Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the thirtieth section, or lecture of the Law. See Gen. 6. 9.

BE holy] that is, separated from sin, & dedicated [unspec 2] unto God, and his obedience; which is the sum of the first Table, yea of all the Law. The Apo∣stle openeth it thus; As obedient children, not fashio∣ning your selves, according to the former lusts in your ignorance: but as hee which hath called you is holy, so bee yee holy in all manner of conversation: because it is written, Be ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44.

Ver. 3. feare] or reverence. This openeth the fift commandement, Honour &c. Exod. 20. 12. shew∣ing [unspec 3] that it implyeth inward reverence, as all the Law is spirituall, Rom. 7. 14. And here the mother is named before the father, which is not usuall. See the notes on Exod. 20. 12. The Hebrewes say, It is written, Honour thy father and thy mother, Exod. 20. 12. it is also written, Honour the Lord with thy substance, Prov. 3. 9. Againe it is written, Yee shall feare every man his mother and his father, Lev. 19. 3. it is also written, Thou shalt feare the Lord thy God, Deut. 6. 13. as he commandeth the honour of Gods great name and his feare, so he commandeth the honour and feare of parents. He that curseth his father or mo∣ther, is stoned: and he that blasphemeth (God) is stoned: loe he maketh them equall in punishment. For honor, the father is set before the mother; and for feare, the mo∣ther before the father: to teach that they are both alike for honour or for feare. What is this Feare? It is not to stand in his place, nor sit in his place, nor to oppose his words, nor to carpe at his words, nor to call him by his name either living or dead; but to say Sir, or my Lord, my Father, Maimony in Misneh. tom. 4. treat. of Re∣bells, chap. 6. sect. 1. &c. Sabbaths] in Chaldee, Sabbath dayes: both the seventh day, and all other dayes of rest, which were likewise called Sabbaths, Lev. 23. 32. See the annotations on Exod. 20. 8.—11. I am Iehovah] This is a ground and rea∣son of these, and almost all the other precepts fol∣lowing; as it was prefixed before the ten Com∣mandements: see Exod. 20. 2.

Vers. 4. Turne ye not] to weet, your faces: or Looke not, Regard not: in Greeke, Follow not. It implyeth also the turning-away of the heart, Deut. 30. 17. and 29. 18. But from this word, the Hebrewes say, that it is forbidden even to looke-attentively, on the similitude of an image. Maimony treat. of Idolatrie, ch. 2. sect. 2 Idols] called in Hebrew Elilim, which properly signifieth things of nought, nothing, vaine, and nought worth: according to the nature of which name, Paul saith, we know that an Idoll is no∣thing in the world, and that there is none other God but one, 1 Cor. 8. 4. Elim signifieth, Gods; Elilim, 〈◊〉〈◊〉 Gods; which the Greeke here nameth Eidda, whereof our English Idols is derived: in the Chal∣dee they are called Errours, or Aberrations. And Elilim is applied to other things also, which are of no value; as in Iob 13. 4. Physitians Elil, that is, vaine or of no value, & in Ier. 14. 14. false prophets prophesied Elil, a thing of nought. And as Images, are the same that Idols, in signification, so Images of silver and gold, are called Elilim Idols, Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements. And the Hebrew doctors say, It is not Idolatrie onely which a man is forbidden to turne after it in his thought; but every thought which occasioneth a man to deny any of the fundamentall points of the Law, wee are warned that it come not into our heart, &c. Maimony treat. of Idolatry, ch. 2. s. 3. molten Gods] Hebrew, gods of melting: meaning Images, Gods of silver and of gold, as Exodus 20. 23. such as was the mo〈…〉〈…〉 calfe, Exod. 32. 8. 31. The Prophet calleth them teachers of lyes, Habak. 2. 18. yet unto such, Idola∣ters said, ye are our Gods, Esay 42. 17.

Vers. 5. of Peace-offrings] or of payments, whereof [unspec 5] see Lev. 3. 1. for your favourable-acceptation] that it may be acceptable to God for you: see the notes on Lev. 1. 3. This sense Sol. Iarchi giveth of these words here. Some doe understand it, at your owne will, such as you like best to offer: but the 7. verse following, sheweth the former interpretation 〈◊〉〈◊〉∣ther to be meant. Though this later also is good, and may be implied; and is so expounded by C〈…〉〈…〉∣kuni, that they should give their good will therein, and not grudge or have an evill eye in that which they offred before the Lord. For some men (saith he) do not offer with the hart, but because they see other men doe so, and it were a shame for them, if they should not doe likewise. But another meaning (saith he) may bee this, Doe the thing that may bee for your favourable-acceptation, as that it bee eaten on that day, or on the morrow.

Vers. 6. burnt] as being polluted by over long keeping it. See these things opened in Levi〈…〉〈…〉 7. 18. 19.

Verse 7. eaten at all] or, any of it eaten: Hebrew, eating eaten. a polluted-thing] or, abominable, is Greeke, unsacrificeable; but Aquila turneth it 〈◊〉〈◊〉 in Greeke Apobleton, a thing to be rejected, which word Paul useth, in 1 Tim. 4. 4. See the notes 〈◊〉〈◊〉 Lev. 7. 18.

Vers. 8. his iniquitie] in Greeke, sinne, meaning [unspec 8] punishment for his iniquitie•• see the notes on Levit. 7. 18. the holy thing] Hebrew, the holinesse; in Greeke, the holy things. that soule] that is, as the Chaldee translateth, that man shall be destroyed: see Lev. 7. 18. In Greeke, the soules that eat it, shall be destroyed out of their people.

Vers. 9. not wholly-rid] or, not make a full-end, not [unspec 9] make cleane-riddance, of the corner of thy field, to reape the same. The like is after, in Levit. 23. 22. corner] that is, the out side, or utmost-part: the corner may also be understood for many corners. The He∣brew canons declare it thus; Hee that reapeth his field, must not reape all the field wholly; but must leave a little standing corne for the poore, in end of the field, (Lev. 23. 22.) whether he cut it, or plucke it up: and that which is left, is called the Corner [Peah.] And as he must leave of the field, so of the trees, when he gathe∣reth their fruits, he must leave a little for the poore. If be transgresse, and do reape all the field, or gather all the fruits of the trees: he must take a little of that which he hath reaped, or of that which hee hath gathered, and give it to the poore; for the giving of it is a commande∣ment. Yea though he have ground it, or baked it into bread, yet he must give therof a corner to the poore. If all w^ch he hath reaped, be lost or burnt, before he hath given the corner, then is he to be beaten: because he hath trans∣gressed a probibition and can not confirme the comman∣dement thereof, which unto him is broken off. Maimo∣ny in Misneh tom. 3. in Mattanoth gnanijim, ch. 1. sect. 1. 2. 3. What is the measure of the Corner? By the Law, there is no measure set for it; if hee leave but one eare of corne, he is discharged. But by the words of the Scribes it must be no lesse then one of sixtie. And a man may adde more then one of sixty, according to the great∣nesse of the field, or multitude of the poore, or blessing of the seed. As if the field be very small so that if hee leave thereof the sixtieth part, it will not benefit a poore man, then is he to adde unto the measure: and so if there bee many poore, be addeth. And if he did s••w little, & rea∣peth much because it is blessed: he addeth according to the blessing. And who so addeth more unto the corner, he shall his reward encreased, and there is no mea∣sure of this addition. They leave no corner, but 〈◊〉〈◊〉 the end of the field; to the end that the poore may know the place whither to come, &c. At three times in the day they part the corner for the poore; at morning, and at midday, and at the evening sacrifice. [that is, 3. of the 〈◊〉〈◊〉 in the afternoone] and the poore that comes not at 〈◊〉〈◊〉 of these times, they suffer him not ••o take any away; 〈◊〉〈◊〉 there may bee a set time, for the poore, to come toge∣ther all of them, to take, it. If a man have two fields, hee may not reap••the one wholly, and leave in the other a 〈…〉〈…〉 them both; for it is written, the corner OF THY FIELD: but hee must leave in every one 〈…〉〈…〉 for the same. He that soweth his field with one kind (of seed;) though hee make therein two thresh∣ing 〈◊〉〈◊〉, he leaveth but one corner. If he sow two kinds of seed, though he make but one floore, hee must give a 〈◊〉〈◊〉 for 〈◊〉〈◊〉 one sort, by it selfe; and a corner for the other sort, 〈◊〉〈◊〉 itselfe. If he sow it with ••••o kinds of wheat 〈◊〉〈◊〉 two kinds of barley; then, if he make but one floore, he giveth but one corner; if two floores, he giveth two cor∣••ers. Maimony in Mattanoth gn〈…〉〈…〉im, (or treat. of Gifts to the poore) c. 1. sect. 1. 2. 3. 15. and ch. 2. s. 12. 17. and c. 3. s. 1. 14. in reaping] or, to reape the same: which in Lev. 23. 22. Moses explaineth thus, when thou reapest. gleane] or gather. the gleaning] or gathering, that is, the eares of corn which fall off, as the Greek version explaineth it. So the Hebrewes say, the gleaning is that which falleth out of the sickle in the time of reaping, or that falleth out of the hand when he gathereth the cares and reapeth; if so bee that which falleth be but an eare, or two. But if there fall three together, those three are the owners of the field. And that which sallethfrō after the sickle, or from af∣ter the hand though it bee but one care, is not for glean∣ing. He that plucketh up things which are to be plucked, that which falleth from under his hand, is for gleaning. If he reape and there be left an eare unreaped, if the top of it reach to the other standing corne which is thereby, so that he may reape it with the other standing corne, it is the owners of the field; if not, it is for the poore. If the winde scatter the corne, so that the harvest of the owner of the field, is mixed with that which is to bee gleaned, then they mesure the field, how much gleaning it is meet for to afford, and they give (so much) to the poore. If (the owner) have transgressed, and gathered the gleanings, though he have ground it, and baked it, hee must give it to the poore. If it be lost or burnt, after it is gathered, before it be given to the poore; he is to be beaten. Mai. in Mattanoth gnanijim, ch. 4. sect. 1.—5. and c. 1. s. 4.

Vers. 10. not gather-the-single-grapes] that is, the [unspec 10] grapes which grow single, and not in clusters; such the owner of the vineyard might not gather, but leave them for the poore. Gnoleloth are single-grapes Esay 24. 13. Hobad, vers. 5. differing from the clu∣sters of grapes, Mich. 7. 1. So the Hebrewes explaine this law, saying, Gnoleloth are little clu∣sters which are not thicke, as clusters which are not compact together, and whose grapes are not joyned one upon another, but dissevered. And it is called Gnolel, because it is to the other clusters as (gnolel that is) achild to a man, &c. and single berries, they are gnoleloth. A branch whereon there is a cluster, and single grapes on the twig of the branch, if the single grapes be cut off with the cluster, they are the owners of the vineyard; if not, they are for the poore. If a vine-yard have all single grapes it is for the poore, as it is written, THOV SHALT NOT GATHER THE SINGLE GRAPES OF THY VINE-YARD, although it be all single grapes. And no single grapes or particular berries are due (to the poore,) but in the vineyard onely. Maimony in Mattanoth gnan. ch. 4. sect. 17. &c. the grapes-that-are-broken∣off] or, the particular-berries. The Hebrew Peret, which hath the signification of parting, breaking, and falling off, meaneth here such particular grapes as are broken and fall off from the clusters in the vintage. That as in the field, the corner was that which was left growing, and the gleaning was of the eares that fell away in the reaping: so the sin∣gle grapes, were such as grew not in clusters; and the Peret, are grapes broken and fallen off in the gathering. So the Greeke translateth it, Rho∣gas, that is, berries-broken-off; and the Chaldee Ni∣thra, is of like meaning; and the Hebrews expoūd it to be particular berries one or two, that are broken∣off

from the cluster, in the time of the grape-gat hering: but if there bee three berries together, or moe; they are not Peret, nor left for gleaning, but are the owners. Yet that which is throwne to the earth, in the grape gathering, they count for Peret, though it be halfe a cluster, or an whole one: so that hee that putteth a basket under the vine, in the time when he gathereth grapes (to save for himselfe those which so fall off) he robbeth the poore: Mai∣mony in Mattanoth gnan, chap. 4. sect. 15. 16. Be∣sides the fruit of the vine, other fruits that are for food, are implyed in this law; therefore in Deut, 24. 20. Moses mentioneth the like of the Olive tree: and there in the verse 19. he addeth another branch of this law, touching a sheafe forgotten in the field, which must not be fetched againe, but left for the poore. So the Hebrew doctors understand this precept largely; for by harvest and reaping, they say is implyed what soever, is like unto harvest, that it is bound to yeeld a corner for the poore; as all kinde of graine in the field, and all pulse, as rise, millet, lentils, also nutts, almonds, pomgranats, grapes, olives, dates, and all such like; whatsoever is for meat, and groweth out of the earth, and is gathered as an harvest Therefore herbes are free from paying this duty, because they are not gathered and layd up for mens livelihood, but garlicke, and onions, must pay the corner, because, they are dryed and brought into the house for provision. So they say, There are foure gifts for the poore, in the vineyard: the grapes that are broken. off, and the single-grapes, and the corner, and that which is forgotten. Three gifts, are from the revenues of the field; the gleaning, and that which is for gotten, and the corner. And two, from trees; that which is forgotten, and the corner, Maimony in Mattanoth gua••ijim, ch. 2. sect. 1. 2. and ch. 1. sect. 7. thou shalt leave them] Hence the Hebrewes gather, that the poore have no∣thing to doe with these gifts, untill the good-man of the house have separated them purposely. Therefore a poore man, that seeth a corner in the end of a field, may not touch the same, (upon paine of robbery,) untill hee know that the master of the house knoweth thereof. After they are thus left, the master of the house hath no right in them, but the poore may come and take them, yea though it bee against the masters will. Maimony, ibidem, ch. 2. sect. 14. and ch. 1. s. 8. And whereas the master of the familie was to give the first fruits to the Pricsts, Numb. 18. 12. and the tithes to the Levites, Numb. 18. 24. and a second tithe, for him and his to eat before the Lord, Deut. 12. 17. 18. these gifts, were to be left for the poore, before any of the other: and every third yeere, that a tithe, was also given to the poore, Deut. 14. 28. 29. besides other releife, Deut. 7. 8. so merciful was God, to the poore of his people. Neither might they bee defrauded of these gifts, under co∣lour of religion; If a man sanctified his vineyard, (to the Lord,) after single-grapes were knowne to be in it: the poore had these single-grapes not withstan∣ding: and if the tithe were given to a Levite, and single-grapes were found therein, he was to give them to the poore. Maimony in Ma••••gna••. ch. 4. sect. 23. 26. Now who those poore were, to whom these glea∣nings, single grapes, corners, &c. did belong, the Hebrew canons declare thus; Who so hath two 〈…〉〈…〉∣dred Zurims, [that is, fiftie shek els of silver, for a 〈◊〉〈◊〉 is the fourth part of a shekel; and what the shekel is, see the notes on Gen. 20. 16] let him not take of the gleaning, or of that which is forgot, or of the corner, or of the tithe of the poore. If he have 200 lacking one, be may take. If they bee pawned to his creditor, or bee for his wives dowrie, them also bee taketh. And they can not binde him to sell his house or stuffe. Thalmud Bab. in Peah, ch. 8. s. 8. for the stranger] and for the father lesse, and for the widdow, Deut. 24. 19. By the stranger is chiefly meant the proselyte (as the Greek here translateth,) converted to the faith, though others are not forbidden, because in these gifts, was no holinesse at all, as in other things that were sanctified. The Hebrewes say, every stran∣ger spoken of, in the gifts to the poore, is not meant, but of the righteous stranger. For loe hee saith of the second tithe, And the Levite shall come, and the stranger, (Deut. 14. 19.) the Levite is within the covenant, so the stranger is within the covenant. Notwithstanding they withhold not the poore heathens from these gifts. It is said, thou shalt leave them for the poore &c. all the while that there are poore men to require them. If the poore cease to seeke or come againe for them, that which is left, is free for any man to take. And he is not bound to give (the poore) the price of thē; for it is not said, he shall give them to the poore, but bee shall leave them. And it is not meet to leave them for beasts and birds, but for the poore: and loe there 〈◊〉〈◊〉 poore. After that the poore are gone into a vineyard & come away: the grapes which remain afterward, are 〈◊〉〈◊〉 for any man; &c. Maim. in Mattanoth gnan. chap. 1. sect. 9. 10. 11. I am Iehovah,] by whose com∣mandement, this law was stablished in Israel, to the end that they might remember their owne pover∣ty and bondage which they indured in Egypt; and that by doing these works of mercy, the Lord might blesse them, in all the work of their hands. Which reasons, M ses rendteth of this precept, in Dent. 24. 19. 22.

Vers 11. not steale] see the notes on Exod. 20. 15. [unspec 11] In that he speaketh as to many ye shall not, Chazku∣ni here gathereth, that he that seeth one steale, 〈◊〉〈◊〉 holdeth his peace, he also stealeth as doth the principal in the theft. falsly-deny] in Greeke, not lye; it is a generall word for lying, or denying of things in respect either of God, as Prov. 30. 9. or of men, as Lev. 6. 2. And unto this latter, of denying other mens goods that are in their hand, doe the He∣brewes referre this prohibition. Maimony rom 3. treat. of Oathes, ch. 1. s. 8. deale falsly] or lye, in violating covenants, as Gen. 21. 23. Psal. 44. 18. or swearing falsly, or any other way.

Ver. 12. to falshood] or falsly; in Greek, to an unjust [unspec 12] thing; The contrary is required, Thou shalt sweare, the Lord liveth, in Truth, in Iudgement, and in Instice. Ierem. 4. 2. And Gods Name is of large significa∣tion, as is noted on Exod. 20. 7. so that whether one use any of Gods proper names, or describe him by other words, as hee that liveth for ever, bee that created heaven and earth, &c. (as Rev. 10. 6.) or any the like, it is a full oath. And by swea〈…〉〈…〉,

is understood cursing also, which is of the same na∣ture, as in Gen. 24. 8. 41. the same thing, is called an 〈◊〉〈◊〉, and a curse (or exsecration.) So the He∣〈…〉〈…〉 canons say: Whether one sweare by (Gods) proper name, or by any of his surnames; as by him whose 〈◊〉〈◊〉 is Gracious, or whose name is Mercisull, or any the like an any language: loe it is a full oath. And so an 〈◊〉〈◊〉, and a curse, is an oath. As when a man saith, Cursed 〈◊〉〈◊〉 be of the Lord, or of him whose name is Gra∣〈…〉〈…〉 Mercifull, who soever hath eaten this thing, and himselfe hath eaten it: loe he hath sworne falsly. Like∣wise 〈◊〉〈◊〉 that saith nay, nay, twise, by way of oath; or yea, yea, and mentioneth Gods name or surname, loe it is as if he 〈◊〉〈◊〉 sworne. And so hee that promiseth I will not doe this or that, and mentioneth Gods name or surname: it is an oath, Maimony in Misneh, tom. 3. treat. of O〈…〉〈…〉es, ch. 2. sect. 2. &c. not Profane] or, pollute, but contrariwise shalt sanctifie it; as Levit. 22. 32. The wordnet, in the former branch, is here againe necessarily understood, as often in the scripture: and so the Greeke version addeth it, ye shall not pro∣fane. By this, not onely false, but rash, vaine, unad∣vised, needlesse oathes, and all other abuses of Gods name are forbidden: as is noted on Exodus 20. 7. The Hebrews say, Although he that swear∣eth vainly or falsly, bebeaten (by the Magistrate,) and being a sacrifice (to the Priest,) yet is there not a∣〈…〉〈…〉 made thereby, for all the iniquity of his oath; for it is written, (in Exodus. 20. 7.) the Lord will not hold him innocent: he is not freed from the judgement of (the God of) heaven, untill bee have his payment from him, for the great Name which he hath profaned, as it 〈◊〉〈◊〉 written, Thou shalt not profane the name of the Lord thy God: I am the Lord. Therefore a man must beware of this iniquity, more then of all transgressions. This is me of the heavy iniquities; although for it there bee as eutting off, nor death, by the Magistrates, yet is 〈◊〉〈◊〉 in it a profanation of the holy Name, which is greater then all iniquities. It is necessary to warne children much, and to teach their tongues the words of truth, without swearing; that they fall not into a cu∣stome to sweare continually, as doe the heathens. And this thing 〈…〉〈…〉eth as a dury upon their parents, and upon school〈…〉〈…〉sters. And it is a great good thing, for a man 〈◊〉〈◊〉 to sweare at all. Maimony treat of Oathes, ch. 12. sect. 1. 2. 8. 12. Accordingly are wee to under∣stand the doctrine of our Saviour, when hee saith S〈…〉〈…〉 not at all, Mart. 5. 34. Whereby he forbid∣deth not the lawfull use of oathes commanded of God, Deut. 6. 13. but all abuse in common speech, which was and is accustomed most sinfully, to the high dishonor of God.

Vers. 13. fraudulently-oppresse] in Greeke, doe∣〈…〉〈…〉, [unspec 13] or injurie. This word signifieth to oppresse by 〈◊〉〈◊〉; the next, to oppresse-by-violence: see the 〈◊〉〈◊〉 Lev. 6. 2. Both these, did Iohn the Bap∣tist 〈…〉〈…〉bid unto the souldiers, Luk. 3. 14. rob] or, violently-oppresse, and plucke-by-force, as it is said of Ben••jah, he plucked the speare out of the Egyptians 〈◊〉〈◊〉, 2 Sam. 23. 21. For these sinnes fraudulent∣〈…〉〈…〉, and robbery, the Prophets doe often blame Israel, Ezek. 22. 29. Ier. 22. 3. Esay 3. 14. Eccles. 4. 1. Psal. 62. 11. It commeth from cove∣tousnesse, as is said, they covet fields, and take them by rapine, Mich. 2. 2. and proceedeth unto murder, as he that is greedy-of-gaine, taketh away the life of the owners thereof: Prov. 1. 19. The Hebrewes say, Who so desireth his neighbours house, wife, goods, or any other thing which it is possible for him to get of him: when he hath thought in his heart how he might get that thing, and his heart is allured with the thing, he transgresseth this Law, Thou shalt not desire, Deut. 5. 21. and Desire is not but in the beart onely. Desire bringeth a man to Coveting, and Covetize bringeth him to Robbery. For if the owners will not sell the thing, though he would give a great price, then falleth he to ra∣pine, Mic. 2. 2. And if the owners stand up against him to rescue their goods, or to forbid him to rob, then he falleth to shedding of blood. Goe and learne by the fact of Achab and Naboth. Loe thou maist learne that he which Desireth, transgresseth one prohibition; and he that getteth the thing which he desireth, by importu∣ning the owners, or requesting it of them, transgresseth two prohibitions; therefore it is written, Thon shalt not Covet, and Thou shalt not Desire. And if he take it by robbery, he transgresseth three prohibitions. And who so robbeth his neighbour of the worth of a farthing, is as if he tooke his life from him, Prov. 1. 19. Maimony in treat. of Robbery. ch. 1. s. 10. &c. If a man finde and keepe backe a thing which his neighbor hath lost, he transgresseth also this Law; as is noted on Deut. 22. 1. the worke] that is, the wages for the worke: as the Greeke translateth it wages. So in Iob. 7. 2. an hireling looketh for his worke, that is, for the reward of his worke: and in Ier. 22. 13. Woe unto him, &c. that useth his neighbours service for nought, and giveth him not his worke; that is, his wages. So Christ saith, My worke is with my God, Esay. 49. 4. that is, my reward: and these two are joyned, as be∣longing to the same, as the Lords reward is with him, and his worke before him. Esay 40. 10. that is, his recompence for worke. This is a particular in∣stance, of the foresaid oppression, as Moses after sheweth, saying, Thou shalt not fraudulently-oppress an hired servant &c. at his day thou shalt give him his hire: Deut. 24 14. 15. So in Malac. 3. 5. where God threatneth judgement for this sin. See more, in the notes on Deut. 24.

V. 14. not curse] or, as the Greeke translateth, not [unspec 14] speake evill of the deafe: or, not revile; as in Exod. 22. 28. is spoken of the Magistrates; here it is spoken of the deafe, who cannot hear, nor thereat be offen∣ded: so by proportion it is meant of all other; even of enemies, as Blesse your persecutors; blesse and curse not: Romans 12. 14. By the Hebrew ca∣nons, if a man cursed, not a ruler onely, but any one of Israel, bee was to bee beaten: which they grounded upon this Law, Thou shalt not ourse the deafe: and wherefore mentioneth he the deafe? For that, though it bee one that heareth not, neither is grieved for the curse, yet is he to be beaten for his cur∣sing. Hee that curseth any of Israel, man or woman, great or small, he is once beaten: and if he curse a Iudge, he is twise beaten; and if he curse the Ruler (or Prince) he is thrise beaten. He that curseth himselfe, is beaten, as he that curseth others; for it is written (in Deut. 4. 9.) Take heed to thy self, & keep thy soule, Mai. in San∣bedrin, c. 26. s. 1. 2. 3. not put] Hebr. not give a

stumbling-blocks, or (as the Greeke translateth it) a scandall: which as it should not bee before the blind, so neither before any, as it is written, let no man put a stumbling-blocks, or a scandall in his bro∣thers way, Rom. 14. 13. and Woe unto the world, be∣cause of scandals, Mat. 18. 7. Generally this forbid∣deth all occasion of errour or fall unto any, especi∣ally to the blinde and ignorant; for Cursed is he that maketh the blinde to erre out of the way, Deut. 27. 18. And as the soule is more precious then the body, so the sinne is greater to put a scandall of sinne, or stumbling-blocke of iniquitie, before the consci∣ences of the weake or ignorant, Rom. 14. 13. and 16. 17. 1 Cor. 8. 9.—13. Rev. 2. 14. Sol. Iarchi ex∣poundeth Moses thus, Before him that is blinde in a matter, doe not give such counsell as is unmeet for him.

Vers. 15. unrighteousness] or injurious evill: it is a generall word for all in justice either in heart, as [unspec 15] Psalme 58. 3. or with mouth, as Mal. 2. 6. Iob 27. 4. Esay 59. 3. or with hand and act, Psalm. 7. 4. Ezek. 18. 8. and applied sometime in speciall to unrigh∣teousnesse in judgment; as here, and in Psal. 82. 2. All that doe this, are an abomination to the Lord, Deut. 25. 16. respect the person] or, lift up (or accept) the face, which is to shew favour, and to grant ones request: which sometime is taken in the good part, as is noted on Gen. 19. 21. and may be observed in 2 King. 3. 14. Lam. 4. 16. but in ca∣ses of judgement, it usually denoteth partiall cari∣age, and respect of one mans face or person, more then of anothers, which God forbiddeth here, and in Deut. 16. 19. Prov. 18. 5. Iob. 13. 10. Psal. 58. 3. Iam. 2. 1. 9. of the poore] though in respect of his poverty he may seeme to bee pitied, yet God would have all partiality in judgement to be avoi∣ded. honour the person] or, countenance the per∣son (or face) of the great: as in Exod. 23. 3. wee are forbidden to countenance (or honour) the poore. The Gr. translateth Thaumases, which properly is to ad∣mire, but used for honorable-respect, as is noted on Gen. 19. 21. in justice] or, with righteousnes. Of this, see the annotations on Deut. 16. 18.

Vers. 16. not walke a talebearer,] or, calumniator, or not walke with talebearing, and crimination. The [unspec 16] Hebrew Rokel, properly signifieth, a merchant, or traffiquer up & down with spices, or other things, 1 Kings 10. 15. Ezek. 27. 15. 17. 22. 23. Whereupon Rakil (the word here used) is a talebearer or accuser, that maketh merchandise as it were of words, utte∣ring them as wares, going from place to place, to heare, and to spread-abroad criminations of other men. His propertie is described to be a revealer of secrets, Prov. 1••. 13. and 20. 19. his end, to shed blood, Ezek. 22. 9. yet pretending friendship and good neighbourhood, Ierm. 9. 4. 5. Wherfore the Greeke translateth it here, Thou shal not walke with guile, and in Prov. 11. 13. and 20. 19. he is called in Greek double-tongued. The Holy Ghost in the new Testament seemeth to call him in Greeke Diabo∣los, that is, a false-accuser, calumniator, or make-bate, 2 Tim. 3. 3. 1 Tim. 3. 1••. and so Aquila (an ancient Greeke interpreter) translateth Rakil, Diabolos, in Prov. 11. 13. And to this the Chaldee version agreeth, saying, Thou shalt not d••v••lge accusations, (or criminations,) among thy people. Which phrase is used in Dan. 6. 24. of those men which made ac∣cusations against Daniel, (there translated in Greek Diaboliontas.) Hereupon Diabol••s the Devill hath his name of calumniating and accusing the bre∣thren. Rev. 12. 9. 10. whom the Syriake in Matt. 4. and other places, calleth a Divulger of accusati∣ons, or criminations. So that the Hebrew Rakil, is in Greeke Diabolos, in English, a Calumniator, 〈◊〉〈◊〉 Make-bate, a Devill, (as Iudas is called a Devil; Iohn 6. 70.) Therefore this sin is great, & when it spred in Israel, that they (w^th their other sins) wal∣ked as talebearers: they were called reprobate silver, because the Lord had rejected them, Ier. 6. 28. 30. The Hebrew doctors explain it thus; He that backbiteth his neighbour, transgresseth against this Law, Thou shalt not walke a talebearer among thy people, (Levit. 19.) and though they bee not beaten for this thing, ye•• it is a great iniquitie, and occasioned the killing of many soules of Israel; therefore this is joyned next unto it, Thou shalt not stand against the blood of thy neighbour, (Levit. 19. 16.) Goe and learne what befe〈…〉〈…〉 unto D••••g the Edomite. (Psalme 52. 1 Samuel 22. 9.—19) Who is a Talebearer (Rakil) Hee that is loden with words, and goeth from one to another, and saith, Thus said such a one; or, Thus have I heard of such a one: although the thing be true, yet such a man marreth the whole world. Maimony in Misneh, tom. 1. in Deg∣noth chap. 7. sect. 1. 2. And as this Law, immedi∣ately followeth the former about the Iudges; so the Hebrewes apply this precept unto thē, saying, It is unlawfull for any of the Iudges, when he goeth out from the judgement hall, to say, I am hee that doth 〈…〉〈…〉∣quit, or condemne; and my fellowes are against me: 〈◊〉〈◊〉 what can I do, seeing they are moe then I. And if he 〈◊〉〈◊〉 speake, he is in the compasse of this, HE THAT WA••••∣ETH as A TALEBEARER, REVEALETH SECRETS: (Prov. 11. 13.) Maim. in Sanhedrin, ch. 22. s. 7. Whereto the Greeke version of that place agreeth; A dou∣ble-tongued man, revealeth counsels (or secrets) 〈◊〉〈◊〉 the Synedrion (or Council.) And so in Proverbs 20. 19. The Ierasalemy Thargum followeth the for∣met exposition, but with another phrase, expoun∣ding this Law thus: My people the house 〈…〉〈…〉∣rael, yee shall not follow the third (or the threef••••) tongue against your neighbours: meaning hereby, the slaunderous or calumniating tongue. So〈…〉〈…〉 Psalme 101. 5. He that slandereth, (or hurteth with the tougue,) is translated there by the Chaldee, He that speaketh with a third tongue: and in Psal. 140. 12. A man of tongue, that is, an evill tongued, or evill speaker, the Chaldee expounds it, A man which speaketh with a third tongue, And hence is that phrase of Iesus ben Syrach, in Ecclus. 28. 14. A third tongue hath disquieted many: and in v. 15. A third tongue, hath cast out vertuous women; meaning, calumniators & backbiters. These are called of the Hebrews treble tongued, for the much hurt which they doe, to their neighbours whom they calum∣niate, and to whom they tell it, and to themselves. Our wise men have said, the evill tongue ki〈…〉〈…〉 three; the speaker, and the receiver, and him that is spoken against; but the receiver more then the speaker▪ Maimony in Degneth, chap. 7. sect. 3.

〈◊〉〈◊〉 against the blood] that is, not stand and see thy neighbors blood spilt, & thou withdraw thy helpe from him either by word or deed. So the Hebrewes explaine this Law, saying; Hee that pursueth his neighbors to kill him, all Israel are commanded to deli∣ver the pursued from the hand of the pursuer, yea though it be by the life of the pursuer. As, if he hath been neighbors to leave off, and yet hee pursueth him, &c. hee may be killed. And if they can deliver him with the lesse of some of the pursuers limmes, as by striking off his hand, or breaking his leg, or striking out his eye, let them doe it. Who so can deliver him, by bereaving the pursuer of a limme, and doth not, but killeth the pursu∣er: that man sheddeth blood, and is guiltie of death; how be it, the Magistrates may not put him to death. Whose can deliver, and doth not; transgresseth this law, Thou shalt not stand against thy neighbours blood. And so bee that seeth his neighbour sinking in the sea; or theeves, or some wilde beasts comming upon him, and can deliver him, either by himselfe, or by hiring of o∣thers to deliver him, and doth not: or that hath heard, that infidells or other wicked have purposed his evill, or bid asnare for his neighbour, and he discloseth it not un¦to him, and the like: he that thus doth, breaketh this Law, Thou shalt not stād against the blood of thy neigh∣bour. Mamony tom. 4. tret. of Murder, ch. 1. sect. 6. 7. 13. 14. It implieth also all other wayes where∣by a man may keepe himselfe or others from spil∣ling innocent blood, as in case of judgement, or the like. So Thargum Ierusalemy expoundeth it, Thou shalt not keepe-silent the blood of thy neighbour, in the time that thou knowest the truth in judgement. And this Law is joyned with the former of tale∣bearing, as that which often causeth blood-shed: and the Prophet complaineth, In thee are men that cary tales, to shed blood, Ezek. 22. 9.

Vers. 17. not hate thy brother] by brother, is meant [unspec 17] here any other-man: therefore Christ blamed the Pharises glosse, Thou shalt love thy neighbour, and hate thine enemie, and hath said unto us, Love your enemies: Mat. 5. 43. 44. And this Law followeth the former about blood, because Whosoever hateth his brother, is a murtherer, 1 Ioh. 3. 15. And because hatred often riseth of offences, he commandeth to rebuke, and not to hate for such things: which the Hebrewes explaine thus; When one man sinneth a∣gainst another, he must not inwardly hate him, and keepe silence, as it is said of the wicked, And Absalom spake 〈◊〉〈◊〉 his brother Amnon, neither good nor bad, for Ab∣s〈…〉〈…〉 hated Amnon, 2 Sam. 1 3. 22. but he is comman∣ded to make it knowne unto him, and to say, why hast 〈◊〉〈◊〉 done thus unto me? Maimony in Degnoth ch. 6. sect. 6. in thy heart] the Greek translateth, in thy mind (or thought,) which is an effect of the heart, as in luke 1. 51. there is mentioned the thought (or imagination) of their heart. So in Coloss. 1. 21. the Apostle speaketh of enemies in their minde: and I will write (my Law) in their heart, ler. 31. 33, is ex∣pounded in their minds, Heb. 10. 16. rebuking thou shalt rebuke] that is, thou shalt in any wise rebuke 〈◊〉〈◊〉, plainly, soundly reprove. The originall signi∣fieth to rebuke with conviction or argument; by words to shew what is right, and to refell the con∣trary: as to reason, Iob 13. 3. Esay 1. 18. to convince Iob 32. 12. to reprove, Esay 11. 4. And it is oppo∣sed both unto hatred nourished in silence, as here, and in 2 Samuel 13. 22. and unto flattery, Prov. 28. 23. The same Law is given by Christ, in Luk. 17. 3. If thy brother, sinne against thee, rebuke him: and if he repent forgive him. This duty David desired, saying, Let the just smite me, &c. and let him rebuke me, Psalme 141. 5. and it is the meanes, both to nourish love among the wise, Prov. 9. 8. and to en∣crease knowledge among the prudent, Prov. 19. 25. and to procure a goodblessing, Prov. 24. 25. The Hebr. doctors say, He that seeth his neighbour sin, or walk in a way not good; is commanded to admonish him to doe better, and to certifie him that he sinneth against himselfe by his evill deeds, as it is written, Rebuking thou shalt rebuke thy neighbour. He that rebuketh his neighbour, whether it be for things betweene him and him, or betweene him and God: he must rebuke him be∣tweene him and himselfe (alone;) and speake unto him gently, and with a soft tongue, and let him know, that he speaketh not unto him but for his good, to bring him to the life of the world to come. If he receive it of him, it is well; if not, let him rebuke him the second and third time: and so continually a man is bound to rebuke him, untill the sinner resist him, and say, I will not heare thee. Maimony in Degnoth, ch. 6. sect. 7. not beare sinne for him] This is the usuall and proper mean∣ing of the Hebrew words, as after in Leviticus 22. 9. Numbers 18. 32. and the Greeke and Chaldee versions so explaine it: and Chazkuni confirmeth it by the like: Gnalaiu (saith hee) for his sake sake, as (in Psal. 44.) for for thy sake are wee killed all the day, &c. It teacheth that he who rebuketh not his brother for sinne, shall beare sinne, (that is, pu∣nishment) for his sake, because hee seeketh not to save a soule from death, as Iam. 5. 20. therefore God will require his blood at his hand; as Ezekiel 3. 18. It may also be Englished, suffer not sinne upon him, that is, leave him not in his sinne, unrepro∣ved. And as a man may ••eare sinne for his brother, by leaving him unrebuked; so for not reproving him in good sort and in love, but in bitternesse and to his reproach. And thus the Hebrewes ap∣ply it, saying. He that rebuketh his neighbour, first let him not speake unto him hard words, to make him ashamed; for it is written, AND BEARE NOT SINNE FOR HIM, &c. Hereby a man is forbid∣den to shame an Israelite, how much more if it be in pub∣like. Our wise men have said, he that maketh his neigh∣bours face ashamed publikely, shall have no inheritance in the world to come. Therefore a man must be warned that he put not his neighbour to shame publikely, bee he small or great; nor call him by a name whereof hee is a∣shamed &c. whereby is meant, in matters that are be∣tweene a man and his neighbour. But in matters of (the God of) heaven, if he convert not in secret, they are to make him ashamed publikely, and divulge his sin, & put him to reproach openly, & despise & set him at ••ought, untill he returne unto well doing: as all the Prophets in Israel did (unto such.) Maim. in Degnoth, ch. 6. s. 8.

Vers. 18. not avenge] The Greek translaceth, Let [unspec 18] not thy hand revenge. The Apostle openeth it thus, Beloved, avenge not your selves, but give place unto wrath: for it is written, Uengeance is mine, I will repay,

saith the Lord: Rom. 12. 19. Hereupon David said to Saul, The Lord avenge me of thee, but mine hand shall not be upon thee, 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith, Say not thou, I will recompence evill: wait on the Lord, and he will save thee. Prov. 20. 22. What vengeance is, is shewed in Ier. 50. 15. Take vengeance or her; as she hath done, doe unto her. The Hebrewes say, He that avengeth himself on his neigh∣bour, transgresseth the Law, Levit. 19. 18. and al∣though he is not to be beaten (by the Magistrate) for it, yet it is a very great evill. Avenging is thus; as when a man would borrow an axe of his neighbour, or the like; and he refuseth to lend it him: on the morrow his neigh∣bour hath need to borrow an axe of him, and he saith, I will not lend it thee, because thou wouldest not lend mee when I would have borrowed of thee; this is vengeance. But when he commeth to borrow, he should give it him with a perfect heart, and not reward him, as hee hath done to him: and so in all like cases. And so David with a goodminde said (in Psal. 7. 5) If I have rewarded e∣vill to him that had peace with me; yea I have released my distresser without cause. Maim. in Degnoth, c. 7. s. 7. nor keep] to weet, injurie in minde, that is, not beare grudge: or, not observe the sonnes of thy people; which is spoken of such as would seeme to forgive, but will not forget wrong, or unkindnesse. The Greeke translateth, thou shalt not be angry (or beare inveterate displeasure;) the Chaldee, thou shalt not keep enmity. So God is said to take vengeance on his adversaries, & to keepe (wrath) for his enemies; Nahum 1. 2. but to his people, not so, Ier. 3. 12. Psal. 103. 9. whose example herein, we are to follow, Matth. 5. 48. The Hebrewes explaine it by a similitude thus; As if Reuben say to Simeon, hire mee this house, or lend mee this oxe, and Simeon will not. After a time, Simeon commeth to Reuben, to borrow or hire of him; and Reu∣ben saith, L••e I lend it thee, and I will not doe as thou didst, I will not repay thee according to thy deedes. Hee that doth thus, transgresseth this Law. THOV SHALT NOT KEEPE; but he should blot the thing out of his heart, and not keepe it. For all the while that be keepeth the thing, and remembreth it; he is in danger to fall unto revenging. Therefore the Law cutteth off this keeping (in minde;) untill he put the injurie out of his heart, and remember it not at all. Maimony in Degnoth, c. 7. s. 8. Chazkuni also explaineth it thus, Thou shalt not avenge, in worke; thou shalt not keepe, in thought. as thy selfe] This is the Second of the two great commandements, which our Saviour saith is like unto the first, Thou shalt love the Lord thy God, with all thine heart, &c. and on these two commandements hang all the Law and the Prophets, Matth. 22. 37. 40. For this, thou shalt not commit adulterie, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnesse, Thou shalt not covet; and if there be any other commandement, it is briefly comprehended in this word, namely, Thou shalt love thy neighbour as thy selfe. Rom. 13. 9. To this we may adde the Hebrewes te∣stimony, LOVE THY NEIGHBOVR AS THY SELFE: this is the great universall (precept) in the Law. R. Azai said unto him, IN THE IMAGE OF GOD MADE HE HIM: this is an universall (rule) greater then it: that a man should not say, for∣asmuch as I am despised, my neighbour shall be despised with me. R. Thancuma answered, if thou dost so, know whom thou despisest; for loe, hee that loveth his neigh∣bour, who is made in the Image of God, loveth the bles∣sed God himselfe, and honoureth him. R. Menachem, on Levit. 19. Another writeth thus, Every man is commanded to love every one of Israel, as his owne body, Levit. 19. 18. Therefore he must speake in his commen∣dation, and spare his goods, as he would spare his owne goods, and as be would his owne honour. And hee that honoureth himselfe, by the dishonour of his neighbour, he hath no inheritance in the world to come. Maimony in Degnoth, chap. 6. sect. 3.

Vers. 19. my statutes] in Greeke, my law. This is [unspec 19] here repeated, lest the ordinances following which may seeme to be small, should bee neglected. Or, as this word Statute (or, Decree) is sometime used for Gods ordinances in nature, bounding and li∣miting things, Psal. 148. 6. Iob 26. 10. and 38. 33. Prov. 8. 29. so here hee may intend the same, that his naturall ordinances for the distinct kindes of things, should not be violated. let thy catted] or, cause thy beast, of any sort. The Hebrewes say, He that causeth the male to ingender with the female which is not of the same kinde, whether it be of cattell, or wilde-beast, or fowle, yea though it bee of the kindes of wilde-beasts that are in the sea; he is to be beaten [of the Magistrates] by the Law, in every place; whether it be within the land [of Israel,] or without the same, Levit. 19. 19. and whether it be a beast or fowle of his owne, or of his neighbours. Who so transgresseth, and causeth he•• beast to ingender with another kinde, that which is bred of them, is lawfull for use. And if it bee one kinde of cleane beasts, with another kinde of cleane beast; it is lawfull to be eaten. Two kindes of beasts that are one like another, though they be mixed together, and one like an other; yet for as much as they are of two kindes, it is un∣lawfull to cause them to gender together: as a wolfe, with a dog; a Roe bucke with a Goat; an horse, with a mule, &c. Beasts that are bred of divers kindes, if their dammes be of one kinde, it is lawfull to let them gender together; but if they be of two kindes it is unlawfull. As, a mule, whose damme is an asse, it is lawfull to let him gender with a shee-mule, if her damme be an asse. But if the damme of the mule, be a mare; it is unlawfull 〈◊〉〈◊〉 let him gender, with a shee-mule, whose damme is 〈◊〉〈◊〉 asse; and so in all other like cases. Maimony in Mis〈…〉〈…〉, tom. 3 in Kilajim (or treat. of divers-kindes) chap. 9. sect. 1. 3. &c. The reason of this law, may be part∣ly to conserve the nature of things, as God first created them, and blessed them to increase and multiply, every one after his kinde, Gen. 1. 11. 12. 21. 24. 25. and 6. 20. which order hee would have his people to keepe, and not in vanitie or curiositie of minde, to alter the shape and nature of the crea∣tures, or seeme to make moe then God created. Therefore Anah (one of the wicked,) is noted as the first that found out Mules, by the gendring of divers kindes: see the Annotations on Gen. 36. 24. And partly it might leade Israel to the simplitie and sinceritie of religion, and to all the parts and doctrines of the Law and Gospell, in their distinct kindes: as Faith is necessarie, Good workes are ne∣cessary; but to mingle these together in the c〈…〉〈…〉 of our justification before God, is forbidden, G••••.

2. 16. and 3. 9. 10. 11. 12. The same is to be minded for the things of this nature, following. See also Deut. 22. 9. 10. 11. where in repeating this Law, the ploughing with an Oxe and an Asse together, is forbidden. The Hebrew doctors say, He that cau∣seth gendring of two kindes, it is as if he thought that the ••••ly blessed God had not perfected whatsoever is need∣full, but himselfe would adde moe creatures, and helpe in the creation of the world. And in the mixture of seedes, a man altereth the order of the creation, for it is written concerning them, AFTER HIS KINDE, (Gen. 1. 11.) And this is that which is said (in Levit. 19. 19.) YE SHALL KEEPE MY STATVTES; our Rabbines have said, these statutes [or bounds] are those by which he hath bounded the world, &c. Also they say, wheresoever a STATVTE is spoken of, it is a Kingsdecree, &c. And the intendment is, that man should not alter the statutes of the Lord most high, for he then doth at one that changeth the Kings coine: he that changeth the kindes, and maketh mixtures of div••rs sorts in any thing, is as a falsifier of the Kings coine. R. Menachem on Levit. 19. fol. 148. with a divers-kinde] The Hebrew Kilajim, is a generall word for all mixed things, as the Chaldee transla∣teth it, as in beasts, seeds, garments, and the like. And it hath the name of Restraint or Prohibition, because such mixtures are forbidden. not sow thy field] not thy vineyard, Deut. 22. 9. and so by proportion, other the like, as trees, &c. The He∣brewes explaine it thus. He that soweth two kindes of seedes together, in the land of Israel, is to be beaten. Levit. 19. 19. As he that mixeth wheat and barley, or beanes and lentiles together, and layeth them on the earth, and covereth them with mould; whether it bee with his hand, or with his foot, or with an instrument; he is to be beaten. And it is unlawfull for a man to let di∣vers kindes of seedes grow in his field; but hee must pull them up; though if he let them grow, he is not beaten. By tradition we have learned, that it is lawfull for an Isra∣elite to sow divers kindes of seeds, out of the land, (of Israel.) None are forbidden by the name of divers-kinds; but such seedes as are meet for mans meat; bitter hearbs and other such like, meet for medicine or like uses; there is in them no respect of divers kindes of seeds. Di∣vers kindes of trees, they are comprehended within this generall rule, THOV SHALT NOT SOW THY FIELD, &c. As he that graffeth one tree in an other, as the griffe of an apple tree, in a pome-citron tree, or a citron in an apple-tree; Loe such are to bee beaten by the Law, whether within the land, or without the land; and so he that planteth an hearbe in a tree, &c. And it is unlawful for an Israelite to let an heathen graffe trees with divers-kindes for him. But it is lawfull to sow seedes of graine, and seeds of trees together; and lawfull likewise to mixe the seedes of trees, and to sow them to∣gether; for there is no mixture of divers-kindes in trees, 〈…〉〈…〉e graffing onely. Though he that soweth divers-kinds is to be beaten, yet those fruits are lawfull to bee eaten, 〈◊〉〈◊〉. for the sowing onely is forbidden. And it is lawfull 〈◊〉〈◊〉 plant a branch of that tree, which hath beene graffed with divers-kindes, and to sow of the seed of that herbe, which was sowne with divers-kindes. One seed that is mixed with another, if it bee one of foure and twenty, (that is, the foure and twentieth part,) as one pecke of wheat, with three and twentie peckes of barley, let it is unlawfull to sow this mixture; untill either the wheat be lesse, or the barley more: otherwise he that soweth it, is to be beaten. A field that hath beene sowne and reaped, and the rootes remaine in the earth; although they spring up but after some yeeres: they may not sow other seed in that field, untill the rootes be plucked up. In the first day of Adar (that is, Februarie) they make proclamation a∣gainst divers-kindes of seedes; and every man goeth cut to his garden and field; and purgeth it of divers-kindes [if they grow there] And in the fifteenth day thereof, the Magistrates send messengers forth, and they goe about to search. Maimony in Kilajim. chap. 1. sect. 1. &c. and chap. 2. sect. 1. 12. 15. The reason of this Law, is the same with the former: see more on Deut. 22. 9. of linsie-wolsie] in Hebrew, Shagnatnez, a word used onely here, and in Deut. 22. 11. where Moses after explaineth it, of woollen and linnen toge∣ther: but the word it selfe is like to be of some other language, which used (as seemeth) to call such garments by that name. The Chaldee keepeth the Hebrew word: but the Greeke translateth it Kib∣delos, which is used of things adulterate, or impure∣ly-mixt. According to which interpretation, it should be figure of corruption and hypocrisie. A∣mong the Hebrewes R. Menachem (upon this place, applaudeth an exposition of this word which he found in the Doctors of the Kabbala, that it is Satan one of the high rulers, [hee meaneth the Ruler of the power of the aire, spoken of in Ephes. 2. 2] which is clad with Shagnatnez, and is able to doe hurt, and is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Satan the Idolater,] by transposi∣tion of letters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [Shagnatnez:] and the Gen∣tiles which knew not the meaning of the word, called him Satanas: [So the Divell is called in the Greeke tongue, Rev. 12. 9.] But their Canonists explaine the thing thus; Nothing is forbidden concerning di∣vers-kindes in garments, but wooll and flaxe only, Deut. 22. 11. And there is a thing like wooll that groweth on stones in the salt sea, &c. which is forbidden with flaxe, because to the eye sight it is like sheepes wooll. When wooll and flaxe are mixed together, as when they are to∣zed together, or spun together, and so woven into a gar∣ment; this is the divers-kindes forbidden in the Law. To sow a woollen garment with flaxen threed, or a flaxen garment with woollen threed, &c. is divers-kindes. Of these divers-kindes there is no stinted-measure; though it be but a threed of wooll in a flaxen garment, or a flax∣en threed in a woollen garment, it is unlawfull. If the wooll of sheepe and of camels or the like, be tozed and spun together; and if the halfe be sheepes wooll, loe it is al as sheepes wooll, and being with flaxe, it is of divers-kindes. But if the most part be of camels wooll, it is law∣full to mixe it with flaxe; for it hath all the forme of ca∣mels wooll. Likewise hempe and flaxe tozed together, if the most part be hemp, it is lawfull to weave the threeds thereof, with the threeds of wooll: but if they be halfe to halfe, it is unlawfull. Maimony in Kilajim, chap. 10. sect. 1. &c. So in Thalmud Bab. in Kilajim, chap. 9. they say, Nothing is forbidden by the name of divers-kindes (in garments) but wooll and flaxe together. not come upon thee] in Greeke, thou shalt not put upon thee: and so Moses explaineth it in Deut. 22. 11. Thou shalt not weare (or clad thy selfe,) And this the

Hebrewes understand strictly, that nothing is for∣bidden but the wearing of it in garments: there∣fore they say; Garments of divers-kindes, it is lawfull to make them, and to sell them; and nothing is forbidden but to weare them onely, Deut. 22. 11. It is lawfull to dwell in a Tent made all of linsie-woolsie; and to sit upon carpets, beds, &c. made thereof. Also to make shrowds of such, to wrap the dead in; for unto the dead there is no commandement. Who so weareth linsie-woolsie; or put∣teth it on; is to be beaten. Who so putteth it upon his neighbour, if he that hath it upon him, doe it presump∣tuously, then he is beaten that hath it on him; and hee that put it upon him, transgresseth this rule, Thou shalt not put a stumbling-blocke before the blinde. But if hee that hath the garment on him, knoweth not that it is lin∣sie-woolsie, but he that put it on him did it presumptu∣ously; he that put it on him is beaten, and hee that hath it on, is free. Maimony in Kilajim, chap. 10. sect. 12. 25. 30. 31.

Vers. 20. a man] in Greeke, if any (man) lye with [unspec 20] a woman. betrothed] so the Chaldee expoun∣deth the Hebrew Necherepheth, which comming of Caraph, that is, to publish and to reproach, is di∣versly here understood; of some, for a woman in re∣proach and publike contempt: of others, publikely betrothed. The Greeke translateth it, kept (or reser∣ved) to a man. The Hebrew doctors explaine it thus. The bond-woman (charuphah) betrothed, spoken of in the Law, is one that is halfe a bondwoman and halfe a freewoman, and betrothed to an Hebrew servant. Thalmud Bab in Cherethoth chap. 2. and Maimony in Issurei biah, chap. 3. sect. 13. But this betrothing is not complete, as elsewhere he saith, He that is e∣spoused to a woman that is halfe bond and halfe free, she is not espoused with complete espousals untill she be made free: and when she is free, they accomplish the espousals, as the espousals of a girle, which is growne great, and he needeth no other espousals. Maim. treat. of Wives, chap. 4. sect. 16. not redeemed] the Chaldee explaineth it thus, not redeemed with money, or free∣dome is not given her by a bill of dismission. a scourging] The Hebrew Bikkoreth signifieth first a carefull-inquisition or visitation, and by consequence a scourging or beating; and this is meant of her one∣ly, as the Chaldee version sheweth; and the Greeke saith, there shall be a visitation of her: and so the He∣brew Canons explaine it, She is to be beaten; and he is to bring a sacrifice: Maimony in Shegagoth, chap. 9. sect. 1. and elsewhere (in Issure biah, chap. 3. sect. 14.) he saith, The lying with this bondwoman, diffe∣reth from all other unlawfull copulations; for loe shee is to be beaten, (Levit. 19. 20.) and he is bound to bring a trespasse offring, (Lev. 19. 21.) So in the Thalmud, in Cherethoth, chap. 2. it is said, In all unlawfull co∣pulations, whether it be man or woman, they are alike in stripes and in sacrifice: but in (the case of) the bond-woman, the 〈◊〉〈◊〉 is not like to the woman in stripes, nor the woman to the man in sacrifice. not free] for if she were free, the punishment of them both should be death: Deut. 22. 24.

Vers. 21. his trespasse-offring] whereof see Lev. 5.

Vers. 23 into the land] of Canaan: the Greeke [unspec 21] [unspec 23] addeth, which the Lord your God, giveth unto you. This Law was peculiar for the Land of Canaan, not for other countries. tree for food] or, tree of food, that is, whose fruit serveth for mans meat. So this law concerneth not other trees that are for timber: and (as the Hebrewes thinke) not fruit trees which are not intended by the owner for food. They say, He that planteth a tree for food, and he intendeth it to be a fense for a garden, or that he hath planted it for timber, not for fruit: it is free from the (Law of the) uncircumcised (fruits.) If he plant it for fense, and after changeth his minde, and reputeth it for food; or planteth it for food, & after reputeth it for fense: as he shall please to intend, so is hee bound concerning it. If he planted it three yeeres for fense, and thenceforth for food, it is not the fourth yeere sanctified: for whatso∣ever hath not beene (three yeeres) uncircumcised, can∣not be the fourth yeere sanctified. He that planteth, for (to observe) a commandement, as when hee planteth a Citron tree, for branches at the feast of Tabernacles; or an Olive tree for (oile for) the Candlesticke (in the San∣ctuarie,) it is bound to (this law of) the uncircumcision. That which the heathens planted before (Israel) came into the land, was free from it: but after they came into he land, though the heathens planted it, it was bound thereunto. Whether a man plant a slip or branch of a tree, or pull up the whole tree out of his place and plant it in an other place; it is bound to the uncircumcision: and they are to reckon from the houre of the planting there∣of. Whether he plant it, or slip it, or graffe it; it is bound hereunto. Maimony in Magnaser sheni (or treat of the second Tithe) chap. 10. sect. 2. 3. 7. 9. 11. 13. And elsewhere they say, Our fathers came into the land; whatsoever they found planted, was free (from this law of uncircumcision:) what they themselves planted, though before the land was conquered, was bound hereunto. Thalmud in Gnorlah chap. 1. sect. 2. count as uncircumcised] or, cut-off the uncircumcision thereof, to weet, the fruit thereof. The Greek transla∣teth, ye shall purifie the impuritie thereof. three yeeres] By the Hebrew canons, The first (day) of Tisri (that is, the moneth which we call Septem∣ber,) was the beginning of the yeere for uncircumcised fruits, and for the fourth (yeere.) Maim. in Magnaser sheni chap. 9. sect. 8. as uncircumcised] in Gr. unpurified (or uncleane:) the Chaldee expounds it, abhorred (or put-away) unto destruction. not be eaten] nor sold to infidels, nor any use or profit made of them, but eaten off and destroyed. The fruits that the tree yeeldeth, for three yeeres after the planting, are unlawfull to be eaten, or put to any profitable-use: and who so eateth of them so much as an olive, is to be beaten by the Law. Maimony, treat. of Forbidden meats, chap. 10. sect. 9.

Vers. 24. holinesse of praises] that is, fruit of holi∣nesse, [unspec 24] or an holy thing, to be consecrated unto the Lord for his praise, and eaten with mi••th before him: as in Iudg. 9. 27. they made praises; that is, songs and mirth, and as the Greeke there transla∣teth, dances. This was done, either by giving them to the Priests, as Num. 18. 12. 13. &c. (and so A∣ben Ezra on Levit. 19. saith, the Priests did eat it,) Or the owners did eat them before the Lord, as they did their second tithes. Deuter. 12. 17. 17. This latter is the Hebrewes common opinion, who say; The fruits of the fourth (yeere) after the

plantation, are holy, Levit. 19. 24. and their right is, to 〈…〉〈…〉 in Ierusalem, by the owners of them, as the se∣〈…〉〈…〉 ••ith••. He that would redeeme these fruits, may re∣〈…〉〈…〉 〈◊〉〈◊〉 as the second tithe; and if he redeeme them for himselfe, he must adde the fift part, [as Levit. 27. 30. 3••.] A vineyard of the fourth (yeere) is not 〈◊〉〈◊〉 to that law [forementioned in Levit. 19. 9. 10.] to leave a corner, or the single-grapes, or the grapes bro∣ken off, &c. neither doe they separate out of it first fruits or tithes, or second tithes: but all the fruits are c〈…〉〈…〉d up to Ierusalem, or redeemed, and their price ca∣ried up, and eaten in Ierusalem, as the tithes. The grapes of vineyards of the fourth yeere, the Iudges or∣dained that they should be brought up to Ierusalem, a daies journey on every side, to decke the streetes of Ieru∣salem with the fruits; all other fruits might be redeemed, though (they grew) neere to the walles (of Ierusalem.) Who so had trees planted of the fourth yeere, in the yeere of release [which was every seventh yeere, Levit. 25. 4. 6.] when every mans hand was alike (free to g••∣ther them:) hee must set up a signe of clods of earth, whereby they might be knowne; that they might not bee eaten of, untill they were redeemed. And if it was with∣in the yeeres of the uncircumcised-fruits, he made signes of potters clay, that they might be kept from (eating of) them; for the prohibition of uncircumcised fruits was weighty, for all use of them was forbidden. Maimony in Magnaser sheni, chap. 9. sect. 1. 2. 4. 7. and Thal∣〈◊〉〈◊〉 ••ab. in Magnaser sheni, chap. 1.

Vers. 25. ye shall eat] to weet, as other common [unspec 25] ••eates; freely without redeeming them. And hereupon is that phrase of making a vineyard com∣〈…〉〈…〉, in Deuter. 20. 6. which was in the fift yeere from the plantation, when they were free to bee eaten. to adde] that is, that the tree may adde, or abundantly yeeld unto you, the revenue (or in∣crease) thereof; whiles you obey these my com∣mandements; for upon obedience, such blessings are promised, Levit. 26. 3. 4. So Targum Ionathan explaineth it, that they may adde unto you from hea∣ven; i. by the blessing of God. By this Law of un∣circumcised or uncleane fruits, God taught his peo∣ple the 〈…〉〈…〉gion of their sinnes, since first man did eat of the forbidden tree: for which the earth was cursed, Gen. 3. 17. and men have no right to eat of the increase thereof, (for to them that are defiled and vnbeleeving nothing is pure, Tit. 1. 15.) untill it be sanctified by the word of God and prayer, 1 Tim. 4. 5. So by the fourth yeeres fruits, which were holy to the Lord, he taught them sanctimonie and thankfulnesse; as by their first fruits, tithes, &c. which they gave unto the Lord, every yeere; hee taught them to honour him, with their substance, and with the first of all their increase, that so their 〈◊〉〈◊〉 ••••ght be filled with plentie, and their pres∣ses burst-out with new wine; Prov. 3. 9. 10.

Vers. 26. with the blood] that is, any flesh that is [unspec 16] not fully dead, or whose blood is not orderly let out, and the flesh purged of the blood: as in 1 Sam. 14. 33. (where this phrase is used,) they said, Be∣hold the people sin against the Lord, in that they eat with the blood: &c. See the annotations on Levit. 17. The Hebrewes understand hereby two things, Not to eat the flesh of holy things, before the blood be sprinkled (on the altar;) nor to eat of common beasts, untill their soule (their life) be gone out. Sol. Iarchi on Levit. 19. In Targum Ionathan it is thus explained; ye shall not eat of the flesh of any sacrifice, whiles the blood is in the basin, (unsprinkled.) But Maimony (••om. 2. in She∣chitah chap. 1. sect. 2.) saith, It is unlawfull to eat of a slaine beast, so long as it trembleth: and hee that ea∣teth thereof before the soule of it be gone out, transgres∣seth against a prohibition. And it is comprised in this generall rule, YE SHALL NOT EAT WITH THE BLOOD. Chazkuni also saith, With the blood, i. without slaying it; and so it is written (in 1 Sam. 14. 34.) and slay them here, and eat, and sin not against the Lord, in eating with the blood. The Greeke transla∣teth, ye shall not eat upon the mountaines: (reading Harim, mountaines, for Hadam, the blood: mistaking R. for D. as they doe sundry other times;) mea∣ning it against Idolatrie; which though the thing be true, as Ezekiel 18. 6. yet is it not the intend∣ment of this place: and the Chaldee translateth it aright, with the blood. Some of the Hebrewes (as Baal hatturim on this place,) because in the next words is forbidden observing of fortunes and of times, &c. which were heathenish customes, thinke this also to be the like, and understand it of not eating upon or over blood of a man slaine; that they should not observe fortunes (or use inchant∣ment) by eating after the manner of murderers, which eat bread over him that is slaine, that the avengers of blood may not execute vengeance on them. Chazkuni also citeth the like exposition: but the former, by comparing it with 1 Sam. 14. is the best. not observe fortunes] or, not conjecture by signes of good or evil-lucke; an heathenish practice, who marked signes for good or evill, as by seeing of beasts or birds which they counted lucky or un∣lucky; by the falling of a staffe out of their hands, by stumbling when they went out of doores, and many such like. So that which followeth, not ob∣serve times; is to count one day lucky, an other un∣lucky to take a journey in hand, or beginne any worke, and the like. Of these, see the annotati∣ons on Deut. 18. 10. 11. where Moses more fully layeth downe this Law, and mentioneth sundry other particulars of this kinde: calling Israel from all false prophets, soothsayers, sorcerers, unto Gods word and unto Christ alone, the Prophet whom he promiseth to raise up unto them.

Vers. 27. not round] not compasse, that is, not cut [unspec 27] ro〈…〉〈…〉d; which the Greeke translateth, yee shall not make a roundnesse of the haire of your head. This is likely to be a manner of the heathens, especially in their mourning, as these lawes, compared with Le∣vit. 21. 5. seeme to implie. a corner] or, the cor∣ners, (the singular being put for the plurall,) which are the forehead, temples, and behinde the eares: these God would not have rounded or cut as with a dish, like an halfe globe, because idolaters used that fashion; as appeareth also by Ier. 9. 26. and 25. 23. & 49. 32. And the Arabians used so to poll their heads, as Herodotus in his Historie, b. 3. testifieth. The Hebrew canons say, None may shave the corners of their head, as the Idolaters have done, Levit. 19. 27. and he (that so doth) is guilty for every corner: there∣fore

he that shaveth his two temples, though at once, is to be beaten twise. Maimony in treat of Idolatrie, chap. 12. sect. 1. marre] or, corrupt a corner of thy beard, that is, any of the corners thereof: which the Greeke translateth the sight (or fashion) of your beard. This Law is againe repeated for the Priests, Levit. 21. 5. where for marring, he useth the word shaving: and Maimony (in treat. of Idolatrie, chap. 12. sect. 7.) saith, It was the manner of Idolatrous Priests, to marre their beards, therefore the Law forbiddeth to marre the beard. And he maketh five corners, two on the up∣per lip, and three beneath; and for marring any one, he was to be beaten, and for marring all five, to be beaten as for five transgressions. But this is not (as hee saith) meant for trimming them with sizers, but for shaving them off onely, for it must be such cutting as is the marring (or corrupting) of them. Such shaving the heathens also used in signe of sorrow; as in Esa. 15. 2. it is said of Moab, on all their heads baldnesse, every beard cut-off. So in Ier. 48. 37.

Vers. 28. not make] Hebr. not give in your flesh: which the Greeke translateth, not make in your body, [unspec 28] cutting] or incision; in Greeke, incisions; in the Chaldee, hurt, or corruption: so in Leviticus 21. 5. Compare also Deut. 14. 1. Ier. 48. 37. for a soule] meaning for a dead soule or person, as Numb. 6. 6. and as in Targum Ionathan it is here explai∣ned; that is, in sorrow or mourning for a soule departed: which the Chaldee translateth for the dead; (as Moses himselfe explaineth it, in Deut. 14. 1.) but the Greeke keepeth the word soule. Among the Latines also Anima, the soule, was used for a dead bodie: as in Virgil Ae••eid. 3. Animamque sepul∣chro Co••din••us. Hereby God calleth them from the heathenish manners, and would have them not to sorrow, as others which have no hope, 1 Thes. 4. 13. for among the nations, when their friends died, they lamented, and cut themselves, and made themselves balde for them, Ier. 16. 6. By the Hebrew canons, He that did cut one gash for the dead. was to be beaten: and whether he were a Priest, or an (other) Israelite, if he cut one gash for five dead persons, or five for one dead person, he was to be beaten five times. Maimony treat. of Idolatrie, chap. 12. sect. 12. the print of a marke] or, the writing of an impression; which the Chaldee translateth, ingraven markes; the Greeke, letters printed (or marked.) The Hebrewes open it thus. The print of a marke spoken of in the Law, was when one did cut upon his flesh, and filled the cut p••••ce with stibium, or with inke, or some other colour. And this was the custome of the heathens, that they marked themselves unto Idolatrie, &c. Maimony treat. of Ido∣latrie, chap. 12. sect. 11. From all these and other like heathenish rites, whereby they spared not, but unnaturally mangled their owne bodies, God would keepe his people, whose bodies should be the members of Christ, and the Temple of the holy Ghost, 1 Cor. 6. 15. 19. who therfore should beare in their bodie, no other then the markes of the Lord Iesus, Gal. 6. 17. See the notes on Deut. 14. 1. 2.

Vers. 29. to be an where] or, to commit fornication. This word is used both for carnall whordome, and [unspec 29] spirituall, which is idolatrie, as Ex. 34. 15. and to this latter the Chaldee seemeth to referre it, saying, Prophane not thy daughter to cause her to erre: where∣by Idolatrie is usually meant. What an whore was in Israel, is noted on Levit. 21. 7. the land] that is, the people of the land, following her evill ex∣ample. wickednesse] or, wicked thoughts: in Chaldee, counsell (or purpose) of sinnes: but Targum Ionathan expoundeth it whoredome. See the notes on Levit. 18. 17.

Vers. 30. Sabbaths] in Chaldee, sabbath dayes; [unspec 30] as before in verse 3. So after in Levit. 26. 2. reverence] or, feare my sanctuarie; unto which they were to come on the Sabbaths, Ezek. 46. 3. which Sanctuarie was now the Tabernacle, afterwards the Temple. This feare was for the presence of God therein: whereupon Iakob feared and said, How fearefull is this place? this is no other but the house of God, &c. Gen. 28. 16. 17. And Salomon saith, Take heed to thy foot; when thou goest into the house of God: Eccles. 5. 1. And in Targum Ionathan this Law is explained thus, yee shall goe to the house of my Sanctuarie infeare. From hence the Iewes had many rites, for comming into the Sanctuarie, and behaving themselves in it; which Maimony in tom. 3. in Beth habchirah (or treat. of the Temple) chap. 7. sheweth thus. It is commanded to reverence the San∣ctuarie, Levit. 19. 30. and thou reverencest not the Sanctuarie it selfe, but him who commanded the reve∣rence thereof. And what is this reverence of it? A man may not come into the mountaine of the house (of God) with his staffe, or with his shooes on his feete, or in his working-garment, or with dust on his feete, or with bags of money about him. And I need not speake, how it is unlawfull to spit in any part of the mountaine of the House; but he must wrap up his excrements in his hand∣kerchiefe. And he may not make the mount of the house a thorow-fare, to goe in at one doore and out at another, to shorten his way: but must goe round about, and not come in there save for the thing that is commanded. And all that went in to the mount of the House, went in by the way of the right hand, and turned and went out by the way of the left: except hee unto whom some thing had befallen, for which he turned towards the left hand. Therefore they asked him, what is befallen thee, the thou turnest towards the left hand? (If he said) because I am a mourner: (they answered,) Hee that dwelleth in this House, comfort thee. (If he said) Because I have the Niddui [that is, the lesser excommunication] up∣on me: (they answered,) Hee that dwelleth in this House, give into thine heart, that thou maist hearken unto the words of thy neighbours. Whosoever had ac∣complished his service, and went his way; did not goe out with his backe to the Temple, but went backward by lit∣tle and little, and went softly sidelong, till he was out of the courtyard; and so did the men that kept the watch, and their courses, and the Levites, &c. all this was for reverence of the Sanctuarie. And whosoever assembled into the Courtyard, went softly unto the place whither it was lawfull for him to come; and he was to consider that he stood before the Lord; as he hath said, Mine eyes and mine heart shall be there, all dayes, (2 Chron. 7. 16.) And he was to goe with dread, and with feare and trem∣bling. And it was unlawfull for any man to sit in all the Courtyard: neither was there any seat in the Courtyard.

s〈…〉〈…〉 for the Kings of Davids house onely; as it is writ∣t••••. And King David went in, and sate before the 〈◊〉〈◊〉 (1 Sam. 7. 18.) And it is unlawfull for a man to make an house, after the fashion of the Temple, or a 〈◊〉〈◊〉 like the porch thereof, or a courtyard like the c••••••t thereof; or a Table like the Table there, or a C〈…〉〈…〉cke like the C〈…〉〈…〉lesticke thereof, &c. With these rites which were in Israel, wee may compare the 〈◊〉〈◊〉 of our Saviour, who for reverence of the Sanctuarie, drove out the merchants from thence, and the sheepe and the oxen, and poured out the changers money, and overthrew the Tables, and said, Make not my fathers house, an house of merchan∣dize: Ioh. 2. 14. 15. 16. And he would not suffer that 〈◊〉〈◊〉 man should cary any vessell through the Temple: Mark. 11. 16. And for turning their backs towards the Sanctuarie, see Ezek. 46. 9. and 8. 16. But as the Sanctuarie of God, was chiefly a figure of the body of our Lord Iesus, Iohn 2. 19. 21. Hebrewes 9. 11. so this precept hath chiefest respect unto him, whom all ought to reverence, and to honour the Son, even as they honour the Father; Ioh. 5. 23. Who when hee bringeth in the first begotten into the world, he saith; And let all the Angels of God worship him: Heb. 1. 6.

Vers. 31. Turne not unto them] the Chaldee saith, after them: and so the Greeke, ye shall not follow. So [unspec 31] in Levit. 20. 6. Hereby is forbidden, consulting with or 〈…〉〈…〉ing of them: as Deut. 18. 11. that have 〈◊〉〈◊〉 spirits] called in Hebrew Oboth, (of Ob which is a bottle, Iob 32. 19.) in Greeke Eggastri∣〈◊〉〈◊〉, as speaking with an hollow voice out of the belly, or as out of a bottle: in Chaldee Biddin, Pit••••••s. These were spirits of divination, as Act. 16. 16. Or which, see the annotations on Deut. 18. 11. And O••••th is here for Baale oboth, such as have fa∣miliar spirits; as is expressed in 1 Sam. 28. 7. So Spi∣rits. are used for spirituall gifts, and men that have them; in 1 Cor. 14. 12. 32. 1 Ioh. 4. 1. wi∣zarde] or cunning persons, so named of their know∣ledge which they pretended to have. These are joyned to the familiar spirits aforesaid, as like unto them in sinne; and both of them were to be killed by the Magistrate, Levit. 20. 27. See the notes on Deut. 18. 11. This precept is added next the for∣mer of reverencing Gods Sanctuarie, which figu∣red Christ: even as in Deut. 18. when God calleth them ••••om all such familiar spirits, wizards, &c. he promiseth the Prophet (Christ) unto his people. So here Chazkuni observeth, ye shall reverence my S••••ct••••rie; therefore turne not to them that have fa∣miliar spirits, and to wizards; for what have you to doe with such: behold you have a Sanctuarie, wherein is V〈…〉〈…〉 〈◊〉〈◊〉 Thu〈…〉〈…〉im.

Vers. 32. rise up] in signe of honour, 1 King. 2. 19. the ••oary-head] that is, the man which hath [unspec 32] an 〈◊〉〈◊〉-head; or gray-hayres; which as it is the ho∣〈◊〉〈◊〉 of old-men, Prov. 20. 29. so God would have such to be honoured. The Greeke translateth it, the 〈◊〉〈◊〉-headed: the Chaldee, him that is skilfull in the L••••. And so it is holden by the Hebrewes, that learned men are by this law to be reverenced, as the aged: and that when such came within foure 〈◊〉〈◊〉, the yongers were to rise up, and so soone as they were past, to sit downe againe. of the old-man] or, of the elder; which was a common name, for aged persons, and for Magistrates, usually called Elders, Deut. 22. 18. and 25. 7. both are to be ho∣noured, the one for their age, the other for their office. But for their sins, the Lord threatned the contrary, Deut. 28. 50. which Ieremy saw fulfilled, and lamented that the faces of Elders were not honou∣red, Lam. 5. 12. By the Hebrewes account a man at sixtie yeeres, was Old; and at seventie, Hoarie, or gray-headed. The old man here, is in Targum Iona∣than expounded the wise man.

Vers. 33. a stranger] in Greeke, a proselyte: this [unspec 33] Law is here repeated from Exod. 22. 21. see the annotations there. vexe him] in Greeke, af∣flict him: and Targum Ionathan addeth, with hard words. So it is explained by Sol. Iarchi, vexations of words, as, thou shalt not say unto him; yesterday thou wast an idolater, and now thou comest to learn the Law, which was given from the mouth of the Power (of God.)

Vers. 34. as one homeborne] that is, as a naturall [unspec 34] Israelite; for affection towards him, and not com∣munion in the holy things of God: see the notes on Exod. 12. 48. 49. as thy selfe] the same which was commanded before touching the Israelites; verse 18. The Hebrewes write hereof thus: The love of the stranger, which commeth and gathereth him-selfe under the wings of the Divine-Majestie, is a two∣fold commandement, first because he is among our gene∣rall neighbours; and againe because he is a stranger: and the law saith, YE SHALL LOVE THE STRAN∣GER. (Deut. 10. 19.) He hath commanded the love of the stranger, even as hee hath commanded the love of himselfe; for it is written, AND THOV SHALT LOVE THE LORD THY GOD, (Deut. 6. 5.) And the holy blessed God himselfe, loveth strangers, (Deut. 10. 18.) Maimony in Degnoth, c. 6. s. 4.

Vers. 35. unrighteousnesse] or injurious-evill: see [unspec 35] vers. 15. in mete yard] the Greeke translateth it in measures. The Hebrew Middah is properly such measure or dimension, as concerneth the greatnesse of things, or length of them, by the yard, elle, inch, rod, or the like: the next two concerne the multi∣tude of things, by weight, as in skoles, or by mea∣sure, as in vessels. Hereof the Hebrewes say, Hee that weigheth to his neighbour, by lesser weights, then the people of that countrie are wont to doe; or meteth by a lesser mete-yard, then they are wont, transgresseth the Law in Levit. 19. 35. Although hee that meteth or weigheth lesse, is a theefe; yet he payeth not the double, [as in Exod. 22. 4.] but payeth him his measure or his weight. Neither is he beaten for this trespasse, because he is bound to make restitution. Who so hath in his house or in his shop a lesser meteyard or weight, transgresseth the Law, in Deut. 25. 13. 14. For though he himselfe doe not sell thereby, yet an other may co••e, who know∣eth it not, and may measure by it. Whether he buy and sell with an Israelite, or with an Infidell, if hee mete or weigh by too little a weight, hee transgresseth, and is bound to restore. And so it is unlawfull to let an infidell erre in accompts; but he must exactly reckon with him: yea though hee be one that is subdued under thy hand; how much more then with others that are not subdued, Maimony treat. of Theft, chap. 7.

Vers. 36. just stones] Hebr. stones of justice; which [unspec 36] the Chaldee well explaineth true weights; and the Greeke, just weights. So stones are often used for weights, Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitfull weights, are shewed to bee an abhomination to the Lord. The reason of this name is, for that they used weights of stone, rather then of other things. They make no weights either of yron or of lead, or of other like metall, because they will canker and waxe too light. but they make them of the cleare stony-rocke, or of glasse, or the like. Maimony, treat. of Theft, chap. 8. sect. 4. Ephah] put for all measures, as the Greek and Chaldee here translate: though the Ephah was one certaine measure, like our Bushel; containing ten Omers: see the annotations on Exod. 16. 36. just Hin] Hebr. Hin of justice: the Hin was a mea∣sure of liquid things, (as the Ephah was for drie,) and it contained as much as seventie two hennes egges: see the notes on Exod. 30. 24. And under these two names, all other measures are compre∣hended, which God requireth to be just and true, condemning all falshood and deceit: as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel, the Magistrates looked unto these, as in the Hebrew canons it is said, The Iudges are bound to appoint Officers in every citie, and in every shire, that they may goe about into shops, and look that their ballances and measures be just, and determine the stinted measure of them. And with whomsoever they finde any weight or measure too light or short, or ballances that goe awry; they have authori∣tie to smite him, and to mulct him, as the Iudges shall 〈◊〉〈◊〉 meet, &c. Maimony treat. of Thft, chap. 8. sect, 20. These ordinances, as they taught men justice in all their civill affaires, so especially in spiri∣tuall: that all things pertaining to religion, be faith∣fully and equally weighed in the ballance of the heart; by the measures and weights of the Lords sanctuarie: that is, by his lawes, and words of truth, contained in the holy Scriptures. Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16, 17. compared with Hos. 12. 7. As also that all persons be tried and judged, according to their workes, by the word of God: Mat. 7. 1 2, 3. Ioh. 7. 24. compared with Iob 31. 6. Dan. 5. 27. Psal. 58. p. 3.

Notes

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