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. XXII.

1 The Law for our brethrens cattell strayed, or things lost. 5 The sex is to be distinguished by appa∣〈…〉〈…〉 6. The dam bird is not to be taken with her young 〈◊〉〈◊〉 8 The house must have battlements. 9 Confu∣〈…〉〈…〉 〈◊〉〈◊〉 be avoided. 12 Fringes to be made upon the 〈◊〉〈◊〉. 13 The punishment of him that slandereth 〈◊〉〈◊〉. 20. 22. Of adultery, 25 of rape, 28 for∣〈…〉〈…〉, 30 incest.

THou shalt not see thy brothers oxe [unspec 1] or his sheepe go astray, and hide thy selfe from them; restoring thou shalt 〈…〉〈…〉ore them unto thy brother. And if thy [unspec 2] 〈◊〉〈◊〉 〈…〉〈…〉er be not nigh unto thee, or thou 〈…〉〈…〉west him not, then thou shalt gather it 〈◊〉〈◊〉 thine house, and it shall be with thee un∣〈…〉〈…〉 thy brother seeke after it, and thou shalt 〈…〉〈…〉re it unto him. And so shalt thou doe [unspec 3] 〈◊〉〈◊〉 his asse, and so shalt thou doe with his 〈…〉〈…〉ent, and so shalt thou doe with every 〈◊〉〈◊〉 of thy brother, which shall be lost by 〈◊〉〈◊〉, and thou hast found it; thou maist not 〈◊〉〈◊〉 thy selfe.

Thou shalt not see thy brothers asse or his [unspec 4] oxe fallen in the way, and hide thy selfe from them: lifting thou shalt lift them up with him.

A mans ornament shal not be upon a wo∣man, [unspec 5] neither shall a man put on a womans garment; for every one that doth these things is an abomination to Iehovah thy God.

If a birds nest chance to be before thee in [unspec 6] the way, in any tree, or on the ground, young ones, or egges, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young. Sending [unspec 7] thou shalt send away the dam, & the young thou shalt take unto thee, that it may be well with thee, and thou maist prolong thy daies.

When thou buildest a new house, then [unspec 8] thou shalt make a battlement for thy roofe, that thou put not blouds in thine house, if a∣ny falling fall f••om it.

Thou shalt not sow thy vineyard with di∣vers [unspec 9] kindes, lest the full-ripe fruit, the seed which thou hast sowen, and the revenue of the vineyard be defiled.

Thou shalt not plow with an oxe and an [unspec 10] [unspec 11] asse together. Thou shalt not weare linsie-woolsie, wooll and flax together.

Fringes shalt thou make unto thee, upon [unspec 12] the foure skirts of thy vesture which thou coverest thee withall.

If a man take a wife, and goe in unto her, [unspec 13] [unspec 14] and hate her, And lay against her occasi∣ons of speech, and bring forth upon her an evill name, and say, I tooke this woman, and I came nigh unto her, and I found her not to have virginity: Then shall the father of the [unspec 15] damosell, and her mother, take and bring forth the virginity of the damosell unto the Elders of the citie, in the gate. And the fa∣ther [unspec 16] of the damosel shall say unto the Elders, I gave my daughter unto this man to wife, & he hateth her. And loe, he hath laid against [unspec 17] her occasions of speech, saying, I found not thy daughter to have virginitie; and this is my daughters virginity: and they shall spread the cloth before the Elders of the citie. And the Elders of that citie [unspec 18] shall take the man, and shall chastise him. And they shall amearse him in an hundred [unspec 19] shekels of silver, and give them unto the fa∣ther of the damosell, because hee hath brought forth an evill name upon a Vir∣gin of Israel, and she shall be his to wife; he may not send her away all his daies. But if this word be truth, and virginitie be [unspec 20]

not found for the damosell. Then they shall [unspec 21] bring out the damosell unto the doore of her fathers house, and the men of her citie shall stone her with stones, and she shall die, be∣cause she hath done folly in Israel, to com∣mit whoredome in her fathers house: and thou shalt put away evill from the midst of thee.

If a man be found lying with a woman [unspec 22] married to an husband, then they shall die, even both of them; the man that lieth with the woman, and the woman: and thou shalt put away evill from Israel.

If there be a damosel a virgin betrothed to [unspec 23] a man, and a man find her in the citie, and lie with her: Then ye shall bring out both of [unspec 24] them unto the gate of that citie, and yee shall stone them with stones, and they shall die; the damosell because she cried not out in the citie, and the man because hee hath humbled his neighbours wife: and thou shalt put away evill from the midst of thee.

And if in the field a man doe finde a be∣trothed [unspec 25] damosell, and the man take strong hold on her, and lie with her, then the man that lay with her shall die, he onely. But un∣to [unspec 26] the damosell thou shalt not do any thing; there is in the damosell no sinne of death: for as when a man riseth against his neighbour, and killeth him in soule, so is this matter. For he found her in the field; the betrothed [unspec 27] damosell cried out, and there was none to save her.

If a man finde a damosell a virgin, which [unspec 28] is not betrothed, and lay hold on her, and lie with her, and they be found: Then the man [unspec 29] that lieth with her shall give unto the da∣mosels father fiftie shekels of silver, and she shall be his to wife, because he hath hum∣bled her; he may not send her away all his daies.

A man shall not take his fathers wife, nor [unspec 30] discover his fathers skirt.

Annotations.

THy brothers oxen] yea though it be thine one∣mies, [unspec 1] Exod. 23. 4. goe astray] Hebr. driven away, or thrust out of the way, by any meanes of themselves, or others: as by a dog, hunted from the flocke or fold, and the like. The Greeke and Chaldee translate, erring in way, and going a∣stray. See the notes on Deut. 4. 19. This dutie required towards beasts, is much more towards men; as God applieth the similitude in Ezek. 34. 4. 16. And as we all were like sheepe going astray, 1 Pet. 2. 25. so are we daily subject to stray from the truth, and have need one of anothers helpe; whereupon it is said, Brethren, if any of you doe erre (or goe astray) from the truth, and one convert him; let him know, that he which converteth the sinner from the errour of his way, shall save a soule from death, and shall hide a multitude of sinnes, Iam. 5. 19, 20. hide thy selfe] that is, with-hold thine helpe: the Greeke translateth it, winke at, that is, neglect, or not regard: See Lev. 20. 4. resto∣ring, &c.] that is, thou shalt in any case restore, or bring againe. So here are two precepts; a prohi∣bition to hide, and a commandement to restore: and thus the Hebrewes observe a double sinne in them that breake this Law, and sometimes a tre∣ble. He that seeth a lost thing of any Israelites, and hideth himselfe from it, and letteth it alone, trans∣gresseth this prohibition, THOV SHALT NOT HIDE THY SELFE FROM THEM; and breaketh this commandement, THOV SHALT RESTORE, &c. If hee take the lost thing, and restore it not, hee breaketh the com∣mandement (THOV SHALT RESTORE) and transgresseth against two prohibitions, against THOV MAIST NOT HIDE THY SELFE, (Deut. 22. 3.) and against THOV SHALT NOT ROB, (Lev. 19. 13.) Al∣though the owner of the lost thing be a wicked man, &c. wee are commanded to restore his lost thing to him. If hee have restored it, and it be fled away a∣gaine, though an hundred times, he is bound to restore it; for it is written, RESTORING THOV SHALT RESTORE THEM. Maim. in Misneh, tom. 4. treat of Robbery and losse, ch. 11. s. 1, 2, 14. unto thy brother] either to his own hands, or to the place where it was and should be. For, if he see a beast that is fled out of the fold, and he returneth it into the place thereof, loe he hath kept this commandement, and there is no need to make it knowne unto the owner, saith Maimony ibidem, chap. 11. sect. 16.

Vers. 2. gather it] that is, take it in. into thine [unspec 2] house] Hebr. into the midst of thine house; whereby is meant within the same, as the phrase often sig∣nifieth: See the notes on Genes. 2. 9. But this teacheth a care to keepe it safe. seeke after it] But he that found it, is also to use meanes that the owner may know of it; and the Hebrewes say, He is bound to cry it, and make it knowne, saying, who so hath lost such a kinde of thing, let him come and give the signes of it, and he shall have it. At the first, who so hath found any thing, crieth it three times. After the last time, within seven daies he crieth it the fourth time. If the owner come not, the thing found is to be left with him that found it; and if in all that time it be stollen, or lost, he is bound to make satisfa∣ction; but if it be gone by violence, he is free. For he that keepeth a lost thing, is as he that keepes for hire, &c. [whereof Iee the Annotations on Exod. 22. 10.] And he must have care that the thing be not marred, or perish. If it be a living thing which he must give food unto; if it be a working (beast) as an horse, asse, &c. he may put them to labour twelve moneths from the day that he found them, or let them out for hire, and take their hire, and give them food;

and if the hire be more worth than their food, the overplus is the owners, &c. Afterwards they are sold by the Magistrates. Maimony treat. of Rob∣berie and losse, chap. 13. sect. 1. &c.

Vers. 3. every losse] that is, every lost thing: and [unspec 3] by like proportion, a man is to keepe his neigh∣bours goods from losse or perishing; as, Hee that seeth the water to overflow, and it commeth to marre his neighbours house, or his field, he is bound to stop the same, &c. Maimony treat. of Robberie and losse, chap. 11. sect. 20. which shall be lost] Hence the Hebrewes observe, that if a man will lose his goods wittingly, men are not bound unto him. As, if he put his beast into a stable which hath no doore, and he ti∣eth it not, and so it goeth away. If he cast his purse in∣to a place common for all, and goeth his way, or any the like, loe he loseth his goods wittingly. And though it be not lawful for him that seeth this thing, to take it for himselfe, he is not bound to bring it againe (to the owner,) for it is said, WHICH SHALL BE LOST, to put a difference from him that loseth wittingly. Maimony ibidem, chap. 11. sect. 11. thou maist not] that is, it is not lawfull to hide thy selfe, or, to let it alone. Here they put some excep∣tions, as they say, A priest that seeth a lost thing in a place of buriall, must not defile himselfe to returne it againe, because when hee keepeth one commande∣ment of restoring the lost thing, he breaketh another commandement which saith, THEY SHALL BE HOLY (Lev. 21. 6.) and transgresseth a prohibition, HE SHALL NOT DEFILE HIMSELFE, &c. (Lev. 21. 4.) and a com∣mandement doth not put away (or cause a man to transgresses) a prohibition and a commandement. On the contrarie, If one see a thing lost, and his fa∣ther say unto him, Restore it not, he must restore it, and not obey him: for if he obey his father, he is found at the time when hee keepeth this commande∣ment, HONOVR THY FATHER, that he breaketh this commandement, THOV SHALT RESTORE IT; and transgresseth this prohi∣bition: THOU MAIST NOT HIDE THY SELFE. Maim. ibidem, c. 11. s. 18, 19.

Vers. 4. thy brothers asse] in Exod. 23. 5. hee saith, thine haters asse, that men should not thinke these Lawes binde us to doe good unto our friends onely. So our Saviour saith, Love your enemies, doe good to them that hate you. Mat. 5. 44. fallen] that is, lying under his burden, Exod. 23. 5. So 〈◊〉〈◊〉 was used before for lying, Deut. 21. 1. Though here it may be taken more generally. and hide thyselfe] that is, for beare to helpe him up, Exod. 23. 5. listing, &c.] or, raising thou shalt raise them up, that is, helpe to doe it, in any case, though it bee againe and againe. This the Hebrewes understand to be another commandement from that in Exod. 〈◊〉〈◊〉. w^ch they open thus; Who so meeteth with his neighbour in the way, and his beast lying under a bur∣〈…〉〈…〉 he is commanded to unloose it from upon 〈◊〉〈◊〉 this is commanded to be done, in Exod. 23. 〈…〉〈…〉d he must not unloose it, and leave him pre∣sently 〈…〉〈…〉ghe bit way, but must lift it up with him, and againe lay the burden upon him, Deut. 22. 4. this 〈◊〉〈◊〉 commandement. And if he leave him pre∣sently, and doe not unloose it off him, nor load him, he breaketh a commandement which ought to be done; and transgresseth in that which ought not to be done; as it is said, THOV SHALT NOT SEE THY BROTHERS ASSE, &c. If when he is unloosed, and loaden againe, he fall againe, he is bound to helpe him up another time, yea though it be an hundred times; for it is written, HELP∣ING THOV SHALT HELPE VP; LIFTING THOV SHALT LIFT VP. Therefore he must goe a mile backe with him, unlesse the owner say, I have no need of thee. Maimony treat. of Murder, chap. 13. sect. 1. &c.

Vers. 5. A mans ornament] or instrument, appa∣rell, [unspec 5] dresse. The Hebrew Cli is a generall word for all instruments, vessels, ornaments, whatsoever; and here for all apparell and furniture whatsoever a man putteth on him, in time of peace, or of war: and so the Chaldee translateth it armour, or wea∣pons, which is also forbidden a woman to weare. And this precept concerneth naturall honestie and seemelinesse, which hath perpetuall equitie, 1 Cor. 11. 4, 5, 6, 14. And it is to prevent many evils which may arise if men and women should be clad alike. It is probable also, that this law was given in regard of the abuse among other nations, and particularly among the Egyptians, (with whom Israel had lived:) for humane Writers testifie that the Egyptian women did goe abroad and use mer∣chandise, &c. and the men did weave within the houses, Herodot in Euterpe. The Hebrewes ex∣plaine it thus; A woman may not put on a mans or∣nament, as to put a miter, or an helmet on her head, or to put on an habergeon, or the like, or to post her head like a man. Neither may a man put on a womans ornament, as coloured garments, or golden jewels, in the place where men use not to weare such jewels, but women only: all, according to the custome of the countrey (wherein they live.) A man that putteth on a womans attire, and a woman that putteth on a mans, is to be beaten (by the Magistrate.) Maim. treat. of Idolatrie, chap. 12. sect. 10. The attire of the body spiritually signifieth the ornaments of the minde, Psal. 1 32. 9. 16. Rev. 3. 18. so men should not change their nature, to become effemi∣nate; as the Egyptians and Baby Ionians are threat∣red to be like women, Esay 19. 16. Ier. 50. 37. and 51. 30. And in the Churches women are to be silent, and not speake as men, 1 Cor. 14. 34. I suffer not a woman to teach, nor to usurpe authoritie over the man, but to be in silence, 1 Tim. 2. 12. abo∣mination to Iehovah] Hebr. the abomination of Ie∣hovah, that is, abhorred of him, which the Chaldee expoundeth, an abomination before the LORD.

Vers. 6. chance to be] that is, if unawares thou [unspec 6] meetest with it, or lightest upon it. So the Greeke translateth, If thou meetest with a birds nest before thy face. or on the ground] or in any other place, as on the water, or the like; for these are put but for an instance, because usually birds nestle either on trees, or on the ground. So the Hebrewes ex∣pound it: He that findeth a nest upon the waters, or on the backe of any living creature, is bound to let the damme goe. The young or the egges are not men∣tioned,

neither the tree or ground, but that the Scri∣pture speaketh by an instance. Maimony tom. 2. in Shechitah, chap. 13. sect. 17. the damme] Heb. the mother: so after, sonnes for young ones; which names the Scripture giveth to all living things; and the Greeke and Chaldee keepe the Hebrew phrase, mother and children. The Hebrewes under∣stand this precisely of the damme or female only, and say, A male that is found sitting upon a nest, is free from being sent away; (that is, a man is not bound to let it goe:) Maim. ibidem, sect. 10. thou shalt not take] to wit, and kill, for that is chiefly here intended. He that taketh the damme with the young, and killeth her, the flesh is lawfull to be eaten, but he is to be beaten for killing the damme. And so if she die before he let her goe, he is to be beaten: but if he let her goe after he hath taken her, he is free. Maim. in Shechitah, chap. 13. sect. 1. Compare herewith the Law in Lev. 22. 28. Whether it be Cow or Ewe, ye shall not kill it and her young both in one day.

Vers. 7. Sending thou shalt send] that is, in any [unspec 7] wise send away (or let goe) the damme. This shew∣eth the strictnesse of the precept, which also must be done willingly, upon the former penaltie. For every prohibition, after which commeth a precept affirmative, a man is bound to performe the precept concerning it; and if he performe it not, he is to be beaten. If one come and snatch the damme out of his hand, and send her away, or if she escape away from under his hand against his will, he is to be beaten; for till be send her away of himselfe, he performeth not the precept concerning her. If he take the damme, and clip her wings that she cannot flie, and then send her away, he is to be chastised with stripes; and hee must keepe her by him till her wings be growne, and then send her away. And if she die before, or be lost, he is to be beaten, for he hath not performed the com∣mandement. If he send her away and she come again, he must send her away againe, though it be foure or five times; for it is said, SENDING THOV SHALT SEND HER AWAY. If one say, I will take the damme, and send away the young, he is bound to send away the damme. The, sending away of the damme is not in use, save for cleane birds, &c. Maimony in Shechitah, chap. 13. sect. 2, 3, 4, 6, 8. It is unlawfull to take the damme with the young, though it be to cleanse a Leper with them, which is a thing commanded, (Lev. 14. 4.) and if he take her, he is bound to send her away: for a com∣mandement is not of force to disanull a prohibition and a commandement; but a commandement and a prohibition doe disanull a commandement. Ibidem, sect. 19. God by this Law teacheth us mercy and pietie; (as it is noted for barbarous crueltie, when the mother is killed with the children, Hos. 20. 14. Gen. 32. 11.) therefore when the bird is hatching her egges, or cherishing her young, she may not be killed. And as the Hebrewes say, If she were sit∣ting but upon one young, or one egge, a man was bound to send her away: howbeit, that if she were taken from the nest by hunting, it was lawfull: the Law forbiddeth not save to hunt (or take) her when shee cannot flie away for (affection to) her young which she hatcheth; as it is said, AND THE DAM SITTING VPON THE YOUNG, &c. Maimony in Shechitah, chap. 13. sect. 16 7. And this law for compassion towards birds, teacheth compassion towards mankinde much more; as when he saith, Thou shalt not mousell the exe, Deut. 25. 4. the Apostle sheweth it to be written for our sakes, 1 Cor. 9. 9, 10. So the Hebrewes here say, This is to leade us unto mercy, and to take out of our hearts crueltie and the like (affections), not that the intent of the commandement is to shew compassion unto birds, &c. but to mankinde. R. Menachem on Deut. 25. 7. fol. 210. prolong thy dayes] The like blessing is promised to them that honour father and mother, Deut. 5. 16. the Hebrewes account that one of the great comman∣dements; and this of the bird they count the least of all in Moses law: and yet such a promise is annex∣ed hereunto.

Vers. 8. a new house] to wit, a dwelling house; [unspec 8] for so the Hebrewes explaine it, It is commanded to make a battlement for the roofe, if it bee a dwelling house; but a barne, or a stable, or the like, a man is not bound concerning them. Maimony treat, of Mur∣der, chap. 11. sect. 1. a battlement] in Greeke, a crowne: which was to compasse the roofe of the house round about, to keepe men from falling off. For in Israel the houses had flat roofes, on which men walked, 2 Sam. 11. 2. and from thence they called and spake to the people: whereupon Christ speaketh of preaching, and proclaiming upon the house tops, Matt. 10. 27. Luke 12. 3. The heighth of the battlement might not be lesse than ten hand-bredths [six of which hand-bredths made a cubit] and it was to be strong, that a man might leane there∣on, and not fall. Maimony treat. of Murder, chap. 11. sect. 3. that thou put not] or, and thou shalt not put blouds, which the Greeke translateth, and thou shalt not make man-slaughter in thy house; and the Chaldee, for blouds, saith guilt of murder, as the word blouds often signifieth: see Gen. 4. 10. By this it appeareth, that all other occasions of bloud-shed were to be prevented in other places, as well as on house tops. Which the Hebrewes declare thus; Whether it be the house top, or any other thing, wherein there is danger and likelihood that a man may fall and die; and if a man have a pit or Well in his yard, have it water in it, or not, hee is bound to make a fence about it ten hand-bredths high, or to make a cover over it, that no man fall therein and die. And so any stumbling blocke whereby there is danger of life, a man is commanded to remove the same, and to beware thereof, and to give warning of the thing very heedfully. Otherwise if he remove them not, but leave stumbling blocks that may bring into danger, he breaketh a commandement, and trans∣gresseth this prohibition, of PVTTING BLOVDS. Maim. treat. of Murder, chap. 11. sect. 4.

Vers. 9. thy vineyard] nor any other field, Lev. [unspec 9] 19. 19. divers kinds] or mixtures, as wheat and barley together, or the like. See the Annotations on Lev. 19. 19. The Hebrewes divide seeds into three sorts. The first of them is called Tebuah, (Re∣venue,) and it comprehendeth the five kinds of graine,

Wheat, Rye, Barley, Fox-eare-barley, and Oats. The second of them is called Ketannith (pulse,) and it cōprehendeth all seeds which are eaten of men, besides the Revenue (aforesaid,) as Beanes, Pease, Lentiles, Millet, Rice, &c. and such like. The third of them are called Garden seeds; and they are all other seeds which are not meet for mans meat, but the fruit of the seed is mans meat: as the seed of Onions, and of Gar∣licke, and of Rapes, and such like. And flax seed is comprehended under the generall of garden seeds. And all these seeds when they are growne up, and all the while the seed is not discerned, are called Herbs. Maimony tom. 3. in Kilajim, chap. 1. sect. 8. Now of this Law concerning vineyards they write thus; Nothing is forbidden by the name of divers kindes in the vineyard, but the kindes of the revenue (of corne,) and the kindes of herbs onely: other kindes of seeds are lawfull to be sowne in the vineyard; and I need not say other trees. It is unlawfull to sow herbs or corne by the vines sides, or to plant a vine by the sides of herbs or corne. Whether a man plant, or let them grow, when he seeth divers kindes spring up in his vineyard, if he leave them so, it is defiled. Maim. ibidem, chap. 5. sect. 6, 7, 8. the full-ripe fruit] Heb. the fulnesse (or plentie) which the Greeke translateth here, the fruit: elsewhere the first-fruits: see Exod. 22. 29. and Num. 18. 27. By the He∣brewes, a vineyard whiles the grapes were unripe, was not defiled: and unripe grapes were lawfull for use. Maim. in Kilajim, chap. 5. sect. 14. the seed] the Greeke addeth, and the seed, which thou shalt sow with the fruit of thy vineyard. Others un∣derstand, the fruit of the seed. and the revenew] or, income, increase. The Scripture useth this word for the increase of the corne or floore, and of the vine or winepresse, Num. 18. 30. So it may be taken here, for either, or for both of them; for both were defiled. The Hebrewes apply this word to the five kindes of graine fore-noted, and unto them also when they are cared, and before they be threshed: as in another place they say, The five kindes, namely Wheat, Barley, Rie, Fox-eare∣barley, and Oats, these five when they are eared, are called Tebuah (Revenue) in every place; and after that they be threshed and winowed, they are cal∣led Dagan (Corne or Graine;) and when they are ground, and their meale kneaded and baked, they are called Path (Bread) Maimony tom. 1. treat. of Blessings, chap. 3. sect. 1. be defiled] or be sancti∣fied, as the Hebrew word properly and usually sig∣nifieth; and so the Greeke translateth, that it bee not sanctified. Whereby some understand that the fruit should be separated from common use, and made holy to the Lord, and be eaten by the Priests. But words oft times have contrary significations, as, Barac to Blesse, is used for Cursing or Blasphe∣ming, 1 King. 21. 10. 13. Chesed is Pietie and Im∣pietie, Lev. 20. 17. So this word here is by the Chaldee paraphrast translated defiled; and by the other Hebrewes elsewhere so expounded. The di∣vers kindes (or mixtures) of the vineyard, as any of the sorts of corne, or sorts of herbs that are sowne with a vine, whether an Israelite sow them, or an heathen, &c. both of them are unlawfull to be eaten, or put to any use (or profit) as it is written, (in Deut. 22. 9.) LEST IT BE DEFILED, &c. as if he should say, lest both of them be made abominable and unlawfull. And whoso eateth ought of the mixtures of a vineyard, either of the herbes, or of the grapes, is to be beaten by the Law. Maimony tom. 2. treat. of Forbidden meats, chap. 10. sect. 6, 7. The same Author in tom. 3. treat. Kilaijm, chap. 5. layeth downe also these canons: He that soweth two kinds of corne, or two kinds of herbs, with the seed of the vineyard, he is to be twice beaten; once for this, Thou shalt not sow thy field with divers kindes, (Lev. 19. 19.) and againe for this, Thou shalt not sow thy vine-yard with divers kindes, (Deut. 22. 9.) A man is not [unspec 5] to be beaten for sowing divers kindes in the vineyard, untill he sow within the land of Israel, &c. But our Doctors have forbidden to sow divers kindes in the vineyard, though out of the land, because the divers kindes in the vineyard are weightie; for if they be sowen within the land of Israel, they are unlawfull to be used: and seeing they are unlawfull for any use within the land, they are unlawfull to be sowen with∣out the land. It is unlawfull to sow herbes or corne by a vines side, or to plant a vine-tree by herbes or by corne; and if a man doe so, though he is not to be bea∣ten, yet both of them are defiled, and not to be put to any use, either the herbes, or the corne, or the vine, but they burne them both, as it is written, LEST THE FVLL-RIPE FRVIT &c. BE DEFILED: though it be the straw of the corne, or the wood of the vine-tree, they are unlawfull for any use, but they burne them; neither may they heat an oven, or a cauldron, or boile any thing with them when they burne them. These and sundry like ob∣servations they have hereabouts, not altogether without probabilitie: and herein the mixtures of the vineyard exceed the mixtures of the field, which they thinke might be used and eaten, though it was sinne to sow them, as is noted on Levit. 19. 19. This Law, with other such like, was typicall, and pertained to the rudiments of Moses Law: where∣by it seemeth unto mee, God taught them the sim∣ple and sincere estate of his Church. For in my∣sterie, the vineyard of the Lord of hosts was the house of Israel, and the men of Iudah the plant of his plea∣sures, Esay 5. 7. and he planted them a noble vine, wholly a right (or true) seed; though they turned into degenerate branches of a strange vine unto him, Ier. 2. 21. Now also the Church is a vineyard, Christ himselfe the vine, and we the branches, Ioh. 15. 1. 5. and this vineyard God would not have sowen with divers kinds, or mixed with the pro∣phane and unbeleevers, lest all be defiled, 2 Cor. 6. 14,—18. Matt. 3. 7,—10. Rev. 21. 24,—27.

Vers. 10. with an oxe and an asse] the oxe was a [unspec 10] cleane beast, the asse an uncleane: the Hebrewes understand this law generally; plowing, for all worke; and the oxe and the asse, for all cleane and uncleane beasts together. Whosoever doth worke with two kindes of cattell or beasts together, and the one of them is of a cleane kinde, and the other of an uncleane, loe he is to be beaten in every place, Deut: 22. 10. Whether he plow, or sow, or draw a wagon or a stone with them together, &c. he is to be beaten.

And whether it be oxe and asse, or any two kindes, whereof one is uncleane and the other cleane, either of cattell, as a swire and a sheepe; or of wilde beasts, as a wilde oxe and an elephant; or beasts with cattell, as a dogge with a goat, or the like; for any of these he is by the Law to be beaten. If a wagon be drawne with beasts of divers kindes, he that sitteth on the wagon is to be beaten: and if one sit on the wagon, and ano∣ther guide it, they are both beaten; yea though they be an hundred that guide it, they are all beaten. It is lawfull to doe worke with a man and a beast together: for the Law saith, WITH AN OXE AND AN ASSE; it saith not, with a man and an asse, or with a man and an oxe. A (cleane) beast that is become polluted (or unfit) for sacrifice, though it bee but one body, yet the Scripture maketh it as two bo∣dies, for that it was holy, and was made as holy and as profane mixt together; and this beast is fonnd as a cleane beast with an uncleane beast mixed in one; as it is said (in Lev. 27. 11.) IF IT BE AN VNCLEANE BEAST, OF WHICH THEY DOE NOT OFFER A SACRI∣FICE TO THE LORD: wee have beene taught, that this is not spoken but of beasts disabled for sacrifice. Therefore he that ploweth with an oxe disabled for sacrifice is to be beaten as for mixed kindes; but this prohibition is come by tradition. Maimony in Kilajim, chap. 9. sect. 7.—11. This Law was also typicall, and bindeth not us now, ac∣cording to the letter, but figured out the Mini∣sters in the Church, as did the oxe that treadeth out the corne, which might not be muzzeled, Deut. 25. compared with 1 Cor. 9. 8. 9.—11. 1 Tim. 5. 17, 4. 18. These in the Lords plow, (that is, in the mini∣sterie of his word, Luk. 9. 62.) must not be mixed of cleane and uncleane, of the servants of Christ and of Antichrist, 2 Cor. 6. 14, 15.

Vers. 11. linsie-wolfie] in Hebrew, Shagnatnez, expounded in Greeke, Kibdela, which signifieth [unspec 11] things adulterate, or impurely mixed. Moses ex∣plaineth it after, saying, wooll and flax together, unto which onely the Hebrewes restraine it, as is more largely noted on Lev. 19. 19. This Law was also figurative: the garments of the Saints are prin∣cipally Christ himselfe, as it is written, Put yee on the Lord Iesus Christ, Rom. 13. 14. he hath given unto his church, that she should be arayed in fine linnen, cleane and bright, which is the righteousnesse of the Saints, Rev. 19. 8. that we may bee found in him, not having our owne justice (or righte∣ousnesse) which is of the Law, but that which is through the faith of Christ, the righteousnesse of God by faith, Phil. 3. 9. There are also other vertues and graces of the spirit, wherewith the faithfull are adorned, which are good workes, 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4. but in the case of our justification before God, these may not be mixed together, for a man is justified by faith, without the deeds of the Law, Rom. 3. 28. Gal. 2. 16. And as by the letter of this Law, in the Hebrewes account, one threed of wooll in a linnen garment, or one linnen threed in a woollen garment, made it unlawfull, (as is noted on Lev. 19. 19.) though linnen or woollen gar∣ments were worne severally: so justification by faith in Christ, and by our owne good workes, are so opposite, as that they cannot agree together in one man by any manner of mixture, in the case o•• justification before God; but, if it be by grace, the•• is it no more of workes; otherwise grace is no more grace: and if it be of workes, then is it no more grace, otherwise worke is no more worke, Rom. 11. 6. Gal. 3. 10. wooll and flax] that is, woollen and linnen together, which the Greeke translateth, in the same: the Chaldee, wooll and flax joyned (or mixt) together.

Vers. 12. Fringes] in Hebrew Gedilim, which [unspec 12] elsewhere is translated, wreathes, in 1 King. 7. 17. and the wreathes spoken of in Exod. 28. 24. and the ropes (or cords) in Iudg. 16. 11, 12. are by the Chaldee translated, Gedilan: and the Greeke here expoundeth it Strepta, that is, wreathes, or cords: for they were twisted threeds or thrumbs, which hung upon their garments. Moses called them before Tsitsith, Num. 15. 38. of the lookes of haire like which they did hang. These are the same, though called here by another name; and the Chaldee translateth both Tsitsith and Geddim, by the word Cruspedin, which is borrowed of the Greeke Craspeda, which name the holy Ghost gi∣veth to these Fringes, in Matt. 23. 5. where Christ blameth the Pharisees hypocrisie for making their phylacteries broad, and (craspeda) the fringes of their garments large. The making of these by the Iewes, is shewed on Num. 15. 38. &c. Here Moses having repeated the mysteries concerning the Church, in vers. 9. of the ministerie, in vers. 10. and of the doctrine, in vers. 11. addeth to them this law of the fringes, which were signes annexed to the word, and visible tokens, for them to looke upon, and remember all the commandements of the Lord, and doe them, and be holy unto their God, Num. 15. 39, 40. See more in the Annotations on that place.

Vers. 13. take a wife] that is, marrie her: for [unspec 13] the taking is after the betrothing or espousalls, Matt. 1. 18. 20. And before mariage, the betro∣thed persons might not come together, as the equitie of this Law following sheweth. So by the Hebrewes: The spouse is to be restrained from her husband, by the doctrine of the Scribes, all the while she is in her fathers house: and he that lieth with his spouse in his father in lawes house, is to bee chastised with stripes. Maimony in treat, of Wives, chap. 10. sect. 1. After in the same place he sheweth the man∣ner of mariage among them, that it was to be with blessings (or thanksgivings) unto God, in an assem∣bly of ten men at the least, and with a dowr••e bill which the Scrivener wrote and the bridegroome paid for, whereby he endowed his spouse, if shee were a virgin, with two hundred dinars [that is, fiftie shekels,] and if she had beene maried before, with 100. dinars, [that is, 25. shekels] and this was called the root (or principall) of the dowrie: the dowrie might not be lesse, but more so much as he would, though it were to a talent of gold. Af∣ter the dowrie bill was confirmed by witnesses, the bridegroome went with his spouse into the pri∣vie chamber (or closet, such as is mentioned in

Ioel 2. 16.) and this was the consummation of the mariage. And who so maried a virgin was to re∣joyce with her seven dayes, (as Gen. 29. 27. Iudg. 14. 10. 12.) and with a widow three dayes, not doing any worke those dayes, but eating, drink∣ing, and reioycing. goe in] into the chamber, Iudg. 15. 1. and by consequence, lie with her. The Greeke translateth, dwell (or house) together with her: which word the Apostle useth, 1 Pet. 3. 7. hate her] which ought not to be towards any, least of all towards his wife, whom hee ought to love as his owne bodie; for no man ever yet hated his owne flesh, Ephes. 5. 28, 29.

Vers. 14. lay against her] or, put upon her. occasions of speech] or, of words, that is, of evill [unspec 14] words: or, pretenses of words, that is, pretended words, or pretended matters. So the Greeke transla∣teth, pretended words; they are such as have a co∣lour and shew of truth, to excuse and hide his ha∣tred; as long prayers were a pretense for the cove∣tousnesse of the Pharisees, Matt. 23. 14. But pre∣tense and truth are opposed in Phil. 1. 18 So here, and vers. 20. bring forth] whether before the parents and friends, or unto the Magistrates, ac∣cusing her before them. Some thinke this latter to be meant, and as the Hebrewes describe it, when he commeth unto the Court and saith, I maried this damosell, and I found her not to have virginitie, and when I inquired into the matter, it was made known to me that shee had played the whore under me, after I was betrothed to her, and these are my witnesses that for played the whore before them. And the Iudges shal heare the words of the witnesses, and examine their testimony: if the thing be found true, she is to be stoned. Maim. tom. 2. in Nagnarah bethulah, ch. 3. sect. 6. But by the order of the text, the former seemeth as probable. to have virginitie] Hebr. I found not to her virginities. The Greeke thus; and com∣ming unto her, I found not her virginitie.

Vers. 15. the father] to whom the injurie ex∣tended, [unspec 15] if she were falsly defamed, or if shee had played the whore, vers. 21. and to whom the de∣fense of the daughter did most fitly appertaine. of the damosell] The word Nagnarah (damosell) is properly a maid mariageable, which of the He∣brewes is reckoned after twelve yeares of age: be∣fore that age, she is called a little one or childe; and after also, if she have not signes that she is mariage∣able; [such as are mentioned in Ezek. 16. 7.] Af∣ter those signes she is called Nagnarah (adamo∣sell,) till six moneths compleat, and no longer: from that day and forward, she is called Bogereth. Maimony treat. of Wives, chap. 2. sect. 1. 3. Both these, Nagnarah (the damosell) and Bogereth, are subject to the punishment here appointed, if they be not found virgins. Maimony in Nagn. be∣th••••ah, chap. 3. sect. 7. the virginitie] that is, the signes of her virginitie, in the cloth, vers. 17. and witnesses also, (as the Hebrewes say,) that they are so. the Elders] in Greeke, the senate: that is, the Magistrates. This was the Senate of 23. Iudges, for they were to put her to death if she were guilde, v. 21. They judge not this judgement but in the Court of three and twentie; because there is in the judgement of him that bringeth forth an evill name, the judgment of life & death; for if the thing be found as he saith, then she is killed. But he that forc••th a maid, Deut. 22. 28. and he that intiseth her, Exod. 22. 16. they judge of them at all times, in the Court of three. Maimony in Nagnarah bethulah, chap. 3. sect. 3. the gate] the Chaldee addeth, the gate of the judgement hall of the place.

Vers. 17. occasions] or, pretenses; in Greeke, [unspec 17] pretended words (or matters) as vers. 14 〈◊〉〈◊〉 this is] that is, these are the proofes, or the signes, as vers. 15. Hebr. these are the virginities. the cloth] wherein the signes were to be seene.

Vers. 18. the man] the husband of the damo∣sell [unspec 18] that is found to have accused his wife falsly. chastise him] in the Chaldee, beat him; which was the next punishment unto death. The He∣brewes say: If the father bring witnesses, which doe disprove the witnesses which the husband brought, and it be found that they have witnessed a falshood, then they are stoned [to death, according to the law, in Deut. 19. 18, 19.] and he [the husband] is bea∣ten, & amersed in an hundred shekels. And of this it is said (in v. 17.) THESE are MY DAVGH∣TERS VIRGINITIES; these are the wit∣nesses that disprove her husbands witnesses. If her husband againe bring other witnesses which doe dis∣prove her fathers witnesses, then the damosell and her fathers witnesses are stoned, vers. 20. 21. Maim. in Nagn▪ bethulah, chap. 3. sect, 6.

Vers. 19. amerse] or mulct; fine him. hundred [unspec 19] shekels] the word shekels is added both in the Greeke and Chaldee versions, and usually is to be understood when the Hebrew nameth silver only: see the notes on Gen. 20. 16. where also it is shew∣ed what a shekel was. An hundred shekels was the double dowrie of virgins: see after in vers. 29. unto the father] and if she were fatherlesse, then he gave them unto her selfe, saith Maimony in Nagna∣rah bethulah, chap. 3. sect. 1. a virgin of Israel] in Greeke, a virgin an Israelitesse. Hereupon the Hebrewes say, that if she were an heathen that was become a Proselytesse, or a bondwoman that had her freedome, &c. hee that brought forth an evill name upon her, was free both from the mulct, and from bea∣ting. They have also other like exceptions, which seeme not approveable; as, that if she were a girle under yeares, or an ancient maid, that had past the floure of her age; though such maids for playing the whoreafter they were betrothed, were to die; yet the man that brought an evill name upon them, was free from the mulct, and from beating. Maimony in Nagnarah, chap. 3. sect. 2. 8. he may not] or, he cannot send her away, to wit, by a bill of divorce, as other men were permitted to put away their wives, Deut. 24. 1. It is commanded by the Law, that the woman upon whom hee hath brought an evill name, should abide under him for ever, Deut. 22. 19. and if he put her away, he transgresseth against a pro∣hibition, HE MAY NOT PVT HER AWAY, and hee is to bee compelled to take her againe. And if another doe first betroth himselfe to her, or if she die, or if he be a priest, who may not take a divorced woman, (Lev. 21. 7.) then he is to bee

beaten for putting her away. Maimony in Nagnarah, chap. 3. sect. 4. As it was a greater sinne for a man to defame his wife, than another person; so the punishment is greater: for they that defamed their neighbours were but beaten; but hee that defamed his wife was beaten and amearsed, and ne∣ver suffered to put her away, which was permitted to other men: Deut. 24. 1. 2.

Vers. 20. be truth] so proved by certaine evi∣dence, [unspec 20] or by witnesses, as before is shewed; and agreeable to the Law, in Deut. 17. 4, 5, 6. For the Hebrewes acknowledge, that those tokens might sometime be wanting in virgins, and yet they not defiled; and therefore the Iudges were to examine, whether her progenitors wanted their fluors, or she herselfe had not had some great sicknesse, or other like accident, whereby those signes might faile. Maimony treat. of Wives chap. 11. sect. 12.

Vers. 21. her fathers house] that where the sinne [unspec 21] was done, there it might be punished. follie] in Chaldee, ignominie; which was not onely evill in her, but a reproach to her father, and scandall to the whole Church: See the notes on Gen. 34. 7. where this phrase is first used. whoredome in her fathers house] and (as the Hebrewes thinke,) un∣der her betrothed husband: for otherwise if her fault had beene done before she was betrothed, and it were knowne, she was not to die, Exod. 22. 16, 17. This which is said (in Deut. 22. 20.) IF THIS WORD BETRVTH, she shall be killed, (is) when she hath committed whoredome after the be∣trothing before witnesses: but before the betrothing, the Law hath already said of her, that she is free from any thing; and hee that lay with her is bound to make recompense with goods onely, whether he had entised her, or forced her. Maim. in Nagn. bethulah, c. 3. sect. 12. If this punishment were for her whore∣dome before she was betrothed; it sheweth Gods severitie against such as deceive their husbands in such sort, and dishonoured their fathers house. So a priests daughter playing the whore, is said to pro∣phane her father, Levit. 21. 8.

Vers. 22. they shall die] in Greeke, yee shall kill [unspec 22] them both. The manner of their death was either by stoning, as may be gathered by Ioh. 8. 4, 5. or, as the Hebrewes say, by strangling: see the Annotati∣ons on Levit. 20. 10.

Vers. 23. betrothed] or espoused, which was, by [unspec 23] mutuall promise, in the presence of witnesses, be∣fore mariage, Matt. 1. 18. It might bee done in Israel (as the Hebrewes write) three wayes; by a peece of money, or by a writing, or by copulation. By a peece of money, though it were but a far∣thing, or the worth thereof; and the man said, be thou betrothed unto me, or mine espoused wife by this; and he gave it her before witnesses. By Bill, and then he wrote, bee thou betrothed unto me, or the like, and he gave it her before witnesses; and it must be written with her name in it, and with her knowledge and consent, else it was no be∣trothing. By copulation; and then hee said, loe thou shalt be betrothed unto me by this copulati∣on, and so he was united unto her before two wit∣nesses; and after copulation she was his betrothed wife. If he lay with her by way of fornication, and not by the name of betrothing; or if it were by themselves without witnesses, it was no be∣trothing. And hee might not lie with her the se∣cond time, before they were maried. And though the betrothing might bee any of these three waies, yet usually it was by a peece of money; and if they would, they might doe it by writing: but be∣trothing by copulation, was forbidden by the wise men of Israel, and who so did it, was chastised with rods; howbeit, the betrothing stood in force. And it was required, that they should blesse God, before the contract was made; as is shewed at large, by Maimony treat. of Wives chap. 3. and 10. and Ios. Karo in Shulehan aruch, treat. or Espousals, chap. 1. in the citie] or towne, or any place of re∣sort of people, where shee might cry out and bee reskued. The citie is named for an instance, because therein are store of people.

Vers. 24. she cried not] as is presumed, because [unspec 24] she was in the citie: and so consenting to the sinne, she is gniltie of death. The Hebrewes say, Whoso∣ever is lien with in the citie, it is certainly presumed that she was intised, because she cried not out: unlesse witnesses doe testifie that she was forced; as that (the man) drew a sword at her, and said, If thou crie I will kill thee. Maimony in Nagnarah bethulah, chap. 1. sect 2. humbled] that is, defiled, as Gen. 34. 2. neighbours wife] so shee is called after her be∣trothing, as here, so in Gen. 29. 21. Matt. 1. 20.

Vers. 25. in the field] or any solitary place, [unspec 25] where if she crie she cannot be heard: opposed to the citie, in vers. 23. take strong hold on her] or, as the Greeke translateth, force her.

Vers. 26. thou shalt not] in Greeke, yee shall not, [unspec 26] speaking to Israel. any thing] Hebr. a word. sinne of death] that is, sinne worthy of death, killeth him in soule] that is, so as that hee taketh away his soule, or life. In Greeke, killeth his soule, this matter] Heb. this word.

Vers. 27. cried out] as is presumed in charitie, [unspec 27] unlesse the contrary be proved: as vers. 24. Whoso∣ever is lien with in the field, it is certainly presumed that she was forced; and they judge her with the judgement of a woman forced, unlesse witnesses doe testifie that she lay with him willingly. Maimony in Nagnarah bethulah, chap. 1. sect. 2. none to save] or no saviour, that is, as the Greeke and Chaldee explaineth, no helper or deliverer.

Vers. 28. lay hold on her] the Greeke transla∣teth, [unspec 28] force her. Herein this differeth from the law in Exod. 22. 16, 17. which was for such as consen∣ted being intised.

Vers. 29. to the damosels father] or, to herselfe, [unspec 29] if she have no father. Maimony in Nagn. bethulah, chap. 1. sect. 9. shekels] this word is added in the Chaldee and Greeke, as before in vers. 19. And 50. shekels, as the Hebrewes write, was the least dowrie that virgins might have, and is called in Exod. 22. 17. the dowrie of virgins; and was the weight of fiftie shekels of fine silver. Maimony in Nagnarah, chap. 1. sect. 1. and every shekell weigh∣ed 320. graines of barley, as is noted on Gen. 20. 16. and these fifty shekels were the mulct for lying

with her onely; and he that forced the maid was bound also (as the Hebrewes shew) to pay for her shame, and for her paine, and for her blot: and he that inticed a maid (as in Exod. 22. 16.) paid but three things, the forfeit of 50. shekels, and for her shame, and for her blot. The forfeit, that is alike for all; whether a man lie with the high Priests daughter, or with a strangers daughter, or ba∣stards, the forfeit (or mulct) is fiftie shekels; but the shame, and the blot, and the paine, are not a∣like for all, but determined by the Iudges, accor∣ding to the age and dignity of the damosell. The inticer payeth not the ••ulct, unlesse hee doe not marrie her, (Exod. 22. 17.) he payeth onely for the shame and blot 〈◊〉〈◊〉 but he that forceth her pay∣eth all foure out of hand. Maimony in Nagn. be∣thulah, ch. 2. sect. 1, &c. See also the Annotations on Exod. 21. 19. humbled] or afflicted, that is, defiled her. And hence the Hebrewes gather, that the man was to pay also for her paine, or smart, as is before noted. not send her away] not give her a bill of divorce, as other men might, Deut. 24. 1. See before on vers. 19. Here the Hebrewes say; If the high Priest force a maid, or intice her, he may not marry her, because he is commanded to take a virgin, (Lev. 21. 13.) and at that time when he taketh this woman, she is not a virgin: and if he doe take her, she is to goe out againe by bill (of divorce.) If (another man) transgresse, and send her away, they compell him to take her againe, and he is not beaten: but if the di∣uorced woman dye, or be betrothed to another, before he take her againe; or if it were a Priest, that might not take a divorced woman, (Lev. 21. 7.) such a one is to be beaten, because he transgresseth against a pro∣hibition [HE MAY NOT SEND HER A∣WAY] and he cannot fulfill the commandement con∣cerning her, SHE SHALL BE HIS TO WIFE. Maim. in Nagn. ch. 1. sect. 6, 7.

Vers. 30. not take] to wife, much lesse abuse by [unspec 30] whoredome or incest, his fathers wife: and by this one, all other incestuous marriages and copulati∣ons are forbidden; against which the Law is given at large in Lev. 18. See the Annotations there. his fathers skirt] in Greeke, his fathers covering: So in Deut. 27. 20. where a curse is upon him that doth this. It meaneth the skirt or covering which his father onely might uncover, and not he. In Levit. 18. 7. it is called his fathers nakednesse, in like sense.