinite doubts, feares, troubles, charges, &c. wherefore hee hath of the holy Ghost this good report; By faith Noe being spoken to of God, of things not seene as yet, moved with reverence, (or using carefulnesse) preparedan Arke, to the saving of his house: by the which he condemned the world, and became heyre of the justice which is by faith, Heb. 11. 7. did] or made it: namely, the Arke, and all things appointed him of God. Wherefore the Greeke so translateth; Noe did (or made) all things: and oftentimes a thing set downe thus generally, is to bee understood of all and every particular, the holy Ghost so expounding: as (in a like case) Exod. 25. 40. looke and make them after their patterne: that is, looke thou make all things after the patterne, Heb. 8. 5. So Deut. 27. 26. Cursed be he that confirmeth not the words of this law: that is, Cursed be every one that continueth not in all things written in the booke of the Law, Gal. 3. 10. and sundry the like. according to all] so not onely the things themselves, but the manner of doing them, was according to the commandement of God. Like praise was for the worke of the Tabernacle, Exod. 39. 43. and 40. 16.

Annotations.

ENter thou] that is, Betake thy selfe unto my tuition and providence, who will save thee and thine from the wrath that commeth upon the world, 2 Pet. 2. 5. A like speech is made unto the godly, in Esa. 26. 20. just before me] that is, syncerely just, by faith, and so heyre of the justice which is by faith, Heb. 11. 7. for no flesh is just before God, by the workes of the Law, Rom. 3. 20. Noc is also named a preacher of justice, 2 Pet. 2. 5. The just before God, are opposed to hypocrites, which justifie themselves before men, Luke 16. 15. Rom. 2. 29. in this generation] that is, among the men of this age: which are called the world of ungodly ones, 2 Pet. 2. 5. See Gen. 6. 9.

Vers. 2. of every cle •• e beast] Of these there were after by Moses law, two sorts; some cleane for men to eate in common use, such as were all that parted the 〈…〉 two, and chewed the cudd, Lev. 11. 3. &c. all other were uncleane. And some that were clean for sacrifice to God, which were either beeves, or sheepe, or goats, Lev. 1. 2. 10. So of fowles, many were counted cleane for mans meat, Lev. 11. 13. 21. &c. but for sacrifice to the Lord, onely tur • le doves and pigeons, Lev. 1. 14. And all these sacrifices Abram offered, Gen. 15. 9. and of every cleane beast and cleane fowle, Noe offered a burnt offering after hee came out of the Arke, Gen. 8. 20. wherefore by cleane beasts here, such onely seeme to be meant, as were sanctified of God for sacrifice: which ordinances (as appeareth) were revealed of God to the Fathers from the beginning, as divers others, after written by Moses; as clensing of mens persons, and garments, Gen. 35. 2. paying of tythes to the Priests, Gen. 14. 20. offering of first fruits, Gen. 4. 3. 4. and the like. As for civill use, all beasts seeme to be cleane to the sonnes of Noe, for meat, by that law in Gen. 9. 3. see the notes there. By nature all Gods creatures are good, Gen. 1. 31. and there is nothing uncleane of it selfe, Rom. 14. 14. but onely by the institution of God, to teach men holinesse and obedience, Act. 10. 15. Lev. 11. 44. 45. and seven,] Hebr. seven, seven, that is, by sevens, or seven of each sort: so after, two two, vers. 9. that is, two of each. This number of seven was after much used in sacrificing, as Iob 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14▪ 29. male and his female] the Hebrew is, man and his wife: which the Greeke and Chaldee translateth, male and female, and so the Hebrew it selfe is in the next verse for the fowles. It is the manner of the Hebrew tongue, to call all living creatures by the name of man and wife, and their young ones sonnes, Lev. 1. 5. and things also without life, woman and sister, Exod. 26. 3. The mystery of things may by such names the better be descerned: for beasts cleane and uncleane, figured out men; as the vision shewed to Peter, manifesteth, Act. 10. 11. 20. 28. two] the Greeke explaineth it, two two, that is, by twoes; as before by sevens: and in the 9. verse following, the word two is doubled.

Vers. 3. seven] to weet, of the cleane, and two of the uncleane, as was before of beasts. And so the Greek expresseth it.

Vers. 4. seven dayes hence] Hebr. to yet seven daies, that is, the seventh day after this, as vers. 10. So, yet three dayes, 2 Chron. 10. vers. 5. is in vers. 12. shewed to be in the third day: So in Gen. 40. 13. The Hebrew to, is sometime used for after, as Exod. 16. 1 Psal. 19. 3. Num. 33. 38. Ier. 41. 4. Ezr. 3. 8. I will cause] Hebr. I causing: it is spoken as if it were then in doing, for the more certainty. So, thou heaping coles, Prov. 25. 22. is translated, thou shalt heape, Rom. 12▪ 20. forty dayes] This time of vengeance is after used for the time of humiliation: as Moses, Elias, and Christ our Lord, fasted forty dayes, and forty nights, Deut. 9. 9. 11. 1 King. 19. 8. Mat. 4. 2. And forty daies respite was given to Niniveh, Ion. 3. 4. as thrice 40. (that is 120.) yeeres to the old world before it was drowned, Gen. 6. 3. blot out] or, wipe out: that is, destroy, and abolish. This the Hebrew Doctors expound to be out of the land of the world to come, the land of the living: R. Menachem. on Gen. 7. and the Apostle placeth their spirits in prison, 1 Pet. 3. 19. living substance] every thing that standeth up, or subsisteth. This word is also used Deuteron. 11. 6. and Iob. 22. 20.

Vers. 6. 600 yeere old] Hebr. a sonne of 600. yeeres: that is, going in his 600 yeere. See Gen. 5. 32. and hereafter in vers. 11. waters] or, as the Greeke hath, the Flood of water.

Vers. 7. his sonnes wives] Thus but a few, that is, eight soules were saved by water: as the Apostle observeth, 1 Pet. 3. 20. And here againe, Noes rare faith and obedience is set forth, Heb. 11. 7. because] or, for feare of: Hebr. from the face.

Vers. 9. and two] that is, by twoes: as v. 2.

Vers. 10. at the seventh] or, as the Greeke saith, after seven dayes: see before v. 4.

Vers. 11. the 600 yeere] or, In the yeere of 600 yeres; that is, while Noe was living, in the 600 yeere of his life: which was from the creation of the world the 1656 yeere, and this was the beginning of that yeere of his life, for hee continued a yeere in the Arke, Gen. 8. 13. and lived 350 yeere after the flood, and dyed 950 yeere old, Gen. 9. 28. 29. the second moneth] to weet, of the yeere: agreeable in part to that we now call October: for the end, and revolution of the yeere, was about the moneth which we call September, Exod. 23. 16. and 34. 22. and so the new yeere then began: this was after called the moneth of Ethanim, 1 King. 8. 2. where the Chaldee paraphraseth, that they called it of old, the first moneth, but now (saith he) it is the seventh moneth. For the yeere changed the beginning of it ecclesiastically, upon the comming of Israel out of Aegypt: see Exod. 12. 2. and Lev. 23. 39. compared with Exod. 23. 16. Some take it here to bee meant of the second moneth, according to the Iewes ecclesiasticall account, that is, April. of the great deepe,] that is, of the waters, which had by the providence of God beene put into treasuries (or store-houses) under the earth, Iob 28. 4. 10▪ Psal. 33. 7. Deut. 8. 7. As also of the Ocean sea, which sometime is called the Deepe, Iob 38. 16. 30. and 41. 31. Psal. 106. 9. the windowes] or sluices, flood-gates of heaven: that is, of the ayre; as is noted on Gen. 1. 7. So Esay 24. 18. This denoteth the extraordinary violent falling of the waters from above; as the former did their springing up from beneath. Hereupon waters, deeps, floods, and the like, are used for great afflictions, whereby the life is indangered, Psal. 69. 2. 3. 15. 16.

Vers. 12. the raine] or shower, that is, vehement raine. After this manner the Israelites were baptized in the cloud and sea; when the clouds streamed downe waters, 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was Noe saved in the arke in the midst of the waters, and was spiritually baptized into Christs death by faith, 1 Pet. 3. 20. 21. Heb. 11. 7.

Vers. 13. In this selfe same] Hebr. In the strength (or body) of this day. So Gen. 17. 23. Levit. 23. 14. Ios. 10. 27.

Vers. 14. every beast,] that is, some of every sort, two of the uncleane; as before, v. 2. every wing] that is, of every sort; for some are winged with fethers, others with skin, as Batts. Therefore the Greeke translateth here, as before, according to his kind.

Vers. 15. went in] of their owne accord, miraculously, God so moving them: that they seemed beforehand to know the wrath of God that should come on the world.

Vers. 16. shut him in] or, shut (the doore) upon him, or after him: the Greeke saith, shut the Arke on the outside of him. And this was to keepe him safe, and (as the Chaldee translateth) protect him, from the violence of the raine: also that no other should come in: for so the like speech seemeth to import, in 2 King. 4. 4. 5. The record of this grace to Noe, is found in sundry heathen Writers; they say Deucalion (when waters drowned all the rest) was with his wife preserved in a ship or arke, Ovid. Metamorph. l. 1. Lucian. de Dea Syriae. Noe was of the Greekes called Deucalion, (as Iustin Martyr Apol. 1. testifieth) and the name implieth so much, it being made of the wet and of the sea.

Vers. 17. 40 dayes] that is, large dayes, comprehending nights also: as v. 4. and so the Greeke expresseth it, forty dayes, and forty nights. See the notes of Gen. 1. 5. from] or from upon: but the Greek saith, from the earth: and the Hebrew meghnal, from upon, is sometime onely from: as Exod. 10. 28. Therefore that which in 2 Chron. 33. 8. is written from upon the Land, in 2 King. 21. 8. is but from the land. So from by me, Gen. 13. 9.

Vers. 18. went upon the face] that is, as the Greeke translateth, was caried upon the waters: So ships are said to goe (or walke,) Psal. 104. 26. Thus Noe in the Arke escaped the waters of Gods wrath, wherin the world perished: as Israel after this, passed safe through the waters of the sea, wherein the Aegyptians were drowned, Exod. 14. Hebr. 11. 29. Noe was baptized into Christs death, and buried, (in the Arke) with him into his death, but raised up againe with him also, God giving him victory through faith in Christ, Rom. 6. 3. 4. 1 Pet. 3. 20. 21

Vers. 19. most exceedingly] or, most vehemently: the Hebrew phrase (as also the Greeke) doubleth the word, vehemently vehemently. So Gen. 17. 2. and 30. 43. and often.

Vers. 20. Fifteene cubits] that is, 22 foot and an halfe. God weigheth the waters by measure, Iob 28. 25 prevaile] that is, as the Greeke explaineth, were lifted up, higher then all mountaines: To this Iob hath reference, saying; he sendeth out (the waters) and they overturne the earth, Iob 12. 15. this judgement was admirable, seeing there are mountaines, as Atlas, Olympus, Causacus, Athos, and other such, that are so high, as their tops are above the clouds, and winds; as Historiographers do report. And the mountaines of Ararat so high, that the Arke rested upon them long before the face of the earth was discovered, Gen. 8. 4. 5. &c.

Vers. 21. every man] the flood came and destroyed them all, Luke 17. 27. they were wrinkled before their▪ time; a flood was powred upon their foundations, Iob. 22. 16.

Vers. 23. Noe onely] or, but Noe. To this the Scripture after hath reference, Ezek. 14. 14. though Noe, Daniel, and Iob were among them, they should deliver but their owne soules. So, a few were saved, 1 Pet. 3. 20. and 2. 5. And heathen stories give testimony unto this truth, that at the deluge of all men Deucalion onely was left alive, (that is, Noe;) by going with his wife and children into a certaine great Arke which he had, &c. Lucian. l. de Dea Syriae.

Annotations.

GOd remembred] that is, shewed himselfe to have care of Noe, and helped him out of his troubles. Things are often spoken of God, after the manner of men: as Gen. 6. 6. So after Gen. 30. 22. every beast] or, every living thing; the Greek translateth, all wild beasts, and addeth all fowles and all creeping things. a wind:] The Hebrew name Ruach, signifieth generally any spirit, or wind; and all winds are brought forth of God out of his treasuries, Psal. 135. 7. and wee know not whence they come, or whither they goe, Ioh. 3. 8. but God maketh the weight for them, Iob 28. 25. and raised this wind extraordinarily, in mercy. asswaged] or, were stilled, quieted. This word is applyed also to the asswaging of anger, Est. 2. 1. and of murmurings, Num. 17. 5. Wherefore this wind, (which seemeth to be extraordinary,) had a miraculous effect in asswaging the waters, whereas usually wind maketh them rage, Psal. 107. 25. Ion. 1. 4. Therefore one Chaldee paraphrase calleth it a wind, (or spirit) of mercies.

Vers. 2. of the deepe] the water gulfes within the earth, which before were broken up: see Gen. 7. 11. stopped] thus God shewed himselfe to be hee that can stay the bottles of heaven, Iob 38. 37.

Vers. 3. going and returning] that is, continually returning, to weet, into their channels and treasuries within the earth, Psal. 33. 7. Eccles. 1. 7. So after in vers. 5. going and abating, that is, continually abating, more and more. So going, is elsewhere used for continuing, and increasing, Exod. 19. 19. The like is in Gen. 12. 9. at the end] or after: as the Greeke translateth it here, and in v. 6.

Vers. 4. of Ararat] that is, of Armenia: a country neere Assyria and Mesopotamia, mentioned also in 2 King. 19. 37. Esay 37. 38. Ier. 51. 27. The Greek here calleth them as the Hebrew Ararat, but in Esay 37. 38. it translateth it Armenia. Also the Chaldee here calleth them mounts of Kardu, which many Writers witnesse to be hills in Armenia. And the name Ararat seemeth to bee turned into Armenia, of Aram, (that is Syria) and Minni, (wherof see Ier. 51. 27) or of Ararat & Minni compounded.

Vers. 5. tops] Hebr. the heads.

Vers. 6. that Noe opened] Hebr. and Noe opened: we may leave the word and, as doth the Greeke, and our English speech also beareth: which the Hebrew it selfe elsewhere sheweth may bee done, as 2 King. 14. 10. and why shouldst thou meddle? but in 2 Chron. 25. 19. and is left out: so in 2 Chron. 18. 12. and is set downe, which in 2 King. 22. 13. is left out. So it may be in many other places, as Gen. 22. 4.

Vers. 7. a Raven] an uncleane fowle, Deut. 14. 14 sent forth forty dayes after the tops of the mounts appeared, to see if the waters were abated, as the Greek addeth, and as the next verse sheweth of the dove. For the Raven would have fed on the dead karkasses, if any had appeared, Prov. 30. 17. returning] that is, flying to and fro, returning to the arke, but not into the same, which the Dove after did, vers. 9. whereupon the Greeke interpreters (as it seemeth) translated it returned not. Noe had no tydings of the waters abating, brought by this messenger, therefore he sendeth another, the Dove: which returning with an Olive leafe or branch; vers. 11. signified the glad tidings of peace, by the ministery of the Gospell, and of the Spirit, (which the Dove represented Mat. 3. 16.) but the ministery of the Law & letter (which the Raven seemeth here to figure out,) giveth the heart of man no evidence, that the waters of Gods wrath for sinne, are any whit abated.

Vers. 8. a Dove from him] the Greeke saith, after him, meaning the Raven. This Dove seemeth to be sent out seven dayes after the Raven, as may bee gathered by the 10. verse, where is mentioned Noes waiting other seven dayes. Of the sending forth of this Dove, and of her returning unto Noe, (whom heathens name Deucalion) there is express mention in humane Writers, Plutarch. dialog. de industr. animal. abated] Hebr. lightned: that is, decreased: so in v. 11.

Vers. 10. he waited] or, patiently abode: so in v. 12. did againe send] or, added to send: so in v. 12. did not adde to returne: and verse 21. I will not adde to curse; that is, not curse any more.

Vers. 11. leafe] or branch: as it is elsewhere englished, Nehem. 8. 15. a signe that the waters were low: and spiritually a token of grace and peace in Iesus Christ, brought in the mouth, that is, the word and doctrine of the Ministers of the Gospell, compared unto Doves, Mat. 10. 15. Esay 60. 8. Romanes 10. 15. which came unto the Church in the evening of times, in these last dayes, Heb. 1. 1.

Vers. 13. the 601 yeere] to weer, of Noes life: as the Greeke expresseth. in the first] to weet, the first moneth, as the Greeke addeth; and the Hebrew before in v. 4. and after in v. 14. plainly speaketh; but affecting brevity, such words are often omitted. So after: the first of the moneth, that is, the first day, as the first of the feast, Mat. 26. 17. is expounded by the holy Ghost, the first day of the feast, Marke 14. 12.

Vers. 14. the 27 day of the moneth] By this it appeareth that Noe was in the arke a full yeere (or yeere of dayes) containing 365 dayes, according to the course of the Sunne. For he entred the ark, the 17 day of the second moneth, in the 600 yeere of his life, Gen. 7. 11. 13. and there he continued till the 27 day of the second moneth in the 601 yeere of his life, as the 13 and 14 verses of this 8th Chapter shew. Now the twelve moneths of the Hebrewes had 354 dayes, (for sixe moneths had each of them thirty dayes, and the other sixe moneths had each 29 dayes, which make 354:) to which adde 11 dayes, (till the 27 of the 2 moneth full ended) and there are dayes 365.

Vers. 19. after their families] that is, the male with his female, not confusedly rushing out all together, but in order, and after their kind, as the Greeke translateth. Families are here attributed to the bruit creatures, as before, man and wife, Gen. 7. 2.

Vers. 20. built an Altar] of earth, as is probable by the Law after given in Exod. 20. 24. an Altar of earth shalt thou make unto me. And such the Nations after used, mentioning Altars of grasse, and of turfe, Uirgil. Aeneid. 12. Horat. l. 1. od 19. An Altar is called in Hebrew, Mizbeach, that is, a sacrificatory, or place of slaying the sacrifice, for the sacrifices were killed, upon it, or by it, Gen. 22. 9. 10. Lev. 1. 11. It was a holy place, and sanctified the offering. Mat. 23. 19. Exod. 29. 37. and so was a figure of Christ, by whom we offer the sacrifice of praise alwayes to God, Heb. 13. 10.—15. And it is a tradition of the Iewes, that the place where Noe built this altar, was the place where Abraham afterward built an Altar to offer Isaak, Gen. 22. 2. and where Kain and Abel offered before. See the notes on Gen. 4. 3. every cleane beast] of the bullocks, sheep, and goats: see the notes on Gen. 7. 2. So in Pirke R. Eliezer, chap. 23. it is said, Noe brought of the kind of cleane beasts, a bull, a sheepe, and a goat, and of the kind of cleane fowles, turtle doves and young Pigeons, and built an Altar, and offered, &c. burntoffrings:] named in Hebrew gnoloth, that is, ascensions, for that they went up in fire to the Lord, all (except the skin) upon the altar, as Moses sheweth, saying, It is the burnt-offring, because of the burning upon the altar all the night, unto the morning, Leviticus 6. 9. Therefore the Holy Ghost in Greeke calleth them holocautomata, that is, whole burntofferings, and sheweth how they figured Christs body offered up unto God for us, Hebrewes 10. 6. 10. and our reasonable service of God by him, whiles we present our bodies a living sacrifice, holy and acceptable unto God, Rom. 12. 1. Externall burnt offerings were in use in the Church, before the Law given at mount Sinai, as appeareth by this, and Exod. 10. • 5. and 18. 12.

Vers. 21. the smell] or, the odour savour: It hath the name originally of respiration, and it signified Gods gracious acceptation of the sacrifice offered; as 1 Sam. • 6. 19▪ let him smell an offring: Lev. 26. 31 I will not smell the smell of your sweet odours: So in Amos 5. • 1. Wherefore the Chaldee translateth, the Lord accepted with favour his oblation. The Scripture speaketh of God, after the manner of men, who are delighted with sweet odours, Esay 3. 24. Song 1. 〈…〉 of rest] that is, of sweetnesse, or of sweet savour, which refresheth, comforteth, and quieteth the sense. The Hebrew word is of the same root that Noes name was of, which signified rest and comfort, Gen. 5. 29. The Greeke here, and usually, turneth it eu • di • s, of sweet-savour: which the Apostle followeth, saying; Christ hath given himselfe for us, an offering and a sacrifice to God, for a smell of sweet savour, Ephesians 5. 2. where this sacrifice of Noe, and all other in the Law, are shewed to have their accomplishment in Christs death: for otherwise, as it was unpossible that the blood of buls and goats should take away sinnes, Heb. 10. 4. so was it unpossible that the smoake of such flesh burned, should be a sweet odour to God. in his heart] or, unto his heart, that is, hartily, minding and purposing this thing which followeth. Some understand it, unto Noes heart, as spoken to his comfort: but the Hebrew (el) unto, is often used for in: as Gen. 6. 6. 1 Sam. 27. 1. and the Greek explaineth it in the former sense. The Chaldee translateth in (or by) his word: which may bee understood as an oath; as not onely the Hebrew Doctors say, that God stretched out his right hand, and swar • , &c. (Pirke R. Eliezer, chap. 23.) but the Prophet also witnesseth, I have sworne that the waters of Noe▪ shall no more goe over the earth, Es. 54. 9. not againe curse] or, not adde to curse: This taking away of the curse (notwithstanding mans corrupt heart remaining) is a notable testimony of Gods rich mercy in Christ, by whom we are freed from the curse, Gal. 3. 13. Rev. 22. 3. Zach. 14. 11. For the covenant now made concerning the waters with Noe▪ was a figure of that spirituall and eternall covenant of peace with us in Christ, as is shewed in Esay 54. 8. 9. 10. for mans sake] the Greek saith, for mens workes. for the imagination] or, though the fiction: See Gen. 6. 5. where from mens merits, the contrary is concluded to that which here God in mercy promiseth. youth] or child-hood: so that it meaneth not onely mans age, but infancy or childs age, as the word▪ whence youth here is derived, is spoken of Moses when he was a babe, Exod. 2. 6. and we all are transgressors from the womb, Esay 48. 8. Psal. 51. 7. and 58. 4. In Breshith rabba (an Hebrew commentary upon this place) a Rabbine is said to bee asked, When is the evill imagination put into m • n? And hee answered, From the 〈◊〉 that he is formed. as I have done] to weet, universally with water: howbeit, fire shall consume the remnant, Iob 22. 20. for the heavens and the earth now, are by Gods word kept-in-store, reserved unto fire, against the day of judgement; and perdition of ungodly men: 2 Pet. 3. 7.

Vers. 22. Henceforth, all dayes of the earth] that is, Hereafter, so long is the earth endureth. It is a promise to conserve the orderly course and state of the world through all ages, unto the end: under which also the promise of stability of grace in Christ, is spiritually covenanted unto the faithfull: as Ier. 33. 20. 21.

Annotations.

BE fruitfull] the blessing first given to Adam, Gen. 1. 28. is here renewed, in the same words: and the Greeke hereto addeth, and exercise dominion (or sub due it) which the Hebrew expresseth in Gen. 1. Here it is impyled in the verse following.

Vers. 2. shall be upon every beast] or, be it upon them: This is that soverainty which Adam had over the creatures before his fall; though not after the same manner; for then the creatures were subject of their owne accord, now of feare, and by constraint. And although many beasts rebel against men, and destroy them, (especially for some great sinnes, Lev. 26. 22. 1 King. 13. 24. 2 King. 2. 24.) yet as the Apostle saith, every nature of wild beasts, and of birds, and of creeping things, and things in the Sea, is tamed, and hath beene tamed of the nature of man, Iam. 3. 7.

Vers. 3. moving] or, creeping thing that is living: that is, as the Greeke in the former verse translateth, moving things which live: whereby things that dye alone, or are not lawfully killed, seeme unto some to bee excepted; as after in the Law, such are plainly forbidden to be eaten, Lev. 22. 8. Exod. 22. 31. So the law touching uncleane beasts, fowles, fishes, &c. mentioned in Lev. 11. seemeth not to be given as yet. And this was the ancient Rabbines judgement, as in Breshith rabba they say. What is that which Psal. 145. 7. teacheth us, saying: The Lord looseth the bound? All beasts which have beene forbidden as uncleane in this world, God will clense and licence them in the world to come of the Messias. Even as to the sonnes of Noe, at the first they were cleane, as it is written (Gen. 9. 3.) every moving thing that is living, to you shall bee for meat: as the greene herbe, &c. As the herbe is permitted unto all, so all beasts shall be permitted unto all. as the greene herbe] given before for meat to man and beast, Gen. 1. 29. 30.

Vers. 4. with the soule] or, in the soule, that is, the life: for so the soule often signifieth, Iob 2. 6. Ioh. 10. 15. 17. the blood] this declareth what the former meant; in the soule, that is, the blood: a reason whereof is shewed in the law, Lev. 17. 11. for the soule (or life) of the flesh is in the blood: and in vers. 14. the soule of all slesh, is the blood thereof. So this law against eating flesh with the life or blood; seemeth to be against cruelty, not to eate any part while the creature is alive, or the flesh not orderly mortified, and clensed of the blood: 1 Sam. 14. 32. 33. 34. and this the reason following doth confirm. Also the Hebrew Doctors make this the seventh commandement given to the sons of Noe, which all Nations were bound to keepe: as there had bin sixe from Adams time. Which they reckon thus; The first against idolatry, worship of starres, images, &c. The second against blaspheming the name of God. The third against shedding of blood. The fourth against unjust carnall copulations, whereof they make sixe sorts: 1. with a mans own mother, 2. or with his fathers wife; 3. or with his neighbours wife; 4. or with his sister by the mothers side; 5. or with mankind; 6. or with beasts. (Five of which they gather to bee forbidden by Gen. 2. 24. the other by Abrahams speech, Gen. 20. 12.) The fift precept was against rapine or robbery. The sixt to have judgement or punishment for malefactors. And unto Noe was added the seventh this here mentioned; which they understād to forbid the eating of any mēber, or of the flesh of a beast taken from it alive. Whosoever in the world, transgressed any of these seven commandements wilfully, the Iewes held he was to be killed with the sword: as sheweth Maimony in Misneh, treat. of Kings, chap. 9. But the Heathens that would yeeld to obey these seven precepts, though they received not circumcision, nor observed the other ordinances given afterward to Israel; they were suffered to dwell as strangers among the Israelites, and to so journe in their land, as is shewed after upon Exod. 12. 45. and Lev. 22. 10.

Vers. 5. And surely your blood] This the Greeke translateth, For even your blood: so making it a cause and reason of the former prohibition. of your soules] that is, your life blood, whereby your persons are kept alive. Or, of your soules, that is, of your selves; meaning, that whoso killeth himselfe, God will require his blood at his owne hands, and judge him as a murderer. So the Iewes expound these words: Maimony in Misn. tom. 4. treat. of Murder, chap. 2. S. 3. require] or, seeke out; and consequently punish, as Gen. 42. 22. Hereupon God is called the requirer (or seeker out) of bloods, Psalm. 9. 13. and so the punisher. For where Moses saith in Deut. 18. 19. I will require it of him: Peter expoundeth it, he shall be destroyed from among the people, Act. 3. 23. every beast] So God ordained in the law, that the beast which killed a man, should be put to death; Exod. 21. 28. But the Iewes apply this against such men as procure their neighbours death by any wilde beast: Maimony in the foresaid place. of every mans brother] this the Chaldee translateth, of the man that shall shed his brothers blood. By brother, is meant any other man, (as the next verse sheweth:) for God made all man-kind of one blood, Act. 17. 26. The Iew Doctors understand this of such as lend or hire another man to kill their neighbour, Maimony ibidem.

Vers. 6. He that sheddeth, &c.] meaning wilfully: for he that killed his neighbour unawares: his life was provided for by the law, in Num. 35. 11. by man shall his blood be shed] that is, by the Magistrate; whose power is here stablished, for killing all wilfull murderers: as the Chaldee expresseth it, saying, with witnesses by sentence of the Iudges, shall his blood be shed. This was one of the seven commandements given to the sonnes of Noe, forementioned. And this accordeth with the law, Num. 35. 29. 30. but private men may not use the sword, Mat. 26. 52: Rom. 73. 4. image of God] and so the injury is not onely to man, but to God him-selfe. The image of God in men, is defaced by sin; but not wholly: and mans nature having a soule spirituall, vnderstanding, immortall, &c. still remaineth, wherein part of Gods image is yet to bee seene in man. So the Apostle useth a like reason against the cursing of men, Iam. 3. 9. And the law after commandeth, that no satisfaction should bee taken for the life of a murderer, which was guilty of death, Num. 35. 31. yea (as the Iew Doctors write) though he could give all the riches in the world, and though the avenger of blood were willing to free him, yet hee was to be put to death, because the soule (or life) of the party murdered, is not the possession of the avenger of blood, but the possession of the most holy God, Maimony, treat of Murder. chap. 1. S. 4.

Vers. 11, to destroy] Hebr. to corrupt: the Greek saith, to corrupt all the earth. This sheweth that the covenant was against the universall drowning of the world, not but that some particular countries may so perish. Also by saying a flood, he reserveth other meanes to consume the whole world, as by fire, 2 Pet: 3. 7. 10. See the notes on Gen. 8. 21.

Vers. 12. is the signe] or shall be the token. The use of a signe, is to confirme mens faith in Gods promises, Esay 7. 11. and 38. 7. 22. doe give] or, am giving; that is, doe put, or set: as the holy Ghost translateth giving, Esay 42. 1. by putting, Mat. 12. 18. So in the Hebrew, that is expressed by the word set, 1 King. 10. 9. which elsewhere is written given, 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee, for betweene me and you, saith, betweene my word and you: as oftentimes for the Lord, he putteth his Word; by which name Christ is called, Ioh. 1. 1. in whom al Gods promises are yea & Amen: 2 Cor. 1. 20

Vers. 13. my bow] that which we call the Raine-bow, because it is in the cloud in the day of raine, Ezek. 1. 28. which God calleth his, for the wonderfulnesse thereof, and for the sacramentall signe by his speciall ordinance. The Heathen Poets therefore called it Thaumantias, as being the worke of the wonderfull God. It is called a bow, for the likenesse: and hath many colours, partly waterish, and partly fiery; to put us in mind both of the watry flood, whereby the old world perished, and of the fire, wherewith the world that now is shall bee burnt, Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war, and so used in Scripture for a signe of wars, Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds, but is made of God a signe that the waters shall no more drowne us: and though he seemeth to bend his bow like an enemy, (Lam. 2. 4.) yet in wrath hee remembreth mercy. I have given] or, doe give: for which the Greeke saith, I doe put. As the covenant made with Noe concerning the waters, is applied to the spirituall covenant made with us in Christ, Esay 54. 9. 10. so the raine-bow, (the signe of that covenant) is also applyed for the signe of grace from God to his Church, Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth] that is, all people in the world: See Gen. 11. 1.

Vers. 14. when I make cloudy the cloud] that is, when I bring many thicke and watry clouds: which naturally signifie store of raine, 1 King. 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men, as Ezek. 30. 3. 18. & 32. 7. & 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen] the use whereof is, on Gods part, to remember his covenant, (as the next verse sheweth) and on mens part, that they rest in faith upon his promise, that hee will no more drowne the world. Hereupon it is a custome amongst the Iewes, that when any seeth the bow in the cloud, hee blesseth God, that remembreth his covenent, and is faithfull therein, and stable in his promise. Maimony treat, of Blessings, ch. 10. S. 16. So Ben Syrach saith, looke upon the Rain-bow, and praise him that made it, Ecclus. 43. 11.

Vers. 18. Cham] or Ham: Ch, is to be pronounced, not as we commonly doe in the word chamber, but as in the name Christ; as if it were written Cam. And so in other proper names, written after this manner: as Chaldea, or Caldea; Chanaan, or Canaan, and the like. father of Canaan] called in Hebrew Cenaghnan. And though Cham was father of many moe sonnes, Gen. 10. 6. yet Canaan onely is named, because he was cursed, as here followeth in vers. 25.

Vers. 20. began to be] This speech doth not necessarily import as if hee had never beene an husbandman before; but that now after the Flood, he was one: as of Christ it is written, he began to say, Luke 12. 1. that is, he said, Mat. 16. 6. he began to cast out, Mar. 11. 15. that is, he did cast out, Mat. 21. 12. and of others, they began to disdaine, Mark. 10. 41. that is, they disdained, Mat. 20. 24. and sundry the like. a husband man] or lands man: in Hebrew, a man of the ground; that is, giving him-selfe to husbandry or tillage: as the Chaldee saith, working in the earth: so a man of warre, is a soldjer, Ios. 5. 4. a man of blood, is a murtherer, 2 Sam. 16. 7. a man of cattell, is a shepheard, or grasier, Gen. 46. 32. a man of words, Exod. 4. 10. that is, eloquent.

Vers. 21. hee uncovered himselfe] that his shame and nakednesse was to be seene: which sheweth, that wine is a mocker, Prov. 20. 1. and to be drunke therewith is a riotous excesse, Ephes. 5. 18. This fell out (in likelihood) some yeeres after his comming out of the Arke, as appeareth by the increase of his childrens children: after Canaan was borne. Noes sinne may be compared with Adams, who transgressed by eating, as Noe doth by drinking the fruit of a tree: upon that, Adam saw himselfe naked, and was ashamed; upon this, Noe is naked, and his shame discovered. Now, by drinking the fruit of the vine, wee have a signe and seale of the covering of our shame, the forgivenesse of our sins in Christ: Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part, the Rabbines say, that Noe found a vine, that was cast out of the garden of Eden: R. Menachem on Gen 9.

Vers. 22. he told it] and this (as the sequell sheweth) with a mockage of his aged father.

Vers. 23. Sem] in that Sem the younger is named before his elder brother Iapheth, and after blessed before and above him, vers. 26. 27. it is most likely, that he was principall in this good counsell and worke.

Vers. 24. his younger son] which the Hebrew calleth lesser, meaning in yeeres.

Vers. 25. Cursea be Canaan] or Cursed shall hee be. It is thought of some, that Canaan told Cham his father, of Noes nakednesse; and therefore had this curse upon him and his posterity, rather then the other sonnes of Cham, mentioned in Gen. 10. 6. or then Cham himselfe. And although by Canaan, may be understood or implyed Canaans father, (as the Greeke translation hath Cham, and as elsewhere in Scripture Goliath is named, for Goliaths brother, 2 Sam. 21. 19. compared with 1 Chr. 20. 5.) yet the event and history after sheweth, that the Canaanites also were indeed under this curse, when the Israelites conquered their land. And that Noe pronounced this judgement by Gods spirit. But Cham is not exempted hereby from the curse, although his sonne be named: as Sem is not exempted from the blessing in the next verse, where Iehovah his God is named. So Iakob is said to blesse Ioseph, Gen. 48. vers. 15. when Iosephs children had their blessing, verse 16, &c. And the curse of the wicked, reacheth unto the fruit of their body, Deut. 28. 18. a servant of servants] that is, a most base and vile servant: the Chaldee saith, a working servant: Canaans name did also portend his condition, being of Canagh to humble, bow, or presse downe. And as servitude is here brought upon men for a curse, so the Scriptures under the name of servants signifying sinfull men, doe shut such out from the kingdome of God; Ioh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also, such an estate was counted miserable: God taketh away halfe the understanding of those men that are brought into servitude: saith Plato in his 6 booke of Lawes, from Homer.

Vers. 26. the God of Sem] under this, Sem also himselfe receiveth a blessing, for, blessed is the people whose God Iehovah is, Psal. 144. 15. and eternall life is implyed herein, for God hath prepared for them a City, of whom hee is not ashamed to bee called their God, Heb. 11. 16. and Sem is the first man in Scripture, that hath expresly this honour. By the God of Sem, also may bee meant Christ, who came of Sem, according to the flesh; but is also God over all blessed for ever, Amen, Rom. 9. 5. Sem by interpretation is a Name, (which is also used for renowme, Gen. 6. 4.) and Christ hath a name above every name, whereat all knees bow, Phil. 2. 9. 10. servant to them] or, to him: that is, to Sem, and Iaphet, and specially to Sem: the Hebrew signifieth both them and him. So in the verse following: the Chaldee translateth, to them: the Greek, his servant.

Vers. 27. perswade] or, shall perswade: or (as the Greeke and Chaldee translate it) inlarge. The originall word properly signifieth to perswade, entise, or allure, by faire and kind words, and is applied to Gods drawing of men unto him by the Gospell, Hos. 2. 14. and in the Hebrew there is allusion to his name, Iaphth le Iepheth: Perswade the perswasible: It meaneth by fayre alluring words to perswade unto faith and obedience: and so is a prophesie or prayer, that the Gentiles which come of Iapheth, should be brought to the faith of the Gospell. This word of perswading, is often used for drawing men to Christ, Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the speciall worke of God, Ioh. 6. 44. Act. 11. 18. Inlarging also, is not only of roomth to dwell in (which may be implyed in this blessing of Iapheth, who had moe sons then either Cham, or Sem) but oftentimes of the heart by wisdome, love, and comfort; as in 1 King. 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places. hee may dwell] or, and hee shall dwell in the tents of Sem: that is, be united with the Churches of the Iewes, (the posterity of Sem) which was fulfilled when the Gentiles became joynt heyres, and of the same body, and joint partakers of Gods promise in Christ, the stop of the partition wall being broken down, &c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the graffing of Iaphets children into the stocke of the Church, when Sems posterity, the Iewes, should be cut off, as Paul sheweth in Rom. 11. 11. 12. 15. 17. &c. So the Reubenites are said to dwell in the Hagarims tents, after the Hagarims were subdued and falne, 1 Chron. 5. 10. The Church of Christ, is here and often called Tents, (or Tabernacles) which are a flitting and movable dwelling, because such is our estate on earth; here we have no continuing City, but wee seeke one to come, which hath foundations, &c. Heb. 13. 14. and 11. 9. 10. So, the tents of Iudah, Zach. 12. 7. signifie the Church; and the tents of Iakob, Mal. 2. 12. and the tents of the Saints, Rev. 20. 9. The Hebrew Doctors have gathered from this prophesie, that they should speake in Iaphets tongue, (which in the ages following was the Greeke) within the tents of Sem: Thalmud Hierosol. in Megilah. This was fulfilled by the Apostles speaking and writing the Gospell in Greeke.

Vers. 29. he died] in the yeere from the worlds creation 2006. and did see Tharah the father of Abram, the tenth generation after him, before his death.

Annotations.

THe generations] that is, the children begotten of Noes three sonnes: by whom three parts of the world were inhabited; Asia by Sems posterity; Africa by Chams; and part of Europe, with Asia the lesse, by Iaphets.

Vers. 2. Iapheth] the eldest of the three brethren, vers. 21. Hee is renowmed in the ancient Greeke writings, called Iapetos; of him many things are fabled by the Poets; and his posterity called Iapetionides, by Hesiod, and others. Gomer] in Greek Gamer: of him came a people still called by their fathers name in Ezekiels dayes; seated Northward from the land of Canaan: who did helpe to afflict the Iewes, after their return out of Babylon, Ezek. 38. 6. They are of Greeke Geographers called Kimmerioi (Kimmerites) a people beyond Thracia. Iosephus (in his Antiquities) saith, the Galatians, were of old named Gomerites. The Kimmerites, (or Cimmerians) afterward degenerated into the name of Cimbrians. Magog] of him also came a people and country so named, which were enemies to God. people, Ezek. 38. 2. and 39. 6. Revel. 20. 8. those that are now called Scythians, (or Sarmatians) are thought to be of his race: Ioseph. Antiq. b. 1. c. 7. which Scythians dwelt in Coelesyria. Madai] the father of the people called Medes, into whose Cities the Israelites were led captives, 2 King. 8. 11. They with Paras (the Persians,) overcame the Babylonians, Esay 13. 17. and 21. 2. Ier. 51. 11. Dan. 5. 28. 31. and 6. 8. That people is also mentioned in Act. 2. 9. Iavan] in Greeke Iouan; of him came the people called Iones, that is, Greekes: which are mentioned by the name Iavan, in Ezek. 27. 13. Esay 65. 19. Dan. 8. 21. and 10. 21. Vnto them the Israelites were sold for bond-men, Ioel 3. 6. They were called Greekes, of one Graekus a King. Thubal] in Greeke Thobel: his children were still called by his name; used trading with the Tyrians, Ezek. 27. 13. & ayded Gog their Prince, against the people of God, Ezek. 38. 2. 3. The Thobelites, Iosephus saith, in his time were called Iberi, Antiq. b. 1. c. 7. they inhabited Spaine, and the countries adjoyning. Meshec] in Greek Mosoch: of him came the Moscovites, as some thinke, and the name seemeth to confirme: who removed their dwelling more Northward. Meshec is usually joyned with Thubal before mentioned, neere whom he was seated: Ezek. 27. 13. and 38. 2 Iosephus deriveth from him the Cappadocians: (Antiq. 1. c. 7.) which of old were called Meschines.

Thiras,] of him came the Thracians, and the Greeke name Thrax: hee is not mentioned againe in Scripture, save in the genealogy, 1 Chron. 1. 5. Here are of Iapheth reckoned seven sonnes, which first setled in Asia; and from thence further Northward and West. So in Asia, there are seven Christian Churches of the Gentiles, Rev. 1. 11. Thus Iaphet hath beene perswaded and inlarged.

Vers. 3. Ascanaz] in Hebrew, Ashehenaz: his land and children retained his name, when they helped the Medes to overthrow Babylon, Ier. 51. 27. Of him the sea betweene Europe and Asia, was called Axenos Pontos, and after, Euxenos: and his posterity dwelt in Asia, Pontus, & Bythinia, (mentioned in 1 Pet. 1. 1.) where is the river Ascanius. The Iewes now commonly call Germany, Ashchenaz: and others with them derive from it die Ascanes, and Tuiscones that is the Dutch-men. But the Ierusalem Chaldee paraphrase turneth it here Asia. There (in Asia the lesse) is the country Ascania; and Sicania, named of this man. Riphath] hee in 1 Chron. 1. 6. is called Diphath: for the Hebrew letters are like, and so one put sometime for another, as is shewed on Gen. 4. 18. Of Riphath, the Riphean mountaines in Scythia, seeme to have their name. But the holy Scriptures mention him not: as being furthest off from the Iewes land. Iosephus saith, the Paphlagones come of him. Thogarma] in Greeke, Thorgama: (as the Hebrew it selfe sometime translateth letters; Almuggim, 1 King. 10. 11. and Algummim, 2 Chron. 9. 10. Harchas, 2 King. 22. 14. and Chasrah, 2 Chron. 34. 22.) Of this Thogarmahs house and off-spring, there is mention in Ezek. 27. 14. and 38. 6. he was seated Northward neere Gomer; and the Chaldee paraphrast on Ezekiel, makes his Country Garmamaia, or Germany.

Vers. 4. Elisa] or (as the Hebrew writeth) Elishah: his sonnes dwelt in Iles and sold blue and purple to the Tyrians, Ezek. 27. 7. Of him came the Greekes called Aeoles, and the country was named Hellas: that is, Greece, as both the name, and Thargum Ierusalemy witnesseth. Tharsis] Heb. Tharshish: his children dwelt by the sea, used much shipping and merchandise, Ezek. 27. 12. 25. The country was after named Cicilia, and there was also a famous City called Tarsus, where the Apostle Paul was borne, Act. 21. 39. Whither the Prophet Ionas fled, Ion. 1. 3. The Hebrewes call the maine Sea Tharsis, Psal. 48. 8. because they usually traffiqued but by that Tharsean Sea. Kitim] the Greeke saith, the Ketians: whom the Ierusalemy paraphrast seateth in Italy: and Maketia, that is Macedonia, sheweth by the name, that it also came of Ketim. Of this people and country mention is made also in Numb. 24. 24. (where the Chaldee translateth Romanes, the Latine Italy,) Esa. 23. 1. 12 Ier. 2. 10. and Dan. 11. 30. where the Latine translateth it Romanes. Iosephus deriveth the Cyprians from Kitim, amongst whom is the City Kition.

Dodanim] written also Rodanim, 1 Chron. 1. 7. and here in Greeke Rhodioi. The Rhodeans and Doreans about Greece, seeme to come of these. The Scriptures mention not this Dodanim any more then Thiras, in vers. 2. the Dodonaeans in Epirus seeme to come of him. Thus Iapheth hath seven nephewes, as before he had seven sonnes.

Vers. 5. the Iles] that is, the countries where the nations of Iaphets linage dwelt, in Europe, and the Iles thereof: wherfore although an Ile is strictly used for a little land in the sea, yet often it is largely put for any country or nation there inhabiting; wherefore the holy Ghost translateth that nations (or Gentiles) Mat. 12. 21. which in Hebrew is Iles, Esay 42. 4. every-man] The Hebrew Ish, man, is often put for every-one; and is so translated in Greeke by the holy Ghost, Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families,] or kinreds: in Greeke, their tribes: which word is after in this chapter, and otherwhere, as also in Rev. 1. 7. used for a family, stocke, or kinred of any nation. And in the Hebrew, Aegypt is said to have tribes, Esay 19. 13. of which word, see the notes on Gen. 49. 10. 16.

Vers. 6. Cush] he was father of the Arabians and Ethiopiani, or Mores, as the next verse sheweth: and where Aethopia is mentioned in Scripture, the Hebrew name is Cush, Esay 37. 9. and often otherwhere; and they are called Aethiopians (according to the Greeke name) of their burnt faces and blacke skin: see Ier. 13. 23. Mizraim] of him came the Aegyptians: and the land of Aegypt, (so called of the Greeke, in Mat. 2. 15. and alwayes in the new Testament:) in the Hebrew by Moses and the Prophets, alwayes called the land of Mizraim. And it is said to have the name Aegypt, of one Aiguptos, a King there. But the Arabians and Turkes to this day, call that land Mizri: and Cedrenus in Greeke nameth it Mestra. See also Gen. 12. 10. and 41. 56. Phut] or, Put; by whose name their children and land was still called in Ezekiels time, Ezek. 27. 10. and 38. 5. in other writers it is named Lybia, there is the river called Phthuth. Ganaan] in Hebr. Cenaghnan; he it was whom Noe cursed, Gen. 9. 25. his country (the land of Canaan) was after given for a possession to the Israelites; famous through all the Scriptures. Palestina, Iudea, (or Iewry) Samaria, Galilee, were all parts of this land of Canaan.

Vers. 7. Seba] or, Saba: (as the Greeke writeth it) of whom came the Sabaeans, who being mixt afterward with other peoples, were thereupon called Arabians, that is, a mixed people: for Arab, (that is, Arabia) 2 Chron. 9. 14. is written also Aereb, 1 King. 10. 15. which properly signifieth a mixed-multitude, as in Exod. 12. 38. Havilah] in Greeke Euila: the posterity of this man, with his foure brethren following, dwelt neere the former Sabaeans, and with others many, caused the name of their large territories to be called Arabie, of the mixture of peoples, as before is noted. Sheba] called also in Greeke Saba: his posterity dwelt southward, in Aethiopia, a rich land. The Queene of Sheba came from far to heare the wisedome of Solomon, 1 King. 10. 1. in the Gospell she is called Queene of the South, Mat. 12. 42. Dedan] hee is mentioned with his seed, among the Merchants, in Ezek. 27. 15. and 38. 13.

Vers. 8. Nimrod] called in Greeke Nebrod: so in the Hebrew text, M. and B. are put one for another, as Merodach, Esay 39. 1. or Berodach, 2 King. 20. 12. Nimrod signifieth a Rebell, he was the chiefe builder of Babel. a mighty-one] the Greeke calleth him a Giant.

Vers. 9. in hunting:] This the Scripture applyeth to hunting of men, by persecution, oppression, tyranny, Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men. And Moses in the next verse sheweth, how hee hunted for a kingdome: which by right pertained not to him, seeing he came of Cham, the youngest of the three brethren, Gen. 9. 24. before Iehovah] that is, mightily, openly, and without feare of God, as Gen. 6. 11. And so as the Lord tooke notice of his evill. 〈◊〉 it is sayd] that is, commonly said; and become a proverbe against all tyrants and persecutors.

Vers. 10. Babylon] in Hebrew, Babel: which the holy Ghost in Greeke calleth Babylon, Rev. 18. 2. A City named of the event, because God there confounded their tongues, and scattered them, Gen. 11. 9.

Shinar] in Greeke Senaar: which is by interpretation, (She naar) That which scattered (the inhabitants) out of it, as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name: for otherwise, as all other countries were called by the name of their first possessors, so this was named the land of Nimrod, Mic. 5. 6. But usually it is called Shinar, Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickednesse, Zach. 5. 11. The same land is also called Chaldea, Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16.

Vers. 11. went forth Assur] so the Greeke translateth it: as if Ashur (who was the sonne of Sem, v. 22.) to avoid Nimrods cruelty, went and builded Nineveh, and the other Cities: and so Iosephus maketh Assur the builder of Niniveh, Antiq. l. 1. c. 7. But it may also well be translated, hee went forth to Assur, that is, to Assyria, a country lying neere to Shinar, or Chaldea, having the name of Assur. Thus Nimrod hunted from one land to another, increasing his dominion. So in the Hebrew is to bee understood to; as often elsewhere: which the Scripture it selfe sheweth; as the house, 2 Sam. 6. 10. for unto the house, 1 Chron. 13. 13. the land, 2 Sam. 10. 2 for, unto the land, 1 Chron. 19. 2. and many the like.

Niniveh] a great City, famous by the preaching of the Prophet Ionas, Ion. 1. the citie] this is added, because Rechoboth signifieth also streets: but here it is the name of a city, which the Greek and Chaldee versions doe confirme: as also Gen. 36. 37.

Vers. 13. the Ludims] that is, Lud and his posterity; so after Anam and his posterity. For besides the Hebrew forme which is plurall, the Greeke by article plainly sheweth them to bee peoples, not persons. The mans name seemeth to be Lud, spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. (where also Lud the sonne of Sem may be comprehended, Gen. 10. 22.) and his race the Ludims, (or Lydians) in Ier. 46. 9. Lehabims] called Lybians; a people in Africa.

Vers. 14 Philistims] or, Phylistians; a people after much spoken of in Scripture, Iudg. 13. and 14. &c. These first dwelt with the Caphtorims, (next mentioned) Ier. 47. 4. and were called by their name, Deut. 2. 23. and from Caphtor, the Lord brought them into Canaan, Amos 9. 7. where they remained uncast out of Israel, to their great trouble.

Vers. 15. Sidon] of him came the Sidonians, and a city in his land was called by his name, great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in humane writers, for ancientness and fame of the builders thereof: Qu. Curtius l. 4. This was after allotted to Aser, sonne of Israel; though they failed in not casting out the inhabitants, Iudg. 1. 31. Cheth] of whom came the Chethites, or Hittites, Gen. 15. 20.

Vers. 16. the Iebusite] that is (as the Chaldee paraphrast expresseth,) the Iebusites, Amorites, &c. the singular number being put for the plurall, as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places: and the Hebrew text confirmeth this, as in a Sam. 5. 6. the Iebusite the inhabitant, for which, in 1 Chron. 11. 4. is written, the Iebusite the inhabitants: which plainly sheweth this name to be put for the whole nation. See also before Gen. 3. 2. and 4. 20. Iebus the sonne of Canaan, in his country was a City called by his name Iebus, and Salem, and last of all Ierusalem, Iudg. 19. 10. Gen. 14. 18. 1 Chron. 11. 4. These and their brethren before and after named, dwelt in the land, which God gave the Israelites. the Amorites] who were a mighty people, whose height was like the height of Cedars, and they were strong as okes, Amos 2. 9. Girgasite] called also Gergesons, Mat. 8. 28. and Gadarens, Luke 8. 26. who desired Christ to depart out of their coasts, Mat. 8. 34.

Vers. 17. the Evite] Hebr. Chivvite: in Greeke Euite, that is, Evites, a people mentioned after, in Gen. 34. 2. and 36. 2. Exod. 3. 8. of them came the Gibeonites, whose lives were spared by Iosua, Ios. 11. 19. The rest which follow, dwelt also in cities neere the former; as the Arkite, in Arka by the bottome of mount Lebanon; the Semarite, in Semaraim, which after fell to the Benjamites, Ios. 18. 22. and so the rest.

Vers. 19. Sidon] a City in the North west part of Canaan: the borders of the land which God gave the Israelites, are here briefly described: but purposely and largely in Num. 34. Gaza] a City of the Philistines, Iudg. 16. situate in the South-west of Canaan. Sodom] in Hebrew Sedom: of this and the rest, see the history, Gen. 18. and 19. They lay in the South-east part of the land of Canaan.

Vers. 21. there was borne] to weet, an off-spring, or children: set downe afterward. Such words are often to be understood: as is shewed on Gen. 4. 20. sonnes of Heber] or, of Eber, that is, of Gods Church, which (when others fell away) continued in Hebers posterity, of whom came Abram the Hebrew, Gen. 14. 13. and his children were called Hebrews, Gen. 39. 14. 17. Exod. 1. 15. 16. And though Sem were father of many moe sonnes then of Hebers; yet are they counted Sems in speciall, for retaining his faith and promises: as Rom. 9. 8. So on the contrary, Cham is called the father of Canaan, Gen. 9. 18. who had other sonnes also, but on Canaan his youngest, was Chams curse visibly executed, Gen. 9. 25. as Sems blessing was on Hebers seed, Gen. 14. 13. 19. brother of Iapheth] he was also brother of Cham; but the Scripture calleth them brethren more especially, that are allyed also in qualities, as Sem and Iapheth for good, Gen 9. 23. 27. Simeon and Levi, for evill, Gen. 49. 5. the elder] or, the great, to weet, in birth: for Iapheth was borne before Sem, as is observed in Gen. 5. 32. and the Greeke version here plainly sheweth that Iapheth was the elder. So greater is used for elder, lesser for younger, in Gen. 27. 1. 15. and often in the Scriptures.

Vers. 22. Elam] of whom came the Elamites, which seated in a Province called Elam, in the upper part of Persia, Dan. 8. 2. Esay 21. 2. They proved enemies to the sonnes of Heber, and were for it punished; but in the end obtained mercy, Esay 22. 6. Ier. 49. 36. 39. Act. 2. 9. Assur] or, Ashshur: of him came the Assyrians, and their land was named Assyria; much spoken of in the Scriptures: they were the scourge of Israel, Hebers children, 2 King. 15. 19. 29. Esay 10. 5. and 36. 1. &c. Arphaxad] or, Arpachshad: he hath no speciall genealogy, or country in Scripture, but that heris the father of our Lord Christ, after the flesh, Luk. 3. 36

Lud] of whom came the Lydians, a people in Asia, differing from Lud, sonne of Mizraim, sonne of Cham, of whom came the Lydians in Africa, neere Cush, or Ethiopia. See before, v. 13.

Aram] of whom came the Aramites, that is, (after the Greeke) Syrians, enemies also to Gods people, Iudg. 3. 10. 2 Sam. 8. 5. 6. 1 King. 20. &c. For Aram seating in the land of Shur in Asia, his country is therefore called in the Hebrew by his name, Aram, in the Greeke Syria: as of Asshur, commeth Assyria, the new Testament alwayes followeth the Greeke name, Luke 4. 27. Mat. 4. 14. Arams land had many parts, as Padan Aram, Gen. 28. 2. Aram Naharaim, (or Mesopotamia) Gen 24. 10. Aram of Damascus. 2 Sam. 8. 6. Aram Zobah, Psal. 60. 2. Aram Maacah. 1 Chron. 19. 6. and Aram beth Rehob, 2 Sam. 10. 6.

Vers. 24. Salah] Heb. Shelach.

Vers. 25. Phalee] or Phalee, as Luke 3. 35. in Hebrew Peleg, that signifieth division.

Vers. 20. Ioktan] or Ioktan: of him and his posterity (though here are reckoned many sonnes) the Scriptures make little mention: but by their names, compared with countries names in humane writers, they seeme to have seated in the East Indies, and there to have increased to mighty nations: but falne from the faith of their father Heber, that they are not worthy to be reckned for his seed.

Chasarmaveth] in Greeke Sarmoth: this mans posterity seeme to have dwelt in Sarmatia, a great Country beyond Germany, and named (as is like) of this man.

Vers. 27. Hadoram] in Greeke Hedorra: of the first part of this name, Hado, some thinke Hodu, that is India, was so called, Esth. 1. 1.

Vers. 29. Ophir,] in Greeke Oupheir: from this mans land in India, Solomons ships fetched store of fine gold, precious stones, &c. 2 Chron. 9. 10. 13 21. 1 King. 9. 27. 28. and the gold it selfe was called (by figure of speech) Ophir, Iob 22. 24. and in other languages Obruson, and Obryzum, of Ophyrizum, pure gold.

Vers. 30. their dwelling] Hebr. their seat. Mesha] in Greeke Massee. Sephar] in Greeke Saphera.

Vers. 32. the families] in Greeke, the tribes, or kinreds. By this genealogy here, compared with the names of nations in humane Writers, it appeareth how God hath made of one blood, all nations of men, for to dwell on all the face of the earth: and hath determined the times before appointed, and the bounds of their habitation, Act. 17. 26.

Annotations.

〈 in non-Latin alphabet 〉 These three letters signifie, that here beginnes the third Parashah or Section of the Law; which upon Gods first words to Abram, is called Lec leca, that is, Goe thou. See before in chap. 6. 9.

Vers. 1. sayd] to weet, after that Abrams father was dead, Acts 7. 4. Thus God was he that redeemed Abram, Esay 29. 22. Goe thou] or, Goe for thy selfe: signifie in that though no other would, yet he should for his own good, get him out from that idolatrous place. So God calleth al from such estate. Rev. 18. 4. from thy land] or, out of thy country; that wherein he now dwelt in Charran, which was in the same land of Mesopotamia that Vr stood in, Gen. 24. 10. and 28. 2. 7. 10. compared with Act. 7. 2. Gen. 11. 28. The Hebrew Doctors expound the name Charan, by Charonaph, that is, wrathfull anger, (R. Menachem on Gen. 12.) as if hee were now to depart from the place of wrath. So wee which by nature were children of wrath, (Eph. 2. 3.) are called and chosen of Christ out of this world, and from worldly corruption, Iohn 15. 19. 2 Pet. 1. 4. and are by him delivered from the wrath to come: 1 Thes. 1. 10. thy kinred] to weet, Nachor and the rest, excepting Lot. For although there is no expresse mention of Nachor, among others that went with Thara from Vr, in Gen. 11. 31. yet it appeareth by the history following, that Nachor went so farre as Padan Aram, in Mesopotamia, and there setled: so that it was after called, Nachors City, Gen. 25. 20. and 24. 10. 15. and the same was Charran, Gen. 28. 2. 10. and there was Abrams kinred, and country here spoken of, Gen. 24. 4. fathers house] for the father Thararah being dead, his houshold (as it seemeth) would goe no further, but stayed there with Nachor: and onely Lot and his house went with Abram, as the fourth verse, and history following doth confirme. So Tharahs house and Nachor, left following of God, and turned againe to idolatry; as appeareth by Gen. 31. 30. 53. Ios. 24. 2. From such Christ also calleth all, to follow him, Luke 14. 26. 27. and so the Spirit saith to the Church, forget thy people and thy fathers house, Psal. 45. 11. will shew thee] that is, the land of Canaan, verse 5. but God here nameth it not, for more proofe of Abrams faith and obedience. For as he raised up this man of justice from the east; so called he him to his foot, that is, to follow him and his direction, Esay 41. 2. Exod. 11. 8. But under this earthly inheritance, was typed an heavenly, which Abram looked for, Heb. 11. 9. 10. And in Salem a city of Canaan, Melchisedek raigned, and was Priest of the most high God, and blessed Abram, Gen. 14. 18. 19.

Vers. 2. a great] or, to a great nation, that is, to become the father of a great nation: see Gen. 2. 7. and 17. 4. Of this promise, there was no visible hope, because Sarai his wife (being 65 yeere old) was barren, Gen. 11. 30. for which Abram complained, Gen. 15. 2. 3. But under this promised Nation, was implyed also a spirituall seed, of faithfull people, Rom. 4. 11. 12. Gal. 3. 7. blesse thee] in all things: both earthly, Gen. 24. 1. 35. and heavenly, Gal. 3. 14. Ephes. 1. 3. Gods blessing is his favour, and thereupon an abundant multiplication of all good things: on the contrary, his curse, is both the depriving of good, and heaping of evill things upon them whom he hateth and punisheth, Lament. 3. 65. 66. thy name] which is better then a good ointment, then great riches, Eccl. 7. 3. Prov. 22. 1. So God made David a great name, 2 Sam. 7. 9. be thou] that is, thou shalt be, (as the Greeke translateth it:) but this mannner of speech is more vehement, as whereby God commandeth the blessing, Psal. 13. 33. So Psal. 128. 5. 6. See thou.

Vers. 3. that speaketh thee-evill] or curseth thee: but here are two words used, and this first, signifieth evill speaking with light esteeme, or vile contempt, and dishonour. Cursing also signifieth evilspeaking by men, as Paul sheweth, Act. 23. 5. from Exod. 22. 28. The like blessing, Isaak pronounced unto Iaakob, Gen. 27. 29. and Balaam to Israel, Num. 24. 9. in thee] that is, in thy seed (Christ, who shall come of thee according to the flesh,) Gen. 22. 18. For Christ was sent of God to blesse us, in turning every one of us from our iniquities, Act. 3. 25. 26. and that wee may receive the promise of the Spirit through faith, Gal. 3. 14. Wherefore this was a preaching of the gospell to Abram, Gal. 3. 8. And this covenant confirmed before of God in Christ, is observed to bee foure hundred thirty yeeres before the Law, and could not by the Law be disanulled, because God gave it him by promise, Gal. 3. 17. 18.

Vers. 4. went] By faith, Abraham being called did obey, to goe out unto a place which hee should after receive for an inheritance: and he went-out, not knowing whither he should come, Heb. 11. 8. old] Hebr. sonne of five yeeres, and seventy yeeres, that is, going in his 75 yeere: See Gen. 5. 32. And his father Tharah being two hundred and five yeeres old when he dyed, it appeareth that he begat Abram at 130 yeeres, and so not hee but Haran was begotten at Tharahs 70 yeere, Gen. 11. 26. Abram after an 100 yeeres pilgrimage more, died, Gen. 25. 7. and Isaak his son, then 75 y. old, is left heire of Canaan.

Vers. 5. substance] or, gathered-goods: for of getting and gathering it hath the name: and is a generall word for cattell, money, or other like goods. the soules] Hebr. the soule: put for soules, that is, persons of men and women, as Gen. 14. 21. and 46. 26. Rom. 13. 1. and often in the Scripture. So in the Hebrew text, man, 1 Chron. 10. 1. is put for men, 1 Sam. 31. 1. wizard, 2 Chron. 33. 6. for wizards, 2 King 21. 6. See before, Gen. 3. 4. and 4. 20. and 10. 16. The Greeke translateth, every soule, As here soules, so elsewhere flesh and spirit, (Act. 2. 17. 1. Iohn 4. 1.) are put for the whole persons. had made] that is, had gotten, to weet, into their possession, as the Greeke manifesteth. But this may be meant, not onely of getting them to their service, (as 1 Sam. 8. 16) but also of winning them to the faith of God; as the Chaldee paraphrast saith, had subdued unto the law: which is very probable by that example of his houshold souldiers, Gen. 14. 14. and his commendation for teaching his house, Gen. 18. 19. and their receiving the wound of circumcision, Gen. 17. 23. So Thargum Ierusalemy also calleth these, soules of proselytes, (or converts) land of Canaan] a country in Asia the lesse; possessed by Canaan (the son of Cham, the son of Noe) and his sonnes; but for their wickednesse the land was to spue them out, Levit. 18. 25 and it is now promised to be given to Abrams seed, vers. 7. and was thereupon called the land of promise, Heb. 11. 9. a goodly country it was, having water-brooks, fountaines, and springing depths, mountaines and vallies, and mines; corne, and wine, and oyle, & honey, & other fruits; it lacked not any thing; it was watered with the raine of heavē, cared for of God, whose eyes were alwayes on it, Deut. 8. 7. 8. 9. & 11. 11. 12. so that it was the pleasantest of all lands, & flowed 〈◊〉 milk and honey, Ezek. 20. 6. In it God had prepared a place where he would dwell among his people the sons of Abram, the land being his, and they strangers and sojourners in it with him, Exod. 15. 17. Leviticus 25. 23. called therefore Iehovahs land, Hos. 9. 3. and the holy land, Zach. 2. 12. the land of Immanuel, that is, of Christ, Esay 8. 8. a figure of an heavenly country, Heb. 11. 9. 10. the borders of it reached to the great River Euphrates, Gen. 15. 18. And Abram who dwelt beyond the river, (without Gods territories) Ios. 24. 2. is now brought of the Lord, into this good land. And the Hebrew Doctors have acknowledged the land to be a figure of heaven, saying, it is written, And thy people shall bee all just, they shall inherit the land for ever, (Esay 60. 21.) this land is a parable, as if he should say, the land of the living, and that is the world to come. Maimony in treat. of repentance, chap. 3. S. 5. So R. Menachem on Gen. 12. referreth it to the land which is above, watered with waters that are above, &c. And in Thalmud Bab. in Sanhedrin. chapt. Chelek, it is written, All Israelites have their portion in the world to come; as it is said, And thy people shall be all just, they shall inherit the land for ever.

Vers. 6 passed through,] to survey his land wherin he was but a pilgrim, Heb. 11. 9. Sechem] or Sychem; that is, the place where Sychem after was: of which see Gen. 33. 18. This was about the middest of the country. the oke] that is, the okes, (as it is written in Deut. 11. 30.) meaning a grove or plaine set with okes: the Chaldee therefore calleth it a plaine: but the Greeke, an oke; and it is named in Hebrew, Aelon, of strength. Moreh] this seemeth to be the name of some man, (as after is mentioned the okes of Mamre, Gen. 13. 18.) or of some hill, as in Iudg. 7. 1. The Greeke translateth it, an high oke. Moreh signifieth also a Doctor, Iob 36. 22. the Canaanite] that is, Canaanites, as Gen. 10. 16. 18. So the Greeke saith, the Chanaanites dwelt in the land. An idolatrous and wicked people, as the Chaldeans from whom Abram came, Deut. 12. 30. 31. So Gen. 13. 7. But when God promiseth the clensing of his Church, he saith, the Canaanite shall be there no more, Zach. 14. 21.

Vers. 7. thy seed] that is, to all the children of promise (the elect) who onely are counted Abrahams seed, Rom. 9. 7. 8. and in Christ are heyres by promise, as well the Gentiles as the Iewes, Gal. 3. 26. 28. 29. Therefore the strangers are appointed their lot of inheritance among the Israelites, Ezekiel 47. 22. not in the earthly land, but the heavenly, which Canaany represented, Heb. 11. 9. 10. 14. 16. See Gen. 13. 15. an altar] for sacrifice and thankes to God, (as Gen. 8. 20) who, after his weary travell, had appeared, and comforted him with gracious promises of heyres, and an inheritance: neither of which he had as yet, but onely by faith. Thus he beleeved, and received the promises thankefully: as Heb. 11. 13. and was the sonne of God, and a light in the mids of a crooked and perverse generation, Phil. 2. 15. Abram is the first man in the world unto whom God is said to appeare or be seen: first in Vr of the Chaldees, Acts 7. 2. next here in Canaan.

Vers. 8. eastward,] or on the east of Bethel: a City after called by Iakob Beth-el, that is, Gods house: at this time it was named Luz: Gen. 28. 19. his tent] shewing by this, that he abode there as in a strange country, Heb. 11. 9. Psal. 105. 12. for a tent is opposed to an house, or setled dwelling, 1 Chron. 17. 1. 5. seaward,] that is, on the West: for because the maine sea was the westerne border of the land of Canaan, Num. 34. 6. Ios. 23. 4. therefore the sea is often put for the West: so Gen. 28. 14. Ex. 10. 19. and 26. 22. Ezek. 48. 1. 2. &c. For like reason, the desert is used for the south, in Psal. 75. 7. A • ] a city, whereof see Ios. 8. called on] which the Chaldee translateth, prayed in the name: it may also signifie, preaching in the name of the Lord: for, calling or crying unto God, meaneth prayer, Ioel 2. 32. unto men, it is preaching, Esay 40. 3. 6. The calling on the name of the Lord, is a signe of true faith and godlinesse, Rom. 10. 13. 14. 1 Cor. 1. 2.

Vers. 9. going and journying] that is, continually journying: see Gen. 8. 3. the south] as towards the Sunne: whereby may be figured his progresse in faith and grace, as Prov. 4. 18. 2 Cor. 3. 18. So the building of the City which Ezekiel saw in vision, was toward the south: Ezek. 40. 2. The Hebrew Doctors say, that Abraham cleaved unto the condion of mercy, for that is the south of the world; and therefore all Abrahams journeyes were towards the south: R. Menachem on Gen. 12. The North on the contrary, figured the place whence evill proceeded, Ier. 1. 13. 14. And thus Abram passed from place to place, till God had brought him through all the land of Canaan, Ios. 24. 3. The Greeke translateth, camped in the desert. The South (Negeh) is named of Drynesse, for that part of Canaan wanted waters, Iudg. 1. 15. Psal. 126. 4. For this, it may bee, they translated it desert: so in Gen. 13. 1. 3.

Vers. 10. a famine] a new affliction for Abram also, who was hereby caused to leave his land, and goe as a pilgrim to another barbarous country: so walking from nation to nation, from one kingdome to another people, Psal. 105. 13. Although Canaan was a most fruitfull land, Deut. 8. 7. 8. 9. yet God now made it barren, for the wickednesse of them that dwelt therein, Psal. 107. 34. Aegypt] called in Hebrew Mizraim, here and alwayes in the Scripture: but in the Greeke, the New Testament alwayes hath Aegypt. See Gen. 10. 6. And Mizraim is put for the land of Mizraim, by an usuall figure of speech; which the holy text sometime manifesteth, as 2 Chron. 5. 10. when they came from Aegypt (or Mizraim) for which in 1 King. 8. 9. is written, the land of Aegypt: againe there in v. 16. from Aegypt: and in 2 Chr. 6. 5. from the land of Aegypt.

Vers. 11. now] or, I pray thee: a word not of time, but of request: so ver. 13. and often in the Scripture. of faire countenance] or faire of looke, or visage: Sarai was a figure of the new Testament, and of Ierusalem the mother of us all, Galat. 4. 24. 26. That Spouse of Christ is faire, Song 1. 14. and 4. 1.

Ver. 12. that they] Hebr. and they: so after v. 14. but and is often put for that: as the Hebrew text sheweth, 1 Chr. 17. 10. and the Lord will build: for which in 2 Sam. 7. 11. is written, that he will. See Gen. 27. 4.

Vers. 13. my soule shall live] that is, I, or my selfe shall live. The word soule is used for any person. That Sarai was indeed Abrams sister, is after manifested, Gen. 20. 12. yet this fact of his, seemeth to be not without humane infirmities.

Vers. 16. Pharaoh] a common name for all the kings of Aegypt, from these daies of Abram, til after the returne out of Babylon, when in the beginning of the Grecian Monarchy, they were called P • olomees. And Pharaoh was an Aegyptian title of Soveraignty, Gen. 41. 10. 44. and the Pharaohs had other proper names, as Pharaoh Necoh, 2 King. 23. 29. Pharaoh Hophra, Ier. 44. 30. and the like. By interpretation, Pharaoh signifieth free, and an Avenger; the first in respect of himselfe; the other of his subjects, whom Kings ought to judge, and take vengeance of evill doers, Rom. 13. 4.

Vers. 16. he did good] or, dealt well with: as the Greeke translateth, he used well. hee had] or, there was to him: such is the Hebrew phrase usually. But the Hebraisine is opened by the holy Ghost: as, There is not to us, Luke 9. 13. that is, wee have not, Mat. 14. 17.

Vers. 17. plagued] or touched, stroke Pharaoh with great strokes. This great deliverance David celebrateth, in Psal. 105. 14. He suffered no man to doe them wrong, but reproved Kings for them.

Vers. 19. and I] or, for I. And, is often in stead of For: as, and he heard, Esay 39. 1. that is, for hee heard, 2 King 20. 12.

Vers. 20. sent away] This word is often used for sending, or conveighing away with honour, as Exod. 28. 27. and so with accompanying and bringing them on their way, as the Greeke and Chaldee translate it here.

Annotations.

THe south] in Greeke, the desert: meaning the southerne part of Canaan. (see Gen. 12. 9.) for otherwise Canaan was Northward from Aegypt.

Vers. 2. very rich] Hebrew, vehemently waighty (or heavy▪) Which word is applyed to weight of burden, as in 1 King. 12. 4. to weight of glory, as in Gen. 31. 1. to waight of multitude of people, as in 2 King. 6. 14. or of cattell, as Exod. 12. 38. and so to all manner of • iches; as the Greeke here translateth it rich. Thus Gods blessing promised in Gen. 12. 2. was in part performed, for his blessing maketh rich, Prov. 10. 22. Gen. 24. 35. And as Abram now, so his children afterward, returned out of Aegypt, with great riches, Exod. 12. 32. 35. 36. 38. These figured the graces of God, as faith, knowledge, and the like, Iam. 2. 5. 1 Cor. 1. 5. Colos. 2. 2.

Vers. 4. called there] the Chaldee saith, prayed there. See the notes on Gen. 12. 8. As Abram returned to his first altar, and there served God: so his children after him, were to returne to Abrams first faith and service, from the idols of Aegypt, wherewith they had beene defiled, Exod. 4. 22. 23. Ezek. 20. 7. 8.

Vers. 5. tents] that is, servants dwelling in tents. So Ier. 49. 29. 1 Chron. 4. 41.

Vers. 6. did not beare] the Greeke translateth, received (or contained) them not; that is, could not containe them, as the words following doe explaine it. And so the Scripture sometime resolveth this phrase; as, who shall judge? 2 Chron. 1. 10. that is, who can judge? 1 King. 3. 9. It shall not stand, Mat. 12. 25. that is, It can not stand, Mark 3. 24. This kind goeth not out, Mat. 17. 21. that is, cannot goe out, Mar. 9. 29. and sundry the like.

Vers. 7. the Pherezite] that is, Pherezites; as Gen. 12. 6. But of these wee heard no mention before: it seemeth they were some family of the Canaanites, Gen. 10. 18. for they dwelt with the Canaanites in that part of the country which after fell to the tribe of Iudah, Iudg. 1. 3. 4. 5.

Vers. 8. and betweene my heardraen] that is, or betweene my heardmen: as hee that curseth his father and his mother, Exod. 21. 17. that is, his father or his mother, Mat. 15. 4. So, and the sonne of man, Psalm. 8. 5. that is, or the sonne of man, as it is alledged in Heb. 2. 6. men brethren] that is, brethren in faith, as Mat. 23. 8. and naturall kinsmen: for Abram was Lots uncle, Gen. 12. 5. So Christs kinsmen, were called his brethren, 1 Cor. 9. 5. The word men, may be omitted, as sometime the text it selfe doth: shooters men with bow, 1 Sam. 31. 3. that is, shooters with bow, 1 Chron. 10. 3. So, a man a Prince, Exod. 2. 14. is in Greeke but a Prince, Act. 7. 27. man of his counsel, Esay 40. 13. that is, his counsellor, 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme, as an enemy man, Mat. 13. 28. men sinners, Luke 24. 7. Men brethren, Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1.

Vers. 9. Is not all?] that is, Loe surely it is. A question earnestly affirrueth: as, is it not written? Mar. 11. 17. for, it is written, Mat. 21. 13. doe ye not erre? Mark. 12. 24. for, ye doe erre, Mat. 22. 29. and sundry the like. See Gen. 4. 7. before thee] at thy pleasure, to choose, by my permission. So the Lord set the land before the Israelites, Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take] or wilt choose. These words are to bee understood from the next speech, or from the 11. vers. And Lot chose, &c. Oftentimes words wanting are to be supplied: as, I with Scorpions, 2 Chron. 10. 11. for, I will chastise you with Scorpions, 1 King. 12. 11. Against three hundred, 2 Sam. 23. 8. for, he lift up his speare against three hundred, 1 Chron. 11. 11. and many such like. See Gen. 11. 4. Thus Abram for peace, parted with his right: choosing rather to take wrong, then to contend, as 1 Cor. 6. 7.

Vers. 10. lifted up his eyes] that is, looked round about▪ to view the land, as is after manifest by the like speech to Abram, vers. 14. and where one Evangelist saith, lifting up their eyes, Mar. 17. 8. another writing of the same, saith, looking round about, Mar. 9. 8. Iordan] Hebr. Iarden, the name of a goodly river: see Ios. 3. 11. &c. well watered] Heb. •• tering; that is, as the Chaldee saith, a place of water, or of moisture: thereby signifying a fruitfull land; as Psal 66. 12. and 107. 33. 35. destroyed] or corrupted; as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom; and Gomorrha, Ghnamorah: but we follow the plaine writing in the new Testament, 2 Pet. 2. 6. garden] that is, as the Greeke saith, Paradise: see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull, as Eden and Aegypt. commest] Hebr. thou comming to Zoar, or to Zogar: that is, all the plaine of Iordan, even to Zoar, the little City called before Bela: see Gen. 19. 20. 21. 22. and 14. 2.

Vers. 11. the plaine] or, the country about Iordan, as the Greeke translateth, which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine: and it is opposed to the mountaine, Gen. 19. 17. each man, &c.] that is, one from another.

Vers. 12. pitched tent] that is, removed his tents from place to place, till hee came even to Sodom: and as the Greeke saith, dwelt in tents in Sodom.

Vers. 13. sinners to Iehovah] that is, before the Lord, (as the Greeke translateth) and aganst him, as 1 Sam. 2. 25. meaning, very grievous and open sinners. And here the Sodomites are the first in the world openly called sinners: and although by Adams disobedience we all are made sinners, Rom. 5. 19. yet usually such as are notorious wicked ones, have this title given them; as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth, they were unrighteous with their riches, and sinners with their bodies before the Lord: agreeable to other Scriptures, which testifie how they defiled their bodies, Gen. 19. 5. and that, pride, fulnesse of bread, and abundance of idlenesse, was in Sodom, they strengthned not the hand of the poore, but were haughty, and committed abomination before the Lord, Ezek. 16. 49. 50. The Hebrew Doctors, from the two words here used, of Sodoms sinfull state, doe gather their condemnation both in this world, and in the world to come, Thalmud in Sanhedr. chap. Chelek See the notes on Gen. 19. 24

Vers. 14. to the sea] that is, the west: see Gen. 12. 8. Abram vieweth the land, but possesseth it not: so did Moses, Deut. 34. 1. 4.

Vers. 15. to thee] God gave Abram no inheritance in the land, no not the bredth of a foot: yet hee promised that he would give it to him for a possession, and to his seed after him, when as yet hee had no child, Acts 7. 5. By faith hee sojourned in the land of promise, as in a strange country; for he looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9. 10. and to thy seed] this may be an interpretation of the former, to thee, that is to thy seed: for the word and, sometime meaneth, that is, or even: as 1 Chron 21. 12. three dayes the Lords sword, and the pestilence, for, that is to say the pestilence: it expoundeth the former; therefore in 2 Sam. 24. 13. is written onely, three dayes pestilence. So in 2 Sam. 17. 12. of him and of all (for that is of all) the men that are with him: thy seed] thy posterity. But as the earthly country figured an heavenly, Heb. 11. 16. so Abrams seed were some after the flesh; and some by promise, Galat. 4. 22. 23. neither because they are the seed of Abram, are they all children, Rom. 9. 7. The chiefest intended in this promise, is Christ, then with him, all Christians, Iewes, and Gentiles, Gal. 3. 16. 26. 28. 29. See before, Gen. 12. 7. for ever] or, unto eternity. Yet they possessed it but a little while, Esay 63. 18. For upon transgression they were threatned to be scattered among the heathens, their land to be wast, and their Cities desolate, Lev. 26. 33. and that the land should spue them out, if they defiled it, Lev. 18. 28. as came to passe, 2 King. 17. but the true seed, which are Gods elect, doe inherit it, and his servants dwell there, Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spirituall, and to be referred unto the just and meeke, put in possession by Christ, Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God, ye lift up your eyes to your idols, and shed blood, and shall ye possesse the land? ye worke abomination, and ye defile every one his neighbours wife: and shall ye possesse the land? Ezek. 33. 24. 25. 26.

Vers. 16. will put] that is, will make: as the Greek translateth it. if a man] This sheweth the comparison not to be absolute for equality of number, but in respect of men, to whom Abrams children are infinite, as the dust. See after in Gen. 15. 5.

Vers. 17. in the length] This survey was to strengthen Abrams faith; who under this earthly land, did view an heavenly, Heb. 11. 10. 16. that he might be able to comprehend the length and bredth, and depth and height, and know the love of Christ, which passeth knowledge; Ephes. 3. 18. 19.

Vers. 18. in the okes] that is, the oke grove, or plain: see Gen. 12. 6. Mamree] in Greeke Mambree: a man of the Amorites then living, with whom Abram made league, Gen. 14. 13. One of the chiefe Sorcerers of Aegypt, was called by the like name. See the notes on Exod. 7. 11. Chebron] or Hebron, (the Greeke writeth it Chebrom, as Esron, Gen. 46. 12. is written Esrom, Mat. 1. 3.) It had this name afterward: for before it was called the City of Arba, Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims, and a father of them, Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons, Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants, whom Caleb drove out, Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance, Ios. 14. 14. was made a City of refuge, and given for the Levites to dwell in, Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people, a Sam. 2. 1. 11. and to it came Ma • y to visit Elisabeth, Luke 1. 39. an Altar] to sacrifice thankfully unto God, and to sanctifie his viewed heritage▪ See Gen. 12. 7.

Annotations.

IN the dayes] the Greeke saith, in the reigne. of Shinar] that is, Chaldea: or (as the Chaldee turneth it) Babylon: see Gen. 10. 10. Thargum Ierusalemy interpreteth it, Pontus. Ellasar] this is thought to be Syria. Chedor-laomer] written in Greeke, Chodollogomor. Elam] that is, the Elamites or Persians, named of Elam sonne of Sem: Gen. 10. 22. Thidal] or Thidgnal; which the Greek writeth Thargal, d changed into r: see Gen. 10. 3. of nations] Hebr. Gojim, which may bee kept unchanged: but the Greeke and Chaldee translate it nations, or peoples. It seemeth they were of sundry families, or populous: as Galilee of the nations, Es. 9. 1. Their country is thought to be after named Pamphilia.

Vers. 2. Zebojim] in Greeke Seboeim: it is written by the letters in the line Zebiim, of Zebi, which signifieth glory, pleasantnesse, and a Roe; by which name the pleasant and glorious land of Israel is called, in Ezek. 20. 6. but by the vowels, and in the margine noted to bee read Zebojim, as being unworthy the pleasant name. So in vers. 8. that is Zoar] or Zogar, so called after, upon Lots request, Gen. 19. 20. 22. These five Cities stood neere together in the land of Canaan, in the plaine of Iordan, and were all (except Zoar) butned with fire and brimstone from heaven, Gen. 19. Deut. 29. 23. Here they are fore-chastned of God by warres. sea of salt] or salt sea: so Ios. 3. 16. meaning, that this goodly valley, after it was burnt from heaven, became a salt sea; and so barren and fruitlesse, that no living thing, fish or other, was found therein. For so all histories testifie of that salt and dead sea, as it was also called. And the holy Scripture useth saltnesse for barrennesse, Deut. 29. 23. Psal. 107. 34. This judgement of God brought upon one of the goodliest places in all Canaany; signifying, how that land and inhabitants should for their sinnes be deprived and made barren of all spirituall graces. But by the Gospell and spirit of Christ, graces are restored: as was figured in a vision of waters issuing out of Gods house, running into this sea, healing the waters of it, storing it with live fishes, &c. Ezek. 47. 1.—8. 9. 11.

Vers. 4. served Chedor. laomer] herein God shewed the truth of Noes prophesie, that Canaan should be Sems servant, Gen. 9. 26. Chedorlaomer of Sems progeny, was chiefe of all these Kings, and Lord of the Canaanites.

Vers. 5. smote] that is, killed: see vers. 17. Rephaims] or Raphaeans, called of the Greeke and Chaldee paraphrast, Giants: and the Hebrew word is after used for such, Deut. 2. 11. and Rapha was the name of a Giant that had foure sonnes Giants, in Davids dayes, 2 Sam. 21. 16. 22. But these Rephaims were now a people in Canaan, Gen. 15. 20. Ashteroth] a City in Basan, where Og after reigned, Ios. 13. 31. Zuzims] these the Greeks call, strong nations; and the Chaldee, Mighties. Of them we reade not else-where: unlesse their name was after changed by the Ammonites into Zamzummims. Deut. 2. 20. Emims▪] or according to the Greeke Ommeans, these the Caldee calleth Terrible ones: and so the Hebrue name signifieth. They were a people great and many, and tall as the Anakims, accounted Giants; and by the Moabites were called (Terrible) Emims, Deut. 2. 10. 11. Shaveh] or, the plaine (as the word signifieth) of Kirjathaim, which was a citie in the Land of Sihon, afterwards King of Hesbon; see Ios. 13. 19.

Vers. 6. Chorites] or Chorreans, or Chorims, a people that dwelt in Seir, till Esau and his sonns drove them thence, Deut. 2. 22. Gen. 36. 20. &c. El-pharan] by interpretation, the Oke (or plaine) of Pharan, (or Paran;) which was a City by the wildernesse of that name; see Gen. 21. 21.

Vers. 7. En-mishpat] that is by interpretation the Well of judgement; and so the Greeke here calleth it: the Chaldee nameth it, the plaine of the division of judgement. So called, as it seemeth, of Gods judgement or sentence given against Moses and Aaron, for sinning at that place; see Num. 20. 1. 10. 12. 13. the field] that is, the country or region: so the field of Edom, Gen. 32. 3. the field of Moab, Gen. 36. 35. the field of Soan, Psal. 78. 12. the field of Syria, Hos. 12. 12. wherby those countries are meant. the Amalekite] so called afterward, of Amalek son of Esau, Gen. 36. 12. Hazezon▪thamar] which the Chaldee calleth Engedi, as it is also named in 2 Chron. 20. 2. a Citie in the Land of Canaan, which fell to the tribe of Iudah, Ios. 15. 62. a fruitfull place of vines: Song 1. 13.

Vers. 10. had many pits] Hebr. pits pits, which meaneth many, or diuers pits: so heapet heapes, is many heapes, Exod. 8. 14. rankes rankes, Mar. 5. 40. for, by many rankes. fell] that is, were slaine there; as the word also signifieth in Ios. 8. 24. 25. Iudg. 8. 10. and 12. 6. and many other places: So, there fell of Israel, 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written, there dyed. See after, Gen. 25. 18.

Vers. 11. the substance] or the goods, cattell, mony, &c. see Gen. 12. 5. their victuals] or, their meat; the fruits of the land; which were both sweet and plentifull, made now a prey to the hungry souldiers. The like judgements God threatned to the Israelites, when they entred this land to possesse it, if they brake his covenant, Deuteron. 28. 30. 31. 33. 51.

Vers. 12. dwelt] or, was dwelling: and so became partaker of their calamitie: God thus chastening Lots former affectation of this pleasant country, Gen. 13. 10. 11.

Vers. 13. the Hebrew] so named of his father Heber, Gen. 11. 16. and hee and his children were commonly knowne by this title, as in Gen. 39. 14. Numb. 24. 24. Ier. 34. 9. Some thinke hee was so called of passing over the River, when God called him from Chaldea, Ios. 24. 2. but by Gen. 10. 21. it appeareth rather to bee of Heber the Patriarch: and as this name of Hebrewes was the first title given to Abram and his seed: so it indureth one of the last, 2 Cor. 11. 22. Phil. 3. 5. the Okes] or plaines: see Gen. 13. 18. confederates] Hebr. men (or masters) of league, or covenant: sworn-friends, as the Greeke importeth.

Vers. 14. brother] that is, his kinsman: see Gen. 13. 8. armed] or drew out, that is, ledforth of his house. Greeke, numbred, mustered. trained] or instructed: we may understand it both of civill affaires, and religion, wherein hee had trained them: the Chaldee calleth them young men: and so doth Moses, in vers. 24. children] that is, servants borne in his house, and to it belonging. See after in Gen. 15. 3. pursued] to weet, after them, as the Greeke saith: meaning those kings fore-mentioned. Dan] a place in the north parts of Canaan, called of old Leshem, and being won by the Danites, it was named Dan, Ios. 19. 47. After, it was called Caesarea: so the Ierusalemy paraphrase calleth it, Dan de Kasarjon.

Vers. 15. the left hand of Damascus] called in Hebrew Dammesek. (and sometime Darmesek, as 1 Chron. 18. 5.) which was the head of Aram, (or Syria) Es. 7. 8. and for the left hand, both the Chaldee paraphrasts say, north of Damascus; and that rightly: for the east is counted the formost part of the world, and the west the hindmost; Esay 9. 12. and the South is called the rightside, opposed to the North, Psal. 89. 13. Thus Abram pursued them, passed in peace, by a way that hee had not gone with his feet, Esay 41. 3.

Vers. 16. the substance] or, goods, to weet, of the S • do • ites, as the Greeke version addeth. Thus God gave the nations before Abram, and made him rule ever Kings: gave them as dust to his sword, as driven stubble to his bow, Esay 41. 2. A like victory God gave to David over the Amalekites, 1 Sam. 30. 18. 19. &c. And as the Hebrew have a saying, that whatsoever befell unto the fathers, is asigne unto the children; so of this victory they write, that it befell unto Abraham, to teach, that foure kingdomes should stand up to rule over the world, and that in the end, his children should rule over them, and they should all fall by their hand, and they should bring againe all their captives, and all their substance. Which are the foure kingdomes spoken of in Daniel. R. Menachem, on Gen. 14.

Vers. 17. from smiting] or from the slaughter, as the Greeke turneth it, and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith, he smote, 2 King. 14. 5. another saith, he killed, 2 Chron. 25. 3. of the King] a valley not farre from Ierusalem, there Absolom set up his pillar, 2 Sam. 18. 18.

Vers. 18. Melchisedek] the Ierusalemy Thargum saith, hu Shem rabba, this was Sem the great: and in Breshith rabba upon this place, it is said, this Melchisedek was Sem the sonne of Noe. Hee was called Melchisedek, that is by interpretation, King of justice, Heb. 7. 2. and therein, was a figure of Christ, the King that reigneth in justice, Esay 32. 1. (as all Kings should be, 2 Sam. 23. 3. Psalm. 72. 1. 2. &c.) Other the best and most ancient Hebrew Doctors, doe also hold Melchisedek to bee Sem: so Pirke R. Eliezer, chapt. 8. and Thalmud Babyl. in Treatise of vowes, at the end of Chap. 3. and Ben Syraoh saith, Sem and Seth were glorious among men, Ecclus. 49. 16. of Salem] both the Chaldee paraphrasts say, of Ierusalem: which is also called Salem, in Psalm. 76. 3. and it signifieth Peace, Heb. 7. 2 which was the summe and end of Christs administration; (whom Melchisedek figured) Ephes. 2. 14 15. 17. So in him, justice and peace have kissed, Psal. 85. 11. for the worke of justice is peace, Esay 32. 17. and he is called the Prince of Peace, Esay 9. 6. And the Hebrew Doctors in Echah rabbethi (or Comment on the Lamentations) say from Esay 9. 6 the name of the Messias is called Salom, (Peace.) And Melchisedek his figure, here hath nothing to doe with the warres of the nine Kings, but governed his realme in peace. brought forth bread, &c.] comming to meet Abram that returned from the slaughter of the Kings, Heb. 7. 1. so that the bread and wine, was to refresh Abram and his men after their travell; as David and his people were refreshed in the wildernesse, by good men that brought them victuals: 2 Sam. 17. 27. 28. 29. and as on the contrary, the Ammonites and Moabites might not enter into the congregation of the Lord for ever, because they met not Israel with bread and water in the way, when they came out of Aegypt, Deut. 23. 3. 4. that is, because they refreshed them not when they were faint and weary, Deut. 25. 18. Melchisedek doing this as he was King, the Apostle being to treat of Christs Priesthood in speciall, therefore passeth it over, Heb. 7. 1. Albeit even in this action, Melchisedek may be minded as a figure of Christ, who taketh away the hunger and thirst of all that beleeve in him, Ioh: 6. 35. 〈◊〉 he a Priest] or as the Greeke addeth, he was a Priest: but the word he, sometime signifieth a continuance in the same estate, as in Psal. 102. 2 • . thou he, that is, thou art the same, Heb. 1. 12. and of Melchisedek it is said; that being made like to the Sonne of God, he abideth a Priest continually, Heb. 7. 3. And the Iew Doctors (in Thalmud. treat. of vowes, chap. 3.) scan the text thus, He a Priest, and not his seed. A Priest or Sacrificer, in Hebrew, Cohen, hath the name of Ministration; Esay 61. 6. 10. and so the Chaldee paraphrast calleth him here (Meshamesh, that is) a Minister before God most-hye) but a principall minister or officer next under God: as in 2 Sam. 8. 18. Davids sonnes are called Cohens, for which is written in 1. Chron. 18. 17. that they were the first at the Kings hand, that is, the chiefe about the King. The Greek word Hiercus (which the Apostle useth in Heb. 7.) hath the name of sacrificing, or doing sacred (that is, holy) workes. This Priesthood of Melchisedek, was a figure of Christs, as David saith, Psal. 110. 4. Iehovah sware, and will not repent; thou art a Priest for ever, according to the order of Melchisedek. Which words of David, are applyed unto Christ, both by our Apostle, in Heb. 7. and by the Hebrew Doctors; as in Breshith rabba, upon Gen. 14. alledging that in Psal. 110. 4. it is said, Who is he? He is the King Christ, of whom it is written, (Zach. 9. 9.) behold thy King commeth unto thee, he is just, and having salvation. It was also the ancient manner in other nations, for Kings to be sacrificers, as Aristotle sheweth, in Polit. b. 3. c. 10. & b. 7. c. 9. and Plutarch in Quest. Rom. of God] le Ael eljon, to the Mighty the High: which the Apostle (following the Greeke version) translateth, of God most high, Heb. 7. 1. And here the name Ael, the mighty God, is first used in the history of Abrams victory: see Gen. 1. 1. By this title the true God is distinguished from the false gods of the nations, who then were worshipped, Esay 41. 5. 7. 29. The Hebrewes observe, that this word Ael, in many places signifieth the property of mercy, as Eli, Eli, &c. (Psal. 22. 2.) The Lord is Ael (God) and hath given light unto us, (Psal. 118. 27.) and the like: R. Menachem on Gen. 14.

Vers. 19. he blessed] this was a worke of the Priests office, to blesse in the name of God for ever: 1 Chron. 23. 13. Num. 6. 23. 27. and being done with authority in that name, without all contradiction, the lesse is blessed of the better, though Abram had the promises, Heb. 7. 6. 7. and herein he figured Christ, sent of God to blesse us, in turning every one of us from our iniquities, Act. 3. 26. Luke 24. 50. Blessed be, &c.] This manner of blessing, though uttered prayer wise, implyeth an assured promise, as being done by an holy person in the name of God. To teach this, where one Prophet expresseth Davids words thus, bee thou pleased and blesse; and, let the house of thy servant be blessed, 2 Sam. 7. 29. another recordeth them thus, it hath pleased thee to blesse, &c. 1 Chron. 17. 2. of God] or, to God, as also the Greek saith: but the Chaldee translateth it, before God: it meaneth, great, spirituall and heavenly blessings, from God, and making us acceptable to God in Christ, Ephes. 1. 3. 6. Alike blessing is on all Gods people, Psal. 115. 15. See also Gen. 1. 22. and 2. 3. and 12. 2.

Vers. 20. blessed be God] that is, thanked, or praised: for blessing upon men from God, signifieth good things powerfully bestowed on them, Deut. 28. 2. 3. 4. but blessing of God from men is reverend thankesgiving: so where one Evangelist saith, that Iesus blessed, Mat. 26. 26. another saith, hee gave thankes, Luke 22. 19. enemies] or, distressers. Melchisedek (or Sem) respected the injury done to Abram the blessed of the Lord, and was not offended at the slaughter of his owne children the Elamites, that had captived Lot; vers. 1. 14. 17. he gave] that is, Abram gave: whereupon the Apostle biddeth us consider how great [Melchisedek] was, to whom even the Patriarch Abram gave the tenth, Heb. 7. 4. Hee being partaker of Melchisedeks spirituall things, his duty was also to minister unto him in carnall things, Rom. 15. 27. tenth] or tithe, one of ten, saith the Chaldee paraphrast. This was a signe of homage and thankfulnesse to God: for as tribute is payed to Kings for their attendance to the affaires of the commonwealth, Rom. 13. 6. 7. so tithes in the law are called body, and an heave-offering to the Lord, Levit. 27. 30. Numb 18. 24. and before the law, Iaakob payed them to the Lord, Gen. 28. 22. and hee appointed his tithes to the Priests, Num. 28. 8. 21. And Abram the tenth generation from Sem, here payeth to the Priest Melchisedek, (who is generally thought to be Sem) the tenth of all. The Priests also and Levites of the Law, who now were in Abrams Ioines, did in him pay tithes to Melchisedek: wherefore his Priesthood was greater then theirs, Heb. 7. 9. 10. 11. This service was also kept among the heathens: Pisistratus tyrant of Athens, writeth to Solon thus; All the Athenians doe separate the tithe of their fruits, not to be spent unto our use, but for publicke sacrifices, and common profits, &c. D. Laert. in vita Solonis. So among the Latines, they were wont to pay tithes to their god Hercules, Pomp. L • tus de Sacerdot. Macrob. Saturn. l. 3. c. 12. of all] the Apostle saith, the tithe of the spoyles: and so it was a speciall thankfulnesse for the victory God had given him. So of the spoyles which Israel got from Madian, a tribute was levied unto the Lord, and given to the Priest, Num. 31. 28. 29. 41. A like custome continued among the Gentiles, for King Cyrus his souldiers, (by the advice of Crasas) were stayed from spoyling the Lydians City, that the tithes might first be payed to Iupiter, Herodot. inClio. And here endeth the History of Melchisedek, who is spoken of, and left, (as the Apostle observeth) without father, without mother, without rehearsall of genealogie, having neither beginning of dayes, nor end of life; but made like unto the sonne of God, abideth a Priest perpetually, Heb 7. 3.

Vers. 21. the soules] Hebr. soule: one put for many; and soules, for persons, the men and women of Sodom, whom Abram had brought backe from the enemy. See Gen. 12. 5. and 3. 2. So the Greek translateth, the men.

Vers. 22. lift up my hand] So they were wont, when they did sweare, Dan. 12. 7. Rev. 10. 5. 6. The Chaldee expoundeth it of lifting up in prayer: it seemeth to be a vow that Abram made when he went to the warre, wherein hee both prayed for victorie, and sware this oath: for these are joyned together, Psal. 132. 2. Iudg. 11. 30. &c.

Vers. 23. If from a threed] An unperfect speech, used in othes: for, If I take from a threed, that is, I will not take so much as a threed, or a shoe-latchet. So God sware, if they shall enter into my rest, Psal. 95. 11. which is expounded by the Apostle, that they should not enter, Heb. 3 11. 18. and Christ saith, if a signe be given to this generation, Mark 8. 12. which another Evangelist explaineth thus, a signe shall not be given, Mat. 16. 4. See after in Gen. 21. 23. and thou shalt not] or, as the Greek translateth, that thou maist not say.

Vers. 24. Save,] or, Except; So the Greeke and Chaldee also translateth. Some expound it: It shall not be with me; or, Far be it from me. young men] those trained souldiers, vers. 14. This word is not alwayes meant of age, but often of service and ministery, though they be men of ripe yeares: as Est. 2. 2. Exod. 24. 5. and 33. 11. So such as one Evangelist calleth young men and young maids, Luke 12. 45. another calleth fellow-servants, Mat. 24. 49.

Annotations.

THese things] Hebr. these words: that is, these things spoken of: for a word, is generally used for any thing mentioned in speech or writing, or whereof speech may be: the like is in Gen. 19. 22. and 24. 40. So an uncleane word, that is, thing: Levit. 5. 2. an evill word, for, an evill thing: Deut. 17. 5. and many the like. in a vision] or a sight: the Chaldee saith, in prophesie: the Greeke, in a vision of the night: which the 5. verse confirmeth. Prophets of old, were called Seers, 2 Sam. 24. 11. 1 Sam. 9. 9. and a prophesie is named a vision, Esay 1. 1. for to his Prophets God spake by visions, Num. 12. 6. and Abram is of God himselfe named a Prophet, Gen. 20. 7. feare not] that is, be not dismayed, or overcome with feare: so feare not, Mat. 28. 5. is, bee not astonyed, Mark. 16. 6. The Prophets were sometime terrified with visions, as Dan. 10. 7. 8. 11. 12. though this may also imply other discomforts, which Abram had, as his answer sheweth. a shield] that is, a protection, as the name of a shield in the Hebrew signifieth: so the Greeke saith, I will protect thee: the Chaldee paraphraseth, my word shall be thy strength. A like promise is to all Gods people, in Psal. 115. 9. 10. 11. great] or, as the Greeke translateth, shall be very much. Abram had sowne righteousnesse, and therefore should reape a faithfull reward, Prov. 11. 18. though he were not enriched by the King of Sodom, Gen. 14. 22. 23.

Vers. 2. Lord] in Hebr. Adonai, which signifieth my stayes, or pillars: implying in it a mystery of the holy Trinity; and fitly spoken here to God (the Lord of heaven and earth, Mat. 11. 25.) who as a base, sustained Abram in all infirmities. It is written here with long A in the end, and so is proper to God, having the vowels of Iehovah: when it is written with a short a, it is applied to creatures. In in the forme singular Adón, Lord, or susteyner, it is also ascribed unto God, the Lord of all the earth, Psal. 97. 5. and in the forme plurall Adonim, as Mal. 1. 6. If I be (Adonim) a Lord, where is my feare?

Iehovih] or God, in Greeke Lord: this name is usually thus written, when it is joyned with the former Adonai: and it hath the consonant letters of Iehovah, and the vowels of Aelohim, God: and where one Prophet writeth Adonai Iehovih, (as here) 2 Sam. 7. 18. a •• ther writing the same, saith Iehovah Aelohim, 1 Chron. 17. 16. It is of the same signification that Iehovah: whereof see Gen. 2. 4. goe childlesse] by going, the Ierusalemy paraphrast understandeth, going out of the world, as fearing he should dye childlesse, and so the promise before given, should be frustrate, Gen. 12. 3. and 13. 15. 16. So also the Greeke translateth, I am let depart (as Simeon speaketh in Luke 2. 29.) childlesse. The Hebrew well beareth this sense; for, thou shalt goe with thy fathers, 1 Chron. 17. 11. is expounded, thou shalt sleepe (or lye downe) with thy fathers, 2 Sam. 7. 12. the steward] or administrator, dispenser; Hebr. ben meshek, the son of administration, or of running about; or sonne of leaving: that is, the man that runnes about, and administreth, or to whom I leave the affaires of mine house: such we call a Steward. So the Chaldee saith, bar parnesaah, that is, son of feeding, governing, or procuration, meaning the Steward, whose duty is to give the family their portion of meat in due season, Luke 12. 42. Vnder this name he may also intend one to whom hee should leave his house after his decease. But Abram had one principall old servant, ruler of all that he had, Gen. 24. 2. of whom this seemeth to bee meant. Eliezer of Damaskus] or, the Damaskean Eliezer, (as the Chaldee hath it:) Damaskus being put for a man of Damaskus; (as Israel, 1 King. 12. 18. is put for the sonnes of Israel, 2 Chron. 10. 18.) though some take Damaskus (in Hebr. Dammesek) to bee the name of a man here. Of Eliezer, (or Eliazar, as the name is written in Exod. 6. 25.) is formed Lazer, (by leaving out the first letter, as in other countries they used:) & in Greek Lazaros; whom Christ in the Parable maketh to sit in heaven in Abrahams bosome, Luke 16. 23. that is, to banquet with him, & next unto him, as Mat. 8. 11. Ioh. 13. 23

Vers. 3. seed] that is, a child, as the Chaldee expoundeth it. son of my house] that is, my houshold servant, or bondman borne: so in Eccl. 2. 7. I got men-servants and women-servants, and I had sonnes of the house: that is, home-borne-slaves: so called, to distinguish them from sonnes of the wombe, Prov. 31. 2. Iob 19. 17. See before, Gen. 14. 14. also Gen. 17. 12. Ier. 2. 14. is mine heyre] or inheriteth, that is, (as the Greeke translateth) shall inherit mee: shall possesse and enjoy all that I have. So to inherit Gad, Ier. 49. 1. which is there explained, to dwell in his cities.

Vers. 4. And behold] the Greeke turneth it, And straight way: it noteth Gods speedy helpe of Abrams infirmity. shall come out] that is, the sonne of thine owne body: opposed to the sonne of the house, or servant aforesaid. So the Chaldee translateth, a sonne whom thou shalt beget. A like promise was to David, 2 Sam 7. 12. thy seed after thee, which shall come out of thy bowels: for which in 1 Chron. 17. 11 is written, which shall be of thy sonnes.

Vers. 5. the starres] which cannot by man bee numbred, Ierem. 33. 22. onely God counteth their number, and calleth them all by names, Psal. 147. 4. Before in Gen. 13. 16. God promised him seed like the dust of the earth: here, like the stars of heaven: that, might signifie his naturall seed; this, his spirituall and heavenly; as the Apostle teacheth us two sorts of Abrams children, Rom. 9. 7. 8. Gal. 4. 22. 24 &c. Hereupon the Israelites are in Iosephs dreame, and in Daniels vision, called starres, and the host of heaven, Gen. 37. 9. 10. Dan. 8. 10. In Gen. 22. 17. Abrams seed are compared with the starres of heaven, and sand of the sea. so shall thy seed be] and so it was fulfilled in Moses time, Deut. 1. 10. and 10. 22. and this promise was after renewed to Abram, Gen. 22. 17. and to Isaak, Gen. 26. 4. and in them to Israel, Exod. 32. 13.

Vers. 6. he beleeved] or, had faith. This is the first place where faith, or beleefe is expresly spoken of in Scripture; and is found in Abram, called the father of all beleevers, Rom. 4. 11. 12. 16. and hath imputation of justice added to it; because under this promise Abram saw and beleeved in Christ, and it was before either the law was given, or circumcision ordained, Gal. 3. 16. 17. Rom. 4. 10. Wherefore Abrams faith is highly commended; in that against hope he beleeved in hope, that he should become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weake in faith, he considered not his owne body now dead, being about an hundred yeeres old; or the deadnesse of Saraes wombe: he staggered not at the promise of God through unbeleefe; but was strong in faith, giving glory to God, and being fully perswaded, that what hee had promised, he was able also to performe; and therefore it was imputed unto him for justice, Rom. 4. 18.—22. The Hebrew word for beleeved, meaneth that hee thought and trusted the words of God, as sure, certaine, stable and constant: so where one Prophet relateth Davids words, be it faithfull for ever, 1 Chron. 17. 23. another writeth, stablish thou for ever, 2 Sam. 7. 25. and againe, faithfull shall thy house be, 2 Sam. 7. 16. for which, in 1 Chron. 17. 14. is written, I will stablish him in my house. And as beleefe is with the hart, Rom. 10. 10. so it is said, Iaakobs heart fainted, for he beleeved them not, Gen. 45. 26. whereby it appeareth that beleefe is a lively motion of the heart and spirit, firmly resting in the things spoken. When Iaakob saw the Waggons which Ioseph had sent, whereby he was moved to beleeve, it is said that his spirit revived, Gen. 45. 27. And Paul saith, that faith is the ground (or confidence of things hoped for, the evidence of things not seene▪ Heb. 11. 1. in Iehovah] the Greeke translateth, he beleeved God, and so the Apostles cite the words, Rom. 4. 3. Gal. 3. 6. Iam. 2. 23. be imputed it] that is, God imputed that beleefe. The Greeke, (which also the Apostle followeth) saith, it was imputed (or thought, counted, esteemed.) for justice] or, righteousnesse; the word for, is added in Greeke, and by the Apostle in Rom. 4. 3. and elsewhere in the Hebrew, Psal. 106. 31. which also in repeating things, expresseth such words wanting, as lebeith, in the house, Ier. 52. 17. which in 2 King. 25. 13. was written onely, beith, the house. Now of this the Apostle inferreth, To him that worketh, the reward is not imputed (or reckned) of grace, but of debt: but to him that worketh not, but beleeveth on him that justifieth the ungodly, his faith is imputed for justice, Roman. 4. 4. 5. where he maketh Abram to be in himselfe ungodly, (or impious) as having beene an idolater, Ios. 24. 2. and still without glory of workes before God, Rom 4. 2. but counted just for his faith in the promises of God, (vers. 21. 22.) adding, that it is not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we beleeve on him, that raised up Iesus our Lord from the dead: Rom. 4. 23. 24.

Vers. 7. from Vr] This sheweth that Abram was particularly called at the first, though Moses expressed it nor, Gen. 11. 31. and Stephen rightly gathered it from this place, and from Ios. 24. 3. as from the words of Abrams second calling, Gen. 12. 1. hee gathereth what were the words of his first calling, Act. 7. 2. 3. 4. Of this Vr, see Gen. 11. 28.

Vers. 9. Take unto me] that is, Take and offer unto me: so the Chaldee translateth, Offer before me: & Gen. 48. 9. take them to me, is bring them: so in Exod. 25. 2. and often: and, thou hast taken gifts, Psal. 68. 19. is expounded by the Apostle, thou hast given gifts, Eph. 48. a three-yeerling] or, a trebled heiffer: but the Greeke translateth, a three yeerling heiffer. Howbeit the Chaldee paraphrast saith, three heiffers, &c. the Hebrew signifying trebled, or thirded, is indifferent to either; but the first seemeth fittest here. Some take it for dividing into 3 parts: but they were parted in the mids, vers. 10. a young pigeon] the Hebrew word is used in Deut. 32. 11. for yong eagles: but the Chaldee here hath barjonah, a yong dove; and the Greeke hath a dove: and thus also it accordeth with the law in Lev. 1. 14 where yong doves are expresly mentioned. And as there, all offrings were either of beeves, or sheepe, or of goats, of turtles, or yong doves, Lev. 1. 2. 10. 14. so here they all are commanded to Abram. And figured out his children that should bee slaine as sacrifices, and mortified by afflictions foure hundred yeeres, as God after expoundeth it, in vers. 13. for the sacrifices of beasts, signified our more reasonable service of God, Rom. 12. 1. Esay 66. 20. Roman. 15. 16.

Vers. 10. and gave] that is, layd, or put. every one • part] or, halfe: Hebr. man his part: but Ish, man, is every one, and is so expounded by Paul, in Heb. 8. 11. from Ier. 31. 34. and is applied to all other things as well as to men: here to beasts and birds: and in Esay 36. 18. to the Gods of the Heathens. The parts were laid asunder one against another, as shoulder against shoulder, leg against leg; with a space to goe betweene, Vers. 17. God hereby signifying, that the affliction of Abrams seed should be ordered so by his providence, that after the time limited, they should be restored one part to another; as the bones of that people scattered in Babylon, came againe together, bone to his bone, Ezek. 37. 7. 11. 14. parted not] according to the law after given, which bade it should bee cleaved with the wings thereof, but not divided asunder, Lev. 1. 17.

Vers. 11. the fowles] ravenous birds, as Eagles, Kites, &c. which prey upon dead bodies. Figuring the Aegyptians and enemies of Abram seed, which should seeke to devoure them. So the Kings of Babel and Aegypt, are likened to Eagles, Ezek. 17. 3. 7. 12. and the fowles are called to eat of sacrifices, Ezek. 39. 10. Rev. 19. 17. 18. And the Ierusalemy paraphrast expoundeth the fowles to be the monarchies that afflicted Israel. buffed them] drove them away with a wind or blowing, as the Hebrew importeth. So Moses and Aaron saved Israel, from being devoured by the Aegyptians, Exod. 7. &c.

Vers. 12. going] or, to goe downe: that is, about or ready to set: Hebr. to goe in. a deep-sleepe] The Greeke calleth it an extasie, (or trance,) so Gen. 2. 21. The Hebrew Doctors observe, concerning visions shewed to the Prophets, that they saw no propheticall vision, but by dream, or by night vision; (Num. 12. 6. and 22. 19. 20.) or by day, after that a deepe-sleepe was falne upon them: (Dan. 10. 9.) And all that prophesied, their joynts trembled, there remained no strength in them; and their thoughts were troubled, and the mind was left changed, to understand that which was seene: as is said of Abram, and loe a terrour, a great darknesse fell upon him: and of Daniel, my vigour was turned in me into corruption, and I retained no strength, Dan. 10. 8. Maimony in Iesudei hatorah, chap. 7. S. 2. But they except Moses, as the Scripture also doth, Num. 12. 7. 8. a terrour] this and the darknesse following, shadowed out also the great discomforts that Abrams children should have, by the vexation of their enemies: as David and others, complayne of the like in their afflictions, Psal. 55. 4. 5. 6. and 88. 7. 17. So the Ierusalemy paraphrast applyeth this vision to the Kingdomes of Babel, Madai, Iavan, and Edom (that is Rome) which should bring Abrams children into bondage.

Vers. 13. knowing know] that is, know assuredly: see Gen. 2. 17. not theirs] meaning Aegypt, Mesopotamia, and Canaan it selfe; wherein they were but strangers, Gen. 17. 8. Psal. 105. 11. 12. and therein afflicted: Gen. 21. 9. and 26. 7. 14. 15. &c. but chiefly in Aegypt. 400 yeere] which beganne when Ismael sonne of Agar the Aegyptian mocked and persecuted Isaak, Gen. 21. 9. Gal. 4. 29. which fell out thirty yeeres after the promise, Gen. 12. 3. which promise was 430 yeeres before the Law, Gal. 3. 17. and 430 yeeres after that promise, came Israel out of bondage, Exod. 12. 41.

Vers. 14. will judge,] that is, punish as their sinnes deserve: the judgements that God brought on the Egyptians, are summed up in Psal. 105. 27.—36. and 78. 43.—51. handled at large in Exodus. great substance] or riches, both of their owne and of the Egyptians, whose jewels of silver & gold, and garments they caried away, Exod. 12. 35, 36.

Vers. 15. unto thy fathers] that is, shalt die: the body returning to the earth, the spirit to God that gave it, Eccles. 12. 7. with whom are the spirits of just and perfect men: Heb. 12. 23. See this promise fulfilled in Gen. 25. 8.

Vers. 16. the fourth generation] This promise was verified, when Eleazar the son of Aaron, the sonne of Amran, the sonne of Kohath, came out of Egypt and parted the land of Canaan to Israel, Ios. 14. 1. Kohath being one that went into Egypt with Iaakob, Gen 46. 11, 26. 1 Chron. 6. 2, 3. of the Amorite] that is, the Amorites, and other sinfull nations, mentioned after, verse 19, 29, 21. towards whom Gods patience should bee shewed till the measure of their sinnes were filled vp. A like phrase is used, Mat. 23. 32.

Vers. 17. going downe] the going downe of the sun, and darknesse, usually noteth calamities comming upon people: Amos 8. 9, 10. Esa. 5. 30. and 8. 22. and 9. 1, 2. a smoking oven] Heb. an oven of smoke, but as a crowne of thornes, Mat. 27. 29. is resolved, a thornie crowne, Mar. 15. 17. so this here as the Greeke translateth it a smoking oven, or fornace. And this word oven, is used to note our great afflictions, Mal. 4. 1. Psal. 21. 10. Lam. 5. 10. Luke 12. 28. So this smoking oven, may represent Egypt, the place of Israels affliction, called by another like name, an • ron fornace, Deut. 4. 20. Ier. 11. 4. The Ierusalemy Thargum applyeth this vision to Gehenna (or hell) Fyre, prepared for the wicked. a lampe:] or torch of fire, that is, a burning lampe: the Greeke turneth it, lampes of fire: and the Hebrew often useth one for many; see Gen. 3. 2. and 4. 20. This representeth the covenant betweene God and Abrams seed, for deliverance out of that smoking oven of Egypt. For at the Law-giving, lightnings called lamps, appeared on mount Sinai, Exod. 20. 18. and Christ was seene of Daniel and Iohn, with his eyes like lamps, and flames of fire, Dan. 10. 6. Rev. 1. 14. and the salvation of Gods people is likened to a burning lampe, Esay 52. 1. Also the livingcreatures, appeared to Ezekiel like lamps, Ezek. 1. 13. and Gods people are compared to virgins with lamps, Mat. 25. 1. which passed:] by this passage of the lampe, or lampes to which onely the Greeke referreth it, the Lord would signify the making of the covenant betweene him and his people, as the next verse sheweth; So, from a like action, in Ierm. 34. 18, 19, 20. the Lord blameth them that performed not the covenant which they made before him, when they cut the bullock in twaine, & passed betweene the parts thereof, threatning for it, that their carkasses should be for meat to the foule of the heavens: though here, Abram drove the foules away. p •••• s,] the Greeke calleth them dichotomies, that is, divisions into two parts.

Vers. 18. stroke] Hebrew, cut a covenant, that is, made or stroke, and (as the Greeke translateth it) disposed a covenant, or Testament: called usually cutting, because of the slaying and cutting of beasts at the making of it, as this place and Ier. 34. 18. doe shew. The holy Ghost in Greeke expresseth this word carath cut, sundry wayes; as by poieo, make, Heb. 8. 9. sunteleo make perfect, Heb. 8. 8. diatithemi, dispose, Heb. 8. 10. all from Ier. 31. 31, 32, 33. and entellomai, command, Heb. 9. 10. from Exod. 24. 8. Of a covenant, see, Gen. 6. 18. give I,] or I have given. The time past is often used, in actions present, and to come. So the Greeke here translateth I will give. Of this gift, see Gen. 13. 15. But the Hebrew Doctors scan the word thus, Hee saith not, I will give, but I have giuen: and yet Abraham had now begotten no children. But because the word of the holy blessed (God) is a deed, therefore he so speaketh: Midras tillim, in Psal. 107. 2. the river,] called Sichor, Ios. 13. 3. Euphrates:] Hebrew Phrath: see Gen. 2. 14. This promise was accomplished in Davids dayes, 2 Sam. 8. 3. &c. and in Salomons, 2 Chron. 9. 26.

Vers. 19. The Kenite,] that is, Kenites, or Keneans: and so the rest, see Gen. 10. 16. The Chaldee calleth these Salameans; and so in Numb. 24. 21. Here are tenne peoples reckoned, whose lands Abrams seed should possesse. Afterward they are usually counted seven, Deut. 7. 1. Acts 13. 19. it seemeth some were wasted, or mixed confusedly with the rest, before the Israelites came into their possession. So in Psal. 83. 7, 8, 9. there are ten nations reckned, all confederates against Gods people.

Annotations.

H 〈…〉 ] or, bond-maid, seruant: opposed to a free woman, Ier. 34. 10, 11. Gal. 4. 22. The Holy Ghost translateth it in Greek, sometime Doulee, a woman seruant, Act. 2. 18. sometime Paidiskee, a bondmaid, Gal. 4. 22. This bond woman was of Egypt (or Mizraim) of the posteritie of Cham, Gen. 10. 6. which Egypt is after called the house of seruants. Exod. 10. 2. for holding Abrams seed in bondage. Hagar] in Greeke Agar: by interpretation a Fugitive, or repulsed stranger; in the Arabian tongue. And the Apostle saith, that this Agar (allegorically) is mount Sinai in Arabia, and is in bondage with her childre, Ga. 4. 24. 25. where he maketh her a figure of the old Testament, or covenant of the Law given on mount Sinai, and of the earthly Ierusalem: as Sarai the freewoman, figured the Ierusalem which is above, and the new Testament or covenant of the Gospell in Christ. Hagars posterity are called Hagarens (or Hagarites) in 1 Chro. 5. 10. where the Greeke translateth them Pariokous, strangers.

Vers. 2. restrained] the Greeke interpreteth closed me up, according to that phrase of closing up the wombe, Gen. 20. 18. contrary to which is the opening of the wombe, Gen. 30. 22. God had promised a seed unto Abram, Gen. 15. 4. but not expresly as yet unto Sarai: wherefore doubting whether she should be the mother, she motioneth another course, which was not according to God (for it violated the law of mariage, Gen. 2. 24.) but after the flesh, Gal. 4. 23. goe in] that is, accompany with: see Gen. 6. 4. it may be] or, peraduenture: a speech not of faith, but of uncertaine hope, and likelihood after the flesh, but Sarai her selfe, had afterward a son by promise, Gal. 4. 23. and the word of promise was, In this same time will I come, and Sarah shall have a son, Rom. 9. 9. wherefore shee had a son by Agar, but hee was no heyre, Gen. 21. 10. so the Church hath had children by the Law, but they were not heires of the Kingdome of God: for the Law is not of faith; neither are the heires or inheritance, otherwise then by promise of grace in Christ: Gal. 3. 12, 14, 18, 22, 29. bee builded] that is, shall have a son. So the Greeke explaineth it; and Moses in Deut. 25. 9. And in Hebrew, ben, a sonne, is named of banah, he builded. So Rachel and Leah, are said to build the house of Israel (by bearing children) Ruth 4. 11. and God promised a seed to David, under the similitude of building him an house, 2 Sam. 7. 11, 12, 27. Sarai reckoneth her maids children, as her owne: so by the Law, bond servants children were their masters, Exod. 21. 4. Rachel likewise counted her maids children, as given to her selfe, Gen. 30. 3, 6, 8. And among the heathens, Plutarch sheweth, how Stratonice the wife of King Deiotarus being barren, gave secretly her mayd Electra unto her husband, by whom shee had an heyre to the Crowne.

Vers. 3. end of ten yeres] that is, after hee had dwelt there ten yeres. So Abram was now 85. yeres old and Sarai 75. Gen. 12. 4. and 17. 17. In the yeere of the world, 2093. a wife] to weet, a secondary and not a full wife, but a concubine, Gen. 25. 6. So Ketura called a wife, Gen. 25. 1. was but a concubine, 1 Chron. 1. 32. what they differ, is noted on Gen. 22. 23. despised] or, lightly set by: the Greeke saith dishonoured. This pride of Agar, figured the like affection in the heart of those that put confidence in the works of the Law, (as was in the Pharisee Luk. 18. 10. 11.) Rom. 10. 3. And it greatly disquieted Sarai, for it is one of the foure things which the earth cannot beare, that an handmaid should be heire to her mistresse, Prou. 30. 21, 23.

Vers. 5. my wrong] or, my injurie, (which I suffer) is upon thee; that is, thou art the cause of it. So the Greeke expounds it, I am injured of thee: and the Chaldee, I have a plea against thee: as if Abraham faulted, in suffring such misdemeanor: Or, my wrong be upon thee, that is, either right thou my wrong, or beare the punishment thereof from God. Thus it accordeth with the words following: and so Thargum Ierusalemy explaineth it: my judgment and my abuse, are delivered into thy hand. judge] or, will judge, if thou looke not to redresse it. But the Greeke translates it prayer-wise, the Lord judge. The speech argueth her great passion, as the like in Exod. 5. 21. Iudg. 11. 27. 1 Sam. 24. 13, 16.

Vers. 6. is in] or, be in thy hand, that is, in thy own power to correct her. good] that is, pleasing: as the Greeke translateth, use her as pleaseth thee. So in Gen. 45. 16. and often: on the contrary, evill in thy eyes, is displeasing, Gen. 28. 8. afflicted] to humble her, and abate her pride. This seemeth to be by rough handling, or stripes; for a seruant will not be corrected by words, Prov. 29. 19. shee fled] as impatient of correction, whereby she added sinne unto sinne, for she should not have left her place, Eccles. 10. 4. nor bereaved Abram of his child in her body: therefore the Angell sendeth her home againe; vers. 9. But hereby the difference betweene the two mothers, (the Law and the Gospel) was also figured.

Vers. 7. Angel] so named of the Greeke Aggelos: in Hebrew Maleac, by interpretation a Messenger, or Legate, one sent and imployed in any worke, whether of God or men. And those sent of God, were sometimes men, as Haggai is called the Lords Angel (or Messenger) Hag. 1. 13. and Iohn the Baptist, Mal. 3. 1. Mat. 11. 10. and generally the Lords Priests under the law, Mal. 2. 7. and ministers under the gospel, Rev. 1. 20. But in speciall, Angels are those heauenly spirits, and fierie flames, that are wise, 2 Sam. 14. 20. and excell in strength, Psal. 103. 20. which are all ministring spirits, sent forth in ministerie, for them who shall bee heires of saluation Heb. 1. 7. 14. And here this Angel was sent, for the good of Abrams family. The Hebrew Doctors opinion of Angels is, that they are (essentiall) formes created, without any materiall sustance or body. And whereas the Prophets say, they saw an Angel like fire, and with wings, &c. it is all spoken of propheticall vision, and by way of darke-parable. Also, that the Angels are lower and higher one than another: not in highnesse of place, as when one man sits above another, but as we speake of two wise men, which excell one another in wisedome, that that man is higher then this. Likewise that there are tenne names that Angels are called by, and accordingly ten degrees of them: and the tenth called Men, are the Angels which spake with the Prophets, & appeared unto them in propheticall visions, for which cause they are called men, as Maimony sheweth in Misneh, in Iesudei hatorah chap 2. That there are even ten degrees of Angels, the holy Scriptures shew not: but degrees there are, as the Apostle mentioneth Angels, Principalities, Powers, Thrones, Dominions, Rom. 8. 38. Col. 1. 16. Howbeit we are warned, not to intrude into those things which we have not seene, Colos 2. 18. Sometime this name Angel is giuen to Christ himselfe, who is the Angel of the Couenant, Mat. 3. 1. and of Gods face, Esay 63. 1. in whom Gods name is, Exod. 23. 20. And this Angel which here found Hagar, speaketh as God, I will multiply, vers. 10. and shee calleth him Iehovah, verse 13. of Shur,] that is, leading towards Shur, which was a City in the wildernesse betweene Canaan and Egypt, called the desert of Shur, Exod. 15. 22. wherein was scant of waters. So that Agar was fleeing into her native Countrey: and in this wildernesse, her posteritie after dwelt, Gen. 25. 18.

Vers. 9. humble] or submit thy selfe. This word is also used for humbling our selves before God, with prayer, fasting, and suffering afflictions, as Hest. 8. 21. Dan. 10. 12. 1 King. 2. 26. Iam. 4. 10. 1 Pet. 5. 6. And as it is the duty of all seruants to bee submisse, Tit. 2. 9. 1 Pet. 2. 18. so the Law (which is Agar mystically) is as a seruant to the Covenant of Grace in Christ; under which all ought to submit themselves to the justice of God, Rom. 10. 3. Gal. 3. 24.

Vers. 10. multiplying I will multiply] that is, I will surely much multiply, see this phrase noted on Gen. 2. 17. Here the Angel speaketh in the person of God: and propresieth of the many, that should be Agars seed both in the flesh and in the allegorie, that should seeke for justice by the works of the Law: as did the Israelites, Rom. 9. 31, 32. and 10. 2. 3. 21.

Vers. 11. shalt beare,] or, shalt very shortly bring forth. The originall word implyeth both the time present and to come; noting the soone accomplishment. So in Iudg. 13. 7. Ismael,] that is, God hath heard, to weet, thy affliction. This sheweth the effect of the law, which was added because of transgressions, Gal. 3. 19. and giveth knowledge of sinne, Rom. 3. 20. and so causeth wrath, Rom. 4. 15. whereby the conscience being afflicted, calleth upon God for grace, and is heard, Rom. 7. 7. 8-24. 25. Gal. 3. 24. heard:] or hearkened unto, meaning the praiers made in her affliction: as the Chaldee translateth it, hath receiued thy prayer.

Vers. 12. a man like a wild asse,] or, as the Chaldee expoundeth it, a wild-asse among men: the Greeke saith onely, a wild man. This was first accomplished in Ismaels person, who dwelt in the wildernesse, as a salvage, and was a warlike man, Gen. 21. 20. and the Ismaelites mentioned in Gen. 37. 25. are there by Thargum Ierusalemy called [Sarkain] Saracens, that is by interpretation Theeves or Robbers. Spiritually this signified the wilde and fierce nature of man, which by the law cannot bee tamed, but is made more rebellious; for when the commandement commeth: sinne reviveth, and worketh death in us, by that which is good, that sinne, by the Commandement, might become exceeding sinfull, Rom. 7. 9. 13. The wild asse, liveth in the wildernesse and mountaines, is a beast of an untamed nature, and unserviceable to man, Iob 39. 8, 9, 10, 11. therefore the Prophet likeneth rebellious Israel, to a wild asse, Ier. 2. 24. and the nature of the wilde asse, is opposed (as signifying our unregenerate estate,) to the nature of a man, in Iob 11. 12. And as here Ismael and his off-spring are called of the Angel, Phere Adam, a Wild-asse Man: so Israel on the contrary are named by the Prophet Tson Adam, Sheep for men; or Men like a Flocke, Ezek 36. 37. 38. to signifie our renewed nature in Christ, whose Sheep weare by faith, and obedient to his voyce, Ioh. 10. 3.—16. Mahomet the false Prophet of the Turkes, and curse of the world, he had his generation from this wild-asse, Ismael, against all] or, against every man: it meaneth, warres and fighting. before] that is, neere unto, and in the sight of his brethren: see Gen. 25. 18.

Vers. 13. Iehovah] the Angell is so called, which seemeth to intimate this to bee no creature, but Christ himselfe, who is called an Angel, as is noted on vers. 7. The Chaldee translateth it, she called on the name of the Lord: and Thargum Ierusalemy saith, shee prayed in the name of the word of the Lord, that was revealed to her, and said, Blessed art thou ô God, &c. God that seest me] or, God of sight, (of vision:) which is more generall, as the Chaldee paraphraseth, the God that seest all: Gods seeing is often mentioned in respect of afflictions; as Exod. 3. 7. Psal. 25. 18. and 9. 14. and this Agar seemeth here to intend, from the Angels speech, in vers. 11. here seene] The Greeke translateth, for I have openly seene him that appeared unto me. In this sense she magnifieth Gods mercy, for letting her have so cleare a sight of him, which is more then the hearing of him, Iob 42. 5. and so here, in the desert, is opposed to her master Abrams house, where visions were more usuall. Or by seeing, may be meant the discerning of her evill plight, and her reviving after affliction, as in 1 Sam. 14. 29. so the Chaldee translateth, Loe I doe beginne to see, after that hee appeared unto me. Or, seeing, may meane living, after the sight of God, whereat men were afraid they should die, Iudg. 13. 32. and 6. 22. Gen. 32. 30. So the seeing of the light and Sunne, elsewhere seemeth to signifie living, Eccles. 11. 7. 8. and 7. 13. Psal. 35 10. after him that seeth me] or, after the vision.

Vers. 14. was called] Hebr. he called: that is, everie one; not restraining it to any one person. This the Scriptures elsewhere manifest; as, hee called, 2 Sam. 5. 20. is by another Prophet written, they called, 1 Chron. 14. 11. and, they had anointed David, 2 Sam. 15. 17. that is, David was anointed, 1 Chron. 14. 8. they buried him, 2 Chron. 9. 31. that is, he was buried, 1 King. 11. 43. they brought children, Mark 10. 13. that is, children were brought, Mar. 19. 13. and many the like. See Gen. 2. 20. Exod. 15. 23. Beer-lachai roi] that is. The well of him that liveth, that seeth me. The Chaldee expounds it, The well whereat the Angell of life appeared. This name was given it, for a memoriall of Gods mercy, to all posterity with whom is the well of life; and in whose light, we see light, Psal. 36. 10. Kadesh] called also Kadesh-barnea, Numb. 32. 8. and 13. 27. Bered] in Greeke Barad: wee find it not elsewhere. The Chaldee calleth it Chagra.

Vers. 15. Abram called] by this it appeareth that Hagar beleeved and obeyed the Angels word, and returned to Abrams house: who (in likelihood) upon her relation gave his sonne the name, appointed by the Angell. So Ismael is the first man in the world, whose name was given him of God before he was borne.

Vers. 16. old] Hebr. sonne of 86 yeeres: see Gen. 5. 32. Thus long Abram had lived altogether childlesse: and yet he waited 14 yeeres moe, before the child of promise was borne, Gen. 21. 5. and for the space of thirteene yeeres after this, God keepeth silence, and the Scripture mentioneth no speech at all of God unto Abram; so exercised hee the faith and patience of his servant; and taught him that the fleshly generation commeth in time before the spirituall: for that is first which is naturall, and afterward that which is spirituall, 1 Cor. 15. 46. And this servants sonne was serviceable to Abram and Sarai, till the promised seed was come, and then Ismael was put away with his mother, Gen. 21. 10. 14. even so the service of the Law is needful for the Church, till Christ be come, and formed in us, and we by him, doe bring forth fruit unto God, Rom. 7. 4. Gal. 4. 1.—5. 19. 31.