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

Annotations.

WOunded in the stones] or, wounded in any of his stones; for the word is singular, and [unspec 1] properly signifieth a bruising or crushing, applied here to the wounding of a man in his secret parts, which might be done either with beating and bruising, or with cutting of the sinewes, or whole member, or part thereof. The Greeke translateth it Thladias, which signifieth one that hath his stones broken, or is gelded. This law the He∣brewes understand of such onely as are wounded or gelded by the hand of man, not such as are so made of God. If the stones be cut off, or one of them, or if one of them be wounded, &c the man is not allow∣able [to enter into the Church of the Lord.] Or if the finews of the stones, or any of them, be cut or wounded, &c. he is not allowable. Alwaies provided that it be not by the hand of God, but bee cut or wounded by man, or by dog, or by thorne, or such like things. For, if he be borne with his privy-member cut off, or woun∣ded in the stones, or bee borne without stones, or through fervent sicknesse these members decay, or the like: loe he is allowable to enter into the Church, for all these are by the hand of God. It is unlawfull to corrupt (or marre) the members of generation, ei∣ther in man, or in beast, or in wilde beast, or in fowle, either uncleane, or cleane. And whosoever geldeth (or maketh an Eunuch) is to be beaten by the Law, yea though he geldeth after another hath gelded; as if one cutteth off the privy member, and another com∣meth and cutteth off the stones, or pulleth them off, and another commeth and cutteth the finewes of the stones, &c. they are all beaten. Maimony tom. 2. in Issure biah, chap. 16. sect. 6,—10. privy-mem∣ber] either the yard, or stones, or any one, or part of them: for the Hebrew Shophcah (which hath the name of shedding the seed,) implieth both: though by the Hebrewes it is applied to the yard, or a part thereof. And so among the Turkes at this day they make their Eunuchs by cutting off the privities: and the Greeke translateth, him that is cut, or, that hath (his privie member) cut off. not enter] or, not come in into the church (or in the congregation) of the Lord. That is, he shall not be admitted into the Common-wealth of Israel, ei∣ther to minister, or beare office, or to take a wife of them, or the like. As it is said of the Priests, to come in (or enter) into the house of the Lord, that is, to minister, 1 Chron. 14. 29. and to goe out and come in before the people, 2 Chron. 1. 10. is ex∣pounded to judge the people, 1 King. 3. 9. It is al∣so said of Solomon, hee loved many strange wo∣men of the nations concerning which the LORD had said unto the sons of Israel, yee shall not goe in (or enter) to them, neither shall they come in (or enter) unto you, 1 King. 11. 1, 2. that is, as the Chaldee there expoundeth, not be mixed. So Iesus charged Israel, that they should not goe in (or enter; in Chal∣dee, mix themselves) among the nations, Ios. 23. 7. and upon the reading of this Law to Israel retur∣ned from captivity, they separated from them all the mixed multitude, Nehem. 13. 1, 2, 3. And of this here the Hebrewes say, Hee that is wounded in the stones, or hath the privy-member cut off, if he mar∣ry with a daughter of Israel, & lie with her, he is to be beaten, Deut. 23. 1. & it is lawfull for them to marrie women Proselytes, & bond women that are made free: and though he be a Priest that is wounded in the stones, he may take such a woman, because he is not in his ho∣linesse, [that is, may not doe the Priests office, Lev. 21. 17. 21.] but he that is so wounded, may not marrie her that is a bastard. Maim. in Issure biah, c. 16. s. 1, 2. This is to be understood of such as though they were wounded in some part, yet were able enough for generation. Neither can this be meant of joyning to the faith & religion of Israel, or entring into the Church in that respect: for that was lawfull for all, Exod. 12. 48, 49. Num. 15. 14, 15. Howbeit some such strangers as were joyned to the the Lord, yet remained after a sort separated from his people, as the complaint of such, and the Lords comfortable an∣swer unto them, in Esay 56. 3. 6, 7. sheweth. And so for the Eunuchs in the same place, vers. 3. 4, 5 The Hebrewes say, Servants which are baptized by

the name of servitude, and doe take upon them the commandements which servants are bound unto, they goe out from the generality of heathens, but come not into the generality (or common state) of Israelites. Therefore a bond-woman is unlawfull (to be married) to one that is free borne, whether she be his own bond-woman, or his neighbours; and who so goeth in to a bond-woman, is to be scourged by the doctrine of the Scribes. Loe, it is expressed in the Law, (Ex∣od. 21. 4.) that a Master may give a Canaanitesse bond-woman to his Hebrew servant, and she is law∣full for him. Maimony in Issure biah, ch. 12. s. 11. See after on v. 3.

Vers. 2. Abastard] in Hebrew Mamzer, which [unspec 2] meaneth one borne of a stranger, that is not a law∣full wife: and so the Greeke translateth it here, Of an whore: in Zach. 9. 6. the Greeke hath Al∣logenes, an Alien, or one of another generation. The Hebrewes say, The bastard (Mamzer) spo∣ken of in the Law, is he that commeth (or is borne) of any of the nakednesses, (that is, the incestu∣ous and unlawfull copulations, forbidden in Le∣vit. 18.) except of her that is separated for un∣cleannesse, (Levit. 18. 19.) for he that is borne of her is blotted, but is not a bastard: but who so goeth into the other nakednesses (or unlawfull copulations) whether by force, or willingly, presumptuously, or ig∣norantly, begetteth a bastard. And whether they be males or females, they are forbidden (to enter into the Church) for ever; as it is written, EVEN TO THE TENTH GENERATION, which is as if he should say, for ever. Whether a ba∣stard man doe marry an Israelitesse, or an Israelite marry a bastard woman, when they have lien toge∣ther, they are beaten. It is lawfull for him that is a bastard to marry her that is a stranger, and for her that is a bastard to be married to him that is a stran∣ger: but the children of them both are bastards, for that which is borne goeth after the blotted person: for it is said, INTO THE CONGREGATI∣ON OF THE LORD; and the congregation of heathens is not called the congregation of the LORD. A stranger that marrieth a daughter of Israel, or an Israelite that marrieth her that is a stranger, begetteth an Israelite in every respect, which may not lawfully marry her that is a bastard. Maimony in Issure biah, ch. 15. s. 1, 2, 7, 9. to his tenth generation] or, to the tenth generation, he himselfe shall not enter: so in v. 3. where the tenth generation, is expounded, for ever; because ten is a compleat number.

Vers. 3. An Ammonite, or a Moabite] For their [unspec 3] speciall unkindnesse and sinne, these peoples had a speciall punishment above others, that these men might never be admitted into full communion with the commonwealth of Israel, as other nati∣ons might: but this the Hebrewes restraine to the men onely, not to the women; for Ruth the Moa∣bitesse was married unto Boaz, Ruth 4. Their words are; All heathens whosoever, when they are become Proselytes, and have taken upon them all the commandements which are in the Law; likewise ser∣vants when they are made free, loe they are as Isra∣elites in all respects, Num. 15. 15. and it is lawfull for them to come into the Church of the LORD, out of hand. And the Proselyte or free man may marry a daughter of Israel; and the Israelite may marry her that is a Proselyte, or made free; except of foure peoples onely, which are Ammon, and Moab, and E∣dom, and Egypt: for these peoples, when any of them becommeth a Proselyte, hee is as an Israelite in all re∣spects, save in the case of entring into the congregati∣on. The Ammonite and the Moabite are forbidden for ever, the males, but not the females, Deut. 23. 3. We have it as a tradition of Moses from mount Sinai, that the Ammonite is the male, and the Moabite is the male, which is forbiddē for ever to marry a daugh∣ter of Israel, though it be his sons sonne, to the worlds end. But an Ammonitesse, and a Moabitesse are law∣full out of hand, as the other peoples. Maim. in Issure biah, c. 12. s. 17, 18. But if the women of Moab and Ammon were not converted to the religion of God, it was unlawfull to marry with them, as with any other peoples, Neh. 13. 23, 24, 25. Ezr. 9. 1, 2. for ever] the Greeke addeth, and for ever: so it is an explanation of the former, that the tenth ge∣neration is put for all generations for ever. So it ap∣peareth, that the Moabites and Ammonites might never be one body with the Common-wealth of Israel, though other peoples might, as Ie••her an Isma••lite, 1 Chr. 2. 17. is called an Israelite, 2 Sam. 17. 25.

Ver. 4. they met you not] this sinne was common [unspec 4] to both nations, the next peculiar to Moab onely. So eternall damnation is inflicted upon those that give not meat and drinke to Gods people in their hunger and thirst, Mat. 25. 42,—46. The contra∣ry example is in Melchisedek, who met Abraham with bread & wine, as he returned from the slaugh∣ter of the Kings, Gen. 14 18, &c. Heb. 7. 1. be hired] that is, the Moabite hired. The history here∣of is set downe at large in Numb. 22, &c.

Vers. 6. not seeke their peace] the like is spoken [unspec 6] of the Canaanites, Ezr. 9. 11. 12. This is not meant of revenge in malice, which is unlawfull, Rom. 12. 17 19. or that they should not procure the salva∣tion of their soules. 1 Tim. 2. 4. but respecteth the matter in hand, and those peoples in their infideli∣ty; touching whom the Hebrewes hold, that this is an exception from the former law, in Deut. 20. 10. about offering peace when in lawful warre they came to besiege their cities. Ammon and Moab, we send not unto them (proclamation) of peace, Deu. 23. 6. Our wise men have said, for asmuch as it is written, PROCLAIME PEACE VNTO IT, Deut. 20. 10. if any should thinke the like for Ammon and Moab, he saith, Thou shalt not seeke their peace. And whereas it is written, HE SHALL DWELL WITH THEE, &c. WHERE IT IS GOOD FOR HIM, Deut. 23. 16. if any should suppose the like for Ammon and Moab, he sa••••h, Thou shalt not seeke their peace, OR THEIR GOOD. But though we doe not proclaime peace unto them, if they make peace of themselves first, it is accepted. Maimony tom. 4. treat. of Kings, ch. 6. s. 6.

Vers. 7. an Edomite] or, Idumean, as the Greeke [unspec 7] calleth him; and as in Marke 3. 8. Edoms land is called Idumea: the Hebrew here writeth it

Adomite, as also in Psal. 52. 2. it meaneth the po∣sterity of Edom, or Esau, Israels brother, Gen. 25. 25,—30. thy brother] the neerest kinne to Is∣rael of all peoples on the earth, and therefore of∣ten called his brother, Num. 20. 14. Obad. 10. 12. Amos 1. 11. for which alliance in nature, though they were enemies, (Num. 20. 18, 21.) yet God would have his people to retaine loving and natu∣rall affection towards them. a stranger] or so∣journer: although the Egyptians turned to hate Gods people, and to oppresse them, Exod. 1. &c. yet for the former good which Israel had received in their land, the Lord would have his people to shew themselves thankfull; that Edom and Egypt should sooner be admitted into the Church of the Lord, than Moab or Ammon; though not so soone as other peoples, which had not wronged Israel.

Vers. 8. the third generation] to wit, after they [unspec 8] are become Proselytes, and have received the faith and religion of Israel, as is before shewed. Of these the Hebrewes say: An Egyptian and Edomite, whether males or females, the first generation, and the second, are unlawfull to enter into Israel, but the third generation may. An Egyptian woman that is with childe when she becommeth a Proselyte, her sonne is the second (generation.) Maimony in Issure biah, chap. 12. sect. 19, 20. As for other nations, it is before shewed, that they receiving the religion of Israel, might enter into the congre∣gation, and be commixed with them; so now when all peoples are confounded, and it is not knowne who are truly Moabites, or Ammonites, or E∣gyptians, &c. the Hebrewes professe that they can∣not observe this Law; and thus they write: Who so becommeth a Proselyte of the seven peoples (of the Canaanites,) he is not forbidden by the Law to en∣ter into the congregation. And it is a knowne thing, that none of them become Proselytes, save the Gibe∣onites, (Ios. 9.) and Iosua decreed concerning them, that it should be unlawfull for them to enter into the congregation, either men or women. But he for bade them not, save so long as there was a Sanctuary, (Ios. 9. 23.) And they were called Nethinims, because he gave them for the service of the Sanctuary. Then came David and decreed against them that they should not come into the congregation for ever, no not in the time when there is no sanctuary. And so it is expressed in Ezra, And of the Nethinims, whom David and the Princes had given for the service of the Levites, (Ezra 8. 20.) Loe, thou maist see they depended not on the Sanctuary. And why did he and his Councell decree this against them? Because hee saw the hardnesse and cruelty that was in them, at the time when they required that seven of the sonnes of Saul, the chosen of the Lord, should be hanged and killed, and they had no compassion on them, (2 Sam. 21. 6. 9.) When Senacharib King of Assyria came up, (2 King. 18. 13, 34, 35.) hee confounded all the peoples, and mixed them one with another, and carried them captives out of their places. So these Egyptians, which are now in the land of Egypt, are other men: and so the Edo∣mites that dwell in the field of Edom. And for asmuch as these foure Nations which be forbidden, are com∣mixed with all nations of the world which are lawfull all are lawfull. So that whosoever separateth from them, and becommeth a Proselyte at this time in any place, be he an Edomite, or an Egyptian, or Ammo∣nite, or Moabite, or Ethiopian, or of any other peo∣ple, whether they bee men or women, it is lawfull for them to enter into the Church out of hand. Maim. in Issure biah, chap. 12. sect. 22,—25. Thus the par∣tition wall betweene Iewes and Gentiles is by the Hebrewes owne grant in part broken downe, but indeed wholly unto us which know Christ; who were in times past aliens from the politeie (or com∣mon-wealth) of Israel, and strangers from the cove∣nants of promise, &c. but we are now made nigh by the bloud of Christ, for he is our peace, who hath made both one, and dissolved the middle wall of partition be∣tweene us, Ephes. 2. 12. 14.

Vers. 9. the campe] or the host, an army of soul∣diers; [unspec 9] touching whom God giveth lawes for their purity: that as the whole campe of Israel was to be purged of all leprous and uncleane persons, Num. 5. 2, 3. so every campe or army sent forth to warre at any time, should also have care of holi∣nesse. keepe thee] or, beware, take heed. evill thing] Hebr. evill word, that is, all unclean∣nesse, either morall, (as Iohn warned the souldi∣ers, Luk. 3. 14.) or figuratiue, as some specials here follow.

Vers. 10. an accident] to wit, of uncleannesse, [unspec 10] by the issue of his seed, and so the Greeke transla∣teth it, an issue; of which, and the pollution by the same, see Levit. 15. with the Annotations. out of the campe] or, unto (a place) without the camp, where all uncleane persons were to remaine, Num. 5. 3.

Vers. 11. at the looking forth of the evening] [unspec 11] which the Greeke translateth, towards evening; the Chaldee, at the time of the evening: See this phrase in Gen. 24. 63. and Exod. 14. 27. bathe] in Greeke, wash his body, as all such uncleane per∣sons were to doe, Lev. 15. figuring our sanctifica∣tion from uncleannesse, by the death and spirit of Christ, Heb. 10. 22. gone downe] Heb. gone in, that is, when the day of his uncleannesse is at an end: for the day ended at Sun setting.

Vers. 12. thou shalt have] or, there shall bee to [unspec 12] thee, to wit, by publique designation. a place] Heb. a hand, that is, as the Greeke hath it, a place; in Chaldee, a place appointed (or prepared.) So the Hebrewes say, It is unlawfull to turne aside with∣in the campe, or in the open field in any place; but it is commanded to appoint there a way peculiar for (men) to turne aside therein. Maimony treat, of Kings, chap. 6. sect. 14.

Vers. 13. a paddle] an instrument of iron, to dig [unspec 13] an hole with in the earth, wherein to bury their excrements. Wee derive the name from the Greeke Pattalos or Passalos, whereby the Hebrew Iathed is translated here. upon thy weapon] or, among thine armour: in Greeke, upon thy girdle. that which commeth from thee] thine excrements; in Greeke, thy shame (or unseemelinesse.) These by the Law are counted uncleane, (as almost all the o∣ther that come out of man;) & defiled other things

which they were used about, Ezek. 4. 12, 13, 14. and figured the corruption of nature, Esay 4. 4. Marke 7. 15. 20,—23.

Vers. 14. walketh] the Chaldee addeth, his di∣vine presence walketh. before thee] the Greeke [unspec 14] explaineth it, into th〈…〉〈…〉 hands. So in Deut. 2. 36. and 7. 2. 23. also in 2 Chron. 6. 36. the unclean∣nesse] or the nakednesse, the discovery of any thing which is uncleane: the Greeke translateth it shame; the Chaldee, transgression. By this, God taught his people holinesse of conversation, that they should keepe themselves from their iniquity, as David did, Psal. 18. 23. from after thee] that is, from following or accompanying thee, and from kee∣ping thee. The Greeke translateth it, from thee; the Chaldee, from doing good unto thee. In like manner, when God said, I will be with thee, Gen. 31. 3. Iakob understood it, I will doe thee good, Gen. 32. 9. And both are expressed in Ier. 32. 40. I will not turn frō after them, to do thē good. And of Gods leaving his people in their wars, and the evils fol∣lowing, there is complaint in Psal. 44. 10, 11. &c.

Vers. 15. not deliver up] Hebr. not shut up (or close) as Deut. 32. 30. meaning, shut up into the [unspec 15] hand, as is expressed in Psal. 31. 9. that is, delive∣red, as the Greeke and Chaldee here translate it. a servant] the Chaldee addeth, a servant of the peoples, that is, of the Gentiles, who for the religi∣on of God commeth from his master to the Church of Israel. This servant that sle••th to the land (of Is∣rael) he is a righteous stranger [that is, a proselyte come unto the faith and covenant of God,] saith Maimony tom. 4. treat. of Servants, chap. 8. s. 11. is escaped] or separated, having rid free, and delivered himselfe from the bondage of sinne. The Greeke translateth, is added (or adjoyned) unto thee. By this Law God shewed his love in Christ, to∣wards all strangers, even in the basest estate, that come unto him in faith; for there is neither bond nor free, male or female, but all are one in Christ Iesus, Gal. 3. 28. It figured the grace of God to us sin∣ners, who were the servants of sinne, but obeying from the heart the forme of doctrine whereto we were delivered, we were made free from sin, & were made the servants of righteousnesse, and servants to God, to have our fruit unto holinesse, and the end, everlasting life, Rom. 6. 17, 18, 22. Who after we have escaped the pollutions of the world, through the knowledge of Christ, are not againe to be in∣tangled therein, and overcome, 2 Pet. 2. 20. Gal. 4. 7, 8, 9, 10. from his master] who, that he might sustain no dammage by the losse of his servant, the Hebrewes say, His master was to be spoken unto, to write him a bill of manumission (or discharge from his service,) and he againe was to write him a bill of debt for his price, untill he was able to pay, and then he payed him. Maimony in Servants, ch. 8. sect. 10.

Vers. 16. in the midst of thee] the Greeke trans∣lateth, [unspec 16] among you shall he dwell. By the Hebrewes, if a man sold his servant to the heathens, he was to be compelled to redeeme him againe, and to let him goe out free. If a man sold his servant out of the land, he was to be set free. Maim. treat. of Ser∣vants, chap. 8. sect. 1. 6. in one of thy gates] that is, as the Chaldee translateth, in one (or any) of thy cities: which figured the Churches of Christ, Psal. 69. 36. wherein they that are escaped from the servitude of sinne, should remaine, Act. 2. 47. good for him] or, good unto him, that is, where it liketh him best; as the Greeke translateth, where it pleaseth him, and where may be most for his bene∣fit. not vex him] or oppresse; in Greeke, afflict him. This law was for all strangers, Exod. 22. 21. and forbiddeth all manner vexation in word or worke. The Hebrewes say, the Scripture addeth this admonition concerning him, because hee is of a more humble spirit than (another) stranger: and who so vexeth this stranger, transgresseth against three prohibitions; Yee shall not vex any man his neighbour, Lev. 27. 17. and, A stranger thou shalt not vex, Exod. 22. 21, and, Thou soalt not vex him, Deut. 23. 16. he transgresseth also against this, Nei∣ther shalt thou oppresse him, Exod. 22. 21. And hee is not to be vexed, no not with words. Maimony treat. of Servants, chap. 8. sect. 11.

Vers. 17. a where] or common where, fornica∣tresse, [unspec 17] Sedamit esse; one that maried not, but lived in whoredome. She is called in Hebrew Kedesah, which ordinarily signifieth Holinesse, but is used here for the contrary, (as before in Deut. 22. 9.) or it was some filthy religious order among the heathens; whereof see the notes on Gen. 38. 21. The Hebrewes describe her to be one that presti∣tuted herselfe uuto every man. Maimony in Issure biah, chap. 18. sect. 2. And so she differed from the whore called in Hebrew Zonah which had defiled herselfe, though but once: see the notes on Lev. 21. 7. Howbeit, the difference is not alwaies to be made; and the next verse here seemeth to shew it. Maimony in tom. 2. treat, of Wives, chap. 1. sect. 4. writeth thus; Before the Law was given, a man mes with a woman abroad; and if he and shee p〈…〉〈…〉d, he gave her hire and lay with her, at the par〈…〉〈…〉 the way, and he went his way; and this is she which is cal∣led KEDESAH (a common whore.) After the Law was given, such common whores were for∣bidden, Deut. 23. 17. Therefore whosoever lieth with a woman by way of fornication, without espou∣sals, he is beaten by the Law, for that hee hath ly••n with a whore. But Onkclos the Chaldee Paraphrast expoundeth this law otherwise thus; There shall no woman of the daughters of Israel be (a wife) to a man which is a servant: neither shall any man of the sonnes of Israel take a woman which is a servant (or hand-maid.) But that seemeth not to be the mea∣ning of this place. whoremonger] or, fornicatour: one that so defileth his body without marriage; a Sodomite. Notwithstanding this Law, Israel falling from God, had together with their idolatry, houses of whoremongers (or Sodomites) that were in (or by) the house of the Lord, till King Iosias brake them downe, 2 King. 23. 7. They sacrificed also with whores, Hos. 4. 14. so that both carnall and spirituall whoredome (which is idolatry, Ier. 2. 20.) are here forbidden.

Vers. 18. the hire] or, the reward, wages: the [unspec 18] Hebrew word Ethnan is usually an whores hire, as may be seene in Ezek. 16. 31, 33, 34. Hos. 2. 12.

and 9. 1. Mich. 1. 7. an whore] in Hebrew Zo∣nah; which seemeth to be the same with Kedesah before mentioned: though it comprehendeth ge∣nerally all such as are forbidden in Lev. 18. to any which, or for which, if a man give hire or reward, to lie with her, it might not be brought into the Lords house. And this, as the Hebrews explaine, whether she were an heathenish whore, or a bond-woman, or an Israelitesse. He that saith to his neigh∣bour, this thing thoushalt have to let thy bond-woman lie with my Hebrew servant, loe this is an (whores) hire. If a man agree with an whore to give her a Lambe, (as Gen. 38. 16, 17.) and he doth give her many, though hee give a thousand, they are all an whores hire, and forbidden to come on the altar. If he tie with her, & give her it not, and after the time he give it her, though it be after many yeeres, yet it is an whores hire. Howbeit they restraine this (though perhaps too much,) to such things onely, as might in themselves be brought to the altar, as cleane beasts, & fowles, wine, oile, and fine flower, &c. If he give her money, & a sacrifice be bought with it, that sacrifice (they say) was lawfull. If he give her wheat, & after it be made flower; olives, & after oile is made of thē; grapes, & they be turned into wine; these are lawfull, for the hire is now altered. Maim. tom. 3. in Issure mizbeach, chap. 4. sect. 8, 10, 11,—15. This law taught the honour and sancti∣ty due unto Gods house and service, when things which were thus made impure and vile, might not be brought unto him: so in Esay 61. 8. hee saith, I hate robbery, for burnt-offering. the price of a dog] in Chaldee, the exchange of (that is, the thing exchanged for) a dog. This some doe understand of the whoremonger or Sodomite fore-mentioned; as the Scripture calleth vile persons dogs. Matth. 7. 6. Rev. 22. 15. 2 Pet. 2. 22. But the Hebrewes under〈…〉〈…〉d it literally; for as the dog was an un∣cleane beast, and most abominable for sacrifice, E∣say 66. 3. so they write, if a man said to his neigh∣bour, I will give thee this Lambe for that Dog; or if he exchange a dog for any beasts or fowles, they were all unlawfull to be brought unto the altar. But if the price were altered, as he exchanged a dog for wheat, and turned it into flower; that (flower) was lawfull. Maimony in Issure mizbeach, ch. 4. sect. 16, &c. for any vow] whether for a sacrifice on the al∣tar, or for the maintenance or reparation of the house, court-yard, or any thing about the Sanctu∣ary; the thing it selfe, which was either the hire, or the price of these vile things, might not be brought thither. Vnder the name of a vow, (which men voluntarily tooke upon themselves, vers. 21, 22, 23.) other sacrifices which God commanded, are forbidden to be brought of either of these, that is, of any thing which was filthy or vile. both of the] the one proceeding from the breach of the morall Law, the other (taken properly) being against the Legall ordinances of divine service, are abominati∣on to the Lord, who requireth his Sanctuary to be reverenced, Lev. 19. 30. and forbiddeth his name to be despised, his altar or table to be thought con∣temptible, Mal. 1. 6, 7, 8. or his house to be made a den of theeves, Ier. 7. 11. Matth. 21. 13.

Vers. 19: not lend upon biting usurie] Hebr. not [unspec 19] cause to bite; which meaneth, as the Greeke and Chaldee both interpret it, not lend upon biting usu∣rie (or increase:) for usurie is biting or devouting of a mans substance; he that borroweth on usurie is bitten thereby; and he that so lendeth, causeth to bite, or maketh his neighbour to be bitten thereby. It may also imply, thou shalt not borrow upon usury, for that also is unlawfull, Ier. 15. 10. and hee that so borroweth, causeth himselfe to be bitten, and thus the Hebrewes understand it, as is noted on Ex. 22. 25. usury] Hebr. biting of silver, that is, usury for silver (or mony) which is lent. So after, bi∣ting of meat, that is, usury for meat which is lent. of any thing] Hebr. of any word: which though it be often used for any thing, as the Greeke here also translareth it, yet from hence the Hebrews gather, usury of words also to be unlawfull: see the Anno∣tations on Exod. 22. 25. that is lent upon usurie] Hebr. that biteth, (or may bite) Vnder this prohi∣bition, the contrary is commanded, that we should lend unto our poore brother freely, and not take againe any thing more than was lent, Deut. 15. 7. 8, 9. Luk. 6. 34, 35. Lev. 25. 35, 36.

Vers. 20. a stranger] or alien, in the Chaldee, a [unspec 20] sonne of the peoples, meaning a Gentile, an infidell: for to the strangers which were brethren in the faith, they might not lend upon usurie, Levit. 25. 35, 36, 37. maist lend] or shalt lend upon usurie; Hebr. shalt cause to bite, to wit, if thou wilt; so it may be taken for a permission, like the bill of divorce. But the Hebrewes under∣stand this to be a commandement, not a permission onely; (Maimony tom. 4. treat. of the Lender and Borrower, chap. 5. sect. 1) As if God would by this cut off occasions of familiarity with Infidels, lest Israel by much dealing with them, should learne their waies. Howbeit, our Saviour (by the example of God himselfe,) teacheth us to be loving and bountifull unto all, both good and bad, Matt. 5. 44,—48. Luke 6. 35, 36. Spiritually this shewed the use of the Law, which as an hard creditour exa∣cteth more of men than it giveth unto them; and is to be laid, not upon the righteous man, (who by faith is freed from the rigour & curse of the same,) but on the lawlesse, disobedient and sinners, 1 Ti••••. 1. 9. Rom. 7.

Vers. 21. a vow] the law whereof, see in Levit. [unspec 21] 27. and Num. 30. And whether it were a thing promised unto God, or to be given to the poore, it was a vow. not delay] that is, not faile, either altogether, or by deferring the time of paiment: see the notes on Exod. 22. 29. Wherefore if a man have absolutely vowed a thing to the Lord, (seeing no man hath assurance that his life shall continue, Iam. 4. 13, 14.) he must with all speed performe it, lest death prevent him. So the Hebrewes say; He that saith, I will not depart out of the world un∣till I be a Nazirite; loe, hee is a Nazirite out of hand, lest hee die by and by. And if hee deferre his Naziriteship, he transgresseth, &c. Maimony tom. 3. treat. of Nazirites, chap. 1. sect. 4. The time and place of paying vowed sacrifices, was at the solemnefeasts, & in the Sanctuary, Deu. 12. 5, 6, 7

and 16. 16, 17. Hereupon the Hebrewes say; Whether they bee vowes or voluntary gifts, or other things which a man is bound to bring, as valuations, or prices, or tithes, or gifts for the poore, it is comman∣ded by the Law, to bring them all at the feast which first commeth, &c. If there fall out a feast, and hee bringeth them not, he frustrateth a commandement. If the three feasts (of the yeare) passe over him, and bee bring not his offerings which hee hath vowed, or voluntarily promised, &c. he transgresseth against this prohibition, Thou shalt not delay to pay it. Maim. treat. of offering the Sacrifices, chap. 14. sect. 13. to pay it] This paiment must bee made unto God of the best things (as is noted on Gen. 4. 4.) they might not bring any corrupt or blemished thing, Mal. 1. 14. Levit. 22. 21. nor any thing filthy or vile, Deut. 23. 18. Neither might any part bee kept backe, of that which was sanctified by vow unto the Lord, Act. 5. 1, 2, 3, 4, &c. So for almes to the poore, the Hebrewes have these rules; Almes is comprehended in the generall of vowes: therefore he that saith, Loe a shilling bee up∣on mee for almes, or, This shilling bee an almes, he is bound to give it to the poore out of hand; and if hee delay, hee transgresseth against this precept, Thou shalt not delay to pay it. For loe it is in his power to give it out of hand, and there are poore present. If there be no poore there, hee is to separate it, and lay it up till he finde some poore. Maimony treat. of gifts to the poore, c. 8. s. 1. requiring, &c.] that is, will surely require it, and punish thee if thou pay it not. For so requiring implieth, Gen. 9. 5. and 43. 22. Deut. 18. 19. sinne] and so punishable. For God hath no pleasure in fooles; pay therefore that which thou hast vowed, Eccles. 5. 4.

Vers. 22. shalt forbeare] or cease, refuse: the [unspec 22] Greeke translateth, If thou wilt not vow. So before they promised, it was in their owne power, as in Ananias case, Act. 5. 4. Howbeit, when duty bindeth us to shew thankfulnesse unto God for his mercies, we are willed to vow and to pay, Psal. 76. 12. The Hebrewes say, Although sanctified things, and things devote, and valuations be comman∣ded, and it is meet for a man to exercise himselfe in these things, for to suppresse his concupisence, and that he be not niggardly, but may fulfill that which is com∣manded by the Prophet, HONOVR THE LORD WITH THY SVBSTANCE, (Prov. 3. 9.) yet notwithstanding, if hee doe never sanctifie or devote, there is not any thing in it; for loe the Law testifieth and saith; But if thou shalt forbeare ••••vow, it shall not be sinne in thee. Maimony treat. of Valuations and Devote things, chap. 8. sect. 12. not be sinne] to wit, not such sinne as a man is guil∣ty of, if he vow and doe not pay, Eccles. 5. 5. For otherwise a man may sinne this way also, in negli∣gence and unthankfulnesse, Luk. 17. 17, 18. In this sense Christ said to the Iewes; If ye were blind yee should have no sinne, Ioh. 9. 41. that is, no such sinne as now remaineth on you, for refusing the light. So in Ioh. 15. 22, 24. Iam. 4. 17.

Vers. 23. That which is gone out] that is, thy [unspec 23] word, or promise: as, all that proceedeth out of the mo••th of the LORD, Deut. 8. 3. is expounded, every word of God, Luk. 4. 4. keepe and doe] with heart and hand. But this is meant of lawfull vowes; for such as are idolatrous and wicked, are not to be kept, but repented of, and broken, Ier. 44. 25,—27. Act. 23. 12, 21. a voluntary of∣fering] all vowes were voluntary offerings, but all voluntary offerings were not vowes: see the diffe∣rence noted on Levit. 7. 16. and Deut. 12. 6. with thy mouth] Hereupon Solomon saith, Suffer not thy mouth to cause thy flesh to sinne; neuher say thou before the Angell, that it was an unadvised er∣rour: wherefore should God be angry at thy voice, and destroy the worke of thine hands? Eccles. 5. 6. If a man had spoken it with his heart onely unto God, hee was bound to pay it, as the Hebrewes teach: See the notes on Levit. 7. 16.

Vers. 24. When thou commest] the Chaldee trans∣lateth, [unspec 24] when thou art hired: and of such doe the Hebrewes understand this Law, that labourers hi∣red to worke in a vineyard, are to eat of the fruit thereof. Hereunto the Apostle seemeth to have reference, when he saith; Who planteth a vineyard, and eateth not of the fruit thereof: or, who feedeth a flocke, and eateth not of the milke of the slocke? 1 Cor. 9. 7. Whereby not the owners onely, but the labourers also are intended. This and the like law following, seemeth to extend also to such as oc∣casionally travell thorow vineyards or fields, who may for their refreshing in time of need gather and eat: as our Lords Disciples, going thorow the sowen fields, plucked the cares of corne, and did eat, Matt. 12. 1. vineyard] and by proporti∣on, his olive-yard, or any such like. The He∣brewes say; Labourers which doe worke upon any thing that groweth out of the earth, &c. the houshol∣der is commanded to let them eat of that which they are a working upon, Deut. 23. v. 23, 24. which law wee have beene taught, that it is not written of any thing but concerning the hired (labourer.) And if he did not hire him, how was it permitted him to come into his neighbours vineyard, or standing-corne, with∣out his knowledge? But thus he saith; When thou shalt come, by the owners leave, to labour, thou shalt eat. Maimony tom. 4. treat. of hired things, chap. 12. sect. 1. Howbeit they restraine this law to such things onely as grow out of the ground; there∣fore they adde, Hee that milketh, or churneth but∣ter, or maketh cheese, eateth not (thereof) because they are things that grow not on the ground: ibidem s. 4. But hee that reapeth (the corne) and hee that thresheth, and hee that fanneth and purgeth it, hee that cutteth downe the grapes, and hee that treadeth them (in the wine-presse,) or doth any such like workes, they may eat by the Law. ibidem s. 8. eat grapes] and so if hee labour upon the fig-tree, he may eat figges; and all the like: but hee may not eat (they say) save of that whereabouts hee laboureth: and if he labour both in the grapes and in the wine-fat, he may both eat of the grapes, and drinke of the must (or new wine.) If he worke on the fig-tree, hee may not eat of grapes: if on grapes, hee may not eat of figges. And hee that is working upon one vine-tree, may not eat (the fruit) of another vine. Neither may he eat grapes with any other thing; as with bread,

or the like. But if hee have agreed with the houshol∣der, for the quantity that hee shall eat, hee may eat with bread, or with salt, or with any thing that he plea∣seth. Maimony ibid. sect. 10. 12. as thy soule] to wit, desireth; or, according to thy soule, that is, thine appetite. The Greeke joyneth it with the word following, thus, so much as thy soule (that is, thine appetite) may bee filled with. So in Psal. 78. 18. they asked meat for their soule, that is, for their lust or appetite. From this the Hebrewes gather, that onely he himselfe, not any other of his family may eat. The labourer that shall say, Give my wife & chil∣dren that which I should eat; or, loe I will give a little of this which I have taken, to my wife or my child for to eat, they hearken not unto him: for the Law doth not vouchsafe it to any, but to the workman himselfe. Though he be a Nazitite which worketh in the grapes [who may not by the law eat any of them, Num. 6. 3.] if he say, Give it my wife and children, they hearken not unto him. A workman that laboureth himselfe, and his wife, and his children, and his ser∣vants, and conditioneth with the housholder, that he will not eat of any thing that hee worketh upon, nei∣ther hee nor his; then they may not eat, to wit, the greater sort of them; for they have wittingly remit∣ted (of their right.) But the little ones hee cannot make agreement that they shall not eat: for they eat not of that which is their fathers, or of that which is their masters, but of that which is Gods. Maimony ibid. sect. 13. 14. not put] Hebr. not give any, either to carry home for himselfe, or for any of his.

Vers. 25. with thine hand] to wit, for to eat, vers. 24. as did Christs Disciples, Matt. 12. 1. upon [unspec 25] the warrant of this law, as is probable: howbeit, the Hebrewes understand it of the labourers, as before. And the Chaldee version here also saith, When thou art hired into thy neighbours standing corne, then thou maist plucke, &c. Which though the meaning bee good, (for even the beasts were by Gods Law to eat of that whereon they laboured, Deut. 25. 4.) yet the extent hereof seemeth to reach further, even to all such as came in occasionally, and had a desire or need to taste of the fruits. not move a sickle] namely, for to cut downe for thine owne eating, or for to carry away with thee, as v. 24. God, whose the earth is, and the plenty there∣of, Psal. 24. 1. and whose the land of Canaan was in speciall, Levit. 25. 23. who reserved the first-fruits, tithes, corners, gleanings, &c. for himselfe, his priests, and the poore of his people, Num. 18. Deut. 24. 19,—21. would have the fruits in some sort common for the necessities of all men, especi∣ally to those that laboured in them, whether men or beasts; so shewing his bountie to all, yet reser∣ving the right and propriety of the owners, which no man might infringe: that mercie and justice might meet together, and not one man to put his sickle into another mans corne, to reape that which another hath sowen. The equi∣ty of this Law reacheth also unto spirituall things, and to Gods labourers in his harvest, 2 Cor. 10. 14,—16. 1 Cor. 9. 7, 9, 10,—14. Rom. 15. 20.