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.

CHAP. XXVII.

A Law for vowes, whereby men sanctifie the estima∣tion of persons: whose value is set, betweene twenty and sixty yeeres old; 5, betweene five, and twenty yeeres old; 6, betweene a moneth, and five yeeres old; 7, from sixtie yeeres old and upward. 8, Of the poore mans e∣stimation, 9, Of sanctifying beasts, 14, and houses, 16, and fields of a mans possession, 22, or fields of his owne buying. 26, The Lords firstlings may not be san∣ctified by men. 28, No devoted thing may bee redee∣med. 30, The tithe of the land is holy, and the owners may not redeeme it, but by adding a fift part. 32, The tithe of beasts may not be changed or redeemed.

ANd Iehovah spake, unto Moses, say∣ing [unspec 1] [unspec 2] Speake unto the sonnes of Israel, and say unto them; A man, when hee shall separate a vow: by thy estimation, of soules, to Iehovah. Then thy estimation [unspec 3] shall be, of the male; from twenty yeeres old, and unto sixtie yeeres old: even thy estimati∣on shall be, fifty shekels of silver, by the she∣kel of the Sanctuarie. And if it be a female: [unspec 4] then thy estimation shall bee, thirty shekels. And if (it be) from five yeeres old, and unto [unspec 5] twenty yeers old; then thy estimation shall be, of the male, twenty shekels: and for the female, ten shekels. And if (it be) from a mo∣neth [unspec 6] old, and unto five yeeres old; then thy estimation shall be, of the male, five shekels of silver: and for the female, thy estimation shall be, three shekels of silver. And if it be [unspec 7] from sixtie yeeres old and above, if a male; then thy estimation shall be, fifteene shekels: and for a female, ten shekels. And if hee be [unspec 8] poorer, then thy estimation; then hee shall present him, before the Priest; and the Priest, shall estimate him: according to that which the hand of him that vowed can attaine, shal the Priest estimate him.

And if it be a beast, where of they offer, an oblation, unto Iehovah: all th•••• hee give••h [unspec 9] of 〈◊〉〈◊〉, unto Iehovah, it shall be holy. Hee [unspec 10] shall not altar it, nor change it; a good for a 〈◊〉〈◊〉, or a bad for a good: and if changing he shall change, beast for beast; then it, and the exchange thereof, shall be holy. And if [unspec 11] it be any uncleane beast, whereof they doe not offer, an oblation, unto Iehovah: then he shall present the beast, before the Priest. And the Priest shall estimate it; whether it [unspec 12] be good or bad: according to thy estimation O Priest, so shall it be. And if redeeming he [unspec 13] will redeeme it: then hee shall adde the fift part thereof, unto thy estimation.

And a man, when hee shall sanctifie his [unspec 14] house to be holy, unto Iehovah; then the Priest shall estimate it; whether it be good or bad: as the Priest shall estimate it, so shall it stand, And if hee that sanctified it, will re∣deeme [unspec 15] his house: then he shall adde the fift p••••t, of the money of thy estimation, unto it, and it shall be his.

And if a man shall sanctifie unto Iehovah, [unspec 16] (same part) of a field of his possession; then thy estimation shall bee, according to the seed therof: the seed of an homer of barley; at 〈◊〉〈◊〉 shekels of silver, If hee sanctifie his [unspec 17] 〈◊〉〈◊〉, from the yeere of Iubile: according to 〈◊〉〈◊〉 estimation, it shall stand. And if he san∣ctifie [unspec 18] his field, after the Iubile: then the Priest shall reckon unto him the money, ac∣cording to the yeeres that remaine; even-un∣to 〈◊〉〈◊〉 yeere of Iubile: and it shall bee abared 〈◊◊〉〈◊◊〉 estimation. And if redeeming hee [unspec 19] 〈◊◊〉〈◊◊〉 me the field, that sanctified it: then 〈◊〉〈◊〉 〈…〉〈…〉de the fift part, of the money of thy 〈…〉〈…〉ation, unto it, and it shall stand un∣to 〈◊〉〈◊〉. And if he will not redeeme the field; [unspec 20] 〈◊〉〈◊〉 have fold the field, to another man: 〈◊◊〉〈◊◊〉 not bee redeemed, any more. And [unspec 21] 〈◊◊〉〈◊◊〉, when it goeth-out in the Iubile, 〈◊〉〈◊〉 bee holy unto Iehovah, as a field devo∣〈…〉〈…〉 〈◊〉〈◊〉 possession therof, shall be the Priests. 〈◊〉〈◊〉 〈…〉〈…〉he sanctifie unto Iehovah; a field of [unspec 22] 〈◊〉〈◊〉 buying; which is not of the field of 〈…〉〈…〉session: Then the Priest shall reckon [unspec 23] 〈◊〉〈◊〉 him; the tribute of thy estimation; even∣〈…〉〈…〉 the yeere of Iubile; and hee shall give 〈◊〉〈◊〉 estimation, in that day; an holy thing, 〈◊〉〈◊〉 Iehovah. In the yeere of Iubile, the [unspec 24] 〈◊〉〈◊〉 shall returne, unto him of whom hee 〈◊◊〉〈◊◊〉 unto him, to whom the possession of the land (did belong.) And all thine esti∣mation, [unspec 25] shall bee, according-to the shekel of the san〈…〉〈…〉arie: twentit Gerahs, shall be the she k••ll. But the firstling, which shall be first [unspec 26] borne to Iehovah, of the beasts; a man shall no•• sanctifie it: whether it be oxe or sheepe, it is Iehovahs. And if it be of an uncleane [unspec 27] beast, then he shall redeeme it according-to thine estimation; and shall adde, a fift part of it, thereto: or if it bee not redeemed, then it shall be sold according-to thy estimation.

Notwithstanding, any devoted▪ thing, that [unspec 28] a man shall devote unto Iehovah, of all that he hath; of man and beast, and of the field of his possession; shall not be sold, nor redee∣med: every devoted-thing, is holy of ho∣lies, unto Iehovah. None devoted, which [unspec 29] shall be devoted, of man, shall be redeemed: but shall surely be put to death.

And all the tithe of the land, of the seed [unspec 30] of the land, of the fruit of the tree; is Ieho∣vahs: holinesse, unto Iehovah. And if a man [unspec 31] redeeming will redeeme, ought of his tithe: he shall adde thereto, the fift part thereof. And all the tithe of the herd, or of the flock; [unspec 32] of all that passeth, under the rod: the tenth, shall be holy, unto Iehovah. Hee shall not [unspec 33] search, whether it be good or bad; neither shall he change it: and if changing hee shall change it; then both it, and the change there∣of, shall be holy, it shall not be redeemed.

These are the commandements, which [unspec 34] Iehovah commanded Moses, for the sons of Israel: in the mountaine, of Sinai.

Annotations.

A Man] or, Any-one, man or woman. The Lord [unspec 2] having given throughout this booke, Lawes, concerning necessary duties appertaining to his seruice; concludeth it with this Law touching vowes and voluntary services, which his people should honour him with, of their owne accord, through the working of his spirit in them where∣in he requireth a constant minde, that they should not alter their purposes, or change their promises made unto him. separate a vow] in Greeke, vow a vow: the word separate, signifieth to exempt after a singular manner from common use, 〈◊〉〈◊〉 expoundeth it, separate with his mouth: and Ab, Ezra; separate and explaine. A vow it a religious promise made unto the Lord, & for the most part was made with prayer, and payed with thanksgiving; Numb. 21. 2. 3. Psal. 66. 13. 14. And vowes were either of abstinence, such as are spoken of in Num. 30. & the vow of Nazirites, Numb. 6. or, they were to give something to the Lord, as sacrifices, Levit. 7. 16. or the value of persons; beasts, houses or lands▪ con∣cerning which the Law is here given. The Hebr. say, A vow is parted into two parts 〈◊〉〈◊〉 the first is tha•• whereby a man restraineth himselfe from lawfull things▪ as when hee saith, such or such fruits be unlawfull, 〈◊〉〈◊〉 me, al these 30. 〈◊〉〈◊〉 for ever. 〈◊〉〈◊〉 The 2. is that wher∣by he bindeth himselfe to give ••t oblation, which he was 〈2 pages missing〉〈2 pages missing〉

though he that estimateth survivs, yet he is free. For there is no estimation of the dead: and he that is estima∣ted must needs stand in judgement. If be say, Such a mans price be upon me; and he stand injudgement, and dye before they have determined his price: loe he is free, for there is no price of the dead. Ma〈…〉〈…〉 in Erachin, c. 1. s. 21. 23. can attaine] that is, according to his abilitie: as in Lev. 14. 21. 22. So the Greeke tran∣slateth, is able. Thus God would not suffer his ho∣ly name to be abused by any, but even the poorest man that made a vow, was to pay, or remaine a perpetuall debter: that all might learne not to bee rash with their mouthes, not to let their hearts bee hasty to utter a word before God; nor suffer their mouth to cause their flesh to sinne: for God hath no pleasure in sooles, Eccles. 5. 2. 4. 6. Of this the He∣brewes say; All the estimations appointed in the Law; he that estimateth is to give them, if he be rich. But if he be poore, and his hand cannot attaine it; he is to give all that is found in his hand, though it be but one shekel, and he is discharged, Lev. 27. 8. And they make account that he is to give though it be one shekel, if he have but one shekel for that it is said, (in v. 25.) All thy estima∣tion shall be according to the shekel of the Sanctuary: Loe thou art taught, that in the estimations, there is no lesse then a shekel, neither moe then fifty. If there be not found in his hand so much as a shekel, they may not take of him lesse then a shekel, but leave all upon him as a debt, and if he be able, and grow rich her shall give the whole estimation appointed in the Law. A rich man that estimateth (or vometh) and groweth poore; or that estimateth when he is poore, and groweth rich: he 〈◊〉〈◊〉 bound to pay the estimation of the rich. What is the dif∣ference betweene him that oweth the estimation of the poore, & him that oweth the estimation of the rich &c. He that oweth the estimation of the poore. when they have taken of him all that his hand attaineth to, though but one shekel: if afterward he waxe rich, he is not bound to pay it. But if he owe the estimation of the rich, the rest of the estimation remaineth upon him, till hee bee rich; und hee is to pay the estimation which is upon him. He that expresseth the estimation, and saith, my estima∣tion be upon me fifty shekels; or such a mans estimation be upon me, thirty shekels: he is not to be judged accor∣ding to that a hu•• his hand can attaine▪ but they take all that is found in his hand, and the rest, lyeth upon him as a debt, till he be rich, then he must give it. He that saith, Lot upon me be an estimation absolute, and 〈…〉〈…〉sseth it not &c. he is to be judged according to his ability as others that doe estimate. They that owe esti∣mations and prices, men may take pannes of them, and take of them by force so much as they have vowed: and are not bound to restore them their pawne by day or by night: And they may sell all that is sound to be theirs of unmoveable goodt and of moveable, of apparell, hous∣holdstuffe, servants and cattel; and make payment out of them all. But they may not sell his wives apparell, nor his childrens, &c. Maimony in Erachin. chap. 3. sect. 2. 3. &c. 14.

Vers. 9. a best] in Greeke, of the beasts whereof a [unspec 9] 〈◊〉〈◊〉 is offred, meaning of the bullock, sheep or goat unble mished; which he shall separate by a vow, as in vers. 2. all that he giveth] or, as the Greeke trans〈…〉〈…〉▪ whosoever giveth of these. shall bee holy] for the altar of the Lord: or the price thereof holy for the maintenance of the sanctuary. Thus the Hebrewes understand it; because they thinke that such beasts as were meet for the altar, might not be sanctified to any other use, then upon the altar: but if a man hath sanctified it for other use, then the price of it valued by the Priest, was for that other use, and the beast for the Altar. He that sanctifieth his beasts absolutely, or sanctifieth his goods absolutely, they provide that all perfect beasts meet to be offred on the altar, the males bee sold for Burnt-of∣frings and offred up for Burnt-offrings, and the females be sold and offred for Peace-offrings; and the prices fall to the maintenance of the Sanctuary; for that which is absolutely sanctified, is for the maintenance of (〈◊〉〈◊〉) house. And of this is that spoken in Lov. 27. 9. M〈…〉〈…〉 in Erachin, ch. 5. sect. 7.

Vers. 10. not alter] or, not scourse it, nor change it two words are use of one signification, to shew the weight of this law, whereby God forbiddeth and punisheth mens levity and inconstancy in ho∣ly things; whether these vowes here spoken of, or any other. The Hebrew canons say, Whosoever changeth, is to be beaten (by the Magistrate,) for every beast that he changeth, Lev. 27. 10. Maimony t••m. 3. in Temurah (or treat. of Change) ch. 1. sect. 1. or a bad for a good] Though a man would give a better then he had vowed, the Law suffereth him not to change. For (as the Hebrewes say) the na∣ture of man inolineth to increase his wealth, and to spare his goods, and though he have vowed and sanctified, 〈◊〉〈◊〉, may be he will turne and repent, and redeeme it for lesse then it is worth, &c. and when he cannot redeeme it, he will change it for a worse then it. And if hee 〈◊〉〈◊〉 have leave given him to change a bad for a good, 〈◊〉〈◊〉 would change a good for a bad, and say it is good. There∣fore the scripture absolutely forbiddeth him to change, and mulcteth him if he changeth, saying, Then it and the exchange thereof shall be holy, (l. ••v. 27. 10.) And all these things are to sul due his evill concupiscence, 〈◊〉〈◊〉 to rectifie his minde. And the many judgements the are in the Law, are no other them counsells from farre, from (God, who is great in counsel, to rectifie the know∣ledge and to direct all workes. And so hee saith, (in Prov. 22. 20. 21.) Have not I written unto thee ex∣cellent things, in counsels and knowledge: that I might make thee know the certainty of the words of truth, that thou mightest answer the words of truth, to them that send unto thee. Maim. in Temurah, chap. 4. sect. 13. if changing he shall change] that is, if at all, or any way he change. shall be holy] Hebrew, so all be holinesse: that is, both of them shall be the Lords, and neither of them his that through cove〈…〉〈…〉, leightnesse, or for any other respect changeth an hallowed thing. By the Hebrew canons, some changes stood in force, and of some there was a nullity. He that changeth his oblation, for a beast which is not his owne, it is no change: for no man can sanctifie a thing which is not his owne. Priests make no change of a Syn-offring, or of a Trespass∣offring: sor although they be theirs, yet have they no due unto them whiles they are alive; for they have no right to the flesh, till the blood be sprink∣led. Neither doe the Priests make charge of the

firstling, for though if be his due whiles it is alive, 〈◊〉〈◊〉 it is not his due from the beginning, for the beginning of it is in the house of Israel. But the owners that change the firstling all the while it is in their house, they make a change. And so a Priest that changeth a Firstling which is borne of his owne, (not a Firstling which he hath received of an Israelite) that is a change. The high Priests ram (Lev. 16.) maketh a change; but his bullocke maketh no change, though it be one of his owne: because his brethren the Priests have their atone∣ment by it, and so are as partners in it. Fowles, and Meat-offrings, make no change; for the law speak∣eth but of beasts. Hee that sanctifieth a beast that hath a fixed blemish, it maketh no change; but he that sanctifieth a beast that hath a transitorie ble∣mish, or sanctifieth a perfect beast, and afterward a fixed blemish commeth upon it; this maketh a change. Whether a man change a perfect beast for a blemished, or a blemished for a perfect, or change in Oxe for a sheepe, or a sheepe for an Oxe, or a sheepe for a goat, or goat for sheepe, or males for females, or females for males, or change one for an hundred, or an hundred for one, either at once, or one after another: this is a change, and he is to be beaten, according to the number of beasts which he hath changed. Change is, when the owner of an oblation saith of a beast of the common beasts which are his, This shall be for that; or, This shall be the exchange of that; This shall be for that Sin∣offring, or for that Burnt-offring; (having thus said) it is a change. The Law for the offring of ex∣changes is thus; The exchange of a Burnt-offring, shall be offered for a burnt-offring: and if the ex∣change of it be a female, it shall feed, till some ble∣mish fall on it, then it is sold, and a burnt-offring is brought with the price of it. The exchange of a Sin-offring, is to dye; of a Trespass-offring, is to feed till it be blemished, and the price they make a voluntary-offring. The exchange of Peace-of-frings, is as the Peace-offrings in all respects, &c. The exchange of the Firstling, is the Priests; and the exchange of the tithe beast, is the owners, &c. Maimony in Temurah, ch. 1. sect. 3 9. 14. and ch. 2. sect. 1. and ch. 3. 1. &c.

Vers. 11 uncleane beast] This may be taken gene∣rally [unspec 11] for all uncleane beasts which men did vow, except the dogge, the price whereof might not bee brought into the house of the Lord, for any vow, Deut. 23. 18. But the Hebrewes understand it al∣so of oxen, sheepe or goats, upon which are blemi∣shes, whereby they are become uncleane for the altas. He that sanctifieth a perfect beast for the altar, and there fall a blemish upon it, whereby it is disalled: lot this is estimated and redeemed. And of this it is said (in Lev. 27. 11.) AND IF ANY VNCLEANE BEAST, &c. and he is to bring with the price thereof another oblation like it, Maim. in Erachin, ch. 5. s. 11. But that other uncleane beasts might be sanctified also, they grant, Ibidem, s. 17. present the beast] or, make it stand, as vers. 8. Whosoever sanctifieth a beast, either cleane or uncleane, either of the holy things for (Gods) house, or holy for the altar, whereupon a ble∣mish is f〈…〉〈…〉, or which is perfect and meet to bee offred: it is necessary that it be presented in the Iudgement hall, Lev. 27. 11. Therefore ••f the beast dye, before it bee estimated and redeemed; they redeeme it not after it is dead, but doe bury it. But if hee sanctifie a staine, or a dead beast for the reparation of the sanctuary; lo•• that is redeemed as other moveable goods, Maimony, in Era∣chin, ch. 5. sect. 12.

Vers. 12. thy estimation ô Priest] The Greeke here [unspec 12] changeth the person, saying. As the Priest valueth it; likewise the Chaldee, According to the estimation of the Priest. This rate or value which the Priest set, was (as Sol. Iarchi here noteth,) for any other man that would come to buy it. But if the owner would redeeme it, the scripture layeth more upon him, to adde the fift part: and so for him that sanctifieth his house, or his field, or that would redeeme his second ••ithe; the owners are to adde a••••ist part, but not any other man.

Vers. 13. If redeeming he will redeeme it] that is, [unspec 13] will at all redeeme it, as repenting of his vow which he hath made, and will not have the beast sold, that the price thereof may be given to the Lord, but reserve it for his own use. the fift part] and the fift part which is added, loe it is as the holy thing it selfe, and there is one law for them (both.) Maimony in Erachin, chap. 7 sect. 〈◊〉〈◊〉. For abusing or p••rioyning holy things, the Law otherwhere commandeth a fift part to bee added besides the principall, as a mulct upon the offender for his fault, Levit. 5. 16. and 6. 4. 5. and 22. 14. so in this case of vowes, when hee that voweth will not stand to his pro∣mise, the Lord layeth on him this penaltie for his inconstancie and lightnesse of minde: that 〈◊〉〈◊〉 might learne to be faithfull and stable minded, in all things pertaining unto him and his service, though they proceeded at first from their owne voluntarie will. unto thy estimation] unto the value which thou the Priest hast set the beast a••••, by the estimation: or, unto the money which thou hast valued it at; as in v. 15. 19. So the owner was to give so much as any other man, and a fift part more.

V. 14. his house] and so by proportion, any other [unspec 14] of his moveable goods. He that sanctifieth his house, or his uncleane beast, or any other of his moveables; they are to be valued according to that they are worth, be they good or bad; and if he that sanctified them, he or his wife or his heyre will redeme them, hee is to adde a fift part &c. whether it be an house in a walled citie, or an house in a village, it may be redeemed alwayes, Mai∣mony in Erachin c. 5. s. 3. To sanctifie an house, was by vow, as if a man said, This house be holy unto the Lord, or any like words. so shall it stand] so shall the value be, neither lesse nor more. Onely the owner, if he will redeeme it, must give the fift part more them the value, ver. 15.

V. 15. the money] Hebrew, the silver of thy estima∣tion, [unspec 15] which the Greeke explaineth, the silver of the price, and the Chaldee, the silver of the estimation thereof, so in v. 19. From this word Silver, the He∣brewes say, Sanctified things might not bee redeemed with lands, or with servants, or with bills (of writing) but either with money, or other moveables that are like unto money. Maintony in Erachin ch. 7. sect. 1.

Ver. 16. field of his possession] which in vers. 22. is [unspec 16]

distinguished from a field of his owne buying; the field which commeth to a man by inheritance, that is called the field of his possession (or tenement,) saith Maimony in Erachin, chap. 4. sect. 1. to the seed therof] that is, the seed which is enough to sow the field. Not according to the worth of (the field) for whether the field were good or bad, the ransome of the holinesse thereof was alike. an Homer] the name of a measure, which contained ten Ephahs or bu∣shels, Ezek. 45. 11. The Greeke and Chaldee, translate it a Cor, and that was one with the Homer, Ezek. 45. 14. Of it there is mention in King. 4. 22. where King Solomons daily bread for his house, was thirtie Cors, of fine flowre, and three score Cors of meale, that is, three hundred Ephahs or bushels of flowre, and sixe hundred of meale. The Hebrewes likewise explaine it thus. The Homer is a Cor: and that is two Letheks [which Lethek is mentioned in Hos. 3. 2.] and the Lethek is fifteene Seahs [or pecks, whereof see Gen. 18. 6.] So the Homer is found to be thirtie Seahs which are ten Ephahs, every three Seahs an Ephah. Maim. in Erachin. ch. 4. sect. 4. By this we may understand that Iudgment threatned in Esay 5. 10. the seed of an Homer, shall yeeld an Ephah; where ten bushels are sowne, one bushell shall bee reaped. at fiftie shekels] that is, shall be esteem∣ed as 50 shekels, for 49. yeeres, to weet, from Iubi∣lee to Iubilee, and so the Hebrewes explaine it, E∣very place which is sit to have an Homer of barley sowne therein, &c. the estimation thereof is fifty shekels, for all the yeeres of the Iubilee; but the Iubilee yeere is none of the number. And whether he sanctifie the best field that is in all Israel, or the worst of all; the estima∣tion is this same. Maimony in Erachin chap. 4. sect. 2. This estimation God set for a field meet to bee sown; of which the Hebrewes say further, that if it were full of trees, though he expressed them not, yet hee, hath sanctified the trees also. If he sanctifie a field which is not fit to be sowne; they redeeme it according to the worth of it: and so if he sanctify the trees onely; they are redeemed by the worth of them: Ibidem, chap. 4. sect. 15. 16.

Vers. 17. to thy estimation] in Greeke and Chal∣dee, [unspec 17] to the estimation thereof, meaning the fiftie she∣kels before mentioned.

Ver. 18. abated] or diminished from thy estimation, [unspec 18] which the Greeke and Chaldee expound, from the estimation (or value) thereof. As, if a man sanctifie the field of his possession, when there remaine eight yeeres to the Iubilee, besides the yeere of Iubilee, which is none of the reckning, who so will redeeme it, must give for the seed of every, Homer of barley, eight shekels, and eight halfe Ge∣rahs (which the Rabbines call Pundions.) And if the owner▪ will redeeme it, they must give ten shekels, and ten halfe Gerahs, for they must adde a fift part, v. 19. Thus the Hebrewes open it, in Era∣chin, ch. 4. l. 5. And Iarchi (on Lev. 27.) saith: A place (to be ••owne with) an Homer of barley, is at 50. she∣kels, so the scripture determineth, when a man com∣meth to redeeme it from the beginning of a Iubilee, (which was every fiftieth yeere:) but if he came to redeeme it in the midst of a Iubilee, he gave according to the reckning, a shekel and an halfe Gerah for a yeere, be∣cause there is no sanctifying, but according to the court of the yeeres of the Iubile, for if it be redeemed, it is wel•• if not, the Treasurer selleth it for this price to another, and it remaineth in the hand of the buyer untill the Iu∣bilee, as all other fields that are sold &c. Of those sales till the Iubilee, see Lev. 25. yeeres that re〈…〉〈…〉 he saith not yeere, but yeeres: whereupon they say, if there remaine but a yeere, he may not give a shekel to redeeme it, it is not redeemed by abating of money, but two yeeres or more before the Iubile. Maimony in Era∣chin, chap. 4. sect. 7.

Vers. 19. that sanctified it] The Hebrewes say, [unspec] if either he himselfe, or his wife, or any of his ••eyres, will redeeme it, they are to adde the fift part thereto: Maimony in Erachin, c. 4. s. 5. The reason why the owners were to pay more then other men, when they redeemed their lād, seemeth to be in mistake of their lightnesse, (as before is noted,) for that they would vow a thing to God, and so soone change their mindes, as to get it againe into their owne hand: for all rashnesse and levitie in vowes, is blamed, Eccles. 5. 2. 4. 5. shall stand unto him that is, be his, and so continue assured: the Greeke translateth, shall bee to him. If hee that sanctified it, hath redeemed it, before the Iubile come, then it retur∣neth to the owner: and the estimation which he hath gi∣ven, falleth to the maintenance of the Sanctuary, as is a∣foresaid. Likewise if the son of him that sanctified it, hath redeemed it, it returneth to his father at the Iubi∣le. But if his daughter, or some other of his kinne, or a stranger hath redeemed it: then if he that sanctified it, redeeme it againe out of their hand, it returneth to him for ever: but if he redeeme it not out of their hand, but the Iubile come, whiles it is under the hand of the daughter, or other of the kinred, or of the stranger; then it goeth out as a sanctified thing, and never retur∣neth to the owner therof, but is a possessiō for the Prie〈…〉〈…〉 v. 21. And the Priests need not give the price of it, be∣cause it is already redeemed, and the estimation is recei∣ved of another; but it returneth to the Priests, 〈◊〉〈◊〉 they were the owners. Provided, that it be an Israe〈…〉〈…〉 but if a Priest or Levite sanctified it, hee may rede〈…〉〈…〉 it at any time, though after the Iubile is gone over 〈◊〉〈◊〉, Lev. 25. 32. 34. Maim. in Erachin, c. 4. s. 20. 21.

V. 20. or if he have sold] Hebrew, and if, &c: b••t [unspec] (as Chazkuni here observeth) there is many an A〈…〉〈…〉 instead of Or. The Hebrewes (as Sol. Iarchi on this place) understand this He have sold, to be meane 〈◊〉〈◊〉 of the owner (who having sanctified it, could not then sell it,) but of the Treasurer which in the Sanctuary hath the disposing of such sanctified things.

V. 21. when it goeth out] out of the hand of him that [unspec] bought it of the Treasurer; as other fields that goe out of the hands of those that bought them, at the Iubile: saith Sol. Iarchi. holy] Hebrew holinesse; that is, an holy field: so in v. 23. a field devoted] He∣brew, a field of devotion, or of separation, as the Greek translateth it, a separated land; see after on v. 28. the Priests] but, as the Hebrewes write, not with∣out paying for it to the Lord, to whom it was vow∣ed. He that sanctifieth a field of his possession, and th•• Iubilee come, and he hath not redeemed it, but it still re∣maineth sanctified; the Priests doe give the price of it,

and it is a possession unto them: because no holy thing goeth out without redemption. And that price, falleth to be holy, for the maintenance of the Sanctuarie. Mai∣mony in Erachin, ch. 4. s. 19. But if it had beene re∣deemed before by another, they had it free, as is noted on v. 20. Now what Priests should have the field, is shewed thus: When a field goeth out to the Priests in the Iubilee, it shall bee given to the Priests that are in the Ward (or course of ministration) wherein the Iubilee falleth. And if the beginning of the yeere of Iubilee be on a Sabbath when one ward goeth out. & another commeth in: it shall bee given to the ward that goeth out. Ibidem in Erachin, ch. 4. sect. 24. Of these wards or courses, see 1 Chron. 24.

Vers. 22. of his owne buying] not left him by in∣heritance from his ancestors: and therefore was [unspec] not his, but farmed by him for terme of yeeres, till the Iubile. of the field] that is, of the fields, or land: for the word field is used for an whole coun∣try, Gen. 14. 7.

V. 23. the tribute] or, the summe, called by the Gr. and Chaldee, the tribute of the value therof so much as he was to give as a tribute to the Lord, accor∣ding as the priest valued it. And hee valued not the land, but the fruits or revenue, according to the number of yeers: for he that bought it, had no po∣wer to sanctifie save the fruits which he had in it, untill the Iubilee, saith Chazkuni. This redemption of purchased or farmed land, differed from the re∣demption of inheritances aforesaid, thus; They set it at a price, looking how much it was worth untill the Iubile; and who so would, redeemed it. And if hee that sanctified it did redeeme it, hee added not the fift part thereof unto it, for the maintenance of the Sanctuary, as in other estimations and prices (he did, v. 19.) And when the Iubile commeth, it returneth to the first ow∣ner that sold it, &c. And it goeth not out to the Priests, because no man can sanctifie a thing which is not his owne, Maim. in Erachin, ch. 4. s. 26. And wee have beene taught in Lev. 25. that Israelites lands could not be sold properly, but let out till the Iubilee; their sales, were but leases for 〈◊〉〈◊〉 me of yeeres. thine estimation] the Greeke and Chaldee ex∣pound it, the estimation (or value) thereof. in that day] and in that place, when and where the thing is estimated. Hereupon th••y say, that if any man pleaded, this thing would be wor••h more af∣ter such a time, or in such a place, whereas now or here it is worth little, they harkned not unto him, but sold every thing in the place thereof, and in the time thereof, whensoever it was. Excepting lands, for they cryed the sale of them sixtie dayes together, morning and evening, and afterward sold them. Maim. 〈◊〉〈◊〉 Erachin, ch. 3. sect. 19. 20. an holy thing▪ ••r, estimation of holinesse.

Ver. 24. the possession] or, the inheritance of the land; that is, the first owner; according to the law [unspec] in Lev. 25. And this though it had gone through many hands. If (a man) sold is field to the first, and the first sold it to the second, and the second to the third, though it were to a hūdred one after another ••n the yeer of Iubilee, it shall returne to the first owner, Lev. 27. 24: Maim. in Iobel, c. 11. s. 15. So the Priests had not this land at the Iubilee, as they had the former, in vers. 21.

V. 25. all 〈◊〉〈◊〉 estimation] Greeke, every valuation. [unspec 25] of the Sanctuary] Hebrew of sanctity or holiness; which the Greeke translateth holy weights: as the Hebrew Shekel properly signifieth a weight: and in Israel, they used to pay their money by weight; as, I weighed him the money, seventeen shekels of silver, &c. and I weighed him the money in the ballances: Ier. 32 9. 10. twentie Gerahs] The holy shekel was the weight of 32••. barley cornes, of pure silver. The Gerah (called of the Hebrew Doctors Megnah) weighed sixteene barley cornes. Vnder the second Temple, they added to the Shekel, and made it the weight of a Selangh, which weighed 384. bar∣ley graines, as witnesseth Maim. tom. 1. in shekels, ch. 1. l. 2. 3. See the annotations on Gen. 20. 16. and Exodus 30. 13. But Ezekiel in the captivity pro∣phesied to those that returned, and that should see the City and Temple of Christ, The shekel shall be twentie Gerahs, Ezek. 45. 12. that all corruption in the holy weights should be done away; and spiri∣tually, the ancient truth in religion restored.

Ver. 26. But the firstling] the Greeke ••ranslateth, [unspec 26] And every firstborne, (or firstling,) which shall be born among thy beasts, shall be the Lords; and 〈…〉〈…〉ne shall san∣ctify it. Because the firstborne were already sanc∣tified by the Law, Exod. 13. 2. 12. and w••re 〈◊〉〈◊〉 Lords; therefore they could not by any man bee sanctified or consecrated by vow, because a m••n cannot sanctifie that which is not his own. Wher∣upon the Hebrewes have these rules; No man may sanctify a thing which is not his owne. If he devote his sonne, or his daughter, or his servant, or a field that he hath bought, [for no field was a mans owne, but by inheritance;] loe they are not devoted: for a man can∣not sanctify a thing, the body whereof is not his owne. Neither can a man sanctify a thing which is not in his owne power; as if he have left in another mans hand a thing to keepe, and he which had it to keepe denyeth it; the owner cannot sanctify it. But if he deny it not, it is in the owners power, &c. Maim. in Erachin, chap. 6. sect. 21. 22. So because the Law in Levit. 25. 39. &c. forbiddeth the Hebrewes to bee sold for ser∣vants or slaves, a man could no otherwise devote or sanctifie himselfe, then to pay his valuation or price. And this the Hebrew canons also do averre; He that sanctifieth himselfe, sanctifieth nothing but his price; and he is bound to give the price of himselfe; and it is lawfull for him to doe (his businesse) and to eate, for loe he hath not sanctified his body, as a servant. Maim. ibidem sect. 20. or sheepe] or goat, for that also is implyed in the originall word, Exod. 12. 3. 5.

V. 27. of an uncleane beast] the Greeke translateth [unspec 27] plurally, of uncleane beasts. Iarchi expoundeth this of such uncleane beasts as were spoken of in v. 11. which a man sanctified unto the reparation of the san∣ctuary. to thine estimation] the Greeke and Chaldee translate, the estimation (or value) thereof. So after, and usually in this chapter.

Vers. 28. devoted thing] in Hebrew Cherem, in [unspec 28] Greeke Anathema: which word Luke useth in Greeke for the gifts wherewith the Temple was adorned, Luk. 21. 5. It meaneth things devoted, dedicated, and separated from common use to God. And often this Cherem is used for destroy∣ing

a thing utterly as accursed, Exod. 22. 20. Deut. 7. 2. and 20. 17. and for forfeiting or confiscation of goods, Ezra 10 8. Here and in Num. 18. and other where it is put for devoted things, wholly given unto God. There is also a difference betweene the estimations forementioned, and the devoted things, as the Hebrewes observe: that the estimati∣ons are determined (or set) by the Law, but the devo∣ted things are not. Maim. in Erachin, c. 1. s. 23. Like∣wise of devoted things (they say) some were the Lords, some the Priests, Num. 18. 14. He that saith, This be a devoted thing to the maintenance of the san∣ctuary, or devoted unto God, &c. it falleth to the main∣tenance of the Sanctuary: but if he saith, Devoted ab∣solutely, then it is the Priests; for absolute devoted things are for the Priests, Numb. 18. 14. What differ the devoted things of the priests, from the devoted things of God? Gods devoted things are holy, and may be redeemed by the worth of them, and the price falleth to the maintenance of the Sanctuary, and the goods themselves goe out for common (or prophane) things. But the things devoted for the priests, may never be re∣deemed, but are given to the Priest as an heave-offring. And of the thing devoted for the Priests, hee saith (in Levit. 27. 28.) IT SHALL NOT BE SOLD, NOR REDEEMED: not sold to another, nor redee∣med by the owners. Maim. in Erachin, ch. 6. sect. 1. 4. Howbeit, this difference appeareth not by the Law of God, which speaketh of all devote things in generall. of all that he hath] Hereupon they say, A man may devote of his herd, and of his flocke, and of his servants that are Canaanites, and of the field of his possession: but not devote all his beasts, or all his servants, or all his fields, or all the move∣able goods that he hath; for it is written, OF ALL THAT HE HATH. But if hee doe devote all his goods, loe they are devoted; whether hee have devoted them for the priests, or for the maintenance of the Sanc∣tuary. And who so devoteth or sanctifieth all his goods, they take all that he hath, even to the Phylacteries that are on his head, &c. Maim. in Erachia, c. 6. sect. 2. 3. And againe, Let a man never sanctifie or devote all his goods: for he that so doth, transgresseth against the meaning of this Scripture, which saith, OF ALL THAT HE HATH; and not, All that hee hath. Neither is this pietie, but folly; for loe hee wasteth all his substance, when he hath need of the creatures, &c. Of the sacrifices which a man is bound to bring, loe the Law sp••reth his goods, and saith that he shall bring ac∣cording to the tribute of his hand, Deut. 16. 10. how much more in things which a man is not bound unto but in respect of his vow; that he should not vow, but as is meet for him, as it is written (in Deu••. 16. 17.) E∣very man according to the gift of his hand; according to the blessing of the LORD thy God, which hee hath given thee. Maim. in Erachin, ch. 8. s. 13. of a man] as of his slaves, which were his to ••el, or give, or devote, as his beasts; because they were his owne. And thus Sol. larchi here expoundeth it, as if he devote his menservants or woman-servants that are Canaanites. holy of holies] Hebrew, holinesse of holinesses, that is, most holy, meaning in respect of him that devoted them; but the Priests which in∣joyed them, used them as their common goods; as the Hebrewes say, At the time when he 〈◊〉〈◊〉 〈…〉〈…〉∣voted things for the Priests, so long as they are in 〈◊〉〈◊〉 owners house, loe they are holy in all respects, Lev. 27. 28. when he hath given them to the Priest, then they are as common things in all respects; as it is said Num. 18. 14. Every thing devoted in Israel, shal•• be thine. Maim. in Erachin, ch. 6. sect. 5.

V. 29. None devoted shall] or, Any devoted thing [unspec] shall not, Some understand this of beasts, devoted by men: but it seemeth rather to be spoken of men (as in the former verse,) which were devoted un∣to death. Which was not only done by God, as when he devoted Iericho, Ios. 6. 17. & the Amale∣kites, Deut. 25. 19. 1 Sam. 15. 3. and other the like; but by men, as in speciall vowes, Num. 21. 2. 3. o•• when they were adjudged to death for sin, Exod. 22. 20. And to this latter, the Hebrewes do ap∣ply this law, saying; Who so hath his judgement de∣creed by the Magistrates of Israel, that he is to be k〈…〉〈…〉ed for his transgression committed; if another doe estimate him, or that he estimateth himselfe, or saith; My price be upon me, or another saith, the price of this man bee upon me; he is not bound (to give) any thing; for this is as a dead man; and there is no valuation or price of the dead. And of this it is said (in Lev. 27. 29) None devoted which shall be devoted, of man, shall ••e re〈…〉〈…〉∣med: as if he should say, there is no redemption 〈◊〉〈◊〉 him, but as a dead man. Maim in Erachin, ch. 1. s. 13. The like exposition is given by Sol. Iarchi, Chaz∣kuni, and others. shall be redeemed] A devote∣ment, was more then a simple vow, whereof there might be redemption, but things devoted had no redemption. And as all vowes were to tend un••o the honour of God, and strengthning of mens faith, with manifestation of their thankfulnesse: so the not redeeming of any thing devoted by vow; nor of other single vowes, without a 〈◊〉〈◊〉 on him that vowed and afterward would redeeme it, was to teach men constancy in all good purpo∣ses and words. For if a man had but sworne to h••s neighbour, though it were to his owne hinde∣rance, he might not change; Psal. 15 4. how much lesse might hee change his solemne promise un〈…〉〈…〉 the Lord: who recompenseth abundantly 〈◊〉〈◊〉 worldly losses, with heavenly blessings; and 〈◊〉〈◊〉 addeth earthly to them also: Mar. 10. 29. 30. P〈…〉〈…〉∣verbes 3. 9. 10.

V. 30. All the tithe] There are two s••••ts of 〈◊〉〈◊〉 in the Law: the first which (after the payment of the first fruits) was given to the Levites, Num. 18. 21. the second which (after the payment of the former tithe) was separated and caried up to I〈…〉〈…〉∣salem, and there eaten by the owners, Deut. 1••. 6. 7. 11. and 14. 22. 23. which second tithe every third yeere, was given to the poore, Deut. 14. 28. 29. The Hebrewes understand this Law, not 〈◊〉〈◊〉 the first tithe, but of the second, thus they write: after that they have separated the great heave-offring they separate one of ten out of that which is left 〈◊〉〈◊〉 is called the first tithe; and of it is spoken in Numb. 18. And this tithe is for the Levites both males and 〈…〉〈…〉∣males, Num. 18. 20. 21. The first tithe may law〈…〉〈…〉 be eaten of (common) Israelites, and a man may 〈◊〉〈◊〉 thereof in his uncleannes, for there is no holinesse in 〈◊〉〈◊〉

〈◊〉〈◊〉. And wheresoever any holinesse is spoken of tithes, or redemption of them, it is not (meant) but of the second tithe. And they count the first tithes as common things, because it is said (in Num. 18. 27.) And this heave-of∣fring shall bee reckoned unto you, as though it were the corne of the threshing-floore, &c. as the corne-floore & wine-presse are common things, so is the first tithe. Maim. tom. 3. treat. of Tithes, ch. 1. s. 1. 2. of the tree] that is, of all trees, whose fruit was mans meat: and all manner of herb••s: Luk. 11. 42. The He∣brewes say, All meat of man which is kept, whose growth (or nourishment) is out of the ground, oweth an heave-offring. And wee are commanded to separate thereof, the first fruits for the Priest; Deut. 18. 4. As corne and wine and oile (mentioned in Deut. 18 4.) are mans meat, and grow out of the earth, and have owners, as it is said, THY CORNE; so all that is like unto them, oweth an heave-offring, and also the tithes. Vet∣ches, though they be not mans meat, forasmuch as they eate them in yeers of famine; they owe an heave offring and tithes, &c. Garden seeds which are not eaten. as Rape seed, Radish seed, Onion seed and the like are free from the heave offrings, and from tithes, because they are not mans meat: but the seeds of the green-herbe, 〈◊〉〈◊〉 them. Herbes, though they be mans meat, owe not the tithes, save by the doctrine of the Scribes, &c. Maim. tom. 3. in Trumoth c 2. s. 1. 2. 3 6. Whatsoever is free from the first tithe, is free from the second, and from the tithe of the poore: and whatsoever oweth the first, oweth both the other. M••im. treat of the second 〈◊〉〈◊〉 the, ch. 1. sect. 12. holinesse] in Greek, an holy thing. Therefore the second tithe might not bee eaten, save before the Lord, in the place which hee should choose: Deut. 12. 5. 6. 7. 17. neither might it be eaten by any uncleane, Deut. 26. 12. 14. But the first tithe, and the tenth of it, (which was gi∣ven to the Priests) might bee eaten in every place, Numb. 18. 31.

Vers. 31. will redeeme] to weet, for himselfe and [unspec 31] his owne private use: for if he dwelt far from the place which God had chosen, he might turne his tithe fruits into money, and goe up therewith, Deut. 14. 23. 24. 25. so if they were uncleane, they were to be redeemed; but the fift part was added by such as would redeeme their owne tithe for their own use. So the Hebrew doctor•• say, He that redeemeth his tithe for himselfe, whether it be his owne, or falne to him by inheritance, &c. must adde the fift part thereto: if it be worth foure, he must give fiue, Lev. 27. 31. If he 〈◊〉〈◊〉 redeemed his 〈◊〉〈◊〉 fruits, and added a fift part; and would againe redeeme their redemption for himselfe the second time, hee is to adde a second fift part for the principall onely, and not adde a fift part for the fift part. But all tithe which he redeemeth not of his owne, he ad∣deth not a fift part. Maimony treat. of the Second tithe. ch. 5. sect. 1. 3. 4.

Ver. 32. the herd or of the flock] The Hebrewes [unspec 32] understand this law of these onely, saying: We are commanded to separate one of ten of all cleane beasts which are borne unto men every yeere: and this com∣mandement is not in use, but for the herd and the flocke 〈◊〉〈◊〉 〈…〉〈…〉. The tithe beast is to be payed of com∣mon things, 〈◊〉〈◊〉 not of things sanctified: and it is due, both within the land, and without the land. All are 〈◊〉〈◊〉 to give the tithe beast; Priests, Levites, and Isra∣elites. And the Law for the tithe beast is, that it be kil∣led in the court (of the Sanctuarie,) & the blood sprink∣led (on the altar,) and the fat burned; and the rest of the flesh is eaten by the owners in Ierusalem, as the other leight holy things, and the Priests have nothing thereof, but it is all for the owners, as the Paschal lamb. And if it be a blemished beast, whether a blemish hath befal•••• it (after,) or that hee separated it at first with a blemish thereon; then it is to be eaten in any place. Maim tom. 3. in Becoroth (or treat. of Firstborne,) ch. 6. s. 1. 2. 3. 4. By payment of the tenth Beast unto the Lord, the people acknowledged their subjection and thank∣fulnesse unto him; for the giving of tithes was a signe of subjection, as the Apostle sheweth in He∣brewes 7. And as the giving of the Firstborne, was a thankfull acknowledgement that the begin∣ning of all propagation & increase was from God, without whose blessings all creatures are barren and fruitlesse, Gen. 1. so the giving of the tenthe, was a like acknowledgement, that his blessing made them plenteous in the fruit of their ca••tel, and other substance, Deut. 28. 11. Gen. 31. 8. 9. Psal. 144. 13. for ten is often used to sign••fie many: as is noted on Gen. 31. 7. and Levit. 26. 26. And God it is that promised, I will sow the house of Israel, and the house of Iudah, with the s••ed of man, and with the seed of beast, Ier. 31. 27. that passeth under the rod] this sheweth the manner of tithing not to be at the will of man, but as the beasts of their owne accord went out of the solde or bawne. The Hebrewes declare it thus; Who so hath ten lambes, and separateth one of them for a tithe, or hath an hun∣dred, and separateth ten for tithe, these are no tiths: but thus he must doe: He is to gather all 〈◊〉〈◊〉 Lambes, or all his calves into the fold; and make there to a little doore, so that two may not goe out ut once. And their dam••, must stand with out; and as they 〈◊〉〈◊〉 or bel••ow and the yong ones heare their voice, they goe out of the fold to meet them; as it is said, THAT PASSETH VN∣DER THE ROD, (Lev. 27. 32.) it must passe of it selfe, and not be caried out by his hand. And as they come out of the fold one after another, he beginneth and counteth them with a rod, one, two, three, foure, &c. and the tenth that commeth out, whether it be 〈◊◊〉〈◊◊〉 female, perfect or blemished, hee marketh it with a red marke, and saith this is the 〈◊〉〈◊〉. Hee needeth not ga∣ther all his beasts which are borne to him, into one fold together, but every flocke by it selfe. They may not tithe of the sheepe for the bullocks, no•• of the bul〈…〉〈…〉 for the sheepe, but they may tithe of the sheepe for the goats, and of the goats for the sheep for (Tson) the flock, comprehē∣deth them both. They may not tithe them that are born this yeere, from them that are borne in another yeere; even as they may not tithe of the seed of the land, of the new for the old, or of the old for the new. All that are borne in the first of T••••ri (September) untill the 29. of El•••• August) are alike, and they may tithe of the one for the other. If five lambs be borne the 29. day of Au∣gust, and five the first of September, they are not alike (or matches.) If a lamb bring forth a yong within her yeere, then shee and her yong are put into the fold toge∣ther to be tithed. Maim. in Becoroth, ch. 7. s. 1. 5. The tithes (as also the First fruits) in Israel, which the

Lord sanctified to himselfe; besides their use for his honour, the sustentation of his ministers, and the poore; had also a further signification of Gods elect people, whom hee sanctifieth and reserveth unto himselfe for salvation, as the tithes and first fruits of his creatures, Esay 6. 13. Ier. 2. 3. Iam. 1. 18. Heb. 12. 23. Rev. 14. 4.

Vers. 33. He shall not search] the Greeke transla∣teth, [unspec 33] Thou shalt not change them, a good for a bad, or a bad for a good. the change thereof] that is, the beast put in the place thereof. not be redeemed] under this, the Hebrewes understand also a pro∣hibition to sell it, if it were unblemished: as Mai∣mony in Becoroth, c. 6. s. 5. &c. saith, It is unlawfull to sell the tithe beast if it be perfect (without blemish:) for it is said, It shall not bee redeemed. Wee have beene taught, that this is also a prohibition to sell it. And it seemeth unto me, that be thas selleth his tithe, doth no∣thing, [his sale is of no force:] neither shall the buyer receive it. By the doctrine of our Scribes, it is unlaw∣full to sell the blemished tithe, yea though it bee slaine. But if a blemished tithe beast be slaine, it is lawfull to ••ell the fat, synewes, skin, or bones thereof; and they have forbidden nothing to bee sold but the flesh onely. T〈…〉〈…〉 tithes in Israel being thus sanctified by the com∣mandement of God, unto his honour, the mainte∣nance of his ministers, and reliefe of his poore people; it taught them, and teacheth us, to honou•• the Lord with our substance, Prov. 3. 9. acknow∣ledging him to bee the author of all our increase and store, Deut. 8. 13. 18. Hos. 2. 8. to honour his ministers, and to communicate unto them in 〈◊〉〈◊〉 good things, 1 Tim. 5. 17. 18. Galat. 6. 6. that they which sow unto us spirituall things, should reape our carnall things, 1 Cor. 9. 11. and to give almes of such things as wee have, that all things may bee cleane unto us, Luk. 11. 41. yea even to se〈…〉〈…〉 that we have, and give almes; to provide our selves bagges which waxe not old, a treasure in the heaven: that faileth not, Luk. 12. 33. And as we beleeve that the purpose of God towards us, in his election of grace, standeth firme, and unchangeable; and hee loveth us unto the end, Rom. 9. 11. Ioh. 13. 1. so ought our love againe unto him and his to be con∣stant for ever: and with purpose of heart, we should cleave unto the Lord, Act. 11. 23.

HEB. 7. 11. 12.

If perfection were by the Leviticall Priesthood, (for under it the people received the Law:) what further need was there, that another Priest should rise, after the order of Melchisedek, and not be called after the order of Aaron? For the Priesthood being changed, there is made of necessitie a change also of the Law.

HEB. 8. 1. 2.

We have such an high Priest, who is set on the right hand of the throne of the Maje∣stie in the heavens: a minister of the Holies, and of the true Tabernacle, which the Lord pitched, and not man.

HEB. 9. 28.

Christ was once offred, to beare the sinnes of many: and unto them that looke for him, shall he appeare the second time without Sinne, unto salvation.