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THE sonnes of Iehovah] or, sonnes to Iehovah: [unspec 1] the Chaldee translateth, sonnes before the Lord. Vnder the name sonnes, hee implieth daughters also, as is expressed in Deut. 32. 19. 2 Cor. 6. 18. Moses here entreth into precepts concer∣ning
the communion of the Saints among them∣selves, which should bee holy; who, as they must abstaine from false gods, so from communi∣on in the rites and ordinances of religion, with the children of such. Christ is the Sonne of God in nature, the Sonne of his love, Coless. 1. 13. Wee in Christ are the sonnes of God by adoption, Rom. 8. 15. by faith in Christ, Gal. 3. 26. So many as are led by the Spirit of God, Rom. 8. 14. and are made partakers of his love, as it is written, Behold what manner of love the Father hath bestowed upon us, that wee should bee called the children of God, 1 Ioh. 3. 1. not cut your selves] as was the manner of the heathens, especially in their sorrow, 1 King. 18. 28. Ier. 41. 5. and in particular, when their friends died, Ier. 16. 6. which thing is chiefly intended here. The Chaldee translateth, yee shall not make a tumult. Because they are the children of God, ther∣fore they must walke in his feare, 1 Pet. 1. 17. and purifie themselves, even as he is pure, 1 Ioh. 3. 3. and beare all accidents and afflictions that come upon them, patiently; and forsake all heathenish customes, and not hurt their owne bodies, which are the Temples of the holy Ghost, 1 Cor. 6. 19. See the notes on Levit. 19. 28. The Hebrewes say, that Gedidah, the cutting here spoken of, and Seri∣tah, the incision, in Levit. 19. 28. are one thing: and hee that cutteth himselfe for the dead, whether it be an incision with his hand, or an incision with an instrument, he is to be beaten. Maimony treat. of ido∣latry, chap. 12. sect. 13. put baldnesse] that is, make your selves bald, by shaving or plucking off the haire; which also they used in mourning for the dead, Ezek. 7. 18. and 27. 31. Ier. 16. 6. and 48. 37. See also Levit. 21. 5. and 19. 27. be∣tweene your eies] that is, on the fore-part of your head: as the Phylacteries which were to be between their eies, were worne on their heads, as is noted on Exod. 13. 9. 16. And in Levit. 21. 5. it is writ∣ten, They shall not make baldnesse upon their head. for the dead] this is an explanation of that which elsewhere he saith, for a soule, Levit. 19. 28. and 21. 1. The Hebrewes here say, If your father dye, yee shall not cut your selves, nor make you bald nor sorrow more than is meet; for you are not father∣lesse, because you have a father who is great, living, and permanent, even the holy blessed God. But an Infidell, when his father dieth, hath no father that can help him in time of need; for his father which is left him is of wood, & his mother of stone; as it is written, saying to a stocke. Thou art my father, & to a stone, Thou hast brought me forth, (Ier. 2. 27.) therfore they weepe & cut themselves, & make them bald. And fur∣ther, because thou art an holy people, therefore thou maiest not deforme thy selfe (or make thee ill-favou∣red.) Chazkuni on Deut. 14. Yea, even the wise among the heathens themselves, blamed this folly in men, that mangled their bodies for the dead, calling them Varia & detestabilia generalugendi, pe∣dores, muliebres lacerationes genarum, pectoris, foe∣morum, capitis percussiones. Cicer. Tusc. quaest. l. 3.
Vers. 2. of peculiar treasure] in Greeke, a pecu∣liar people; in Chaldee, abeloved people: see the an∣notations [unspec 2] on Exod. 19. 5.
Vers. 3. any abomination] This Sol. Iarchi, and [unspec 3] the Thargum called Ionathans, well explaine, any thing that I have made abominable to you, (or, put farre from you.) For every creature of God is good, 1 Tim. 4. 4. and there is nothing common (or un∣cleane) of it selfe, Rom. 14. 14. but by the ordi∣nance of God, certaine creatures, meats and drinks were made uncleane unto the Iewes, yet not for ever, but imposed upon them untill the time of reformation, Heb. 9. 10. And this law taught them holinesse, in abstaining from the impure commu∣nion with the wicked, Act. 10. 13. 17. 20, 28. See the annotations on Levit. 11. The Hebrewes saw this mysterie; for Baal Hatturim on this place noteth, Next unto these words, For thou art an holy people, &c. he saith, Thou shalt not eat any abomina∣tion; meaning, that they should not be commixed 〈◊〉〈◊〉 infidels, for infidels are like unto beasts.
Vers. 4. Kid of goats] or, the lambe of goats: the [unspec 4] Hebrew Seh, is either a young sheepe, or a young goat, as Exod. 12. 4, 5. and by naming the Lambe, he meaneth all the breed of these beasts, young or old; as the sonne of man, is used for any man gene∣rally, old or young, Psal. 144. 3. Iob 25. 6.
Vers. 5. Hart] in Hebrew, Ajal, a wilde beast [unspec 5] well knowne, whose female is called an H••••de, Gen. 49. 21. light of foot, 2 Sam. 22. 34. bringing forth her young with great sorrow, Iob 39. 1, 2, 3. Such were meat at Solomons table, 1 King. 4. 23. Roe-buck] in Hebr. Tsebi, of the pleasa〈…〉〈…〉le or beauty of this beast; in Chaldee, Ta••ja; in Greeke, Dorkas: (whereupon the woman named in Syriak, Tabitha, Act. 9. 36. is by interpretation, Dorkas; in English, a Roe:) this beast is very swift, 2 Sam. 2. 18. 1 Chron. 12. 8. Song 8. 14. eaten also a•• So∣lomons table, 1 King. 4. 23. Fallow-d••ere] or, Wilde-oxe. Bugle, or Buffel: in Hebr. Iachmer, (a word not found but here, and in 1 King. 4. 23.) the Greeke translateth it, Boubalos, that is, the Buffe, Buffel, or Wilde-oxe, which somewhat resem∣bleth our common Oxe, but is of another kinde, bigger, black, and more fierce. The Chaldee and Arabik retaine the Hebrew name, Iachmura, which some Hebrews say, is a beast like unto a great goat. Some late Expositors make it a beast like an Asse; as an Asse in Hebr. is called Chamor. Wild-goat] in Hebr. Acco, a word not found but in this one place: of it some thinke the Latine Alce (by putting in the letter l) is derived, which we call the Elch; a beast somewhat like a Fallow-deere. The Greeke transla∣teth it Tragelaphos, that is, a Goat-hart, which is in part like a Goat and an Hart: such are found in A∣rabia. The best Hebrew expositors say, it is the wild-goat, or rock-goat, so named of climing the rocks. It is a beast of another kind than the common goat; for be it wild or tame, the beast is the same. Py∣garg] so the Greeke and old Latine version translate the Hebrew Dishon, here onely used: which the Chaldee calleth Rema, of highnesse. The Py∣garg is a wilde beast like a fallow deere, or Roe∣buoke. Wild-oxe] or, Wild-bull: so both On∣kelos and Ionathan, the Chaldee paraphrasts, doe translate the Hebrew Teo, used onely here, and in Esai. 51. 20. where it is called T〈…〉〈…〉
The Greeke translateth it. Oryx, which is a beast like a Goat. The Arabike nameth it Tajetal. Chamois] this name is borrowed of the French, as being a beast like a wild Goat. The Hebrew name is Zemer, the Arabik Zirapha; both have the signification of cutting. The Greeke translateth it Camelopardalis, which is a word compounded of the Camel and the Pantheresse. The Chaldee cal∣leth it Ditsa, which is a kinde of Roe. These seven sorts of beasts, and three of cattell, are all to be un∣derstood of severall kindes, (as the Scripture gi∣veth them every one a severall name) and are not to bee distinguished by their wildnesse, or tame∣nesse, but by their different nature; for as the He∣brewes say, the wild Oxe, and the (Oxe) fatted in the stall, these are of the kinde of the Oxe. Maimony treat, of forbidden meats, ch. 1. sect. 8. And the Scripture confirmeth this, as when he saith of Da∣vid, He sacrificed oxen and fatlings, 2 Sam. 6. 13. that is, oxen fed in the pastures, and fatted in the stall. Moreover they say, that there are no other cattel, or beasts in the world, lawfull to be eaten, save these ten kindes, rehearsed in the Law; they and the kindes of them, as is noted on Levit. 14. 3. And further, they have this saying, Though all these (ten kindes) are lawfull to be eaten; yet wee must put a difference betweene the cleane cattell, and the clean beasts. For the beasts, their fat is lawfull (to bee eaten) and their bloud must bee covered: [Levit. 17. 13.] but cleane cattell, their fat is unlawfull to bee eaten, [Levit. 7. 23.] and there is no charge to cover their bloud. Maimony treat. of forbidden meats, chap. 1. sect. 9.
Vers. 6. that cheweth] understand, and that [unspec 6] cheweth, (as the Greeke addeth the word and) for it must doe both, else it was not cleane. And here, because the former beasts may bee unknowne by their names, (as is to be seene by the variety of in∣terpretations) God giveth two generall signes to know a cleane beast by, the parting of the hoofe in twaine, and the chewing of the cud; of which, see the annotations on Levit. 11. 3.
Vers. 7. Camel] of this and the rest that fol∣low, [unspec 7] see the notes on Levit. 11. 4.—7. and of the exception how in cases of necessity uncleane meats might bee eaten, it is there spoken. they chew] or every of them cheweth.
Vers. 9. in the waters] whether in the seas, or [unspec 9] in the rivers, Levit. 11. 9. fin and scale] in Greeke and Chaldee, finnes and scales: see the an∣notations on Levit. 11. 9. &c.
Vers 10. uncleane] and so an abomination, as is [unspec 10] said in Levit. 11. 10, 11. that their flesh might not be eaten, nor their carkasses touched, as before in vers. 8.
Vers. 12. Eagle] of this, and the rest that fol∣low, [unspec 12] see the annotations on Levit. 11. 13, &c.
Vers. 13. Vultur] called here in Hebrew, Raah, [unspec 13] of Seeing; in Levit. 11. 14. Daah, of Flying. Chazkuni here saith, Raah and Daah are one, and it is called Raah, because it seeth much. Ionathan in his Thargum calleth it, the white Dajetha, accor∣ding to the name in Levit. 11. and Onkelos na∣meth it Bath canpha, that is, Daughter of wing. Glede] a kinde of Kite or Puttock, in Hebrew Dajah: this is not mentioned in Levit. 11. (see the annotations there on vers. 14.) the Greeke calleth it ••ctinos, that is, a Glede or K••••e.
Vers. 15. Owle] or, young Owle, or young Ostrishe [unspec 15] see the notes on Levit. 11. 16. for this and the rest that follow.
Vers. 19. that flyeth] or, of the flying sowle: in [unspec 19] Greeke, all the or••••ping things of fowles; which Io∣nathan, Sol. Iarchi, and others, expound of fi••es, bees, hornets, and all such like: see Levit. 11. 20.
Vers. 20. cleane fowle] or, cleane flying thing; [unspec 20] implying the kinds of Locusts, which were law∣full to be eaten, Levit. 11. 21, 22.
Vers. 21. any carkasse] the flesh of a cleane beast [unspec 21] or fowle, that either dieth alone, or is not orderly slaine: see the annotations on Levit. 17. 15. the stranger] not the Proselyte, or stranger joyned to the Church, for such were bound to keepe the whole law, and this in speciall, Levit. 17. 15. but as both the Chaldee paraphrases expound it, the uncircumcised stranger that is in thy Cities; and the Greeke, the sojourner that is in thy cities. Of three sorts of strangers, see the notes on Exod. 12. 43, 45, 48. This stranger here spoken of, the He∣brewes call Ger toshab, that is, the stranger inbabs∣tant (or Sojourner; in Greeke, Paroikos:) and they describe him thus; Ger toshab is an heathen, who takes upon him that hee will serve no idoll, with the residue of the commandements which were comman∣ded to the sonnes of Noah, [whereof see the notes on Gen. 9. 4.] but he is not circumcised nor baptized. Such an one they (the Israelites) doe receive, and he is of the Saints of the nations of the world. And why is he called Toshab (an inhabitant?) because it is lawfull for us to let him inhabit amongst us in the land of Israel. Maimony tom. 2. in Issurei biah. ch. 14. sect. 7. Of such, they held that they might be in the state of salvation, as they confesse elsewhere, The Saints of the nations of the world, they have a portion in the world that is to come (in life eternall) Maimony treat. of repentance, chap. 3. sect. 5. sell it unto an alien] or, sell thou it to a forrainer; in Chaldee, to a sonne of the peoples; an heathen that dwelt not in the land of Israel. an holy peo∣ple] and therefore art to shew forth holinesse in obeying all the commandements of the Lord, though imposed but for a time, and as shadows of better things. For meats, and drinkes, and divers washings, and carnall ordinances, were imposed on the Iewes, untill the time of reformation, Hebr. 9. 10. But now it is said, Let no man judge you in meat or in drinke, &c. which are a shadow of things to come, but the body is of Christ, Coloss. 2. 16, 17. not seeth a Kid] this Law is twice given be∣fore, in Exod. 23. 19. and 34. 26. see the annota∣tions there. Vnder the name of a Kid, the He∣brewes understand a Lamb also, and Calfe, or other beast: and by seething, they imply also eating, or making any profit or use of flesh so boyled. The Chald. translateth, thou shalt not eat flesh with milke.
Vers. 22. Tithing thou shalt tithe] that is, shalt [unspec 22] in any wise, carefully, faithfully separate the
tithe; meaning the second tithe which themselves were to eat, vers. 23. for there was a first tithe, which was given to the Levites, out of which the Levites paid a tenth part again to the Priests, Num. 18. 24.—28. Nehem. 10. 37, 38. Then of that which remained, the owners separated a second tithe, which themselves did eat before the Lord, the first and second yeare: in the third yeare it was given to the Levites, and to the poore, Deut. 14. 28, 29. In the fourth and fi••t yeares, it was eaten againe by the owners, and in the sixt yeare was gi∣ven to the poore. The seventh yeare was a rest and Sabbath to the land, then all things were com∣mon, Exod. 23. 10, 11. And this course they were constantly to follow in Israel. Hereof it is writ∣ten by the Hebrewes thus; After that they have se∣parated the first tithe, every yeare they separate a second tithe, Deut. 14. 22. and in the third yeare, and in the sixt, they separate the tithe of the poore, in stead of the second tithe. In the first (day) of Tisri (or September) is the beginning of the yeare for the tithe of corne, and of pulse, and of herbes: and wher∣soever the beginning of the yeare is mentioned, it is the first of Tisri. And the fifteenth of Shebat [that is the eleventh moneth which wee call Ianuary] is the beginning of the yeare for the tithe of trees (fruit) Maimony tom. 3. in Maaser sheni (or treat. of the second tithe) chap. 1. sect. 1, 2. See also the annotations on Levit. 27. 30. &c. all the re∣venue] or, all the in-come, that is, fruits or increase which are gathered and brought in for food: the reason of the name appeareth in 2 Sam. 9. 10. thou shalt till the land for him, and thou shalt bring in (the fruits) that thy Masters sonne may have food to eat. The Hebrewes say, All mans meat that is kept, which groweth out of the ground, oweth an heave-offering: and it is commanded to separate out of it, the first-fruits for the Priest, &c. and likewise the tithes. Mai∣mony in Trumoth, chap. 2. sect. 1. And whereas the Scripture sometime speaketh of Revenue, some∣time of Corne (as after in vers. 23.) sometime of a Morsell of bread, (as in Iudg. 19. 5.) they say, the graine, when it is cared, is called (Tebuah) Revenue, every where; and after that it is threshed and fanned, it is called (Dagan) Corne; and when it is ground, kneaded, and baked, it is called (path) a Morsell, or Bread. Maim. in Beracoth, chap. 3. sect. 1. that the field bringeth forth] or, that commeth out of the field; in Greeke, the generation (or increase) of thy field. yeare by yeare] so the Greeke also inter∣preteth the Hebrew phrase, yeare yeare, which is elsewhere written, yeare by yeare, Nehem. 10. 35. and Ionathan in his Thargum explaineth it, every yeare and yeare. whereto hee addeth, and not the fruits of (one) yeare, with the fruits of another yeare: meaning, that they must separate their tithes yearely, and not put two yeares tithe in∣to one.
Vers. 23. shalt eat] in Greeke, shalt eat it: spea∣king [unspec 23] of the tithe which the owners should eat: and so Ionathan in his Thargum saith, Yee shall eat the second tithe before the LORD. before Iehovah] the tithes which were given to the Priests, they might eat in every place, Num. 18. 31. this second tithe was holy, and might not be eaten but where Gods sanctuary was; as within Ierusalem when the Temple was there built. The second tithe is eaten by the owners, within the walls of Ierusalem (Deut. 14. 23.) Whosoever eateth so much as an olive of the second tithe, or drinketh of it the fourth part (of a Log) of wine, without the wall of Ierusalem, is to be beaten, as it is written (in Deut. 12. 17.) thou maiest not eat within thy gates, the tithe of thy corne, or of thy wine, or of thine oyle, &c. and hee is to bee beaten for every one in particular: therefore if hee eat of them all three, without the wall, hee is beaten three times. Maim. in Maaser sheni, chap. 2. sect. 1. 5. This is meant (they say) if he eat thereof without the walls of Ierusalem, after it is once brought in thither; But if he eat of it, before it commeth with∣in the wall of Ierusalem, hee is chastised with stripes. ibid. sect. 6. Of beating, see Deut. 25. 2, 3. and of the holy manner of eating it, see Deut. 26. 14. his name] in Chaldee, his divine presence (Sheci∣nah) whereby Gods presence with his Church in Christ, and by his Spirit, is meant: see the notes on Exod. 34. 9. firstlings] these were given to the Priests, Num. 18. 15. Nehem. 10. 36. who had many other gifts, of which, some might not bee eaten but in the court of the sanctuary; some (of which number these firstlings were) might not bee eaten but in the holy Citie: and some might bee eaten every where. See the annotations on Numb. 18. to feare] this is the end of this ordinance, that the people might be enured with the feare, re∣ligion, and service of God: (for feare is sometime used generally for Gods worship, Esay 29. 13. with Matt. 15. 8, 9.) And this feare they learned both by the action it selfe, eating the tithe of all their fruits, with joy and thankfulnesse to him that so blessed their land and labours, the tenth whereof they consecrated unto him: and by beholding the other holy things, and religious actions, perfor∣med by all Israel at their solemne feasts. In this latter sense Chazkuni here expoundeth it thus; That when thou goest up to the feast, to eat thy second tithe, and shalt see the Priests in their service, and the Levites in their singing, and the Israelites in their standing, and the Synedrion (or Magistrates) fitting and judging the judgments of Israel, and the Doctors teaching; (for from thence doctrine went forth unto all Israel) thou maiest learne to feare the Lord thy God.
Vers. 24. too much for thee] that is, as the Greeke [unspec 24] explaineth it, be far away from thee. to carry it] in Greeke, to carry them, meaning the tithes fore-mentioned. hath blessed thee] that is, hath gi∣ven thee so great an increase, that the tenth of them is more than thou canst carry to the place of Gods Sanctuarie.
Vers. 25. turne it] or, sell it for money: Hebr. [unspec 25] give it for silver; which the Greeke translateth, sell them for silver. Of this the Hebrewes have these ordinances; Hee that will redeeme the fruits of the second tithe, redeemeth them by their price (or worth) and saith, Loe this money is in stead of these fruits, &c. and hee carrieth the money up to Ierusalem. He that redeemeth his second tithe, blesseth God for the
redemption thereof. When they redeeme it, it is not by the name of Tithe, but by the name of common (or profane) things: and they say, How much are these common fruits worth; though all doe know that they are Tithes. They redeeme not the tithe fruits, but with silver; and they redeeme them not with silver ••••••oyned, but with silver stamped, which hath some fi∣gure or writing upon it: and if he redeeme it with a wedge of silver, or the like, he doth nothing. Hee may not redeeme it with money which is not currant at that time, and in that place. Neither may hee re∣deeme it with money which is not in his owne power; as it is written, Thou shalt binde up the money IN THINE HAND. Hee that redeemeth his se∣cond tithe before he have separated it; as if he say, The second tithe of these fruits be redeemed with this money; he saith not any thing, seeing he hath not set out the tithe. But if he have set them out, and then say, the second tithe which is in the North, or in the South, be common (or profane) for this money; loe then it is redeemed. When they redeeme the second tithe, it must be with the worth thereof, and not by guesse, but exactly, by the measure, or by the weight thereof, and so they give the price. If the price, bee knowne, he may redeeme it by the mouth of one; but if it be not knowne, as if the wine begin to be sowre, or the fruits to be rotten, &c. he is to redeeme it by the mouth of three chapmē. They may not carry the tithe fruits from one place to another, to redeeme them there. Maimony in Maaser sheni, chap. 4. and binds up] the Greeke saith, and shalt take the money in thine hands.
Vers. 26. thy soule asketh of thee] in Greeke, thy [unspec 26] soule desireth; by soule, meaning appetite or lust after meat or drinke, as in Psal. 78. 28. they asked meat for their soule. They might not bestow the mo∣ney on other things, than for food or anointing, as the Hebrewes declare it thus; Hee may not take for the money of the tithe, ought save mans meat, which groweth out of the earth, or which is nourished by that which groweth out of the earth; as the parti∣culars expressed in the Law, oxen, sheepe, wine, or strong drinke. Therefore they may not buy with the tithe money water or salt, &c. because they grow not out of the ground. Honey, egges, and milke, are as oxen, and sheepe; for though they grow not out of the earth, yet are they proceeded of them which are nourished from the earth. Likewise, they buy not a beast with the tithe money out of Ierusalem. Maim. in Maaser sheni, chap. 7. s. 3, 4, 5, 16. and thine house] in Chaldee, the men of thy house; meaning such as were cleane, the uncleane might not by the Law, Deut. 26. 14. Who so eateth of the second tithe, in his uncleannesse, is to be beaten. Maim. in Maaser sheni, ch. 3. s. 1.
Vers. 27. thy gates] in Greeke and Chaldee, thy [unspec 27] cities: so in v. 28. not forsake him] that is, not neglect him, but minister sufficient for him also to eat, drinke and rejoyce; seeing he hath no land of his owne, to supply this unto him: See Deut. 12. 19. And this here seemeth not to be meant onely of the first tithe, commanded to be given unto the Levites, Num. 18. but of communicating also these second tithes with them, to rejoyce together, as may be gathered by the Law following, v. 29.
Vers. 28. At the end of three yeeres] in Greeke, [unspec 28] After three yeeres: but it is meant in the third yeere, to wit, of the seventh or Sabbath yeere; and so againe in the sixt yeere, for every third yeere is meant. Therefore in Deut. 26. 12. it is written, In the third yeere. all the tithe] The Hebrewes write, After a man hath reaped the seed of the earth, or gathered the fruits of the trees, and ended the worke thereof; he separateth out of it, one of fiftie; and this is called the great Heave-offering (or first-fruits) and it is given to the Priest: and of this is spoken in Deut. 18. 4. Afterward he separateth out of the remainder, one of ten; and that is called the first tithe; and he giveth it to the Levites: and this is mentioned in Num. 18. 24. After this, he sepa∣rateth out of the residue, one of ten; and that is cal∣led the second tithe: and it is for the owners, and they eat it in Ierusalem: and this is spoken of in Levit. 27. 30, 31. and Deut. 14. 22. According to this order doe they separate in the first yeere of the seven, and in the second, and in the fourth, and in the fift. But in the third, and in the sixt of the seven, after they have separated the first tithe, he separateth out of the remainder, another tithe, and giveth it to the poore, & that is called the tithe of the poore. And these two yeeres there is no second tithe but the tithe of the poore; and that is spoken of in Deut. 14. 28. & 26. 12. The yeere of Release [which is the seventh yeere] is all free; and there is in it no heave-offering, nor tithes at all, either first or second, or tithe of the poore. Maimony tom. 3. in Mattanoth, gnanijim, ch. s. 2.—5. thy gates] in Greeke and Chaldee, thy cities: implying cities, suburbs, and fields about them; but not out of the land; as the Hebrewes say, They may not carry out of the land, for it is said, WITHIN THY GATES; and (in Deut. 26. 12.) That they may eat within thy gates. Mai∣mony in Mattanoth, ch. 6. s. 17.
Vers. 29. the Levite) he was to have all the first [unspec 29] tithe, Num. 18. 24. and of that doe the Hebrewes understand this, and not of the second tithe: as Sol. Iarchi here saith, The Levite (shall come) and take the first tithe: and the stranger and the father∣lesse, and they shall take the second tithe, for it is for the poore of this yeere. And Chazkuni saith, In the third yeere, the first tithe is for the Levite, and the second tithe is to be divided unto the poore. See the notes on Num. 18. shall eat and be satisfied] or, eat and have their fill. They were not bound to eat it in Ierusalem, as the second tithe of the former two yeeres; but might eat it within any of their gates. About the distribution of this tithe, they had these orders: The owner of the field, when poore folke passe by him, and he have there the tithe of the poore, he giveth to every poore body that passeth by him, so much of that tithe as may satisfie him, accor∣ding to Deut. 14. 29. How much is that? If it be of wheat, he gives him not lesse than halfe a Kab: if of barley, not lesse than a Kab: of rye, not lesse than a Kab: of figges, not lesse than five and twenty shekels weight: of wine, not lesse than halfe a Log: of oile, not lesse than a quarter (of a Log) &c. And if hee give him of any other fruits, it is not lesse than that he
may sell, and buy with the price thereof two meales meat. If there be many poore, and hee have not e∣nough to give unto every one according to the mea∣sure, then he setteth (the tithe) before them, and they part it among themselves. With the second tithe they may not pay debts, or wages, nor redeeme cap∣tives with it, nor give almes thereof, &c. Maimo∣ny in Mattanoth gnan, ch. 6. in all the worke] that is, all the workes, as the Greeke and Chaldee explaine it; or, in every worke. This manner of speech, that he may blesse thee, is a promise, and he will blesse thee, (as Iudge not, that ye be not judged, Matth. 7. 1. meaneth, and ye shall not be judged, Luke 6. 37.) and it sheweth how godlinesse is pro∣fitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Vnto such duties as these, and to workes of mer∣cy, there are often annexed promises of blessing in the Scriptures, Prov. 3. 9, 10. Ezek. 44. 30. Mal. 3. 10. 11. 2 Cor. 9. 6.—10.