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

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the fiftieth Lecture of the Law: see Gen. 6. 9.

WHen thou art come] or, When thou shalt [unspec 1] become. possessest it] Hee sheweth that they were not bound to (bring) the first fruits, till the land were subdued, and parted among them, saith Sol. Iarchi on this place.

Vers. 2. of the first] or, of the beginning; which the Greeke translateth, of the first fruit of the fruits [unspec 2] of thy land; meaning, of those which were first ripe, them they were to honour God with in the first place, and to shew their thankfulnesse for his blessings, that so they might be sanctified, and in∣creased unto them, Pro. 3. 9. 10. These first-fruits were to be separated before all other, as is noted on Numb. 18. 13. And Sol. Iarchi scanneth the words thus; Of the first, and not all the first: for all fruits were not bound to give the first-fruits, but the seven sorts onely, for which the land of Israel is com∣mended (in Deut. 8. 8.) the like is said by others of them; They bring no first-fruits save of the seven kindes spoken of in commendation of the land, (Deut. 8.) and they are wheat, and barley, and grapes, and figs, and pomgranats, and olives, and dates: and if one bring any besides these seven sorts, they are not sanctified. They bring not of the Dates that grow on Mountaines, nor of the fruits that grow in Vallies, nor of Olives which are not of the choisest; but of the dates that grow in vallies, and of the fruits that grow on mountaines, because they are of the choi∣sest (or best.) They bring no first-fruits of liquors, save of olives and of grapes onely; for it is said, OF THE FRVIT OF THE LAND, and not of the liquor: and if one bring of the liquors, they re∣ceive them not of him. They that dwell neere to Ieru∣salem bring figs and grapes that are moist, and they that dwell farre off bring them dried. Maimony tom. 3. in Biccurim, chap. 2. sect. 2, 3, 4. The first-fruits have no measure set by the Law, but by the words of our wisemen, he must separate one of sixty. And hee that will make all his field first-fruits, may so doe. If he have separated his first-fruits, and returneth, and addeth more unto them, that which he addeth is as the first-fruits. Ibidem sect. 17, 18. giveth] or, is giving unto thee; the Greeke addeth, by lot, or for inheritance: this was the land of Canaan, the seat of Gods Church, and figure of a better inhe∣ritance by Christ: the first-fruits whereof (which are the graces, or the first-fruits of the Spirit, Rom. 8. 23.) are to be brought unto the Lord, that they may be accepted in Christ. Yea, wee our selves, whom he hath begotten with the word of Truth, that wee should be a kinde of first-fruits of his crea∣tures, (Iam. 1. 18.) are to present our bodies unto him, and our reasonable service, Rom. 12. 1. The Hebrewes say, If one bring first-fruits from without the land, they are no first-fruits. Maimony in Bic∣curim, chap. 2. sect. 1. in a basket] so the Greeke and Chaldee translate the word Tene, used onely here, and in Deut. 28. 5. 17. The Hebrewes un∣derstand it generally of any vessell, and hold it ne∣cessary (from this place,) that the first-fruits be brought in a vessell; also they teach that every sort of fruit should be brought in a vessell by it selfe: but if he brought them in one vessell, it would serve. And they might not bring them mixed all together, but the Barley underneath, and the Wheat above it, and the Olives above that, and the Dates above them, and the Pomgranats above them, and the Figges uppermost in the vessell. And there should be some thing put betweene every severall kinde, as clothes, or rushes, or leaves, or the like; and they laid about the figs clusters of grapes outward. If he brought them in a vessell of metall, the Priest tooke the first-fruits, and restored the vessell to the owner: but if he brought them in a vessell of Osi••rs, or of Rushes, or the like, then both the first-fruits and baskets were the Priests. Maimony tom. 3. in Biccurim, (or treat. of First-fruits, chap. 3. sect. 7, 8. and shalt goe] namely, at the feast of Harvest, or Pentecost, which was seven weekes after the Passeover, as may

be gathered by Exod. 34. 22. and Deut. 16. 9, 10. then the people went up together, and carried of their first-fruits with them. The Hebrewes say, They brought no first-fruits before the Pentecost, as it is written, And the feast of harvest of the first-fruits of thy labours, (Exod. 23. 16.) and if any brought them (before,) they received them not of him, but he left them there untill the solemne feast came. Mai∣mony in Biccurim, c. 2. s. 6. his name to dwell] the Chaldee saith, his divine presence to dwell; the Greeke, his name to be called upon there: meaning the Tabernacle or Temple, called elsewhere the house of Iehovah, Exod. 23. 19. This in ages fol∣lowing, was at Shilo, and then at Ierusalem, whi∣ther the people used to repaire with great solemni∣ty; and at the performance of this service, they are said to do thus: When they carried up the first-fruits, all the cities that were in a Station (or County) ga∣thered together to the (chiefe) citie of the Station, to the end they might not go up alone; for it is said, In the multitude of people is the Kings honour, (Prov. 14. 28.) And they came and lodged all night in the streets of the citie, and went not into the houses for feare of pollution. And in the morning the governor said, Arise, and let us goe up to Sion the citie of the LORD our God. And before them went a Bull which had his hornes covered with gold, and an Olive gar∣land on his head, to signifie the first-fruits of the se∣ven kinds (of fruits.) And a Pipe strucke up before them, untill they came neere to Ierusalem; and all the way as they went, they sang, I rejoyced in them that said unto mee; Wee will goe into the house of the LORD, &c. (Psal. 122.) When they were come nigh to Ierusalem, they s〈…〉〈…〉 messengers before them, to signifie it to the men of Ierusalem, &c. Then the Captaines and Governours went out of Ierusalem to meet them: if many men came, there went out many; and if but few, few. And when they all were come within Ierusalem gates, they began to sing, Our feet have beene standing in thy gates, O Ierusalem, (Psal. 122.) All the chiefe Artificers that were in Ierusa∣lem stood before them, and saluted them, Welcome brethren the men of such a place. And they went in the midst of Ierusalem, & the Pipe striking up before them, till they came neere to the mount of the house (of God:) when they were come thither, they tooke every man his basket on his shoulder, and said, Halle∣lujah, Praise God in his sanctuary, &c. (Psal. 150.) and they went thus and sung till they came to the Court-yard; when they were come thither, the Levites sang (the 30, Psalme) I will exalt thee, O LORD, for thou hast drawne up me, &c. Talmud Bab. in Biccu∣rim, chap. 3. sect. 2, 3, 4. and Maimony in Biccu∣rim, chap. 4. sect. 16. Vnto this, and other like manner of solemne assembling, the Prophet hath reference, when he saith, Yee shall have a song as in the night when an holy solemnity is kept; and glad∣nesse of heart, as when one goeth with a Pipe, to come into the mountaine of Iehovah, to the Rocke of Israel, Esay 30. 29.

Vers. 3. unto the Priest] Gods publike minister, and the figure of Christ, of whom it is written, By [unspec 3] him let us offer the sacrifice of praise to God continu∣ally, that is, the fruits of the lips, confessing to his name, Heb. 13. 15. which shall be] that is, which shall minister in his course in those daies; for the Priests ministred by turnes: see 1 Chr. 24. I professe] or, I declare, I shew openly, before the Lord. And be∣cause of this presenting themselves and their first-fruits to him, the Hebrewes say, that when they brought their first-fruits, they brought in their hand Turtle doves and young Pigeons; some they hang up∣on the baskets, and they were for burnt-offerings, and some in their hand, which they gave unto the Priests. Maimony in Biccurim, chap. 3. sect. 9.

Vers. 4. before the Altar] that there it might he [unspec 4] sanctified by Christ, figured by the Altar, Mat. 23. 19. He. 13. 10, &c. and so made acceptable to God.

Vers. 5. shalt answer] that is, shalt speake, or pro∣nounce: [unspec 5] These words were to be spoken by every man that brought the first-fruits, except hee were not a man, or not the owner of the land, or the like: for such exceptions they doe put. He that brought the first-fruits, might if hee would give them to his servant, or to his neighbour, all the way, till hee came at the mount of the house (of God.) When he came to the mount of the house, hee himselfe was to take the basket on his owne shoulder, yea, though he were the King, the greatest in Israel: and when he came at the Court-yard he professed, whiles the basket was upō his shoulder, I PROFESSE THIS DAY VNTO THE LORD THY GOD, &c. Then he let down the basket from his shoulder, & the Priest put his hand under it, and waved it, and hee said, A SYRIAN READY TO PERISH was MY FATHER, &c. and hee left it by the Altars side, at the south-west borne (of the Altar) on the south side of the horne, and bowed himselfe downe, and went out. But the confession is not alike for all: some are bound to bring first-fruits, & yet make no confession over them; as the woman, and he that is of neither sex, and hee that is of both sexes, male and female; because they cannot say, WHICH THE LORD HATH GI∣VEN VNTO ME. Likewise Tutors (or Guar∣dians,) and Servants & Messengers; for they cannot say, which the Lord hath given unto me. The Prose∣lyte bringeth and professeth, as it is said to Abra∣ham, A father of a multitude of nations have I gi∣ven thee to be, (Gen. 17. 5.) Behold, he is the father of all the whole world, which are gathered under the wings of the divine Majestie. And to Abraham was the oath at first, that his sonnes should inherit the land. Likewise the Priests and Levites doe bring (first-fruits) and professe, because they have cities and suburbs. He that separateth his first-fruits, and selleth his field, bringeth them, but professeth not; for he cannot say, WHICH THE LORD HATH GIVEN ME, because the land is not his. And he that bought it, is not bound to separate other first-fruits of that sort, because he that sold it hath se∣parated them already; and if he doe separate any, he may bring them, but not make profession; but of ano∣ther sort he may separate, bring, and professe. He that separateth first-fruits, and they are lost before they come at the mount of (Gods) house, & he separate o∣ther for thē, he bringeth the second, but professeth not, because he cannot say, THE FIRST OF THE FRVIT OF THE LAND, (Deut. 26. 10.) for

they are not the first, &c. Hee that bringeth first-fruits of one kinde, and maketh profession, and com∣meth againe & bringeth first-fruits of another kinde, hee maketh no profession over them; for it is said, I PROFESSE THIS DAY; one time in the yeere doth hee make profession, and not twise. He that bringeth first-fruits after the feast, untill the de∣dication, although he separated them before the feast, bringeth them, but maketh no profession, because it is said (in vers. 11.) AND THOV SHALT REIOYCE IN ALL THE GOOD: so there is no professing, but at the time of rejoycing, from the (beginning of the) feast of Weekes, untill the end of the feast. Maimony in Biccurim, ch. 3. sect. 12. &c. and ch. 4. sect. 1. &c. In that which is said of the Proselyte (or Stranger) Maimony differeth from his fellowes; for in Thalmud Bad. in Biccu∣rim, ch. 1. sect. 4. it is said, The Proselyte bringeth, but professeth not, because he cannot say, which thou hast sworne to our fathers to give unto us; but if his mother were an Israelitesse, hee bringeth and profes∣seth. But the former well agreeth with the mystery of the Gospell; for as it is prophesied in Ezek. 47. 22. Yee shall divide (the Land) by lot, for an inheri∣tance to you, and to the strangers that sojourne among you, which shall be get children among you, and they shall bee unto you as borne in the countrey, &c. So when Christ came, Zacheus the chiefe Publican became the sonne of Abraham, Luk. 19. 9. and in Christ there is neither Iew nor Greeke, but all are one in him, and Abrahams seed and heires according to the promise, Gal. 3. 28, 29. And in him is this service in the mystery of it fulfilled, when wee at our Pentecost, that is, when wee receive the first-fruits of Gods Spirit, (Act. 2. Rom. 8. 23.) doe ho∣nour him with our persons, our substance, and with the first-fruits of all our increase, Prov. 3. 9. offering the sacrifice of praise unto God continu∣ally, the fruit of our lips, confessing to his name, Heb. 13. 15. For as the first of all fruits were ho∣ly, so the Church is holy unto the Lord, of all peo∣ples in the earth, Rev. 14. 4. Iam. 1. 18. as it is writ∣ten, Israel is holinesse unto Iehovah, the first-fruits of his revenue, Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket, so the good Israelites whom God would accept for his, are likened to a basket of good figs set before the Tem∣ple of the Lord, even like the sigs that are first ripe, and them God promiseth to acknowledge, and to set his eies upon them for good, and that they shall bee his people, and he will be their God, &c. Ier. 24. 1, 2, 5, 6, 7. A Syrian ready to perish] Hebr. An Aramite perishing, or, of perdition, that is, rea∣dy to perish through poverty, affliction, and mise∣ry. As in Prov. 31. 6, 7. Give strong drinke unto him that is ready to perish, &c. Let him drinke and forget his poverty, and remember his misery no more. An Aramite is after the Greeke called a Syrian, as is noted on Gen. 10. 22. & this Syrian here spoken of was Iacob, who dwelt in Syria with Laban the Syrian, twenty yeeres in hard service, Gen. 28. 5. and 31. 38, 40, 41, 42. Hos. 12. 12. and there∣fore though hee was naturally an Hebrew, yet for his misery is called a Syrian; as contrariwise Ie∣ther, who by nature was an Ismaelite, 1 Chron. 2 17. is for his faith and state of grace called an Israe∣lite, 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan, thy nativity is of the land o•• Canaan; thy father was an Amorite, and thy mother a Chethite, Ezek. 16. 3. Others understand it here of Laban, translating, A Syrian was destroying my father, (or, working his perdition;) and to this the Chaldee agreeth, saying, Laban the Syrian sought to destroy (or undoe) my father: and the vulgar La∣tine, A Syrian persecuted my father. The Greeke differeth from both, translating, My father left Sy∣ria. By this speech they were taught to acknow∣ledge their first estate and originall to have beene most miserable; and so we ought all to confesse, E∣phes. 2. 2, 3. a few men] in Chaldee, a small people: they went downe but with seventy soules, Gen. 46. 27.

Vers. 6. evill intreated] did evill, or vexed: and [unspec 6] this is a commemoration of their second maine af∣fliction, whereof see Exod. 1. &c. and it was afi∣gure of our bondage under sinne and Satan, which wee being delivered from, are to mention with thankfulnesse, Rom. 6. 17, 18. Tit. 3. 3. hard servitude] in Greeke, hardworkes: they made them serve with rigour, that their lives were bitter unto them, Exod. 1. 14. God would not have us forget our former miseries, though wee bee come out of them: hee sundry times commandeth this; Thou shalt remember that thou wast a servant in Egypt, Deut. 16. 12. Remember that yee having beene in times passed heathens, &c. were without Christ, be∣ing aliens from the Common-wealth of Israel, &c. Ephes. 2. 11, 12.

Vers. 7. wee cried out] in Chaldee, wee praied: [unspec 7] see Exod. 2. 23, 24, 25. heard our voice] in Chaldee, accepted our praier. saw] in Chaldee, it was revealed (or manifest) before him: see Exod. 3. 7. our labour] or, our molestation.

Vers. 8. out stretched] in Greeke and Chaldee, [unspec 8] an high arme: see Exod. 7. &c. terriblenesse] or terrour: this the Greeke and Chaldee translate visions; and so in Deut. 4. 34.

Vers. 9. milke and honey] under which two, all [unspec 9] other earthly blessings and heavenly also, in figure, are implied: and hereby they acknowledge the truth of Gods promises made unto their fathers; whereof see the notes on Exod. 3. 8. So after in vers. 15.

Vers. 10. the first-fruit] in Greeke, the first-fruits [unspec 10] of the fruits. As wee our selves are the Lords first-fruits, Rev. 14. 4. and have received the first-fruits of his Spirit, Rom. 8. 23. so wee then doe give the first-fruits unto him, when in Christ (the true San∣ctuary) wee acknowledge, that wee and ours are his, and have this grace not of our selves, or for our owne merits, but of his goodnesse and libe∣rality, 2 Cor. 3. 5. Ephes. 2. 8, 9, 10. Tit. 3. 3, 4, 5, 6. set it downe] or, leave it for the Priests, which did after eat it. The first-fruits were given to the men of the charge [the Priests that ministred] and they divided them among them, as the [other] holy things of the Sanctuary. Maimony in B••c∣curim, ch. 3. sect. 1. It figured, that wee should con∣secrate

our selves and ours for ever unto the Lord, Rom. 12. 1. and 6. 19. 22.

Vers. 11. shalt rejoyce] as they were bound to doe at all other feasts, Deut. 16. 11, 15. So that af∣ter [unspec 11] this homage, the people abode in the holy Ci∣ty all that night feasting, and the next day they might depart, and not before. Hereupon the He∣brewes note seven things, which they that brought first-fruits were bound unto; the comming to the place; and the vessell (or basket;) the Profession to be made; and the oblation, (or sacrifice;) and the Song; and the Waving of it by the Priest; and the tarrying all night. When hee hath brought his first-fruits to the Sanctuary, and made profession, and offe∣red his peace-offerings, hee may not goe out of Ierusa∣lem that day, to returne to his owne place, but must tarry there all night, and returne on the morrow to his citie; as it is written (in Deut. 16. 7.) and thou shalt turne in the morning, and goe unto thy tents. All the turnings which thou shalt turne out of the Sanctuary after thou art come thither, shall not be but in the morning. Maimony in Biccurim, chap. 3. sect. 14. in all the good] or, as the Greeke translateth, for all the good things: the chiefest whereof are the first-fruits of the spirit, wherewith God sanctifieth his people: as when Christ teacheth that Our Fa∣ther which is in heaven will give good things to them that aske him, Matth. 7. 11. another Evangelist expoundeth it, he will give the holy Spirit to them that aske him, Luke 11. 13. For this Spirit and gra∣ces of God which we have received, we ought to rejoyce before him continually, Psa. 100. Luk. 10. 20. Phil. 3. 1. 1 Pet. 1. 8. 1 Thess. 5. 16.

Vers. 12. of thy revenue] which the Greeke ex∣poundeth, [unspec 12] of the fruits of thy land. See the notes on Deut. 14. 22. the yeere of tithe] that is, the yeere when the second tithe was to be given to the poore, which was the third and the sixt yeere of e∣very seven yeeres, whereof the Law was given be∣fore in Deut. 14. 28. The Greeke translateth, the second tithe thou shalt give to the Levite, &c. Of this the Hebrewes say, Wee are commanded to con∣fesse before the LORD, after that we have brought forth all the gifts which be of the seed of the land, and this is called the Confession of the tithe. And wee make not this Confession, but after the yeere wherein we have separated the Tithes of the poore, Deut. 26. 12. Maimony tom. 3. in Maasar sheni, (or treat. of the Second tithe) chap. 11. sect. 1, 2. within thy gates] that is, as the Greeke and Chaldee ex∣pound it, thy cities: see Deut. 14. 28. 29.

Vers. 13. Then] Hebr. And thou shalt say. The [unspec 13] time is recorded by the Hebrewes, to be at the Minchah [the Oblation] in the last good day of the Passeover of the fourth (yeere) and of the seventh; as it is said, WHEN THOV HAST MADE AN END OF TITHING: at the Feast where∣in all the tithes are ended. And the Passeover of the fourth yeere commeth not, but all the fruits of the third (yeere) are tithed, whether they be the fruits of the trees, or fruits of the land. Maimony in Maa∣ser sheni, ch. 11. s. 3. The reason hereof was, the Passeover was kept in Abib (or March) Deu. 16. 1. and the first of Tisri (that is, September) was tho be∣ginning of the yeere for the tithes of corne, seeds, and herbs: and the fifteenth of 〈◊〉〈◊〉 (which wee call Ianuary,) was the beginning of the yeer for 〈◊〉〈◊〉 of the fruits of trees, as Maimony sheweth in Maaser sheni, c. 1. s. 2. so by March following, the tithes of the third yeere, (which they had 〈◊〉〈◊〉 up wi••hin their gates, Deut. 14. 28.) might all be bestowed▪ and the Passeover was the next feast th〈…〉〈…〉 〈…〉〈…〉ed, when all men were bound to appeare 〈◊〉〈◊〉 the Lord, Deut. 16. 16. say before 〈◊◊〉〈◊◊〉 that by this solemne confession; they might testifie their voluntary obedience to his lawes with a cleare con∣science, and so crave & expect his further blessing. The Hebrewes say, This confession might be uttered in any language that a man spak; and every one spake for himselfe; and if many would confesse joyntly in one, they might. And it is commanded to be done in the Sanctuary BEFORE THE LORD; and if they confessed in any place, they were discharged. Maim in Maaser sheni, c. 11. s. 5, 6. put away the holy thing▪ in Chaldee, the holy thing of the 〈…〉〈…〉he: Hebr. the holinesse; meaning, things of holinesse; as the Greek translateth, I have purged the holy thing•• out of my house: so that this confession respected not the tithe of the poore onely, but all other holy things, which they were bound to give unto God, or his Mini∣sters, or the poore. And putting away, signifieth the removing and utter taking away, so that nothing remaineth. So the Hebrewes say, A man confesseth not untill there he not any of the gifts remaining with him; as it is said, I have put away the holy thing out of (mine) house: And in the evening of the last good day (of the Passeover,) was the putting away; and on the morrow was the confession. Thus he did: if there remained with him any heave-offering of the Tithe, hee gave it to the Priest: if any of the first tithe, hee gave it to the Levites: if any of the poores tube, hee gave it to the poore. If there remained with him a∣ny of the fruits of the second tithe of confession, or of that which was of the fourth yeeres plantation (Le∣vit. 19. 24.) or any money of their redemption, loe he put them away, and cast them into the Sea, or burnt them. If any first-fruits remained with him, hee put them away in every place; where by is meant, that he burned and put away that which remained with him of the fruits which he could not eat all of them before the good day came, &c. Hee cannot confesse till hee have brought out all the gifts; as it is said, I HAVE PVT AWAY THE HOLY THING, that is, the second tithe, and the fourth yeeres plantation, cal∣led HOLY, Lev. 19. 24. OVT OF my HOVSE, that is, the Cake (Num. 15. 20.) which is the Priests gift in the house, I HAVE GIVEN IT TO THE LEVITE, this is the first tithe, (Num. 18. 21.) AND ALSO I HAVE GI∣VEN IT, which implieth generally, that the o∣ther gift was before, namely, the great Heave∣off••ring (of first-fruits) and the Heaven-offering of, the tithe: TO THE STRANGER, TO THE FATHERLESSE, &c. this is the tithe of the poore, and the gleaning, and the for∣gotten (sheafe) and the corner, (Deut. 24. 19. Lev. 19. 9. 10.) although the gleaning, the forgotten, and the corner, doe not hinder the making of confession.

And he must separate the gifts in order, and after∣ward make confession, as it is written, ACCOR∣DING TO ALL THY COMMANDE∣MENT, &c. Loe, if the second tithe were given before the first, he might not make confession. If his untithed fruits were burnt, he might not make confes∣sion, because he hath not separated the gifts, nor gi∣ven them to whom they were due. Hee that had no∣thing but the second tithe onely, made confession, for the ground of the confession is in the tithe. And so if he had nothing but first-fruits onely, he made con∣fession, as it is said, I HAVE PVT AWAY THE HOLY THING, &c. Maimony in Maaser she∣ni, chap. 11. sect. 7. &c. thy commandement] in Greeke, commandements: and the word accor∣ding, implieth the order of doing all things, as be∣fore is noted. not transgressed] by doing any thing amisse, as giving bad for good; and as the Hebrewes expound it, one kinde for another, or old for new, or new for old, or the like. Of Transgressi∣on, see the notes on Deut. 17. 2. forgotten] this the Hebrewes apply to forgetting to blesse God for it, and to mention his name upon it. Mai∣mony ibidem, chap. 11. sect. 15. But it is more generall, implying the neglect of any precept, con∣cerning the things here spoken of: for in spiritu∣all duties unto God, all men are faulty, Psal. 19. 12. Eccles. 7. 20.

Vers. 14. in my mourning] or, in my sorrow: By [unspec 14] this it appeareth, that this Law and confession ex∣tended further than to the third yeeres tithe, which was all given to the poore, Deut. 24. 28. 29. and might not be eaten by the owner of the land: and reached to the first and second yeeres tithes, which the owners were to eat before the Lord, Deu. 14. 22, 23. but might not eat of it in their mour∣ning, upon paine of being beaten by the Magistrate, as Maimony sheweth in Maaser sheni, chap. 3. sect. 5. where he further saith (in sect. 6, 7.) Who is this mourner? He that bewaileth any of his kinred, whom he is bound by the Law to mourne for. And in the day of death he is bound to mourne by the Law, (Lev. 10. 19.) If he be kept unburied many daies, he is a mour∣ner all those daies till hee be buried, by the doctrine of the Scribes. And not the second tithe only, but all the holy things, every one, if he eat of them in mourning, by the Law he is to be beaten; if in his mourning, by the Scribes doctrine, he is to be scourged. Compare herewith the saying of the Prophet, Their sacri∣fices shall be unto them as the bread of mourners; all that eat thereof shall be polluted, Hos. 9. 4. put away] the word before used in vers. 13. but other∣wise turned here in the Greeke, I have not taken fruit thereof: which Greeke word is used in Ios. 5. 12. for eating fruit: and so the Hebrewes ex∣pound this here of eating; He that eateth the se∣cond tithe in uncleannesse, is to be beaten; for it is said, I have not put away thereof for the uncleane: whe∣ther the tithe be uncleane, and the eater cleane; or the tithe cleane, and the eater uncleane: and hee that eateth it in Ierusalem before it be redeemed. The uncircumcised is as the uncleane; and if hee eat that second tithe, he is to be beaten by the Law, &c. Maim. in Maasar sheni, ch. 3. s. 1, 4. for the uncleane] so the Greeke translateth it; meaning for any un∣cleane person to eat of it; or for any uncleane use. Hebr. in uncleane, whereby may be meant, in un∣cleannesse. for the dead] or, to the dead: where∣by may be understood, to any idoll, or for any idolatrous use; as Idolaters are said to eat sacrifices of the dead, Ps. 106. 28. or to be eaten at any dead mans funeral, wherby the holy thing might be pol∣luted; as Hos. 9. 4. for at funeralls they used to eat and drinke, Ezek. 24. 17. Ier 16. 7. The He∣brewes expound it thus; that he hath not recei∣ved (or bought) therewith coffin or shrouds (for the buriall of the dead) nor given thereof to other mourners. Maimony in Maaser sheni, chap. 11. sect. 15. Further they say, The second tithe is gi∣ven to eat and to drinke, Deut 14. 23. and anoynting is as drinking. And it is unlawfull for a man to bring it out for his other needs; as to receive therewith vessels, or garments, or servants; as it is written, I have not given thereof for the dead; as if he should say, I have not brought it out for any thing which keepeth not alive the bodie, &c. Ibidem chap. 3. sect. 10.

Vers. 15. the habitation of thy holinesse] that is, [unspec 15] thy holy habitation; as the Greeke translateth it, thine holy house. By this prayer they submitted themselves unto the triall and judgement of God, for their upright keeping of these his lawes, (as Psal. 26. 1, 2, 3.) and having cleare consciences, they had boldnesse before God, to crave and ex∣pect his blessing: for he that is a doer of the worke (of God) this man shall bee blessed in his deed, Iam. 1. 25.

Vers. 16. This day] Moses concluding his ex∣position [unspec 16] of the Lawes, with a warning of obedi∣ence, teacheth the children that they are alike in∣teressed in Gods covenant, as were their fathers; and so their posterity: for what was spoken and done unto them, concerneth us also, Hos. 12. 4. Psal. 66. 6, 7. thy God] the first argument of obedience, from the person of God, and his grace towards them, who hath soveraigne authority thereby to command.

Vers. 17. hast avouched] or, hast made to say, [unspec 17] that is, to promise: in Greeke, hast chosen. A se∣cond reason of obedience, because of the mutuall covenant betweene God and his people: see Ex∣od. 19. 3, 4. 8. which covenant was not with the fathers only, (Deut. 5. 2, 3.) but being now renew∣ed with their children, and in them with all their posterity, served both to confirme their faith, and to increase their obedience and sanctification. unto thee for a God] or, as the Greeke translateth, thy God: what this meaneth is shewed on Exod. 20. 2, 3. his wayes] which hee commandeth to walke in; and they imply both doctrines of faith, and precepts of manners, (as is noted on Genes. 6. 12. and 18. 19.) and an imitation of him, as beloved children, Ephes. 5. 1, 2. Matth. 5. 48. statutes] the ordinances of worship and service which he taught: see the notes on Deut. 4. 1. Commandements] the morall law given in Ex. 20. Iudgements] the Iudiciall lawes, whereof see Exod. 21. 1. &c. So all whatsoever are in

Gods law, are comprehended under these heads. hearken unto] or, obey his voice, if any speci∣all thing be commanded unto any, as when God sent Saul to root out Amalek, 1 Sam. 15. 1, 2, 19, 20. 22.

Vers. 18. hath avouched thee] or, made thee to say, that is, to promise, or give thy word: in Greeke, [unspec 18] hath chosen thee. peculiar treasure] in the Greek, a peculiar people; in Chaldee, a beloved people: see the notes on Exod. 19. 5. to keepe] that is, that thou shouldest keepe; which as it is a part of the covenant on Gods behalfe, so is it the worke of his grace in all his people, as he hath said, I will put my Law in their inward parts, and write it in their hearts, Ier. 31. 33.

Vers. 19. give thee to be high] or make thee (set thee) high: of which see the notes on Deut. 28. 1. [unspec 19] And this is the third argument to perswade obedi∣ence, in respect of the high excellency which Gods people begin to obtaine by him in this life, and shall fully possesse in the end. See Colos. 3. 1, 2, 3, 4. Iam. 1. 9. in praise] or for praise; to be praised even of the enemie, for my mercies upon thee, as Zeph. 3. 19. 20. So he is said to make Ie∣rusalem (his Church) a praise in the earth, Esay 62. 7. for he exalteth the borne of his people, the praise of all his Saints, Psal. 148. 14. in name] or for name, that is, fame or renowne; this is a conti∣nuance and increase of the former praise, called therefore an everlasting name that shall not be cut off, Esay 56. 5. and a name that shall remaine, Esay 66. 22. And it was by a setled continuance of the state of his Church; as on the contrary by scatte∣ring them, he is said to blot out the name of Israel from under heaven, 2 Kings 14. 27. beautifull glory] which consisteth in outward blessings wher∣with God adorneth his Church, as with garments of beautifull glory, Esay 52. 1. opposed unto ashes, Esay 61. 3. and is the continuance of his heavenly ordinances and Kingdome among them, Esay 64. 11. Ezek. 16. 12. And all these three degrees of grace the Church enjoyeth by being united unto God; as it is written, As the girdle cleaveth to the loines of a man, so have I caused to cleave unto 〈…〉〈…〉e the whole house of Israel, and the whole house of Iu∣dah, saith Iehovah: that they might be unto me for a people, and for a name, and for a praise, and for a beautifull glorie, Ier. 13. 11. See also Ier. 33. 9. an holy people] This is the chiefest end of all our obedience, the glory of God, and our owne salvation; which is accomplished by our sanctifi∣cation, as the Apostle saith, Being now made free from sinne, and become servants to God, yee have your fruit unto holinesse, and the end everlasting life, Rom. 6. 22.