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.

THE FIFTH BOOKE OF MOSES, CALLED DEVTERONOMIE.

CHAPTER I.

1 Moses speech in the end of the fortieth yeare, briefly rehearsing the Story. 6 Of Gods promise and offer to give Israel the Land of Canaan. 9 Of Of∣ficers given them. 19 Of Spies sent to search the Land. 34 Of Gods anger for Israels incredulitie, 41 and disobedience.

THese bee the words which [unspec 1] Moses spake unto all Isra∣el on this side Iordan, in the wildernesse, in the plaine, over against the red Sea, betweene Pharan and Tophel, and Laban, and Hazeroth, and Dizahab. Eleven daies [unspec 2] journey from Horeb, by the way of mount Seir unto Kadesh-Barnea. And it was in the for∣tieth [unspec 3] year, in the eleventh moneth, in the first day of the moneth, Moses spake unto the sonnes of Israel, according unto all that Ie∣hovah had commanded him, unto them. Af∣ter [unspec 4] he had smitten Sihon King of the Amo∣rites, which dwelt in Heshbon, and Og king of Bashan, which dwelt in Ashtaroth, in Ed∣rei. On this side Iordan, in the Land of Mo∣ab, [unspec 5] began Moses to declare this Law, saying; Iehovah our God spake unto vs in Horeb say∣ing, [unspec 6] Yee have dwelt long enough in this mountaine. Turne you and take your jour∣ney, [unspec 7] and goe to the mount of the Amorite, and unto all his neighbours, in the plaine, in the mountaine, and in the vale, and in the south, and by the Sea side: to the land of the Canaanite, and Lebanon, unto the great Ri∣ver, the river Euphrates. Behold, I have gi∣ven [unspec 8] the land before you, goe in and possesse the land which Iehovah sware unto your fa∣thers, to Abraham, to Isaac, and to Iakob, to give unto them, and to their seed after them.

And I spake unto you at that time, saying, [unspec 9] [unspec 10] I am not able my selfe alone to beare you. Ie∣hovah your God hath multiplied you: and behold you are this day, as the Starres of the heavens for multitude. Iehovah, God of [unspec 11] your fathers, adde unto you a thousand times so many as you are, and blesse you as hee hath spoken unto you. How shall I beare my selfe [unspec 12] alone, your cumbrance, and your burden, and your strife? Give yee for you wise men, [unspec 13] and understanding, and knowne among your tribes, and I will appoint them for to be your heads. And yee answered me and said, The [unspec 14] word which thou hast spoken is good to doe. And I tooke the heads of your tribes, wise [unspec 15] men and knowne, and gave them to be heads over you; rulers of thousands, and rulers of hundreds, and rulers of fifties, and rulers of tens, and officers among your tribes. And [unspec 16] I commanded your Iudges at that time, say∣ing, Heare between your brethren, and judge justice betweene a man and his brother, and his stranger. Yee shall not respect persons [unspec 17] in judgement; you shall heare alike, the small and the great; you shall not be afraid of the face of man, for the judgment, that is Gods:

and the cause which shall bee too hard for you, bring it unto mee, and I will heare it.

And I commanded you at that time, all the [unspec 18] things which yee should doe.

And we journeyed from Horeb, and went [unspec 19] thorow all that great and fearfull wildernesse which you have seene, by the way of the mountaine of the Amorites, as Iehovah our God commanded us; and wee came unto Kadesh Barnea. And I said unto you, Yee [unspec 20] are come unto the mountaine of the Amo∣rites, which Iehovah our God giveth unto us. Behold, Iehovah thy God hath given [unspec 21] the land before thee, goe up, possesse it, as Iehovah the God of thy Fathers hath spoken unto thee; feare not, neither be discouraged.

And ye came near unto me, all of you, and [unspec 22] said, We will send men before us, and they shall search out for us the land, and shall bring us word againe, by what way wee shall goe up, and into what Cities we shall come.

And the word was good in mine eies, and I [unspec 23] tooke of you twelve men, one man of a tribe.

And they turned & went up into the moun∣taine, [unspec 24] and came unto the valley of Eshcol: and they searched it out. And they tooke [unspec 25] in their hand of the fruit of the land, and brought it downe unto us, and brought us word againe and said, It is a good land which Iehovah our God giveth us. But ye would [unspec 26] not goe up, but rebelled against the mouth of Iehovah your God. And murmured in [unspec 27] your Tents, and said, In the hatred of Ieho∣vah towards us, he hath brought us forth out of the land of Egypt, to give us into the hand of the Amorite to destroy us. Whi∣ther [unspec 28] goe we up? Our brethren have caused our heart to melt, saying, The people is grea∣ter and taller than wee; the Cities are great and walled up to heaven: and moreover wee have seene the sonnes of the Anakims there.

And I said unto you, Bee not terrified, [unspec 29] [unspec 30] neither be afraid of them. Iehovah your God, that goeth before you, he will fight for you, according to all that hee did for you in Egypt, before your eyes; And in the wil∣dernesse, [unspec 31] which thou hast seene, how that Ie∣hovah thy God bare thee, as a man doth bear his sonne, in all the way that ye went, untill yee came unto this place. Yet in this thing [unspec 32] you did not beleeve in Iehovah your God.

Who went before you in the way, to search you out a place to pitch your tents in: in fire [unspec 33] by night, to shew you by what way ye should goe; and in a cloud by day. And Iehovah [unspec 34] heard the voice of your words, and was wroth, and sware, saying, If there shall a man [unspec 35] see, of these men, of this evill generation, the good land which I sware to give unto your fathers. Except Caleb, the sonne of [unspec 36] Iephunneh, hee shall see it, and to him will I give the land that he hath trodden upon, and to his sonnes, because he hath fully followed Iehovah. Also Iehovah was angrie with [unspec 37] mee for your sakes, saying, Thou also shalt not goe in thither. Ioshua the son of Nun, [unspec 38] which standeth before thee, hee shall goe in thither; strengthen thou him, for hee shall cause Israel to inherit it. And your little [unspec 39] ones, which you said should bee for a prey, and your sons which know not this day good and evill, they shall goe in thither, and unto them will I give it, and they shall possesse it.

But as for you, turne ye, and take your jour∣ney [unspec 40] into the wildernesse, by the way of the red sea. And yee answered and said unto [unspec 41] mee, wee have sinned against Iehovah: wee will goe up and fight, according to all that Iehovah our God hath commanded us: and ye girded on every man his weapons of war, and pressed forward to go up into the moun∣taine. And Iehovah said unto me, Say un∣to [unspec 42] them, Goe not up, neither fight, for I am not among you, that yee be not smitten be∣fore your enemies. And I spake unto you, [unspec 43] and you heard not, but rebelled against the mouth of Iehovah, and you were presump∣tuous, and went up into the mountain. And [unspec 44] the Amorite that dwelleth in that mountain, came out against you; and they pursued you as Bees doe, and destroyed you in Seir, even unto Hormah. And yee returned and wept [unspec 45] before Iehovah: but Iehovah heard not your voyce, neither gave eare unto you. And yee [unspec 46] abode in Kadesh many daies, according to the daies that ye abode there.

Annotations.

DEuteronomie:] A Greeke word, by interpre∣tation, The repetition, (or second declaration) of the Law. This name is borrowed from Deut. 17. 18. where Mishneh hatorah, the Copie of the Law, is in Greeke translated Deuteronomion, which title is given to the whole booke, as that which containeth a repetition and explanation of the Lawes before given, as v. 5. The Ebrews call this booke by the first words thereof, ELLEH HADBARIM, THESE be THE WORDS. And here beginneth the 44 Section, or Lecture of the Law: see the notes on Gen. 6. 9.

Vers. 1. On this side] or, on the out side; that is,

beyond Iordan, as the Greeke translateth. The word signifieth both sides, and by circumstance of place is to be understood. To those out of the land of Canaan, it was on this side: to the Israelites in Canaan, it was beyond, or the out side of Iordan, where Moses spake these things: For Moses might not enter into the land. Here Thargum Ieru∣salemy (whom Onkelos the Chaldee Paraphrast al∣so followeth) explaineth it thus: These bee the words which Moses spake unto all Israel; hee re∣buked them, for that they had sinned on this side Iordan, &c. Hereupon the Rabbins call this booke, Sepher Thocbechoth, that is, the booke of Rebukes. Iordan] Hebr. Iarden: a River springing out of mount Lebanon, in the north end of Cana∣an, running along the Countrey. Of it, and the mysterie thereof, see Num. 34. 12. Ioshua 3. the plaine] to wit, of Moabs land, as vers. 5. see Num. 22. 1. There Moses spake these things and died, Deut. 34. 5. The Chaldee saith, Moses re∣buked them, because they had provoked God in the plaine. the red sea] so both Greeke and Chaldee doe translate it, adding the word sea: others keepe the Hebrew name Suph, which signifieth flags, such as grow by the sea and rivers sides, Exod. 2. 3. and so expound it, not of the Sea Suph (called the Red Sea) but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia. So in Num. 21. 14. Pharan] or Paran, a wildernesse south-ward from the place where Moses now was, thorow which Israel had passed, Num. 13. 1. in it was a mountaine so named, Deut. 33. 2. The Chaldee here addeth, in Pharan, where they mur∣〈…〉〈…〉 against the Manna. Tophel] this is thought to be atowne, called afterwards Pella, which was northward from where Moses now spake. La∣ban in Greek, Lobon; of others, Lybias; a Citie ly∣ing from them northwest. Hazeroth] by inter∣pretation, Court-yards, and so the Greeke ex∣pounds it: a place lying eastward. Of Hazeroth we read also in Numb. 11. 35. and 13. 1. Vnto it the Chaldee here referreth it, saying, In Haze∣reth where they provoked God for flesh. Diza∣〈…〉〈…〉 a region, wherein was the Citie Mezahab, as some suppose. Zahab signifies gold; and so the Greeke here translateth, by the Gold-mines. The Chaldee referres it to the golden Calfe which they made. All these are limits of the place where Moses gave this Deuteronomie, which was with∣out the holy Land, and river Iordan (wherein 〈…〉〈…〉tisme was administred, Matth. 3.) environed with places, which in name and situation, signified 〈◊〉〈◊〉; and teach us the use of this Law, which is in afflict the soule by shewing it sin, and to pre∣〈…〉〈…〉 for Christ, who by faith bringeth us to 〈◊◊〉〈◊◊〉 in the heavenly Canaan, Hebr. 4. 1, 2, 3. &c.

Verse. 2. Eleven daies journey] so the Chaldee expounds it, adding also the word journey. Some of the Hebrews thinke, that in eleven daies, all things in this Booke of Deuteronomie were by Moses rehearsed. Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉〈◊〉▪ ver. 3. and having ended all things in this booke, died and was mourned for thirty daies, Deut. 34. 8. Then Iosua sendeth spies to view the land, Ios. 2. leadeth the people thorow Iordan, Ios. 3. circumciseth them, and after keepeth the Passeover the foureteenth day of the first moneth, Ios. 5. Horeb] called also Sinai, the mount where the law was given; see Exod. 3. 1. mount Seir] the mountainy countrey of Seir, wherein the Edo∣mites dwelt, Gen. 36. 8, 9. Kadesh barnea] the southerne border of the land of Canaan, Num. 34. 4. Though the way was so short, yet Israel for their sinnes wandred forty yeares in the wildernesse, as God had threatned, Num. 14. 33, 34. in which time all the fathers died.

Verse 3. Fortieth yeare] of Israels comming out [unspec 3] of Egypt. In the first moneth of this yeare, Marie, Moses sister, died, Num. 20. 1. in the first day of the fifth moneth thereof, Aaron his brother died, Num. 33. 38. and now at the end of the yeare, Moses himselfe dieth, when he had repeated the Law, and renewed the Covenant between God and his peo∣ple Israel.

Vers. 4. Sihon] the storie hereof see in Num. 21. [unspec 4] and after in Deut. 2. 26. &c. The slaughter of Si∣hon and Og, was an encouragement to Israel, for their after warres; and an argument to move them unto thankfull obedience to the Law now repea∣ted. in Astaroth, in Edrei] hee dwelt in Asta∣roth, and was smitten in Edrei, where the battell was fought, Num. 21. 33. or as the Greeke transla∣teth it, he dwelt in Astaroth and in Edrei; for they were both Cities in Ogs land, Ios. 13. 31. and Og is said to have reigned in Astaroth, and Edrei, Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim.

Verse 5. began] or, willingly tooke upon him: for [unspec 5] the word implieth willingnes and contentednes: see Gen. 18. 27. So all Ministers should feed their flocks willingly, and of a ready minde, 1 Pet. 5. 2. And Moses began to declare, that is, he declared as Iesus began to say unto his Disciples, Luk. 12. 1. that is, he said unto them, Mat. 16. 6. and his dis∣ciples began to plucke the eares of corne, Mat. 12. 1. that is, they plucked, Luk. 6. 1. to declare] or, to make plaine, clearely manifest, to the understan∣ding of the people, as in Habak. 2. 2. a thing is said to be made plaine in writing, that hee may run that readeth it.

Verse 6. dwelt] or sitten (that is, continued) much. [unspec 6] They came to that mount, in the third moneth after their departure out of Egypt, Exod. 19. 1, 2. and removed frō the mount, the 20 of the second moneth in the second yere, Num. 10. 11, 12. so they remained there almost a whole yeer, where they received the Law, or Old Testament, and had made a Taberna∣cle for God to dwell among them: from thence God calleth them by word and signe, the cloud re∣moving, Num. 10. 11. 13. 33. to journey towards Canaan, the land promised to Abraham, the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under, but for a time, till they be fitted and brought unto Christ: see Gal. 3. 16, 17, 18. and 4. 1.—5. Heb. 3. 18, 19. and 4. 6.—11.

Verse 7. Amorite] put for Amorites, as the [unspec 7] Greeke translateth, whose neighbours were the Ca∣naanites,

Pherezites, and other Nations promised to be their possession, Exod. 23. 23, 28, 31. side] or, sea Port, which was their westerne border, Num. 34. 6. Lebanon] which was a mount on the north part of the Land. Euphrates] in Hebrew, Phrath; which was their easterne bound, in the utmost extent without Iordan. And so far Salomon reigned, 1 King. 4. 21. Of this Euphra∣tes, see the notes on Gen. 2. 14.

Vers. 8. I have given] or, I give: which impli∣eth [unspec 8] both Israels right unto that land, Levit. 25. 23. Iudg. 11. 23, 24. and their assured victorie over the inhabitants, Exod. 23. 27—31. Both these proceeding from the gracious gift of God: as eter∣nall life (shadowed by this land) is also the gift of God through Iesus Christ our Lord, Rom. 6. 23. Seed] that is, children, or posterity: see the notes on Gen. 13. 15.

Vers. 9. I said] Moses was occasioned unto [unspec 9] this motion, not onely by the conscience of his owne inability (here mentioned,) but by the coun∣sell of Iethro, and commandement of the Lord, Exod. 18. 14, 18, 19, 21, 23. Thus the people were furnished with all helpes, for their orderly and peaceable travels.

Vers. 10. As the Starres] so the promise was fulfilled which Abraham beleeved, Gen. 15. 5, 6. [unspec 10] They were six hundred thousand men, besides wo∣men and children, Exod. 12. 37. Numb. 1. see al∣so Deut. 10. 22.

Vers. 11. Adde] that is, increase: Moses envi∣ed [unspec 11] not their multitude, but wished them still more; as David also did, Psal. 115. 14. And the increase of the Church is a speciall blessing, fulfilled in Christ, as Esay 49. 20, 21. and 54. 1, 2, 3.

Vers. 12. Your cumbrance] or, wearisome mo∣lestation; [unspec 12] trouble, as Esay 1. 14. this sheweth the Magistrates office to bee weighty and laborious. And by your cumbrance, understand, the cum∣brance that commeth unto me by you. For when a people is increased, the care and trouble of their Governours is increased also, 1 King. 3, 8, 9. 2 Cor. 11. 28.

Vers. 13. Give yee] of your owne looking out, and choise. So Ministers were lookt out, and pre∣sented [unspec 13] by the people, Act. 1. 15, 23. and 6. 3, 5, 6. In Ex. 18. 25. it is said, Moses chose men of abilitie, &c. Here the people gave them: and af∣ter in v. 15. Againe, Moses gave, that is, made them heads: for when things are done by many, under the government of one principall, they are said to be done by them, or by him. See the An∣notations on Num. 21. 21. understanding] or prudent: the Greeke translateth, skilfull, or indu∣ed with knowledge; which word the Apostle useth, Iam. 3. 13. knowne] or expert, as the word signifieth in Esay 53. 3. This latter the Greeke fa∣voureth here, and in v. 15. Compare Exod. 18. 21. where the qualities of Rulers are set downe. Hends] that is, Captaines, Governours, or Lea∣ders, as the Greeke here translateth; and in v. 15. and c. 5. v. 23. and often otherwhere.

Vers. 15. and gave them] that is, set them, made [unspec 15] them, or constituted them, as the Greeke and Chal∣dee versions explaine it. So, hee hath given thee over them for king, 2 Chron. 9. 8. is expounded, hee hath set (or constituted) thee King, 1 King. 10. 9. Officers] in Hebrew, Shotrim: they were such as executed the Magistrates lawes, as the Hebrews thinke: see the notes on Deut. 16. 18. among] or, to your Tribes. The Greeke trans∣lateth it, to your Iudges: which seemeth to bee a mistaking, Shophte for Shibte: although even in the Hebrew text wee may see one of these put for another, as Iudges in 1 Chron. 17. 6. which in 2 Sam. 7. 7. is Tribes.

Verse 16. Heare betweene your brethren] to wit, [unspec 16] the causes and controversies betweene them. Hebr. To heare, which phrase is often used in comman∣dements, as is noted on Exod. 13. 3. and it may be a defective speech; for hearing, heare yee; that is, heare diligently. judge justice] that is, just and righteous judgment: which is opposed unto judging according to the appearance, Ioh. 7. 24. his stranger] that is, the stranger that is with him, or contendeth with him: as, hee that eateth my bread, Psal. 41. 10. that is, which eateth bread with me, Ioh. 13. 18.

Verse 17. respect persons] or, acknowledge faces, [unspec 17] either by honouring the person of the mightie, or by countenancing a poore man in his cause, Levit. 19. 15. Exod. 23. 3. Salomon noteth this as one of the things belonging to the wise, that it is not good to acknowledge faces (or respect persons) in judgment, Prov. 24. 23. alike the small, &c.] that is, the small as well as the great, and the great as well as the small. Hebr. like small, like great. It implyeth both persons, and causes. of man] or, of any man. that is Gods] or, of God, and belonging to him: appointed by his Law. So in 2 Chron. 19. 6. Yee judge not for man, but for the LORD. And a like phrase is in another case, The battell is not yours, but Gods, 2 Chron. 20. 15. the cause] or, the word, the matter. See Exod. 18. 22.

Verse 18. all the things] Hebr. all the words. [unspec 18] Thus Moses faithfully taught the Iudges and peo∣ple all their duties, and they had a perfect law. So Christ, (who was faithfull to him that appointed him, as Moses was, Heb. 3. 2.) made knowne to his Disciples, all things that he had heard of his father, Ioh. 15. 15. which they should teach also his people to observe, Mat. 28. 20.

Verse 19. journied] or departed. Here Moses sheweth the obedience which they began to shew unto God, in leaving the mount of God, the place which might seeme sanctified, and where men might have said, Lord, it is good for us to bee here: as Mat. 17. 4. great] for it bordered upon many countries, Madian, Edom, Moab, &c. and fearefull, for the many troubles and terrours in it. Num. 11. 1. &c. it was a land of desarts and of pits, a land of drought and of the shadow of death, a land that no man passed thorow, and where no man dwelt, Ier. 2. 6. wherein were fiery serpents and scorpions, Deut. 8. 15. It was the wildernesse of Pharan, Num. 10. 12. and 13. 1. where Ismael dwelt, when his mother Agar and hee had lost themselves in wan∣dring, after that they were cast out of Abrahams

house, Gen. 21. 21. It figured the estate and domi∣nion of the law, thorow which Gods people passe with many wants, sinnes, terrours, and stings of conscience, &c. Compare Psal. 63. 2. and 32. 4. and 107. 4, 5. and the healing of all these spiritu∣all defects by the Gospell, Esa. 40. 3, 4. Mark. 16. 18. of the mount] that is, which leadeth to the mount of the Amorites; a people high as Cedars, strong as Okes, Amos 2. 9, 10. Kadesh Barnea] called sometime Kadesh onely; it was in the wilder∣nesse of Pharan, Num. 13. 26.

Verse. 21. discouraged] or, cast downe, broken: [unspec 21] which word, when it is applied to the minde, sig∣nifieth discouragement through feare. Here Moses shewed them the right that they had in the promi∣ses of God; the ability which they had in him to obtaine them; and his commandement to take their inheritance set before them.

Verse 23. was good] that is, pleased, or liked me [unspec 23] well: because it was approved, or at least permitted of the Lord, Num. 13. 2, 3. For prudent policie (so it bee not mixed with unbeleefe) doth well be∣seeme us, in the execution of Gods commande∣ments. So Iosua sendeth spies and useth other stra∣tagems, Ios. 2. &c. one man of a tribe] or, for a tribe, of every tribe one: See Num. 13. 2, 4. &c. where their names are set downe, and the charge given them.

Verse 24. Eshcol] that is, the Cluster of grapes, [unspec 24] whereof the place had the name, Num. 13. 25.

Verse 25. the fruit] as grapes, pomegranates, figs, [unspec 25] Num. 13. 23. a good land] flowing with milke 〈…〉〈…〉ney, Num. 13. 27.

Verse 26. rebelled] in Greeke, disobeyed: pro∣perly [unspec 26] it signifieth turned, or changed, as in Ezek. 5. 6. which figuratively is used for rebellion or dis∣obedience, whereby Gods word is as it were chan∣ged and disanulled. the mouth] that is, the word, as the Greeke translateth. So Exod. 17. 1. Gen. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and after here in vers. 43. Of their rebellion, see Num. 14. 2, 3, &c.

Verse 27. In the hatred] or, for the hatred of Ie∣〈…〉〈…〉 (wherwith he hateth) us: that is, for that the Lord hateth us; as in the Greeke version. See 〈…〉〈…〉 phrase in Gen. 19. 16. and 29. 20. Hos. 3. 〈…〉〈…〉 evill saying Moses would not have to come 〈◊〉〈◊〉 of the mouth of their enemies, Deut. 9. 28. and it sheweth the height of their sinne, which im∣p••••ed that to hatred, wherein God manifested his 〈◊〉〈◊〉 Deut. 4. 37. and 7. 8.

Vers. 28. to melt] that is, discouraged, or (as the [unspec 28] Chaldee translateth it) broken. The Greeke saith, Have turned away our heart. David amplifieth this 〈…〉〈…〉litude, in Psal. 22. 15. My heart is as wax, it 〈…〉〈…〉ten &c. So Ios. 2. 11. and 7. 5. and 14. 8. Es•••• 19. 1. These brethren were ten of the twelve Spies sent to view the Land, Num. 13. 28. &c. 〈…〉〈…〉kims] in Greeke and Chaldee, Giants: see N••••. 13. 28. 33. where it is singular Anak.

Vers. 30. He] the Chaldee paraphraseth, his [unspec 30] 〈◊〉〈◊〉 will fight for you.

Verse 31. bare thee] this word meaneth not [unspec 31] bearing of the body onely, but bearing of their in∣firmities, and suffering the evils and troubles in the education of them, as a father doth in his chil∣dren: which the Greeke explaineth by etrophophs∣rese, a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished: or, as some co∣pies have it, etropophorese, hee suffered their man∣ners.

Verse 32. yet in this thing] or, for this word: [unspec 32] notwithstanding this exhortation and encourage∣ment, you beleeved not. in Iehovah] Chald. in the word of the LORD. This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest, Heb. 3. 1, 2. 18. 19.

Verse 33. Who went] namely, by his Arke, Fire, [unspec 33] and Cloud, the signes of his presence, Numb. 10. 33. 34. or, who goeth, to wit, still before you.

Verse. 35. If there shall] that is, surely there [unspec 35] shall not: as Paul openeth the phrase, Heb. 3. 11. 18. Though Moses intreated for the people, Num. 14. 13.—19. and the Lord pardoned them, that they were not then destroyed, Num. 14. 20. yet hee sware (and so it was irrevocable, and without repentance, Psal. 110. 4.) that they should not come into the promised land: See the notes on Num. 14. see] that is, come into and enjoy: as to see good, is to enjoy the same, Psal. 106. 5.

Verse 36. Caleb] one of the twelve Spies who [unspec 36] was faithfull: see Num. 13. 6. 30. and 14. 6. &c. fully followed] Hebr. fulfilled after Iehovah; which the Greeke translateth, followed the things pertaining to the Lord. This he did, being guided by another spirit, Num. 14. 24.

Verse 37. with me] with Aaron also; for they [unspec 37] both were in one transgression and punishment, Num. 20. 10, 12, 24. for your sakes] for the people provoked his spirit, whereupon hee uttered his sinne with his lips, Psal. 106. 32, 33. his sinne proceeded also from unbeleefe: see Num. 20. 12. Thus God shewed severity towards all, after many provocations: and by it the people were taught, that not Moses Law, but Iesus Gospel should bring them into their heavenly rest.

Vers. 38. Ioshuah] or, Iehoshuah; in Greeke, Ie∣sus: [unspec 38] he was another of the Spies; see Num. 13. 8. 16. and 14. 6. 38. standeth] that is, ministreth, or, is thy servant, as the phrase meaneth, Gen. 18. 8. and so hee is named Moses minister, Ios. 1. 1. strengthen] by word and signe, which was im∣position of hands, whereby Moses put off his ho∣nour upon Iesus, and hee was filled with the Spirit, Num. 27. 18. 20. 23. Deut. 34. 9.

Verse 39. for a prey] to be spoiled and devoured [unspec 39] of the enemy: of this their speech see Num. 14. 3. they shall goe in] after forty yeares wandring in the wildernesse, and bearing their fathers whore∣domes: see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ, 1 Cor. 1. 28. Mat. 11. 25.

Verse 40. way of] that is, which leadeth towards [unspec 40] the red sea, where Israel had beene baptized, Exod. 14. and whither they were now led againe, to learn repentance and a new life. See Num. 14. 25.

Vers. 41. sinned] The people mourned greatly, [unspec 41] when they heard that evill tidings from the Lord; confessed their sinne, and offered amendment,

Num. 14. 39, 40. but their repentance was not according to God; (for presently they rushed into another extremity;) neither could they reverse the decree passed against them. his weapons of war] or, the weapons of his warre, which is an Hebrew phrase very common, translated in Greeke, his wea∣pons of War: so in Dan. 9. 24. citie of thy holinesse, that is, thy holy citie; and the house of my praier, Esay 56. 7. that is, my house of praier; and many the like. pressed forward] assayed of your owne ac∣cord, or thronged; as the Greeke translateth, gathe∣red together; the Chaldee, yee began. The Hebrew word is used here onely: in Num. 14. 44. there is said, they loftily presumed, or lifted up themselves; answerable to their presumption here following.

Vers. 42. I am not] the Chaldee expoundeth it, [unspec 42] my majestie (or presence) dwelleth not among you: see Num. 14. 42. smitten] in Greeke, broken, or crushed. The Lord threatned their fall by the sword of the Amalekites and Canaanites, Num. 14. 43.

Verse 43. were presumptuous] or, were proud, arro∣gant: compare Num. 14. 44. The people having by [unspec 43] their evil heart and unfaithful, departed from the li∣ving God, would returne to him by the workes of their own hands; w^ch was a presumptuous sin, and shewed their repentance not to be sincere, but that the flesh repined and strugled against the chastise∣ments of God, not willing to beare the punish∣ment of their iniquitie. See the notes on Num. 14.

Verse 44. Amorite] with the Amalekites: See Numb. 14. 45. Bees doe] or, Bees vse to doe: [unspec 44] which when they are angred, get them together, and flie on the faces of their provokers: see Psal. 118. 12. Our sinnes are enemies, like Bees, many compact in the hive of the heart: being troubled and provoked, they become more eager and fierce, sting and pursue us. They cannot be subdued but by faith in Christ, (as they that were stung of Ser∣pents were healed by him, Num. 21.) for, by the workes of the Law, no sinne can be expelled, Rom. 7. 7, 8. &c. Hormah] the Greeke saith, from Seir unto Herma: see Num. 14. 45.

Verse 45. returned] the Greeke saith, yee sate downe and wept. heard not] Chaldee, accepted [unspec 45] not your praier. This figured, how Israel following the Law of justice, could not attaine unto it, because they sought it not by faith, but as it were by the works of the Law, Rom. 9. 31, 32.

Verse 46. Kadesh] a large wildernesse, where Israel abode long, as appeareth by Num. 13. 27. [unspec 46] and 20. 1. 14, 21. Iudg. 11. 17. Deut. 2. 14.

CHAP. II.

1. The storie is continued, that the Israelites were not suffered to meddle with the Edomites, 9. nor with the Moabites. 19. nor with the Ammo∣nites; 24. but with Sihon the Amorite; who refu∣sing peace, and opposing himselfe, 33. was subdued by them.

AND wee turned and tooke our jour∣ney [unspec 1] into the wildernesse, by the way of the Red sea, as Iehovah had spo∣ken vnto me: and we compassed mount Seir, many daies. And Iehovah spake unto me, [unspec 2] saying, Yee have compassed this mountain, [unspec 3] [unspec 4] long enough: turne you northward. And command thou the people, saying, Yee are to passe thorow the coast of your brethren, the sonnes of Esau, which dwell in Seir: and they shall be afraid of you; and take ye great heed unto your selves. Meddle not with [unspec 5] them, for I will not give you of their land, even to the treading of the sole of the foot, because I have given mount Seir, for a pos∣session unto Esau. Yee shall buy meat of [unspec 6] them for money, that yee may eat: and yee shall also buy water of them for money, that yee may drink. For Iehovah thy God hath [unspec 7] blessed thee in every worke of thy hand; hee knoweth thy walking thorow this great wil∣dernesse: these forty yeers Iehovah thy God hath beene with thee, thou hast not lacked any thing. And wee passed by from our bre∣thren [unspec 8] the sonnes of Esau, that dwelt in Seir, thorow the way of the plaine, from Elath, and from Ezion-Gaber: And we turned and passed by, by the way of the wildernesse of Moab. And Iehovah said unto me, Distresse [unspec 9] not Moab, neither meddle thou with them in battell: for I will not give thee of his land, for a possession; because I have given Ar un∣to the sons of Lot for a possession. The Emins [unspec 10] before time dwelt therein, a people great & many, & tall as the Anakims. They also were [unspec 11] accounted Giants, as the Anakims: and the Moabites call them Emims. And in Seir the [unspec 12] Horims dwelt, before time; and the sonnes of Esau possessed them, and destroyed them from before them, and dwelt in their stead, as Israel did, unto the land of his possession, which Iehovah gave unto them. Now rise [unspec 13] up, and passe you over the brooke Zered: and wee passed over the brooke Zered. And [unspec 14] the daies, in which wee came from Kadesh-Barnea, untill we passed over the brooke Ze∣red, were thirtie and eight yeares, untill all the generation of the men of war were wa∣sted out from among the campe, as Iehovah sware unto them. And indeed, the hand of [unspec 15] Iehovah was against them, to destroy them from among the Campe, untill they were consumed. And it was, when all the men of [unspec 16] war were consumed, and dead, from among the people; Then Iehovah spake vnto mee, [unspec 17] [unspec 18] saying, Thou art to passe over this day,

thorow At, the coast of Moab. And thou shalt come nigh, over against the sonnes of [unspec 19] Ammon; distresse them not, neither meddle with them: for I will not give thee of the land of the sonnes of Ammon any possession, be∣cause I have given it for a possession to the sonnes of Lot. That also was accounted a land of Giants: Giants dwelt therein before [unspec 20] time; and the Ammonites call them Zam∣zummims. A people great, and many, and tall, as the Anakims: and Iehovah destroyed [unspec 21] them from before them; and they possessed them, and dwelt in their stead. As hee did to the sonnes of Esau, which dwelt in Seir, [unspec 22] when he destroyed the Horims from before them; and they possessed them, and have dwelt in their stead unto this day. And the Avims, which dwelt in Hazerim, even to Ga∣za: [unspec 23] the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead. Rise ye-up, take your journey, and passe over the brooke Arnon: see, I have [unspec 24] given into thy hand, Sihon king of Heshbon, the Amorite, and his land; begin, possesse it, and meddle with him in battell. This day will I begin to give the dread of thee, and the [unspec 25] feare of thee upon the peoples under all the heavens, who shall heare report of thee, and shall tremble and bee in anguish because of thee. And I sent messengers out of the wil∣dernesse [unspec 26] of Kedemoth, unto Sihon, king of Heshbon, with words of peace, saying, Let [unspec 27] me passe thorow thy land; by the way, by the way will I goe; I will not turne aside, to the right hand or to the left. Thou shalt sell me [unspec 28] meat for money, that I may eat; and give me water for money, that I may drinke: on∣ly, I will passe thorow on my feet. As did [unspec 29] unto me the sons of Esau that dwell in Seir, and the Moabites that dwell in Ar: untill I shall passe over Iordan, into the land which Iehovah our God giveth us. But Sihon king [unspec 30] of Heshbon would not let us passe thorow him; for Iehovah thy God hardened his spi∣rit, and made his heart obstinate, that he might give him into thy hand, as this day. And Iehovah said unto me, Behold, I have [unspec 31] begun to give before thee, Sihon & his land; begin, possesse it, that thou maiest possesse his land. And Sihon came out against us, hee [unspec 32] [unspec 33] and all his people to battell, at Iahaz. And Iehovah our God delivered him before us: and wee smote him, and his sonnes, and all his people. And wee tooke all his cities at [unspec 34] that time; and utterly destroyed of everie citie the men, and the women, and the little ones; wee left none to remaine. Onely the [unspec 35] cattell wee tooke for a prey unto our selves, and the spoile of the Cities which wee tooke.

From Aroer, which is by the brinke of the [unspec 36] brooke Arnon, and the citie which is by the brooke, even unto Gilead, there was not a citie that exalted it selfe above us; Iehovah our God delivered all before us. Onely un∣to [unspec 37] the land of the sonnes of Ammon, thou approachedst not, nor unto any place of the brooke Iabbok, or the cities of the moun∣taine, or whatsoever Iehovah our God com∣manded us.

Annotations.

HAD spoken] as is before mentioned, [unspec 1] Deut. 1. 40. which then the people were unwilling to doe, but would needs goe fight, till they had learned by their discomfiture, what it was to disobey, and were enforced to yeeld unto the word of God. mount Seir] the mountainy countrey of Seir, which was Edoms Land, Gen. 36. 8, 9, 20. but they went in the wildernesse, and were sore cumbred in the way: see Num. 21. 4.

Verse 3. Long enough] a like speech God used [unspec 3] before, Deut. 1. 6. so here is mentioned a second calling of Israel, from the desarts of Seir, to goe northward againe towards Canaan, after they had wandred almost thirty eight yeares in Kadesh wil∣dernesse, about mount Seir, vers. 14. by which tra∣vell, God taught them to mortifie their unruly af∣fections, and by the death of so many thousands there, ledde them to seeke life (by repentance and faith) in the heavenly Canaan, seeing they could not come into the earthly. In the meane while, the Amorites, Canaanites, &c. (unto whom God gave this long time of repentance) were hardened in their sinnes, and took occasion to insult over Gods people, beholding their afflictions: but the poste∣rity of Israel were humbled and prepared for to re∣ceive the land promised. Northward] towards Canaan; Not the way they went before by Ka∣desh Barnea, but betweene the coasts of Edom on the one hand, and of Moab and Ammon on the other; so to enter into Canaan, thorow Sihon the Amorites land. Thus Gods word was their director, unto all places, and in all actions: in which respect these histories of holy Scripture ex∣cell all humane histories in the world.

Verse 4. afraid] as was prophesied of them and [unspec 4] others, in Exod. 15. 15. &c. yet Edom was a migh∣tie people, setled in their mountaine, and fortified. See also Num. 22. 3. great] or vehement heed; meaning, that they offred Edom no wrong, nei∣ther suffred themselves to bee overcome by them: Walke wisely towards them that are without, Col. 4. 5.

Verse 5. Meddle not] or, contend not with them, [unspec 5]

to wit, in battell, as is explained in vers. 9. and so the Greeke here saith, Make not warre with them. As all warres should be made by wise counsels, Pro. 24. 6. so chiefly by the mouth of God, who teach∣eth mans hands to war, Psal. 144. 1. who hath wil∣led us, If it be possible, as much as lyeth in you, bee at peace with all men, Rom. 12. 18. In speciall it was commanded, Thou shalt not abhorre an Edomite, for hee is thy brother, Deut. 23. 7. to the treading, &c.] that is, not a foot bredth; the Greeke transla∣teth it, not the step (or bredth) of a foot: which phrase Luke useth, in Act. 7. 5. concerning Abra∣ham in Canaan. Though the Edomites were wic∣ked, yet God continued their state for a time; du∣ring which no man might lawfully disturbe them. By this God teacheth also the difference betweene Esaus portion and Iakobs: see Rom. 9. 11. 12. &c. Col. 1. 12. See the notes on Gen. 36. 43. a posses∣sion] or, an inheritance to Esau; that is (as the Greeke translateth) to the sonnes of Esau. The most high divided to the Nations their inheritance, Deut. 32. 8. and Esau had their portion and state long before Israel, Gen. 36. 8. 31. 43. Ios. 24. 4. with such wordly baits Gods people should not be al∣lured.

Vers. 6. buy] Hebr. breake: which both Greeke [unspec 6] and Chaldee translate, buy: see Gen. 41. 56. in the Annotations. In the strangers land nothing was to be had freely, but with money, figuring the estate of those under the Law: in Canaan they had all things freely; signifying the free grace in Christ, Deut. 11. 9, 10, &c. Esa. 55. 1. Rev. 21. 6. money] Hebr. silver. buy] Hebr. dig; which the Chaldee translateth, buy; the Greeke, receive by measure. It may be meant of buying wells digged out of Edoms ground; for so they were wont; see Gen. 26. 18. &c. Num. 21. 18. or, after the Ara∣bick manner, which useth this word for buying.

Vers. 7. he knoweth] this is meant of carefull re∣garding their estate, wants, &c. wherfore the Chal∣dee [unspec 7] paraphraseth, Hee hath sufficiently given thee things necessarie when thou walkest. Iehovah] in Chaldee, the word of the LORD.

Vers. 8. wee passed by] though the Edomites [unspec 8] shewed great unkindnesse, that would not suffer Israel to passe thorow their countrey quietly, Num. 20. 14. 18. &c. yet upon warning and charge gi∣ven from God, his people turned away from fight, and contented themselves in their tentations, with the promises of God. See Num. 20. 21. Iudg. 11. 17. Afterward this favour of Israel, and the ill re∣ward of Edom, Moab, and Ammon, is remembred in the prayer of King Iehosaphat, 2 Chron. 20. 10, 11, 12. Ezion-gaber] these were port towns, by the brink of the Red sea, in the land of Edom, 1 King. 9. 26.

Vers. 9. Moab] that is, the Moabites, as the next words manifest. So the Greeke, deale not ene∣miously [unspec 9] with the Moabites. They were the poste∣rity of Lot, Gen. 19. 37. which dealt unkindly with Israel, as Edom had done, Iudg. 11. 17. and were (for their neglect of duty) not to enter into the congregation of the Lord, Deut. 23. 3, 4. They were also become Idolaters, Num. 25. 1, 2. and 21. 29. yet God suffered not Israel to hurt them, for the reasons before alleaged. meddle] or, contend, as before in vers. 5. Ar] a chiefe mountaine, and citie thereon, Num. 21. 15. 28. put here for the whole countrey. The Greeke for Ar here hath Aroer, whereof see vers. 36. so in v. 18, 29.

Verse 10. Emims] in Greeke, Ommeins, by inter∣pretation, [unspec 10] terrible ones, and so the Chaldee trans∣lateth: see Gen. 14. 5. Anakims] in the Chal∣dee, Giants: see Num. 13. 29.

Vers. 11. Giants] in Hebrew, Rephaim, which [unspec 11] the Greeke keepeth as a proper name Raphaein, of one Rapha, who was a Giant; whereupon it is a name for all Giants: see the notes on Ger. 14. 5. so after in Deut. 3. 11.

Vers. 12. Horims] or, Chorites; in Greek, Chor∣raeans: [unspec 12] see Gen. 14. 6. and 36. 20. possessed] or, disinherited, and so succeeded in their inheritance: the Greeke translateth, destroyed them. as Israel did] to wit, afterward, in the daies of Iosua: thus it is spoken by way of prophesie; or, it may have reference to that part of Israels inheritance which they had now conquered on the out side of Iordan. By this and the like, in vers. 22, 23. God would teach Israel not to insult upon their outward con∣quests (such as he had given to other nations before them) but to seeke for an heavenly countrey. This he remembred to them by the Prophet, Amos 9. 7. Are ye not as the sonnes of Ethiopians unto me, O sons of Israel, &c.

Verse 13. brooke] or bourne: a valley and river [unspec 13] running therein. So the Greeke saith, the valley Za∣reth. Of it see Num. 21. 12.

Verse 14. from Kadesh barnea] to wit, from the [unspec 14] time that they came to Kadesh barnea (where they abode in the wildernesse of Kadesh many daies, Deut. 1. 46.) and after till they passed over Zared. sware] or, had sworne: see Numb. 14. 21, 22, 23.

Verse 15. the hand] the Chaldee expounds it, [unspec 15] A plague from before the Lord. This is after men∣tioned, how God consumed their daies in vanitie, and their yeares in hastie terrour, Psal. 78. 33. and upon occasion of this mortality, Moses made the 90. Psalme. to destroy] with trouble and tumult: for the word elsewhere signifieth, to trouble, Exod. 14. 24. so in Deut. 7. 23.

Verse 19. sonnes of Ammon] the Ammenites, [unspec 19] the posteritie of Ben-ammi the sonne of Lot, Gen. 19. 38. so in vers. 37.

Verse 20. Giants] or Rephaims, as vers. 11. [unspec 20] Zamzummims] that is, presumptuous wicked ones; in Greeke Zommein. These are thought to bee those that were of old called Zuzims, Gen. 14. 5. The Chaldee calleth them Chushbanin.

Verse 22. Horims] or Horites; Hebr. the Cho∣rite; [unspec 22] in Greeke, the Chorraean: see Gen. 14. 6.

Verse 23. Avims] or Avites; in Greeke, Evites: [unspec 23] these were the ancient inhabitants of the Philisti∣ans countrey, Ios. 13. 3. Caphthorims] the Phili∣stians: see Gen. 10. 14. Though Israel fought the battels of the Lord, and had their limits and terri∣tories in speciall manner appointed by his Word,

Num. 34. yet other nations also had by his secret providence, their times appointed, and the bounds of their habitation, Act. 17. 26. Hee increaseth the nations, and destroyeth them; Hee enlargeth the na∣tions, and straitneth them, Iob. 12. 23. Wherefore he saith by the Prophet, Have not I brought up Is∣rael out of the land of Egypt? And the Philistines from Caphtor, and the Syrians from Kir? Amos 9. 7.

Vers. 24. brooke] or, as the Greeke translateth, the [unspec 24] valley Arnon: as vers. 13. see Num. 21. 13. Sihon] in Greeke, Seonking of Esebon. Hee had a∣fore time taken this Countrey from the Moabites, Num. 21. 26. which now God taketh againe from him, and giveth to the Israelites, who else might not have taken any of Moabs possession, vers. 9. meddle] or contend. Here after long travells in the wildernesse, God calleth his people unto warres (which their fathers before were afraid of:) and gave them his word to embolden them, as his truth was their shield and buckler.

Vers. 25. report] or fame; Hebr. hearing, which [unspec 25] the Greeke translateth, name. See this promise fulfilled among the Canaanites, Ios. 2. 9, 10, 11. be in anguish] have paines as a woman in travell. A similitude often used to shew the terrours of con∣science in the wicked, Psal. 48. 7. and the mighty power of God, who taketh away the heart of the chiefe of the people of the earth, Iob 12. 24.

Verse 26. Kedemoth] there was a City of that [unspec 26] name in Sihons Countrey, which after was given to the tribe of Ruben, Ios. 13. 18. and by them gi∣ven to the Levites, Ios. 21. 37. neare which there was a wildernesse where Israel now lay, when they sent this ambassage. of peace] according to the law alter given, Deut. 20. 10. which being refused, the war was now just before God and men.

Vers. 27. by the way by the way] that is, onely by [unspec 27] the way, and not turning aside into fields, or into vin∣〈◊〉〈◊〉 see Num. 21. 21, 22. where it is called, The 〈…〉〈…〉. So in Deut. 16. 20. Iustice justice, that is, onely justice, and all manner justice.

Verse 28. sell] Hebr. breake, as in vers. 6. [unspec 28] [unspec 29]

Vers. 29. of Esau] the Edomites, who though 〈…〉〈…〉 th••y denied Israel passage thorow their land, 〈◊〉〈◊〉 10. 18. &c. yet as they passed along their 〈◊〉〈◊〉 they suffered them to buy necessaries. 〈◊〉〈◊〉 &c.] It appeareth by this, that if Sihon had 〈◊〉〈◊〉 them to passe thorow his land, they would 〈…〉〈…〉 time have taken his countrey, but first 〈◊〉〈◊〉 conquered the Canaanites beyond Iordan: 〈◊〉〈◊〉 upon Sihons deniall they now set upon him. 〈◊〉〈◊〉 God doth not impart all his counsell at once to the 〈…〉〈…〉ed; but they refusing to yeeld unto any thing, doe hasten their owne destruction. Com∣〈…〉〈…〉. 3. 18. So the Gospell, the word of peace, is 〈◊〉〈◊〉 unto all; which they that refuse, hasten 〈…〉〈…〉 judgment.

Vers. 30. thorow him] that is, thorow his coun∣〈◊〉〈◊〉 [unspec] 〈◊〉〈◊〉 Num. 20. 18. hardened] as is spoken 〈◊〉〈◊〉 Pharaoh also, and others; see Exod. 4. 21. in the 〈…〉〈…〉otations. The like is said of the Canaanites be∣••••nd the river, Ios. 11. 20.

Verse 32. to battell] or, unto war; refusing peace, [unspec 32] as they of whom David saith, When I speake (for peace) they are for war, Psal. 120. 7. Iahaz] in Greeke, Iassa: see Num. 21. 23.

Verse 33. smote him] with the edge of the sword, [unspec 33] Num. 21. 24. his sonnes] or, his sonne: the He∣brew hath both readings, the one in the conso∣nant letters, the other in the vowels: so in Deut. 33. 9. The Greeke and Chaldee translate, his sonnes: it may intend all and every of his sonnes, or all the sonnes hee had, which were but one. So Manasses caused his sonnes to passe thorow the fire, 2 Chron. 33. 6. which another Prophet writeth, his son, 2 King. 21. 6. See the notes on Gen. 46. 23.

Verse 34. of every citie] or, wee destroyed every [unspec 34] citie, (consisting) of men, and women, and little ones: or, citie full of men, and women, &c. This was ac∣cording to the law, Deut. 20. 14, 15, 16. and here is fulfilled upon the wicked, the judgment which is written, His roots shall bee dried up beneath, and above shall his branch bee cut off: his remembrance shall perish from the earth, Iob 18. 16, 17.

Verse 36. by the brooke] or, in the bourn (or val∣ley) [unspec 36] as the Greeke translateth it. This citie was Ar, Num. 21. 15. Gilead] the mount Galaad, as the Greeke saith. Of it see Gen. 31. 21. &c. ex∣alted it selfe] that is, was too strong for us; or, as the Greeke expounds it, escaped us. before us] as the Greeke saith, into our hands. Here the whole victory is ascribed unto God, which removeth the mountaines, and they know not; which overturneth them in his anger; which shaketh the earth out of her place, and the pillars thereof tremble; Iob 9. 5, 6.

Verse 37. thou approachedst not] in Greeke, wee [unspec 37] came not, meaning, to war against the Ammonites, or invade their possessions. any place] or, all the place; Hebr. all the land; in Greeke, all (places) pertaining to the brooke Iabok; to wit, on the out side thereof; for Sihon ruled from Aroer &c. unto the river Iabok, which was the border of the sonnes of Ammon, Ios. 12. 2. and all that the Israelites pos∣sessed: but the land of the Ammonites, which al∣so reached unto Iabok, Num. 21. 24. they tooke not: so that Iephtah answered truly, Israel tooke not away the land of Moab, nor the land of the sonnes of Ammon, Iudg. 11. 15. of the mountaine] possessed also by the Ammonites, whose border was strong, Num. 21. 24. commanded us] or, charged us, namely, to abstaine from, that is, forbade us to meddle with. The word command is used also in things forbidden: see Deut. 4. 23. Now though the Moabites and Ammonites were thus spared by Israel, yet they ill rewarded them afterward, when they warred against Gods people, to cast them out of their possession, Iudg. 11. 4, 5, &c. 2 Chron. 20. 1, 10, 11. and ript up the women with child of Gilead, that they might enlarge their border, Amos. 1. 13. and dwelt in the cities of Gad, Ier. 49. 1. For which the Lord God of Israel plagued them, as also for their unkindnesse already past, a law is enacted against them, in Deut. 23. 3.—6.

CHAP. III.

1 The Story of the conquest of Og king of Basan:

11 The bignesse of his bed. 12 The distribution of those lands to the two Tribes, and halfe. 18 Who were to goe over armed before their brethren till they also had rest. 21 Moses encourageth Iosua. 23 Pray∣eth that himselfe might goe into the land. 26. Which God would not permit, but suffereth him to see it a far off.

AND we turned and went up the way [unspec 1] of Bashan: and Og the king of Ba∣shan came out against us, hee and all his people, to the battell at Edrei. And Ie∣hovah [unspec 2] said unto mee, Feare him not, for into thy hand have I given him, and all his people, and his land: and thoushalt doe unto him, as thou didst unto Sihon King of the Amo∣rites, which dwelt in Heshbon. And Ieho∣vah [unspec 3] our God gave into our hand Og also, the king of Bashan, and all his people: and wee smote him, until there was none left him remaining. And wee tooke all his Cities at [unspec 4] that time; there was not a Citie which wee tooke not from them: threescore Cities, all the region of Argob, the kingdome of Og in Bashan. All these Cities were sensed with [unspec 5] high walls, gates, and barres: besides un∣walled Cities very many. And wee utterly [unspec 6] destroyed them, as wee did unto Sihon king of Heshbon; utterly destroying of every Ci∣tie, the men, the women, and the little ones.

But all the cattell, and the spoile of the ci∣ties, [unspec 7] [unspec 8] we tooke for a prey to our selves. And we tooke at that time, out of the hand of the two kings of the Amorites, the land which is on this side Iordan, from the brooke of Ar∣non, unto mount Hermon. The Sidonians [unspec 9] call Hermon, Shirjon; and the Amorites call it Shenir. All the cities of the plaine, and all Gilead, and all Bashan, unto Sal∣cah [unspec 10] and Edrei, cities of the kingdome of Og in Bashan. For only Og king of Ba∣shan [unspec 11] remained of the remnant of Giants; behold his bed-sted was a bedsted of iron; is it not in Rabbah of the sonnes of Ammon? nine cubits was the length thereof, and foure cubits the bredth thereof, after the cubit of a man. And this land, which wee possessed [unspec 12] at that time, from Aroer which is by the river Arnon, and halfe mount Gilead, and the ci∣ties thereof, gave I to the Reubenites, and to the Gadites. And the rest of Gilead, and all Bashan, the kingdome of Og gave I to the [unspec 13] halfe tribe of Manasses: all the region of Ar∣gob, with all Bashan, that which is called the land of Giants. Iair the sonne of Manasses, [unspec 14] tooke all the countrey of Argob, unto the coast of Geshuri, and Maachathi, and called them after his owne name, Bashan Havot•• Iair, unto this day. And to Machir I gave [unspec 15] [unspec 16] Gilead. And to the Reubenites, and to the Gadites, I gave from Gilead, even unto the river Arnon, halfe the valley, and the border: and unto the river Iabbok, the border of the sonnes of Ammon. And the plaine, and [unspec 17] Iordan, and the coast thereof, from Chinne∣reth, and unto the Sea of the plaine, the sea of salt, under Ashdoth Pisgah, eastward.

And I commanded you at that time say∣ing, [unspec 18] Iehovah your God hath given you this land to possesse it; yee shall passe over armed before your brethren the sonnes of Israel, all sonnes of power. But your wives, and your [unspec 19] little ones, and your cattell, (I know that you have much cattell,) shall abide in your Cities which I have given you. Vntill Iehovah [unspec 20] shall have given rest to your brethren, as un∣to you; and they also possesse the land which Iehovah your God giveth them, on that side Iordan: and then yee shall returne, every man unto his possession, which I have given unto you. And I commanded Iosua, at that [unspec 21] time, saying, Thine eies have seene all that Iehovah your God hath done unto these two Kings; so will Iehovah doe unto all the king∣domes whither thou passest. Yee shall not [unspec 22] feare them; for Iehovah your God, hee figh∣teth for you.

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And I besought Iehovah for grace, at that [unspec 23] [unspec 24] time, saying, O Lord Iehovah, thou hast be∣gun to shew thy servant thy greatnesse, and thy mighty hand; for what God (is there) in the heavens, or in the earth, that can doe ac∣cording to thy workes, and according to thy powerfull acts? Let mee passe over, I pray [unspec 25] thee, and see the good land that is beyond Iordan; this good mountaine, and Lebanon.

But Iehovah was exceeding wroth with [unspec 26] mee, for your sakes; and would not heare me: and Iehovah said unto me, Let it suffice thee; speake no more unto mee of this matter.

Goe thou up to the top of Pisgah, and lift [unspec 27] up thine eies, Seaward, and Northward, and Southward, and Eastward, & see it with thine eies: for thou shalt not passe over this [unspec 28] Iordan. But command thou Iosua; and en∣courage him, and strengthen him: for hee shall passe over before this people; and hee shall cause them to inherit the land which thou shalt see. And wee abode in the val∣ley [unspec] over against Beth-Peor.

Annotations.

WAY of Bashan] in Greeke, the way that (leadeth) unto Basan; which Basan the [unspec 1] Chaldee nameth Matnan: so in Num. 21. 33. Edrei] in Greeke, Adraein. Of this battell, see Num. 21. 33. &c.

Vers. 3. his people] in Num. 21. 35. his sonnes [unspec 3] also are mentioned. none remaining] the Greek translateth it, no seed: meaning none left alive, of whom, as of a seed, others might spring. So when the Prophet speaketh of a remnent, Esay 1. 9. the Apostle in Greeke calleth it, a seed, Rom. 9. 29.

Vers. 4. threescore Cities] which sheweth the [unspec 4] large dominion of this Giant Og, who reigned in mount Hermon, and in Salcah, and in all Bashan, un∣to the border of the Geshurites, and the Maacha∣thites, &c. los. 12. 4, 5. region] in Hebrew, a line, or coard, such as lands are meted by, Amos 7. 17. Micha 2. 5. used figuratively for a countrey or region (as the Greeke and Chaldee also translate it) which is measured by line. Argob] a province or shire in Bashan forementioned, 1 King. 4. 13.

Vers. 5. unwalled] or, villages; in Hebr. Peraz••; [unspec 5] which the Greeke mistaking, turned cities of the Pherezites; but it meaneth unwalled townes (as Est••. 9. 19. Zach. 2. 4.) so named of their dwel∣ling scattered.

Vers. 6. destroying of every citie the men] or, de∣〈◊〉〈◊〉 [unspec 6] every citie of men, &c. as in Deut. 2. 34. 〈◊〉〈◊〉 God destroyed the Amorite before them; 〈◊〉〈◊〉 his height was like the Cedars, and his strength as the Okes, yet destroyed hee his fruit from above, and his roots from beneath, Amos 2. 9.

Vers. 8. the land] The killing of the Amorites, [unspec 8] and taking of their land, was a testimony of Gods goodnesse and love unto his people, Psal. 136. 17. 〈◊〉〈◊〉 in encouragement of them to fight against 〈◊〉〈◊〉 residue of the heathen, Deut. 3. 21, 22. and a 〈…〉〈…〉ragement to the heathen themselves, Ios. 2. 10, 11.

Vers. 9. Sidonians] the dwellers in Sidon the great [unspec 9] 〈…〉〈…〉 Greeke calleth them Phanicians. Shir∣〈◊〉〈◊〉 Greeke, Sanior. This mount had five names, 〈◊〉〈◊〉, Shirjon, Shenir, and Sion, Deut. 4. 48. 〈…〉〈…〉, Num. 34. 7. for that divers peoples cal∣〈◊◊〉〈◊◊〉 by divers names, and because of divers 〈◊〉〈◊〉 of this mountaine: wherefore in Song 4. 8. 〈◊〉〈◊〉 and Hermon are set downe as distinct: Shir∣〈◊◊〉〈◊◊〉 Psal. 29. 6. is by the Chaldee paraphrast there expounded, the mount that bringeth forth fr〈…〉〈…〉: and Shenir (in Greeke Saner) is by the Chal∣dee here expounded, the Snow-mount: for it was so 〈◊〉〈◊〉, that snow used to lye on the top of it. A∣〈◊〉〈◊〉] Hebr. the Amorite, they call it: which shew∣eth 〈◊〉〈◊〉 singular number to bee put for the whole 〈…〉〈…〉.

Vers. 11. Giants] in Hebrew, Rephaim, which [unspec 11] 〈◊〉〈◊〉 the Greeke retaineth Rephaein, as before in Deut. 7. 11. This Og seemeth to bee of the rem∣〈◊〉〈◊〉 of those Rephaims whom Chedorlaomer and the Kings smote in Ashteroth, Gen. 14. 5. for Og reigned in Ashteroth, Ios. 13. 12. is it not in Rabbah?] that is, it is in Rabbah: the question maketh it an earnest affirmation, as the Greeke also translateth it. Rabbah was the chiefe City of the Ammonites, their royall City, 2 Sam. 12. 26. The Greeke here translateth it, the chiefe. of a man] which ordinarily is a foot and a halfe; but the Chaldee here translateth it, the cubit of the King.

Vers. 12. Reubenites] Hebr. the Reubenite, [unspec 12] which the Chaldee expoundeth, the tribe of Reu∣ben, so vers. 16. Of this gift, see Num. 32. 1. &c.

Vers. 13. of Manasses] for conquering the Amo∣rites [unspec 13] there, Num. 32. 39, 40. Argob] this the Chaldee calleth Tracona. Basan] in Chaldee, Matnan. Giants] in Hebrew, Rephaim, which the Chaldee expoundeth, Mighties.

Vers. 14. Basan Chavoth Iair] the Chaldee [unspec 14] saith, Matnan the townes of Iair: see Numb. 32. 41.

Vers. 15. Gilead] in Greeke, Galaad; that is, the [unspec 15] rest of Galaad, as vers. 13.

Vers. 17. Chinnereth] or, Kinnereth, as the Greek [unspec 17] writeth it; which the Chaldee calleth Ginnosar; in the new Testament, Gennesaret, Matt. 14. 34. see the notes on Numb. 34. 11. sea of salt] or, salt sea: see Gen. 14. 3. Ashdoth Pisgah] in Greek, Asedoth Phasga, by interpretation, the Streames (or Sheddings-out, that is, the Springs) of Pisgah (or, of the hill) and so the Chaldee translateth it, The shedding (or, powring-out) of the waters of Rama∣tha. Pisgah is a hill, mentioned after in vers. 27. and Ashdoth pisgah was afterward the name of a ci∣ty there adjoyning in Reubens land, Ios. 13. 20. So Ios. 12. 3.

Vers. 18. you] hee speaketh to the Reubenites, [unspec 18] and the rest on this side Iordan: see Num. 32. 20. &c. sonnes of power] or, sonnes of valour; that is, able and valiant men, as in 2 Sam. 13. 28. bee yee sonnes of valour, that is, bee valiant men: so in 2 King. 2. 16. 1 Chron. 5. 18. The Greeke here ex∣pounds it, every prudent man; the Chaldee, all ar∣med men of the armie.

Vers. 21. Iosua] in Greeke, Iesus: see Num. 27. [unspec 21] 18. &c. so will Iehovah doe.] The examples of Gods former mercies, serve for the encouragement and strengthning of the faith of his people, in the like, or greater trialls that may follow: such use al∣so David made, 1 Sam. 17. 36, 37. and Paul, 2 Tim. 4. 17, 18.

Vers. 22. he fighteth] or, he it is that sighteth, or [unspec 22] (as the Greeke translateth) will sight. The Chal∣dee for Hee, saith, his Word. As Moses here encou∣raged Iesus the sonne of Nun, to fight the Lords battels in Canaan; so Moses and Elias, talking with Iesus the Sonne of God, told him of his de∣parting which hee should accomplish at Ierusalem, Luk. 9. 30, 31. at what time this figure was fulfilled.

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Here beginneth the 45 Lecture of the Law: see Gen. 6. 9.

Verse 23. I besought Iehovah for grace] or, I sup∣plicated [unspec 23] for grace unto Iehovah. Here Moses repea∣••ing his earnest praier to goe into the land, and Gods deniall of his request, sheweth how greatly the peoples sinne, and his owne, displeased the Lord, Num, 20.

Verse 24 Lord Iehovah] or, Lord God: the Greeke hath, Lord Lord: See Gen. 15. 2. for what [unspec 24] God?] meaning, there is none. The Chaldee tur∣neth it thus, That thou art God, whose glorious habi∣tation is in the heavens above, and thou rulest in the earth beneath, and there is note that can doe accor∣ding to thy workes. powerfull acts] Hebr. powers: whereby powerfull and mighty workes are often meant; as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5.

Verse 25. mountaine] that is, mountainy countrey: [unspec 25] see Exod. 15. 17. Lebanon] in Greeke, Antili∣••anon; in Chaldee, the house of the sanctuary, be∣cause the Temple was built of the Cedars that grew on mount Lebanon, 1 King. 5. 6, 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here; but rather the mount Lebanon, in the north part of the Land, which was both an high and fragrant mountaine, with sweet and goodly trees growing thereon: where∣to the Scripture hath reference in Song 4. 11. This great desire Moses had, because of the pro∣mises which God had made to Israel, to bee accom∣plished in that land, the figure of our heavenly he∣ritage.

Verse 26. for your sakes] for they rebelling, grie∣ved [unspec 26] Moses, and caused him to sinne; for which, this wrath came upon him, Num. 20. 3.—12. Psal. 106. 32, 33. And the Lord sware that Moses ther∣fore should not come into Canaan, Deut. 4. 21. which oath Moses, though he repented and intrea∣ted for grace, could not get reversed: for when the Lord sweareth, he repenteth not afterward, Psal. 110. 4. would not heare me] Hebr. heard me•• not, or, he arkened not unto me: whereby Gods will is signified; (as David removed not the Arke, 1 Chron. 13. 13 that is, would not remove the Arke, 2 Sam. 6. 10.) for, If wee aske any thing according to his will, be heareth us, 1 Ioh. 5. 14.

Vers. 27. Pisgah] the Greeke here translateth, [unspec 27] of the hewen hill, because it seemeth they used to hewstones out of it, as they did out of other mounts, 2 Ch••••••. 2. 18. The Chaldee of the height calleth it Ramatha: see Deut. 34. 1. Seaward] that is, We stward, as the Chaldee expresseth. As the Fa∣thers saw the promises a far off and b••leaved, Heb. 11. 13. so Moses a ••arre off vieweth the promised Land, and is comforted: see Deut. 34. 1.—4.

Vers. 28. Iosua] or, Iesus; as vers. 21. As Iesus, [unspec 28] not Moses, bringeth Israel into the promised land: So the Gospell of Iesus, not the Law of Moses, bringeth us into the kingdome of heaven, Ioh. 1. 17. Gal. 2. 16. and 3. 12, 13, 24. So it is said of the Tabernacle, that it was brought in with Iesus, in∣to the possession of the Gentiles, Act. 7. 45.

Verse 29. Beth-peor] in Greeke, the house of Phogor, an Idol temple on the mount Peor, where [unspec 29] Baal-peor was worshipped: see Num. 23. 28. and 25. 〈◊〉〈◊〉. Deut. 4 3.

CHAP. IIII.

1 An exhortation to obedience unto the Law, 6 because of the wisdome and righteousnesse, 9 and the miraculous giving of the same. 15 Against Ima∣ges, and worshipping of Creatures, 25 which pre∣voke Gods anger, and cause mens destruction, 29. un∣lesse they repent, and so finde mercy with the Lord. 32 No people like Israel, who heard God speake, and saw his wonders, 37 and were his beloved and cho∣sen. 41 Moses appointeth three Cities of refuge on the out side of Iordan.

AND now Israel, hearken thou unto [unspec 1] the statutes, and unto the judgments which I teach you for to doe; that ye may live, and goe in, and possesse the land, which Iehovah the God of your fathers gi∣veth you. Ye shall not adde unto the word [unspec 2] which I command you, neither shall yee di∣minish from it, for to keepe the commande∣ments of Iehovah your God, which I com∣mand you. Your eies have seene that which [unspec 3] Iehovah did, because of Baal-peor: for eve∣ry man which went after Baal-peor, Iehovah thy God hath destroyed him from the mid∣dest of thee. But yee that did cleave unto [unspec 4] Iehovah your God, are alive all of you, this day. Behold, I have taught you statutes, [unspec 5] and judgments, as Iehovah my God com∣manded me, for to doe so, within the land, whither ye are going, to possesse it. And ye [unspec 6] shall keepe and doe them: for this is your wis∣dome, and your understanding, in the eies of the peoples, which shall heare all these sta∣tutes, and say, Surely, this great nation is a wise and understanding people. For what [unspec 7] nation is there so great, which hath God nigh unto the same, as Iehovah our God is, in all that wee call upon him for. And what nati∣on [unspec 8] is there so great, which hath just statutes, and judgments, as all this law which I set be∣fore you this day. Onely take heed to thy [unspec 9] selfe, and keepe thy soule diligently, lest thou forget the things which thine eies have seen, and lest they depart from thine heart, all the daies of thy life: but thou shalt make them knowne to thy sonnes, and to thy sons sons. The day that thou stoodst before Iehovah thy [unspec 10] God in Horeb, when Iehovah said unto me, Gather together the people unto mee, and I will make them heare my words, that they may learne to feare mee, all the daies that they live upon the earth, and that they may teach their sonnes. And ye came neare, and stood [unspec 11]

under the mountaine: and the mountaine b••••ed with fire, unto the heart of the hea∣vens; with darknesse, cloud, and thicke dark∣nesse. And Iehovah spake unto you out of [unspec 12] the middest of the fire: you heard a voice of words, but saw no similitude, save a voyce.

And hee declared unto you his covenant, which hee commanded you to doe; the ten [unspec 13] Words: and hee wrote them upon two ta∣bles of stone. And Iehovah commanded [unspec 14] mee at that time, to teach you statutes and judgments, that yee may doe them in the land whither ye are going over to possesse it.

And take yee heed diligently unto your soules; for yee saw not any similitude, in the [unspec 15] day that Iehovah spake unto you in Horeb, out of the middest of the fire. Lest ye cor∣rupt [unspec 16] your selves, and make unto you a graven thing, the similitude of any figure: the like∣nesse of male or female. The likenesse of a∣ny [unspec 17] beast that is on the earth: the likenesse of any winged fowle, that flieth in the heavens.

The likenesse of any thing that creepeth [unspec] on the ground: the likenesse of any fish that 〈◊〉〈◊〉 in the waters beneath the earth. And lest [unspec] thou lift up thine eies to the heavens, and seest the Sunne, and the Moone, and the Startes, all the Host of the heavens; and beest driven away, and bowest downe thy selfe unto them, & servest them: them which I〈…〉〈…〉 thy God hath imparted to all peo∣ples under all the heavens. But Iehovah [unspec] hath taken you, and brought you forth out of the furnace of it on, out of Egypt, to bee unto him a people of inheritance, as this day.

And Iehovah was angry with me, for your [unspec] sakes; and sware, that I should not goe over Iordan, and that I should not goe in into the good land, which Iehovah thy God giveth th••••, for an inheritance. For I must die in [unspec] 〈◊◊〉〈◊◊〉, I must not goe over Iordan: but ye shall goe over and possesse that good land.

Take heed unto your selves, lest yee for∣get [unspec] the covenant of Iehovah your God, which hee stroke with you, and make to you a 〈◊〉〈◊〉 thing, the likenesse of any thing, which Iehovah thy God hath charged thee.

For Iehovah thy God, hee is a consuming [unspec] 〈◊〉〈◊〉▪ 〈…〉〈…〉alous God.

When thou shalt beget children, and chil∣drens [unspec] children, and ye shall have waxen old in th•• land, and shall corrupt your selves, and make a graven thing, the likenesse of any thing; and shall doe evill in the eyes of Iehovah thy God, to provoke him to anger. I call the [unspec] heavens & the earth to witnesse against you, this day, that perishing ye shall perish soone, from off the land, whereunto you passe over Iordan to possesse it; yee shall not prolong your ••••ies upon it, but shall utterly be de∣stroyed. And Iehovah will scatter you a∣mong [unspec 27] the peoples; and yee shall be left few men in number, among the heathens, whither Iehovah shall lead you. And there ye shall [unspec 28] serve Gods, the worke of mens hands, wood and stone, which neither see, nor heare, nor eat, nor smell. But if from thence ye shall [unspec 29] seeke Iehovah thy God, then thou shalt find him: if thou shalt seeke him with all thy heart, and with all thy soule. When tribu∣lation [unspec 30] shall be on thee, and all these things shall finde thee, in the latter daies, and thou shalt turne to Iehovah thy God, and hea••ken unto his voice. For Iehovah thy God, is a [unspec 31] mercifull God; he will not leave thee, neither destroy thee: neither will he forget the co∣venant of thy fathers which hee sware unto them. For aske now of the daies ••orepast, [unspec 32] which were before thee, since the day that God created man upon the earth; and (aske) from the utmost part of the heavens, and un∣to the (other) utmost part of the heavens, whether there hath beene (any such thing) as this great thing is; or hath beene heard like it. Hath a people heard the voyce of God [unspec 33] speaking out of the midst of the fire, as thou hast heard, and lived? Or, hath God assay∣ed [unspec 34] to come to take him a nation, from the middest of a nation, by tentations, by signes, and by wonders, and by war, and by a strong hand, and by a stretched-out arme, and by great terrours, according to all that Iehovah your God did for you, in Egypt, before your eyes. Thou hast beene made see to know, [unspec 35] that Iehovah he is God: there is none else besides him. Out of the heavens hee made [unspec 36] thee to heare his voyce, to instruct thee; and upon the earth he made thee to see his great fire; and thou heardest his words out of the middest of the fire. And because hee loved [unspec 37] thy fathers, therefore hee chose his seed after him; and he brought thee out, in his sight, with his great power, out of Egypt. To [unspec 38] drive out nations greater and mightier than thou, from before thee; to bring thee in, to give thee their land for an inheritance, as it is this day. And thou shalt know this day, [unspec 39] and cause it to returne into thy heart; that Iehovah, hee is God, in the heavens above, and on the earth beneath: there is none else. And thou shalt keepe his statutes & his com∣mandements, [unspec 40] which I command thee this

day, that it may be well with thee, and with thy sonnes after thee; and that thou maiest prolong thy daies upon the land, which Ieho∣vah thy God giveth thee, all daies.

Then Moses separated three Cities on this [unspec 41] [unspec 42] side Iordan, towards the Sunne rising. For the man-flayer to flee thither, which should kill his neighbour unwittingly, and he hated him not in times past: and that hee might flie unto one of these cities and live. Bezer in [unspec 43] the wildernesse, in the plaine countrey of the Reubenites: and Ramoth in Gilead, of the Gadites: and Golan in Basan, of the Manas∣sites. And this is the law, which Moses set [unspec 44] [unspec 45] before the sonnes of Israel. These are the testimonies, and the statutes, and the judg∣ments, which Moses spake unto the sonnes of Israel, after they came forth out of Egypt.

On this side Iordan, in the valley over a∣gainst [unspec 46] Beth-peor, in the land of Sihon, king of the Amorites, who dwelt in Heshbon: whom Moses and the sonnes of Israel smote, after they were come forth out of Egypt.

And they possessed his land, and the land [unspec 47] of Og, king of Bashan, two kings of the A∣morites, which were on this side Iordan, to∣ward the Sunne rising. From Aroer, which [unspec 48] is by the banke of the river Arnon, and unto mount Sion, that is Hermon. And all the [unspec 49] plaine of this side Iordan, Eastward, and un∣to the Sea of the plaine, under Ashdoth Pisgah.

Annotations••

STatutes] or, Ordinances, which taught the ser∣vice of God, (Heb. 9. 1.) as the next word judg∣ments, [unspec 1] are for duties towards men, and punish∣ments of transgressours. These are often joyned together: see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services, appeareth by the continuall use of this word, as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach] or, am teaching: this sheweth the worke of the law, still urging the conscience to d••••] for, not the hearers of the Law are just before God, but the d••ers of the Law shallbe justified, Rom. 2. 13. may live] Moses describeth the justice which is of the law, that the man which doth those things shall live by them, Rom. 10. 5. possesse] or, in••e∣rit the land; which was a figure of our heavenly inheritance (Gen, 12. 5.) proposed to them that do the Law, but given to them that are of the faith of Christ, Ioh. 1. 17. Rom. 4. 13.—16. and 6. 23.

Vers. 2. not adde] Hereby all doctrines of men are condemned, Matt. 15. 9. and the all-sufficiency [unspec 2] and authority of Gods word, stablished for ever, Gal. 3. 1••. 2 Tim. 3. 16, 17. Adde thou not unto his words, lest hee reprove thee, and thou be found a lier, Prov. 30. 6. diminish] for every word of God is pure, Prov. 30. 5. and profitable for doctrine, for reproofe▪ for correction, for instruction in righte∣ousnesse, 2 Tim. 3. 16. Till heaven and earth passe, one jot, or one tittle shall in no wise passe from the Law, Matt. 5. 18. for to keepe] that is, that you may keepe; understanding the persons forementioned: so in vers. 5. see the notes on Gen. 6. 19.

Vers. 3. Baal-peor] in Greeke, Beel-phegor, the I∣doll [unspec 3] of the Moabites, unto which many of Israel declined, by the counsell of Balaam: see Num. 25. 1, 2.—18. and 31. 16. Psal. 106. 28. The Chal∣dee translateth, against them that served Baal-peor. destroyed] or, abolished: by sending a plague, to the death of twenty foure thousand, Num. 25. 9. This judgment was remembred after, in Ios. 22. 17. Have wee too little for the wickednesse of Peor? &c.

Vers. 4. unto Iehovah] the Chaldee saith, unto [unspec 4] the feare (or religion) of the Lord. Thus they that keepe themselves pure in generall defections, are saved from the common destruction, Ezek. 9. 4, 6. 2 Tim. 2. 19. Rev. 20. 4.

Vers. 6. wisdome] Hereupon the Oracles of God [unspec 6] are often commended, as making wise the simple, Psal. 19. 8. making us wiser than ou•• enemies, and to have more understanding than all our teachers, Psal. 119. 98, 99. and able to make us wise unto sal∣vation, through the faith which is in Christ Iesus, 2 Tim. 3. 15. On the contrary it is said, They have rejected the word of the Lord, and what wisdome is in them? Ier. 8. 9. Surely] or, Onely. The Greeke turneth it, Behold.

Vers. 7. what nation is there so great] or, what [unspec 7] other great nation is there? meaning, there is not any. So in vers. 8. God nigh] or, Gods ••igh. The Hebrew words are both of the plurall number, yet meaning one God in the plurality of persons; as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly, God. And he is said to be nigh us, specially when he heareth, and granteth our requests, Psal. 145. 18. So the Chaldee here paraphraseth, nigh unto the same, tore∣ceive the prayer thereof, in the time of the tribulati∣on thereof. Wee likewise are said to draw nigh unto God, when wee call upon him in faith, Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8.

Vers. 9. thy soule] that is, thy selfe: the soule is [unspec 9] often put for the whole man. So where one Evan∣gelist saith, lose his soule, Matth. 16. 26. another saith, Iose himselfe, Luk. 9. 25. diligently] or, ve∣hemently; so vers. 15. and often. The word im∣plieth strength as well as diligence. See Deut. 6. 5. things] Hebr. words, which the Greeke also and Chaldee here keepeth. lest] or, that they depart not: in Greeke, Let them not depart from thy heart. Compare Prov. 3. 1. 3. and 4. 21.

Vers. 10. Horeb] or, Choreb, called also Sina••: see [unspec 10] Exod. 19. Paul calleth it, The mount that might be touched, Heb. 12. 18.

Vers. 11. heart] that is, the midst: as the heart [unspec] of the Sea is the midst thereof, Exod. 15. 8. So here, the heart of heaven is the middest of the ai••e. thicke darknesse] or, tempestuous darknesse, gloc••••••••

〈◊〉〈◊〉, as the Greeke version, and the holy Ghost in Heb. 12. 18. implieth. See Exod. 20. 21. Vnto this ••••••ible mount where the Law was given, Paul opposeth mount Sion, or the state of grace by the Gospell, Heb. 12. 18▪22. It noteth the hidden glory of Gods kingly administration in his Church, Psal. 97. 1, 2.

Vers. 12. voice of words] This also Paul men∣tioneth, [unspec 12] Heb. 12. 19. In the next verse Moses cal∣leth them ten words, that is, ten commandements, whereof see the notes on Exod. 34. 28. no simi∣litude] to wit, of God: so after, save a voice, that is, the voice of God, as in verse 33. Hereupon it is said, To whom then will yee liken God, or what like∣n••sse will yee compare unto him? Esa. 40. 18.

Vers. 13. of stone] signifying the perpetuity of [unspec 13] these words, and also the stoninesse of mens hearts, as is noted on Exod. 31. 18.

Vers. 14. statutes] for the worship of God, as [unspec 14] judgments were for the repressing and punishing of vice, Exod. 21. 1. These were spoken to Moses on∣ly, and by him written to Israel: but the ten words were spoken to all the people, and written by the singer of God.

Vers. 19. the sunne] It was a common corrupti∣on, [unspec 15] not onely amongst the heathens, but in Israel, to worship the Sunne, and Starres, and host of hea∣ven, 2 King. 21. 3. and 17. 16. Amos 5. 25, 26. of which sinne Iob cleareth himselfe, Iob 31. 26, 27. driven away] or thrust, to wit, out of the ••ay, as is after expressed in Deut. 13. 5. which is meant by the seduction of others, or of their own hearts. Therefore the Greeke and Chaldee here 〈◊〉〈◊〉 translate it, beest deceived, or made to erre and 〈◊◊〉〈◊◊〉, which the Hebrew word implyeth, be∣ing after used for the straying of cattell, Deut. 22. 1. Imparted] or, divided, distributed as a por∣t••••. It noteth Gods bountie in giving all peoples the use of those creatures, (as on the contrary false gods are said to divide or impart nothing unto them Deut. 29. 26.) and the base minde of men, to worship such things as are given for servants un∣to all men.

Vers. 20. fornace of iron] that is, fornace wherein [unspec] 〈◊〉〈◊〉 melted: so Egypt is called for the cruell op∣〈…〉〈…〉 Israel: likewise in 1 King. 8. 51. Ier. 11. 4. people of inheritance,] that is, whom God shall 〈◊〉〈◊〉, & take for his possession: the Greeke 〈◊〉〈◊〉 and inheritance. as this day] under∣〈…〉〈…〉 〈◊〉〈◊〉 yee are, or, as yee see this day.

Vers. 21. your sakes] or, your words: as the Greek [unspec] 〈◊〉〈◊〉, the things spoken by you: meaning 〈◊〉〈◊〉 〈…〉〈…〉ring words, Num. 20. 3, 4, 5. where∣〈…〉〈…〉 〈◊〉〈◊〉 being grieved, obeyed not the comman∣〈…〉〈…〉 God, Num. 20. 12. Psal. 106. 32, 33. 〈◊〉〈◊〉 spake of before, Deut. 3. 26. and now a∣〈…〉〈…〉, to shew Gods severity against all 〈…〉〈…〉.

Vers. 23. stroke] or cut, that is, covenanted or [unspec] 〈◊〉〈◊〉 ••••••es doth often speake of the covenant first 〈◊〉〈◊〉 betweene God and them, as that which was 〈◊◊〉〈◊◊〉 of all religion, to them and their seed after them: and whatsoever men added, altered, 〈◊〉〈◊〉 diminished from it, was to be reputed evill. So Paul reforming abuses in the Churches, calleth them to the first institution, 1 Cor. 11. 23, 24. charged thee] or, commanded thee, that is, com∣manded thee not to doe, or, forbidden thee: so in Deut. 2. 37. for Gods precepts in the Decalogue, are for the most part for bods, or prohibitions; yet u∣sually called commandements. The whole phrase is expressed in Ge. 3. 11. which I commanded thee not to eat of it, that is, which I forbade thee to eat of.

Vers. 24. fire] to consume all his enemies; and [unspec 24] thine, if thou obey him, as Deut. 9. 3. and thee thy selfe, if thou disobey him; as Zeph. 1. 18. Heb. 12. 29. See also Exod. 24. 17. The Chaldee addeth, his word is a consuming fire: which is also true, Ier. 23. 29. Deut. 33. 2. jealous] the former word signified Gods power, this his will: hauing a jea∣lous affection, whereby he will not spare; as Prov. 6. 34, 35. See Exod. 20. 5.

Vers. 25. waxen old] that is, continued long, as the [unspec 25] Greeke explaineth it, and become ancient inhabi∣tants. Gods blessings were by Israel abused to sin, as is here foretold, and againe in Deut. 32. 15.

Vers. 26. perishing yee shall perish] that is, surely [unspec 26] and speedily perish: in Greeke, perish with perditi∣on: so in Deut. 30. 18, 19. where againe hee cal∣leth heaven and earth to witnesse.

Vers. 27. few men] Hebr. men of number; that is, [unspec 27] soone numbred for your fewnesse; as the Greeke translateth, few in number; and in Iob 16. 22. yeeres of number, are a few yeares: see Gen. 34. 30. This is contrary to that promised blessing in Gen. 15. 5.

Vers. 28. serve gods] being given over to your [unspec 28] owne lusts, as it is written, God turned, and gave them up to worship the host of heaven, Act. 7. 42. This same God threatned afterward, in Ier. 16. 13. But the Chaldee here turneth it, yee shall serve peo∣ples that serve Idols, the worke of mens hands. nor smell] the vanity of Idols is after this sort described in Psal. 115. 4.—7. Ier. 10. 3.—9.

Vers. 29. seeke Iehovah] the Chaldee transla∣teth, [unspec 29] seeke the feare of the Lord; meaning his true service. Here Moses annexeth promises, to com∣fort repentant sinners: as also in Deut. 30. 1, 2, 3, &c. all thy heart] see an example of this in 2 Chron. 15. 15.

Vers. 30. finde thee] that is, come upon, or befall [unspec 30] thee, as the Chaldee explaineth it.

Vers. 31. thy fathers] Abraham, Isaak, and Ia∣cob. [unspec 31] See Levit. 26. 42. &c.

Vers. 32. of the heavens] that is, from one utmost [unspec 32] part of the world unto the other. By the heavens are meant the parts of the world under the heavens: and the holy Ghost openeth this phrase; for in Mat. 24. 31. it is written, from the utmost parts of the heavens, unto the utmost pa••ts of them: for which in Mark. 13. 27. is said, from the utmost part of the earth, unto the utmost part of the heavens. By which it is evident, that the heavens in this speech, is put for the earth under the heavens; for hea∣vens comprehendeth the Aire also, wherein wee breath, as is noted on Genesis 1. 8. great thing] Hebr. great word. Moses hereby would teach, that Gods words and works unto his Church are more great and marvellous than all

his actions to other peoples whatsoever; and ther∣fore ought the more seriously to be considered.

Verse 33. voice of God] the Chaldee saith, the [unspec 33] voice of the word of the Lord: the Greeke, of the li∣ving God. and lived] As at the apparitions of God, men were wont to feare they should die, Iudg. 13. 22. and 6. 22. So at the giving of the law, all Is∣rael desired that they might heare the voice of God no more, lest they died, Exod. 20. 19. Deut. 18. 16. which manifested the power of the law, and the weaknesse of men, Heb. 12. 19. So no man can see the face of God, and live, Exod. 33. 20. when God giveth his voice the earth melteth, Psal. 46. 7.

Verse 34. hath God] or, hath any God; speaking of the true God, and his workes unto Israel, above [unspec 34] all other people: or of the reputed gods of the Gentiles, none of which ever did such a thing. assaied] or, tempted. This is spoken not of God trying his owne strength, but proving the obedi∣ence of his people, and trying the strength of his adversaries. The Chaldee translateth, Or the ten∣tations, (or signes) which the Lord hath made to re∣veale himselfe, &c. tentations] Moses here rec∣koneth seven things, about Israels deliverance; Tentations, whereby God, propounding his will, tried their obedience: (as when God tempted A∣braham, Gen. 22. 1.) Signes, which many times are of ordinary workes and naturall, as Exod. 3. 12. Wonders, which are of extraordinary, and superna∣turall workes, as Exod. 4. 21. and 7. 9. Warre, up∣on the refusall and resistance of the enemie, Exod. 8. 1, 2. Strong hand, not by cunning policies and stratagems, as men often use in wars; but by force, compelling the enemie to yeeld, Exod. 6. 1. Stret∣ched out arme, by open manifesting his power, and plagues continually upon the resisters, Esay 9. 12, 17. Exod. 6. 6. and Great terrours, which woun∣ded the hearts of the very enemies, Exod. 9. 20, 27, 28. and 10. 7. and 12. 30. terrours] or feares, the Greek and Chaldee translate, visions, or, sights, which are oftentimes fearefull; but the Hebrew for fears and visions, are one much like another, which might cause the mistaking. So in Deut. 26. 8.

Vers. 35. so know] that is, that thou mightest know, and acknowledge. The end of all Gods [unspec 35] workes was the manifesting of his glory, to the in∣formation and salvation of his people. This Mo∣ses often urgeth in this booke.

Vers. 36 to instruct] or, to nurture, chastise: by restraining from vice. So Gods chastening, and [unspec 36] teaching out of his law, are joyned together, in Ps. 94. ••2. Though chastening bee often with workes (as Levit. 26. 18, 28. Deut. 8. 5.) yet is it also with words: is here, (where the Chaldee translateth it teach) and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire] before, he said, out of heaven; and now, out of the middest of the fire: for though the voice came out of heaven, Israel perceived it not, but onely out of the fire, saith R. Menachem on Deut. 4.

Vers. 37. therefore he chose] or, and chose (that is, loved) his seed after him, therefore he brought thee [unspec 37] out. Gods love, and election out of love, is the cause of mans redemption and salvation. his seed] that is, the seed of thy fathers, every one par∣ticularly; as the promise was made to Abraham, then to Isaac, and after that to Iacob severally. The Greeke and Chaldee translate it plurally, their seed (or sonnes) after them. in his sight] or, with his face (or presence) The Greeke saith, he brought thee out himselfe; the Chaldee, he brought thee out by his word. Thus the face or presence of God, may imply Christ, the Word, the Angell of Gods face, Esa. 63. 9. He it was that brought Israel out, as 1 Cor. 10. 1, 9. and the signe of his presence was in the pillar of the cloud and fire, Exod. 13. 21. and 14. 19, 20.

Vers. 38. to drive out] to wit, out of possession (as [unspec 38] the originall word implyeth) or, to disinherit; the Greeke saith, to destroy, (or, root out.) as it is] the Greek addeth, as thou hast this day. Meaning of the land of Sihon and Og, which they had now in pos∣session, a signe of further victorie, Deut. 3. 21.

Vers. 39. And thou shalt know] or, know (and [unspec 39] acknowledge) therefore: see vers. 35. The know∣ledge of, and obedience unto God, is continually urged, upon the remembrance of his former mer∣cies. So 1 Chron. 28. 9. cause it to returne] or, bring againe, reduce, that is, call to minde, and con∣sider, that not onely for the present, but alwaies af∣ter, Gods true feare might continue in them. So in Deut. 30. 1. where this phrase is used: see the an∣notations there.

Vers. 40. all daies] this may be referred both to [unspec 40] the latter, the possessing of the land; and to the former, the welfare and length of life. In Mat. 28. 20. all daies, is explained, unto the end of the world.

Vers. 42. unwittingly] or, without knowledge ther∣of, [unspec 42] unawares. See the law for this, in Num. 35. 9, 10, &c. and after in Deut. 19. 2. in times past] or, in former daies; Hebr. from yesterday, and the third day. See Gen. 31. 2.

Vers. 43. Bezer] in Greeke, Bof••r: see Ios. 20. [unspec 43] 8. and 21. 36. 38. 27. 1 Chron. 6. 78, 80. Go∣lan] in Greeke, Gaulon.

Vers. 44. this is] He meaneth, that which here∣after [unspec 44] followeth; so this belongeth to the next chap∣ter, where the repetition of the lawes beginneth.

Vers. 45. after they came forth] Hebr. in their [unspec 45] comming forth: but In is often used for After, as is noted on Exod. 2. 23. so againe, in vers. 46.

Vers. 46. Beth-peor] in Greeke, the house of [unspec 46] Phogor, an Idoll Temple: see Deut. 3. 29. A∣morites] Hebr. Amorite: in Greeke, Amorreans. smote] that is, killed, as is noted on Gen. 14. 17. This victorie is here again touched, the more to stir up the hearts of the people, to obey Gods law, who had begun to shew them his power and goodnesse.

Vers. 48. banke] Hebr. lip. Sion] in Greeke, Seon. This is not that which usually the Scrip∣ture calleth mount Zion, in Ierusalem; but other∣wise written, and called Hermon: see Deut. 3. 9.

Vers. 49. sea of the plaine] the sea of salt, Deut. 3. 17. the lake of Sodome, or dead sea. Ashdoth Pisgah] or, the springs of Pisgah: see the notes on Deut. 3. 17.

CHAP. V.

1 Mosesrehear seth the covenant that God made

with Israel at Horeb. 6 The ten Commandements; 22 the manner of the speaking and writing of them. 24 The people being afraid, did request Moses to receive the Law from God, and to speake it unto them. 28 The Lord liked their motion, 30 and sent them into their tents; 31 but willed Moses to stay, and heare the Law, which hee was to teach Israel to observe and doe, for their good.

AND Moses called unto all Israel, and said unto them, Heare O Israel, the [unspec 1] statutes and the judgments which I speake in your eares, this day: and yee shall learne them, and keepe, to doe them. Ie∣hovah [unspec 2] our God stroke a covenant with vs in Horeb. Not with our fathers stroke Ieho∣vah [unspec 3] this covenant, but with us; even us, who are all of us here alive this day. Iehovah [unspec 4] spake unto you, face to face, in the mount, out of the middest of the fire. I standing be∣tweene Iehovah and you, at that time, to [unspec 5] shew unto you the word of Iehovah; for yee were afraid, by reason of the fire, and went not up into the mount, saying,

I, Iehovah thy God, which have brought [unspec 6] thee out from the land of Egypt, from the house of servants. Thou shalt not have any other Gods before my face. [unspec 7]

Thou shalt not make unto thee a graven [unspec 8] thing, any likenesse, of things which are in the heavens above, or which are in the earth be∣neath, or which are in the waters beneath the earth. Thou shalt not bow downe thy selfe [unspec 9] to them, neither serve them: for I, Iehovah thy God, am a jealous God, visiting the ini∣quitie of the fathers upon the sonnes, and upon the third and upon the fourth generati∣on, of them that hate me. And doing mer∣cy [unspec 10] unto thousands, of them that love mee, and of them that keepe his commande∣ments.

Thou shalt not take up the name of Ieho∣〈…〉〈…〉 [unspec 11] 〈…〉〈…〉y God in vaine; for Iehovah will not hold him guiltles that shall take up his name in vaine.

Keepe thou the Sabbath day, to sanctifie [unspec 12] it, as Iehovah thy God hath commanded thee. Six daies shalt thou labour, and shalt [unspec 13] [unspec 14] 〈◊〉〈◊〉 all thy worke. But the seventh day is a Sabbath to Iehovah thy God: in it thou shalt not doe any worke; thou, or thy sonne, or thy daughter, or thy man-servant, or thy woman-servant, or thine oxe, or thine asse, or any of thy cattell, or thy stranger which is within thy gates, that thy man-servant and thy woman-servant may rest as well as thou.

And thou shalt remember that thou wast a [unspec 15] servant in the land of Egypt; and Iehovah thy God brought thee out thence, by a strong hand, and by a streched-out arme: Therefore Iehovah thy God hath comman∣ded thee to doe the Sabbath day.

Honour thy father and thy mother, as Ie∣hovah thy God hath commanded thee, that [unspec 16] thy daies may be prolonged, and that it may be well with thee, upon the land which Ieho∣vah thy God giveth thee.

Thou shalt not kill. [unspec 17] [unspec 18] [unspec 19] [unspec 20]

Neither shalt thou commit adulterie.

Neither shalt thou steale.

Neither shalt thou answer a false witnesse against thy neighbour.

Neither shalt thou covet thy neighbours [unspec 21] wife, neither shalt thou desire thy neighbours house; his field, or his man-servant, or his woman-servant, his oxe, or his asse, or any thing which is thy neighbours.

These words Iehovah spake unto all your [unspec 22] assembly in the mount, out of the middest of the fire, of the cloud, and of the thicke darknesse, with a great voyce, and he added no more: and he wrote them on two tables of stones, and gave them unto mee. And it [unspec 23] was, when yee heard the voice, out of the middest of the darknesse, and the mountain burning with fire, that yee came neere unto mee, all the heads of your tribes, and your Elders. And yee said, Behold, Iehovah our [unspec 24] God hath shewed us his glory and his great∣nesse, and wee have heard his voyce out of the middest of the fire: this day wee have seene, that God doth speake with man, and hee liveth. And now why should wee dye; [unspec 25] for this great fire will consume us: if we adde to heare the voice of Iehovah our God any more, then we shall dye. For who is there [unspec 26] of all flesh, that hath heard the voice of the living God, speaking out of the middest of the fire, as wee have, and lived? Goe neere [unspec 27] thou, and heare all that Iehovah our God shall say, and do thou speake unto us all that Iehovah our God shall speake unto thee, and we will heare, and do it. And Iehovah heard [unspec 28] the voyce of your words when yee spake un∣to me: and Iehovah said unto me, I have heard the voice of the words of this people, which they have spoken unto thee; they have well said, all that they have spoken. Who [unspec 29] will give that their heart may bee such in them, to feare me, and to keepe all my com∣mandements, all daies, that it may bee well with them, and with their sonnes for ever.

Goe say to them, Get you againe into your [unspec 30]

rents. But thou, stand thou here with me, and [unspec 31] I will speake unto thee, all the commande∣ment, and the statutes, and the judgements, which thou shalt teach them, that they may doe them in the land which I give to them to possesse it. And yee shall observe to doe, [unspec 32] as Iehovah your God hath commanded you: yee shall not turne aside, to the right hand or to the left. You shall walke in all the way [unspec 33] which Iehovah your God hath commanded you, that yee may live, and (that it may bee) well with you, and yee may prolong your dayes, in the land which yee shall possesse.

Annotations.

IN your eares] that is, in your hearing, and to your understanding: the Chaldee translateth it, be∣fore [unspec 1] you. Here Moses purposing to repeat the ten commandements, prepareth the eares and hearts of the people unto obedience. to do] or, and doe: see the notes on Gen. 2. 3.

Vers. 2. stroke] Heb. cut a covenant, the rea∣son of which phrase is shewed on Gen. 15. 18. [unspec 2] in Horeb] or, at Choreb, called also Sinai: see Exod. 19. 20. and 24. 8. God, though he might absolutely command, yet vouchsafed to enter into covenant with his people, that by mutuall stipulation and promises, he might have not constrained, but free and voluntarie obedience performed by them, to his glory, and their further good.

Vers. 3. fathers] which are dead: hereby all the Patriarchs unto Adam may be meant, who had [unspec 3] the promise of the covenant of Christ; but the co∣venant of the Law came after, as the Apostle ob∣serveth, Gal. 3. 17. Or it may meane, our fathers onely, as Iarchi here expoundeth it, such as died in the wildernesse, after the Law was given. See al∣so Deut. 11. 2. even us] or, we are they, which are here this day, the Greeke translateth, & you are here all alive this day. So the covenāt was yet fresh in me∣morie. Also they had a greater benefit than their fa∣thers: for though the Law could not give the life, yet was it a Schoolemaster unto Christ, Gal. 3. 21. 24.

Vers. 4. face to face] that is, openly, clearely, plainly; as Exod. 33. 11. Gen. 32. 30. Deut. 34. [unspec 4] 10. 1 Cor. 13. 12. opposed to the darke visions, by which God before time revealed his will.

Vers. 5. I standing] or, stood, as the Greeke translateth, And I stood between the Lord, which the [unspec 5] Chaldee calleth, the Word of the Lord. Thus the Law was given in the hand of a mediator, Gal. 3. 19. for God and the people were not one; by reason of their sinnes: therefore they were afraid.

Vers. 6. servants] in Greeke and Chaldee, ser∣vitude. God redeemed Israel; not onely from out∣ward [unspec 6] slaverie, but from the idolatrie of Egypt, Ezak. 20. 5.—9, and 〈◊〉〈◊〉 their gods, 2 Sam. 7. 23. therefore he commanded them to have no other gods, before his face. See the annotations upon, Exod. 20. where these commandements are more largely opened.

Vers. 7. any other gods] or, another god: see [unspec 7] the notes on Deut. 4. 7.

Vers. 8. graven thing] the Chaldee transla∣teth [unspec 8] it Image. any] the Greeke saith, nor the like∣nesse of any thing. The word or, is in Exod. 20. 4.

Vers. 10. his commandements] or, his commande∣ment; [unspec 10] meaning all and every one of them, or, the whole Law in generall: see the notes on vers. 31. The like is in Deut. 8. 2. and 27. 10. The Greeke and Chaldee translate, my commandements, and so Moses wrote in Exod. 20. 6. but here he changeth the person, as Daniel also in his prayer faith, O Lord, &c. keeping covenant and mercie to them that love him, & to them that keepe his commandements, Dan. 9. 4. We may also observe such changes in the other Prophets; as, to make him a name, 2 Sam. 7. 23. for which, in 1 Chron. 17. 21. is written, to make thee a name: so in 2 Sam. 14. 22.

Vers. 12. Keepe] or, Observe; for this, in Exod. [unspec 12] 20. 8. he said, Remember. as Iehovah, &c.] this sentence is added, more than in Exod. 20. 8. So againe in the fift commandement, vers. 16. And these two charges onely are affirmative, all the other are prohibitions.

Vers. 14. Oxe, &c.] these particulars are also [unspec 14] here added, for explanation. as well as thou] or, even as thou. This reason was not expressed in Exod. 20. 10. And it sheweth that the Sabbath was commanded in part for the ease of servants, which were of the heathens that were round about them, Lev. 25. 44.

Vers. 15. to doe] that is, to celebrate: the Greeke [unspec 15] translateth, to keepe the Sabbath day, and to sanctifie it. In Exod. 20. 11. the creation of the world is there rendred as a reason, which is here omitted; and the comming out of Egypt (which seemeth to be on the Sabbath day) is here made a reason of observing this day. For it was a figure of delive∣rance out of spirituall bondage by Christ (as is shewed upon Exodus,) and lo fit to bee meditated on upon the Sabbath.

Vers. 16. be well with thee] or, good may be done [unspec 16] unto thee. This branch of the promise is more than was expressed in Exod. 20. 12. and this addition the Apostle also citeth, in Ephes. 6. 3. but putteth it there in the first place, changing the order of the words, which the Scripture often doth, as may be seene, in 2 King. 11. 8. compared with 2 Chron. 23. 7. Ioel 2. 28. with Act. 2. 17. 1 King. 19. 10. with Rom. 11. 3. Esai. 65. 1. with Rom. 10. 20. Mat. 21. 13. with Marke 12. 8.

Vers. 18. Neither shalt thou] or, And thou [unspec 18] shalt not: and so in the precepts following; all which are joyned to the former, with this copula∣tive And, (otherwise than was in Exod. 20.) to teach the conjoyning of all these commandements, as into one bodie of the Law: which must be like∣wise in our obedience. Because, Whosoever shall keepe the whole Law, and yet offend in one point, he is guiltie of all. For hee that said, Doe not cem∣mit ad••••tery; said also, Doe not kill, &c. Iam. 2. 10, 11.

Vers. 20. false] or, rash, vaine. The same word [unspec 20] Shav, used before in verse 11. but for it in Exo. 20.

Moses useth the word Sheker, false: and so the Chaldee hath in this place.

Vers. 21. wife] in Exod. 20. 17. our neighbours house is put in the first place, and his wife in the se∣cond, [unspec 21] otherwise than here. So they that would divide this commandement into two, cannot shew which is the ninth, and which is the tenth, seeing Moses hath purposely changed the order. desire] Here againe Moses useth another word, 〈…〉〈…〉veh, whereas in Exod. 20. 17. he keepeth one word in all the particulars, tachmod, covet: which are two words in sound, but one in signifi∣cation; (though it may be with some difference of degree) whereof there be sundry other examples in Scripture; as Hinneh, Behold, 1 Chron. 17. 1. for which another Prophet saith, Reeh, See, 2 Sam. 7. 2. Chajath, a troope, in 2. Sam. 23. 13. or Ma∣chanah, an host, in 1 Chron. 11. 15. he returned, ja∣shab, 2 Sam. 6. 20. or, hee turned againe, jissob, 1 Chron. 16. 43. Iaghnal, he offered up, 2 Sam. 6. 17. or, Iakrib, he offered, 1 Chron. 16. 1. and many the like: so that from two words of like sense, here cannot be gathered two sundry commandements. The like was in the ninth commandement before, in vers. 20. And if this Desire be another comman∣dement, there were but nine given in Exod. 20. Or if there were ten, as is avouched in Exod. 34. 28. then here must be eleven, contrary to Deut. 10. 4. But degrees of the same sinne, make not here se∣verall precepts. The Hebrewes make this desire to be lesse than coveting, and say, Desire bringeth a man to coveting, and coveting bringeth him to unjust taking away; for if the owners be not willing to sell, though he would give them a great price, and hee is urgent upon them, then he falleth to taking by vio∣lence; as it is said (in Mic. 2. 2.) And they covet fields; and take them by violence. Maimony tom. 4. treat of Rapine, &c. c. 1. s. 10, 11. his field] the Greeke saith, nor his field: this also is added more than in Exod. 20. 17. And usually, when any thing it repeated, either by the Prophets or Evangelists, i•• 〈◊〉〈◊〉 with varietie of words and phrases; of which, being compared, there is very great use, for the un∣derstanding of the Scriptures.

Vers. 22. added no more] meaning, no moe com∣mandements of this sort, (for they were but ten 〈◊〉〈◊〉 Deut. 4. 13.) or no more unto the people; there were spoken to Moses, Exod. 21. 1. &c. The Chaldee translateth, ceased not: see the notes on Nam. 11. 25. of stones] both to have them perpetuall to his Church, Iob 19. 23, 24. and in mysterie, to shew the stonie nature of mens hearts: see the annotations on Exod. 31. 18. unto mee] that Moses might carry them to the people, and see then duly executed. So the Magistrate is the kee∣per of both the tables of the Law; for Moses was 〈◊〉〈◊〉 in Ieshurun, Deut. 33. 5.

Vers. 23. and the mount] understand, and saw the mount, as Deut. 18. 16. Exod. 20. 18. The things which the people heard and saw, were terrible un∣to then, because they were sinners; but a meane to humble them, and drive them unto Christ, H〈…〉〈…〉. 12. 18.—24. Gal. 3. 19.—24. Elders] in Greeke, Senate, or Eldership. The people all, and even the greatest and best, fled from before the Lord, and came to Moses for to be a Mediator. See Exod. 20. 18, 19. in the annotations.

Vers. 24. his voice] the Chaldee saith, the voice [unspec 24] of his Word. So in vers. 25.

Vers. 25. why should we die?] The Greeke trans∣lateth, [unspec 25] let us not die: so it is a deprecation. This speech implieth the sentence of death also, which their owne hearts pronounced against them for their sinnes: for such a question is likewise an af∣firmation; as, Why doth hee speake blasphemies? Mark. 2. 7. is expounded, this man blasphemeth, Matt. 9. 3. And this sheweth the effect of the Law in our consciences; it causeth the spirit of bondage to feare, Rom. 8. 15. and when the voice of God in his Law is heard and understood of men, it ter∣rifieth and killeth; before that, they thinke they are alive without the Law, Rom. 7. 9, 10. fire] which signified the force of the firie Law, Deut. 33. 2. that it is in mans heart, as a burning fire shut up in his bones, as Ier. 20. 9. both manifesting sinnes, and tormenting the conscience; wherein it differeth from the Gospell, Heb. 12. 18. then] or, surely; Heb. and we shall dic. Thus there was not a law gi∣ven which could give life, Gal. 3. 21. but the letter killeth, 2 Cor. 3. 6. and the law is not of faith, Gal. 3. 12. the hearing of it, and escaping death, caused them not to beleeve: but the just shall live by faith, through the Gospell of Christ, Rom. 1. 16, 17. unto whom the Law was a Schoolemaster, Gal. 3. 24.

Vers. 26. all flesh] or, who is any flesh, that is, any [unspec 26] fraile man: for, all flesh is grasse, Esa. 40. 6. The Greeke translateth, For what flesh? Which word flesh is often used for unregenerate man, as is noted on Gen. 6. 3. and to such especially, the Law is the terrours of death: though all humane nature be∣ing in sinne, is here condemned. So in Psal. 143. 2. the living God] The Hebrew words are both plurall, implying the mysterie of the Trinitie, as is noted on Gen. 1. 1. and he is called the living God, (as here, so in Ios. 3. 10. 1 Sam. 17. 26. Esa. 37. 4. Psal. 42. 3. Hos. 1. 10. and in sundry other places) to oppose him unto all false gods, which are called the dead, Psal. 106. 28. whereupon it is said, Yee turned to God, from Idols, to serve the living and true God, 1 Thess. 1. 9. Also to shew that God is powerfull in operation, being not only living in himselfe, (so that he only hath immortalitie, 1 Tim. 6. 16.) but the giver of life unto all; For in him wee live, and move, and have our being, Act. 17. 28. and he is the fountaine of living waters, Ier. 17. 13. who continually and abundantly refresheth his people. It signifieth also his eternitie, as he that liveth for ever and ever, Revel. 10. 6. of whom it is said, For he is the living God, and continuing for ever, Dan. 6. 26. Wherefore that speech of Iob, My Redee∣mer liveth, Iob 19. 25. is translated in the Greeke, The Eternall is he that shall unloose mee. and li∣ved] Men till they be redeemed by Christ, are through feare of death, all their life time subiect to bondage, Heb. 2. 15. Though God came not now to judge them, neither so much as up braided them with their sinnes past, yet could they not heare his voice, but (as the Apostle noteth) they that heard

it, intreated that the word should not be spoken to them any more, for they could not endure that which was commanded, Heb. 12. 19, 20.

Vers. 27. Goe neere thou] The people being [unspec 27] terrified, seeke for a Mediatour; and that is the end and use of the Law, to drive men unto Christ. Wherefore their affection now pleased God, vers. 28, 29. and he gave them Moses to helpe them for the present, and further promised them a Pro∣phet like unto him, which was Christ, Deut. 18. 15.—18. Act. 3. 22. 26. thou speake unto us] The office of a Mediatour, as he is a Prophet, (Deut. 18. 15.) is here described; which is, to goe neere unto God, & having received the word from him, to speake it unto the people. This was fulfilled in Christ, Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake, the words are in the femi∣nine gender, as if they had spoken to a woman; which is thought to be a note of the peoples trou∣bled minde: see the like in Num. 11. 15. and doc] The like they promised before God spake these words, Exod. 19. 8. not knowing the impossibili∣tie of the Law: but how farre they were from per∣forming this, the golden calfe which they made ere fortie dayes were expired, is a witnesse; for which sinne Moses brake the Tables of the covenant, Exod. 32. Deut. 9. 9. &c. yet their good affection pleaseth the Lord.

Vers. 28. well said] The Greeke translateth, they [unspec 28] have spoken all things rightly (or well.)

Vers. 29. Who will give] An Hebrew phrase, meaning, O that some would give, or, O that there [unspec 29] were; and so the Chaldee explaineth it. The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere. to feare, &c.] The things that God approveth in men, are, feare, humilitie, distrust in themselves, and a confidence in him, with love unto his Law. Hereunto God called them, by this his covenant, drawing them unto Christ.

Vers. 31. all the commandement] that is, the Law in generall, or commandements, as the Greeke trans∣lateth [unspec 31] it, the singular being often put for the plu∣rall; or, every commandement. So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2.

Vers. 32. observe to doe] or, and doe, as this phrase often signifieth: see the notes on Gen. 2. 3. [unspec 32] right hand or to the left] This signifieth an ex∣act care to walke in Gods Law, as in the high way, from which men may not turne aside; as in Deut. 2. 27. Therefore all aberration from the right way, is noted by the turning to the right hand or to the left, Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27.

CHAP. VI.

1 Moses setting himselfe to explaine Gods com∣mandements, exhorteth Israel unto obedience. 4 He beginneth with the first and great commandement, the love of the Lord, 6 and of his Law in their heart, 7 and of teaching it to their children, 8 and professing it by outward signes. 10 He warneth them that they forsake not God by prosperitie, 16 nor by adversitie; 17 but to keepe his Law, for their good, 20 and to endevour the continuance and propagation of his re∣ligion among their posteritie.

ANd this is the Commandement, the [unspec 1] Statutes and the Iudgements, which Iehovah your God commanded to teach you, to doe in the Land, whither yee passe over to possesse it. That thou maiest [unspec 2] feare Iehovah thy God, to keepe all his sta∣tutes and his commandements, which I com∣mand thee; thou, and thy sonne, and thy sonnes sonne, all the dayes of thy life; and that thy dayes may be prolonged. Heare [unspec 3] therefore, ô Israel, and observe to doe, that it may be well with thee, and that ye may multi∣plie mightily, as Iehovah the God of thy fa∣thers hath spoken unto thee, in the land that floweth with milke and honey.

Heare, ô Israel: Iehovah our God, Iehovah [unspec 4] is one. And thou shalt love Iehovah thy God, with all thy heart, and with all thy soule, and with all thy might. And these words, [unspec 6] which I command thee this day, shall be in thy heart. And thou shalt whet them on thy [unspec 7] children, and shalt speake of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest downe, and when thou risest up. And thou shalt binde [unspec 8] them for a signe upon thy hand, and they shall be for phylacteries betweene thine eyes. And thou shalt write them upon the doore-posts [unspec 9] [unspec 10] of thine house, and on thy gates. And it shall be, when Iehovah thy God shall have brought thee into the land which he sware un∣to thy fathers, to Abraham, to Isaak, and to Iakob, to give unto thee, cities great & good, which thou buildedst not; And houses full [unspec 11] of all good things, which thou filledst not; and wells digged, which thou diggedst not; vineyards and olive-trees, which thou plan∣tedst not; and thou shalt have eaten, and be full: Take heed to thy selfe, left thou forget [unspec] Iehovah, which brought thee forth out of the land of Egypt, out of the house of servants. Thou shalt feare Iehovah thy God, and serve [unspec 13] [unspec 14] him, and shalt sweare by his name. Ye shall not goe after other gods, of the gods of the peoples, which are round about you. For Iehovah thy God is a jealous God, in the midst of thee; lest the anger of Iehovah thy God be kindled against thee, and he destroy thee from off the face of the earth.

Yee shall not tempt Iehovah your God, as ye tempted him in Massah. Keeping ye shal••

keepe the commandements of Iehovah your God, and his testimonies, and his statutes, which he hath commanded thee. And thou [unspec 18] shalt doe that which is right and good in the eyes of Iehovah, that it may be well with thee, and thou maist goe in, and possesse the good land which Iehovah sware unto thy fa∣thers. To drive out all thy enemies from thy [unspec 19] face, as Iehovah hath spoken.

When thy sonne shall aske thee to mor∣row, [unspec 20] saying, What are the testimonies, and the statutes, and the judgements, which Ieho∣vah our God hath commanded you? Then [unspec 21] thou shalt say unto thy sonne, Wee were ser∣vants to Pharaoh in Egypt, and Iehovah brought us forth out of Egypt with a strong hand. And Iehovah shewed signes and won∣ders, [unspec 23] great and evill, upon Egypt, upon Pha∣raoh, and upon all his house, before our eyes.

And he brought us out from thence, that he [unspec 23] might bring us in, to give unto us the land which he sware unto our fathers. And Ieho∣vah [unspec 24] commanded us to doe all these statutes, to feare Iehovah our God, for good unto us, all dayes, to preserve us alive, as (it is) this day. And justice shall it be unto us, when we [unspec 25] observe to doe all this commandement, be∣fore Iehovah our God, as hee hath comman∣ded us.

Annotations.

COmmandement] put generally for Commande∣ments, [unspec 1] as the Greeke translateth it: see Deut. 5. 〈◊〉〈◊〉. Here Moses entreth upon the explanation of the first commandement of the ten before rehear∣••••••, in chap. 5. to doe] that yee may doe them, 〈◊◊〉〈◊◊〉, continually. For practise and obedience is that which the Law requireth for blessednesse, Iam. 〈◊〉〈◊〉. ••5. And that w^ch one prophet calleth Doing the words of the covenant, 2 Chron. 34. 31. another call••th Stablishing (or Confirming) 2 King. 23. 3. and Confirming is expounded by the holy Ghost, 〈◊〉〈◊〉, Gal. 3. 10. from Deut. 27. 26. 〈◊〉〈◊〉] to wit, the river Iordan, that so they might come into Canaan. This was by the con∣d••••t of Iosua, Ios. 1. 1, 2, &c. and it figured the 〈◊〉〈◊〉 of the Church under Christ, by whom these commandements are fulfilled in us that beleeve, 〈◊〉〈◊〉. 20. 40.—44. Rom. 8. 1, 2, 3, &c. In the 〈◊〉〈◊〉, time, the possession of Canaan and good thin••s therein, was a gracious inducement of that People unto voluntarie obedience and keeping of God••••aw: which notwithstanding they perfor∣m▪ not, Psal. 105. 44. 45. Nehem. 9. 24, 25, 26, 35.

Vers. 〈◊〉〈◊〉. feare] this is the beginning of wisdome, [unspec 2] Psal. 111. 10. and by it we depart from evill, Prov. 16. 6. and it comprehendeth generally Gods wor∣ship, and true religion, Esay 29. 13. Matt. 15. 8, 9. therefore it is mentioned in the first place. pro∣longed] under which, eternall life is also implied; for Gods commandements when they are kept, doe adde unto men, length of dayes, and yeeres of life, and peace, Prov. 3. 2. 1 Pet. 3. 10, 11, &c.

Vers. 3. and honey] signifying heavenly graces, [unspec 3] as is observed on Exod. 3. 8.

Vers. 4. Heare] The last letter of this first word [unspec 4] Heare, and of the last word One, are extraordina∣rily great in the Hebrew, and so noted in the mar∣gent, to cause heed and attention. And here begin∣neth the first and great commandement, as our Sa∣viour calleth it, Mark. 12. 29, 30. Matt. 22. 38. And this place of Scripture, unto the end of the ninth verse, was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries, as is noted on Exod. 13. 9. and fastned to their doore-posts, and read in their houses twice a day: as the Hebrewes say, Twice every day doe men reade the lecture, HEARE O ISRAEL, &c. at evening and at morning, as it is written (in Deut. 6. 7.) when thou liest downe, and when thou ri∣sest up; at the time when men are wont to lie downe, which is at night; and at the time when men are wont to rise up, which is at day. And what is it that he rea∣deth? Three sections; to wit, Heare O Israel, &c. (Deut. 6. 4) And it shall be if you shall hearken, &c. (Deut. 11. 13.) And Moses said unto the people, &c. (Exod. 13. 3.) And they read first the section, Heare O Israel, because in it there is the propertie of God, and the love of him, and the doctrine of him, which is the great foundation, whereupon all doe de∣pend. Maim. in Misn. b. 2. in Keriath Shemangh, ch. 1. sect. 1, 2. is one] so in Mark. 12. 29. the LORD our God, the LORD is one: where the word is (which the Hebrew wanteth) is sup∣plied in the Greeke, and explained by a learned Scribe, saying; Well, Master, thou hast said the truth, for there is one God, and there is none other but he, Mark. 12. 32. So Paul saith, There is no other God but one, 1 Cor. 8. 4. Here it is probable, that Moses closely taught the unitie of the God-head, and trinitie of persons; Iehovah, the Father; our God, the Sonne; and Iehovah, the Holy Ghost: thus many doe understand these words. But the Apostle cleerely openeth the mysterie, saying, There are three that beare record in heaven; the Fa∣ther, the Word, and the Holy Ghost; and these three are one, 1 Ioh. 5. 7. And here is the ground of saith.

Vers. 5. love] The end of the commandement is [unspec 5] love, out of a pure heart, and of a good conscience, and of faith unfained. 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ie••••vah thy God] these implie the causes of our love of the Lord; the one, for his owne nature and being, Iebovah; the other, for the covenant of his grace, whereby he is our God. These two are often joyned together by Moses and all the Prophets. heart] unto the heart the Scripture attributeth wisdome and under∣standing, 1 King. 3. 9. 11. 12. Prov. 2. 2. 10, and beleefe in God, differing from confession with the mouth, Rom. 10. 10. and it is opposed unto hypocrisie, Matth. 15. 8. soule] the seat of

the will and affections, Deut. 21. 14. and 24. 15▪ and 12. 20, 21. might] in Hebrew, Meod, which signifieth might or vehemencie, all that we can. The Chaldee translateth it riches; the Greeke, power (du∣namis:) but the holy Ghost useth a more signifi∣cant Greeke word, (ischus) might, or, ability, Mark. 12. 32. where also another word is added for ex∣planation, dianoia, which is the efficacie both of the mind and will, and the Scribe useth a fit word, Sune∣sis, understanding, Mark. 12. 33. By which variety of words, God would teach us to love him unfai∣nedly, with all whatsoever is in vs, and in our po∣wer; for wee ought to honour him with our sub∣stance also, Prov. 3. 9. This praise is of King Iosias above all kings, that he turned to the Lord, with all his heart, and with all his soule, and with all his might, according to all the law of Moses, 2 King. 23. 25. Moreover from this word, with all thy might, the Heb••ewsteach, that a man is bound to blesse (God) with cheerefulnesse of soule, for evill (or affliction) even as he blesseth for good (or prosperity) with glad∣nesse. Maimony in Beracoth, chap. 10. sect. 3. And hereof we have a good example in Iob, Iob 1. 21.

Vers. 6. these Words] the Oracles of God are [unspec 6] also to be loved, as the outward meanes, whereby wee are bronght to the love and obedience of God, Psal. 119. 97, 98. in thy heart] as the fleshly ta∣bles wherein Gods law is to be written, Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth, in thy heart, and in thy soule.

Vers. 7. What them] that is, often, earnestly, and [unspec 7] diligently teach them, that they may pierce the hearts of thy children, to understand and affect them. So the Greek and Chaldee explaine it, to fore-instruct and teach. thy children] or, thy sonnes: under this name the Hebrews understand, not the naturall sonnes onely, but schollers also, or disciples; be∣cause disciples are called sonnes, as it is written (in 2 King 2. 3.) and the sonnes of the Prophets came forth, &c. Maimony in Thalmud Torah, chap. 1 sect. 2. Children are to bee trained up (or catechi∣zed) in the way they should goe, and brought up in the nurture and admonition of the Lord, Prov. 22. 6. Ephes. 6. 4.

Vers. 8. phylacteries] or, fr••ntlets: ornaments [unspec 8] fastened unto the liead; the Greek therefore calleth them unmo••••able. Of these, see the notes on Ex. 13. 9. 16. By these outward rites, God would teach them to apply all their study, and all their practise, unto the keeping of his law.

Vers. 9. doore posts] by this signe to professe un∣to all, their love unto the Law, and to have it al∣waie•• [unspec 9] in remembrance. So the blood of the Paschal Lambe was stricken on their doore posts, Exod. 12. 7. Of this ri•••• the Iewes are to this day very carefull, and even superstitious. The manner of ob∣serving it they have recorded this. They wrote two severall places of the Law, namely, Heare O Israel, &c. Deut. 6. 4.—9. And it shall be if you shall bearken &c. Deut. 〈◊〉〈◊〉. 13. 21. upon one peece of parchment, which they rolled ••p beginning at the be••••me, and so to the top; that when any should open to read it, he might read from the beginning to the end. After it was rolled up, they put it with∣in a pipe of reed, or of wood, or of any other mat∣ter, and fastned it to the doore post with a naile; but blessed God before they so fastened it, who had commanded them that thing. If it were hung up on a sticke, it was unlawfull, for that was no faste∣ning: or if it were laid behind the doore, it was as good as nothing. The writing was fastened a good height upon the doore post within, and it must be on the right hand, as a man went into the house: if it were on the left hand, it was unlawfull. These things Maimony sheweth at large, in Misneh, treat. Tephilin, (or of Phylacteries &c.) chap. 5. and 6. ad∣ding this in the end; A man must be warned of the post writings, because it is every ones duty continually. And every time that he goeth in, and goeth out, hee meeteth with the name of the holy blessed God, and shall remember the love of him, and awake out of his sleepe, and his erroars among the vanities of the time; and know that there is nothing which abideth for ever, and for ever and ever, but the knowledge of (God) the everlasting Rocke; and forthwith he returneth to his knowledge, and walketh in the strait & even waies. Our ancient wise men have said, Whosoever hath his phylacteries on his head and on his arme, and fringes on his garment, and postwriting on his doore, he is for∣tified that he shall not sin: for behold, hee hath many remembrancers, and they are the Angels which deli∣ver him from sinning; as it is written, The Angell of the Lord encampeth round about them that feare him, and delivereth them, Psal. 34. 8. Thus have they magnified their outward observances; and were taxed by our Saviour, for making their phyla∣cteries broad, and the fringes of their garments large, Matth. 23. 5. See the annotations on Exod. 13. 9.

Vers. 10. to give unto thee] understand, he sware [unspec 10] that he would give unto thee: so in vers. 19.

Vers. 11. digged] or, hewed, to wit, out of the [unspec 11] Rocke. Vnder these particulars, all other good things are implyed: for which men ought to serve the Lord with joyfulnesse, and with a good heart, Deut. 28. 47. Prov. 3. 9, 10. And by earthly riches, the spirituall graces of God in Christ, are also un∣derstood, as 1 Cor. 1. 4, 5, 7. Ephes. 1. 18. and 2. 5, 6, 7. full] or, satisfied: which also is a bles∣sing of God, Levit. 26. 5. But by mens corruption may easily be abused, unto lasciviousnesse, Deut. 32. 13, 14, 15.

Vers. 12. forget Iehovah] the Chaldeesaith, for∣get [unspec 12] the feare of the LORD, that is, his true Reli∣gion. The Greeke addeth, lest thy heart be deceived, and thou forget the Lord. When men doe corrupt their religion, they are said to forget God, Psal. 106. 20, 21. and 44. 21. Iudg. 3. 7. Ier. 3. 21. and 18. 15. And this we are prone unto in prosperity: therefore the Prophet prayeth, Give me not riches, lest I be full, and belye thee, and say, who is the Lord' Prov. 30. 8, 9. This doctrine Moses repeateth in Deut. 8. 10, 11. servants] the Greeke and Chaldee ••••••••slate, servi••d•••• (or bondage.) Of this he Iewes made yeerely mention, when the brought their first-fruits unto God, Deut. 26 5, 6. &c.

Vers. 13. feare] this is for the inward worship [unspec 13]

of God, as the two next are for his outward service, and profession of the same. Feare is ex∣pounded worship, Matth. 15. 9. from Esay 29. 13. and so Christ speaketh, having reference to this Scripture, Matth. 4. 10. See after on Deut. 10. 12. serve him] the Greeke addeth, serve him ••••ly and so Christ all eageth it against Satan, Matt. 4. 10. The like is to be understood of the other two things here mentioned. Vnder service, prayer is comprehended, which Christ hath taught us, that it must be to our Father which is in heaven, Luk. 11. 2. So of the Hebrewes it is said, Wee are comman∣ded to pray every day, as it is written, And yee shall serve the Lord your God, Exod. 23. 25. Wee have beene taught, that this service is praier, as it is writ∣ten, And to serve him with all your heart: Our wise men have said, W••at service is this with the heart? It is praier. And there is no number of praiers by the Law, neither is there any set forme of this praier by the Law, nor any appointed time for praier by the Law. And therefore women and servants are bound to pray, because it is a commandement, the time wher∣of is not determined. But the dutie of this comman∣dement is thus, That a man make supplication and praier every day, and shew forth the praise of the ho∣ly blessed (God) and afterward aske such things as are needfull for him, by request, and by supplication; and afterward give praise and thankes unto the Lord for his goodnesse which hee abundantly ministreth unto him, every one according to his might. If hee be ac∣cust••••ed unto it, let him use such supplication and pra••••••: and if hee be of uncircumcised lips, let him speake according as hee is able, at any time when hee will; and so they make praiers every one ac∣cording to his ability. Maimony in Misn••h, treat. of praier, chap. 1. sect. 1, 2, 3. sweare] before this the Greeke addeth, and shalt cleave unto him which words are used by Moses in Deut. 10. 20. and from thence here taken. Swearing is used for all other profession of Gods name and truth: as when the Prophet saith, Every 〈◊〉〈◊〉 shall sweare, Esay 45. 23. the Apostle ex∣p〈…〉〈…〉s it, Every tongue shall confesse unto God, R••••▪ 14. 11.

Vers▪ 14. other gods] which the Chaldee inter∣〈…〉〈…〉, [unspec] Idols of the peoples. By going, or walking after such, is meant, worshipping or serving them, as afterward is shewed, Deut. 8. 19. and 13. 2. 4.

Vers. 15. in the middest] the Chaldee expounds [unspec 15] 〈◊〉〈◊〉, his Majestie dwelleth is the middest of thee. Gods presence, and diligent looking to the waies of his people, is hereby meant, Esay 12. 6. Rev. 2. 〈◊〉〈◊〉. 2. Of jealousie, see Exod. 20. 5. by it was signified, that God would not forgive their trans∣gressions, Ios. 24. 19.

Vers. 16. in Massah] or, in the tentation (as [unspec 16] the Greeke and Chaldee explaine it;) where in their distresse and want, they tempted the Lord, saying. Is the Lord amongst us or no? Exod. 17. 1.—7. As prosperitie, so adversity often occasioneth men to sione; therefore the Prophet prayeth against both extremities, Proverb. 30. 8▪ 9.

Vers. 18. right] in Greeke, pleasing, which the [unspec 18] word also signifies, as is noted on Exod. 15. 26. And so our Saviour did alwaies those things that pleased his Father, Ioh. 8. 29. By things right and good, are meant the things commanded of God, and the doing of them with a sincere heart. To performe this, the Apostle saith, Bee yee transfor∣med by the renewing of your minde, that ye may prove what is that good, that well-pleasing and perfect will of God, Rom. 12. 2.

Vers. 19. to drive out] that is, hee sware unto [unspec 19] thy fathers, that he would drive out, &c. But because the people obeyed not the voice of God, he would not drive out all from before them, Iudg. 2. 1, 2, 3, 12, 14. and 3, 1.—4.

Vers. 20. tomorrow] that is, hereafter in time to [unspec 20] come. See Exod. 13. 14. Here followeth a briefe Catechisme, containing the grounds of religion. what are] that is, what meane, or signifie. The word are is supplied also in the Greeke, (as before in vers. 4.) and by it the meaning of Gods pre∣cepts is intended, as the answer following shew∣eth. Here God provideth for the continuance and propagation of his true religion in Israel, in re∣spect of the whole Law, morall, ceremoniall, and judiciall. commanded you] The Law was com∣manded the Fathers, that they should make them knowne to their children, that the generation after, even children that should bee borne, might know, might rise up, and tell their children, Psal. 78. 5, 6.

Vers. 21. to Pharaoh] the Historie hereof is in [unspec 21] Exod. 1. and 2. &c. the mystery was, our servi∣tude unto sinne and Satan, from which God hath redeemed us, as Rom. 6. 17, 18. Heb. 2. 14, 15. The memoriall whereof is alwaies to be continued amongst us and our posterity, to the praise of Gods grace, Deut. 26. 5, 6, 7, 8, 9. strong hand] that is, by force and constraint, through great judg∣ments: see Exod. 6. 1. and 3. 19.

Vers. 22. evill] that is, hurtfull, grievous, noy∣some [unspec 22] to the enemie, as were all the plagues of Egypt, Exod. 7. and 8, &c. So in Revel. 16. 12. a noysome and evill sore. house] that is, houshold, as the Chaldee translateth it, men of his house. our eies] that is, our sight. This is one of Gods promises to such as trust in him; With thine eyes shalt thou behold, and shalt see the reward of the wicked, Psalme 91. 8.

Vers. 24. for good] or as the Greeke explaineth, [unspec 24] that it may bee well with us. The end of our re∣demption from misery is, that wee may serve God, and keepe his Law, for his glory in our good and salvation, Rom. 6. 17, 18, 22. to preserve] meaning, that hee may preserve us alive: the Greeke translateth, that wee may live. Here Life is promised to the doers of the Law; as also▪ in Luke 10. 28. but this is a legall pro∣mise, unpossible for us to fulfill, Romans 8. 3. and is not of faith, (as the Apostle teacheth) by which the just shall live, Galathians. 3. 11, 12.

Vers. 25. justice] or righteousnesse; the Greeke [unspec 25]

translateth, Mercy shall be to us: so the word ju∣stice sometime signifieth, Psal. 112. 9. But here it meaneth justice or righteousnesse, whereby men if they could doe the law, might bee justified before God; and differeth from the justice of faith which wee have obtained in Christ, as Paul saith, Moses describeth the justice which is of the Law, that the man which doth those things shall live by them. But the justice which is by faith, speaketh, &c. Rom. 10. 5, 6. Thus the law was a Schoolemaster unto Christ, that wee might bee made righteous by saith, Gal. 3. 24.

CHAP. VII.

1 A commandement to root out the seven na∣tions in Canaan, 4 lest they corrupted Israel. 5 To abolish their idolatry. 6 The holinesse and election of Israel, whence it proceedeth, 9 and what use they should make thereof. 12 The blessings promised upon the keeping of the Law. 16 The commandement repea∣ted, to abolish Idolaters and their religion. 17 A confirmation of the faith of Israel against the multi∣tude of their enemies, 22 whom God promiseth to destroy, but not all at once. 25 The abomination of their idolatrie.

WHen Iehovah thy God shall [unspec 1] have brought thee in, into the land whither thou goest in, to possesse it, and hath cast out many nations from thy face; the Chethite, and the Girga∣site, and the Amorite, and the Canaanite, and the Pherizzite, and the Evite, and the Ie∣busite; seven nations, greater and mightier than thou. And Iehovah thy God shall have delivered them before thee, and thou shalt [unspec 2] smite them; utterly destroying thou shalt ut∣terly destroy them: thou shalt not strike any covenant with them, nor shew them grace.

Neither shalt thou make mariages with them: thy daughter thou shalt not give unto [unspec 3] his sonne, and his daughter thou shalt not take unto thy sonne. For hee will turne a∣way thy sonne from after me, that they may [unspec 4] serve other gods; and the anger of Iehovah will be kindled against you, and will destroy thee suddenly. But thus shall yee doe unto them; yee shall destroy their altars, and [unspec 5] breake downe their pillars, and cut downe their groves; and their graven Images yee shall burne with fire. For thou art an holy peo∣ple [unspec 6] unto Iehovah thy God: Iehovah thy God hath chosen thee to bee unto him a peculiar people, above all peoples that are upon the face of the earth. Not for your multitude above all peoples did Iehovah set his love up∣on [unspec 7] you, and chose you, for ye were the fewest of all peoples. But because Iehovah loved [unspec 8] you, and because hee would keepe the oath which he had sworne unto your fathers, hath Iehovah brought you out with a strong hand, and hath redeemed thee out of the house of servants, out of the hand of Pharaoh king of Egypt. Know therefore that Iehovah [unspec 9] thy God, hee is God, the faithfull God, that keepeth covenant and mercy to them that love him, & that keepe his commandements, to the thousand generation. And repayeth [unspec 10] them that hate him unto his face, to destroy him: hee will not delay to him that hateth him, unto his face he will repay him. There∣fore [unspec 11] thou shalt keepe the commandement, and the statutes, and the judgments which I command thee this day, to doe them.

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And it shall be, because yee shall hearken [unspec 12] to these judgments, and shall keepe and doe them, that Iehovah thy God will keepe unto thee the covenant, and the mercy which he sware unto thy fathers. And hee will love [unspec 13] thee, and will blesse thee, and multiply thee: and he will blesse the fruit of thy wombe, and the fruit of thy land, thy corne, and thy new wine, and thy new oyle, the increase of thy kine, and the flockes of thy sheepe, upon the land which hee sware unto thy fathers to give unto thee. Blessed shalt thou be above [unspec 14] all peoples: there shall not be a barren male, or a barren female, among thee, or among thy cattell. And Iehovah will take away [unspec 15] from thee all sicknesse, and all the evill disea∣ses of Egypt, which thou knowest, hee will not put upon thee, but will lay them upon all that hate thee. And thou shalt cat up all the [unspec 16] peoples which Iehovah thy God giveth unto thee; thine eye shall not spare them, neither shalt thou serve their gods, for that will be a snare unto thee. If thou shalt say in [unspec 17] thine heart, These nations are moe than I, how shall I be able to dispossesse them? Thou [unspec 18] shalt not bee afraid of them: remembring thou shalt remember that w^ch Iehovah thy God did unto Pharaoh, and unto all Egypt. The great tentations which thine eye saw, [unspec 19] and the signes, and the wonders, and the strong hand, and the stretched-out arme, with w^ch Iehovah thy God brought thee out: so will Iehovah thy God do unto all peoples, of whose faces thou art afraid. And also Iehovah [unspec 20] thy God will send the hornet among them.

untill they perish that are left, and that hide themselves from thy face. Thou shalt not be [unspec 21] affrighted at their faces: for Iehovah thy God 〈◊〉〈◊〉 the midst of thee, a great God, & a fearful.

And Iehovah thy God will plucke out these nations from thy face, by little and little: thou [unspec 22] shalt not be able to consume them suddenly, lest the wilde beasts of the field multiply upon thee. But Iehovah thy God will deliver thē before thy face, and will destroy them with a [unspec 23] great destruction, untill they be wasted out.

And hee will deliver their Kings into thine hand, and thou shalt destroy their name from [unspec 24] under the heavens: there shall not a man stand before thy face, untill thou have wasted them out. The graven images of their gods shall [unspec 25] yee burne with fire; thou shalt not desire the silver and gold that is on them, nor take it un∣to thee, left thou be snared therein; for it is an abomination to Iehovah thy God. And [unspec 26] thou shalt not bring an abomination unto thine house, lest thou be a cursed thing like it: detesting, thou shalt detest it, and abhor∣ring, thou shalt abhorre it, for it is a cursed thing.

Annotations.

CHethite] that is, as the Chaldee explaines [unspec 1] them; Chethites; G•• g••site••, &c. See the notes 〈◊◊〉〈◊◊〉. 10. 16. Here Moses shewe•• 〈◊〉〈◊〉 her 〈◊〉〈◊〉 whereby Is〈…〉〈…〉 might be draw•••• from the love and 〈…〉〈…〉diente of God; even by communi∣〈◊〉〈◊〉 〈…〉〈…〉h ••dolaters, and their abomi••qtions, which therefore they ought carefully to avoyd 〈◊◊〉〈◊◊〉] that 〈◊〉〈◊〉 Paul also mentioneth in Act. 1••. 19. in rehearsing them, the Scripture sometime 〈…〉〈…〉h ••o•• 〈◊〉〈◊〉 fewer, Gen. 15. 19. E••••d. 23 l 23. 〈◊〉〈◊〉 a f••ll and perfect number Ase〈…〉〈…〉 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉 signifieth the many enemies of 〈◊〉〈◊〉 Church, 〈◊〉〈◊〉 God will subdue, though they 〈◊〉〈◊〉 migh〈…〉〈…〉 〈◊◊〉〈◊◊〉, for his strength is made perfect 〈◊◊◊〉〈◊◊◊〉 2 Cor. 12. 9.

Vers. 2. before thee] that is, as the G••••••ke explai∣〈◊〉〈◊〉 [unspec 2] here, and in ve••. ••3. into th•••••• 〈…〉〈…〉ds. So in D〈…〉〈…〉. 23. 14. 〈◊〉〈◊〉 utt••r ••y destroy] as ac••••rs••d, or ana∣〈…〉〈…〉zed▪ see the notes on Exod. 〈◊〉〈◊〉. 〈◊〉〈◊〉. Com∣〈◊〉〈◊〉 with this Law, Exod. 34. 11, 1••, &c.

Vers. 3. make mariages] or, ••oyne in affinitie, by [unspec] 〈◊〉〈◊〉 of 〈…〉〈…〉ge: and this concerned not the seven 〈◊〉〈◊〉 onely, but all heathens, E••r. 9▪ 1. ••2. The Hebrewes say, An Israel••te that ly••t•• 〈…〉〈…〉th an 〈◊〉〈◊〉 of any other nation, by way of 〈◊〉〈◊〉; or 〈◊〉〈◊〉 Is〈…〉〈…〉 〈…〉〈…〉sse that so lyeth with 〈◊〉〈◊〉 ••••athen man they 〈◊◊〉〈◊◊〉 ••••e b〈…〉〈…〉en by the Law. Deut. 7. 5. whether it 〈◊〉〈◊〉 of the seven nations, or of any other peoples, it is 〈◊◊〉〈◊◊〉 prohibition. And so it is expounded by Ezra, &c. Maimony in, Issurei biah, chap. 12. sect. 1.

Vers. 4. from after me] that is, from following [unspec 4] me and my Law. The G••••eke translateth, from me▪ the Chaldee, from after my feare. other gods] the Chaldee explaines it, the idols of the peoples. This was fulfilled even in Solomon the wise, who clave in love unto strange women, and they turned away his heart after other gods; and his heart was not perfect with the LORD his God, 1. King. 11. 2. 4. will be kindled] so it was against Solomon for this sinne, the LORD was angry with him; be∣cause his heart was turned from the LORD; the God of Israel. 〈◊〉〈◊〉. King. 11. 9.

Vers. 5. pillars] or, statues, or standing images: [unspec 5] see Exod. 23. 24. and Levit. 26. 1. This Law was executed by the good Kings of Iudah, 2 King. 18. 4. and 23. 6.—14. gro〈…〉〈…〉] or, trees planted for religious use, whereof see the notes on Exod. 34. 13. here they are commanded to be 〈◊〉〈◊〉 downe, in Deut. 12. 3. to be burnt with fire. The He∣brewes say, A tree which is planted at the first to be served (or worshipped) is unlawful for any use, and that is Asherah (the grove) spoken of in the Law. If it were not planted for religious use at the first, but that afterward some man had worshipped it, though all the body (or stock) be not unlawful; al the boughes, and the leaves▪ and the branches, and the fruits ••hat it bringeth forth all the while that it is worshipped, they are unlawfull for any use. A tree under which they have se•• upon idol, all the while that it 〈◊〉〈◊〉 under it, (the trge.) 〈◊〉〈◊〉 unlawfull for any use▪ if (the Idoll) ••e taken from under it, then it is lawfull, because it was not the tr•••• it selfe which was worshipped. M〈…〉〈…〉. in treat of Idolot••ie, ••••ap. 8. sect. 3. 4. 〈◊〉〈◊〉 images] to wit•• 〈◊◊◊〉〈◊◊◊〉, as is expressed in 〈…〉〈…〉s. 25.

Vers. 6. 〈◊〉〈◊〉] 〈◊〉〈◊〉 Chaldee translateth it be∣〈◊〉〈◊〉 [unspec 6] pro〈…〉〈…〉 is 〈◊〉〈◊〉 treasure 〈◊〉〈◊〉, which is d〈…〉〈…〉 to any see Exod. 19. 〈◊〉〈◊〉. This space proceeding from 〈◊◊〉〈◊◊〉 of God, 〈◊◊〉〈◊◊〉 〈…〉〈…〉lled in Christ, Who ga•••• himselfe 〈◊〉〈◊〉 us▪ that hee 〈1 line〉〈1 line〉 himselfe a peo〈…〉〈…〉 people 〈◊〉〈◊〉 of good work••••; 〈◊〉〈◊〉. 〈◊◊◊〉〈◊◊◊〉▪

Vers. 7. 〈◊〉〈◊〉 his love] o•• 〈◊◊◊〉〈◊◊◊〉 〈◊〉〈◊〉. [unspec 7] 〈4 lines〉〈4 lines〉 〈◊〉〈◊〉.

Vers. 8. the oath] Gods irrevoca••••e promise, [unspec 8] (proceeding from ••grace) of which there is often 〈5 lines〉〈5 lines〉 that by two immu••able things in which it was im∣possible for God ••o 〈◊〉〈◊〉 ••ee might 〈◊〉〈◊〉 a strong con∣solation, Heb. 6. 17, 18. ser〈…〉〈…〉] in Greeke and Chaldee, ser〈…〉〈…〉, o•• bo〈…〉〈…〉. A figure of our deliverance from these 〈◊〉〈◊〉 of ••••nne, and of men, Ioh. 8. 34. 36. 〈◊〉〈◊〉. 6. 14. 16, 〈◊◊〉〈◊◊〉 20. 1 Gor. 7. 〈◊〉〈◊〉 3.

Vers. 9. Know therefore] Hebr. And thou shalt know: so in v. 11: See the notes on Gen. 31. 44. [unspec 9] that love him] see the notes on Exod. 20. 6. Vnto this promise Daniel hath respect in his praier, Dan. 9. 4. and Nehemiah, Neh. 1. 5.

Vers. 10. his face] that is, the face of every of them. So after, to destroy him, that is, every one of [unspec 10] them: therefore the Greeke translateth plurally, them. The Chaldee saith, In their life (time) hee will repay them. Chazkuni likewise and others ex∣pound it, In his life time. And so it is said, Behold, the righteous shall be recompensed in the earth; much more the wicked and the sinner, Prov. 11. 31. A like phrase there is of recompensing the wicked into their bosome, Esay 65. 6. not delay] that is, not faile, See the notes on Exod. 22. 29. will repay him] or, recompense, reward him, to wit, with ven∣geance or punishment, as these are joyned together in Deut. 32. 35, 41. and it is called paiment or re∣ward, because it shall be according to mans worke, Iob 34. 11. Psal. 62. 13.

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Here beginneth the 46 Section of the Law: whereof see Gen. 6. 9.

Vers. 12. because] the Greeke translateth it, [unspec 12] when 〈◊〉〈◊〉 it implieth a reward of their obedience, which God of his grace will give: as in Gen. 22. ••8. And the originall word sometime is used for a reward, as Psal. 19. 12. sometime it signifieth for, or, because of, Esay 5. 23. these] the Greeke addeth, all these; which is intended as the like phrase in Deut. 27. 2••. is opened by the A∣postle, Gal. 3. 10. And under the name judgements, the commandements and statutes are also contained. keepe unto the••] understand againe, keep & doe, (that is, performe) unto thee. Here by promises of communicating good things, and turning away evill, hee exciteth them unto obedience: for godli∣nesse is profitable unto all things, having promise of the life that now is, and of that which is to some, 〈◊〉〈◊〉. Tim. 4. 8. s〈…〉〈…〉 unto thy fathers] The oath and promise unto the fathers, pertaineth unto the faithfull children, which are all implied in the co∣venant, Psal. 105. 8. 11. Luk. 〈…〉〈…〉5. 72, 73, 74. Act. 3. 25, 26. Gal. 3. 29. So punishment remai∣neth for the wicked, from the parents to the chil∣dren, for God recompenseth the iniquity of the fa∣thers, into the bosome of their children after them, ser. 32. ••8.

Vers. 13. love thee] that is, continue to love thee; for the love of God to his people, was the cause [unspec 13] why hee chose and called them, 〈◊〉〈◊〉. 7, 8. not that we loved God; but that hee loved us, 1 Iob. 4. 10. and from the feeling of this in our hearts, proceedeth our love towards God; and out of love obedience; and so God continueth his love, which is the fountaine of all blessings. So Christ faith, Hee that hath my commandements; and keepeth them, is hee that loveth mee: and he that loveth mee, shall be loved of my Father, and I will love him, and will shew my selfe unto him, Iob. 14. 〈◊〉〈◊〉. fruit of thy wombe] in Chaldee, the childe of thy bowels: so in Deut. 28. 4. The just man walking in his integrity, his children are blessed after him, Prov. 20. 7. increase] or, young, as Exod. 13. 12. the Greeke and Chaldee here translate, herds of thy kine.

Vers. 14. barren male] the Greeke translateth, [unspec 14] without seed (or generation) compare this with Ex. 23. 26. Hereupon barrennesse was a reproach, Luk. 1. 25. and fruitfulnesse counted a blessing, Psalm. 128. 1, 3.

Vers. 15. evill diseases] that is, painefull, malig∣nant, [unspec 15] and incurable diseases, as Deut. 28. 27. Com∣pare Exod. 15. 26. and 23. 25. lay] Hebrew, give: that is, lay, or, impose, as the Greeke trans∣lateth.

Vers. 16. eat up] that is, as the Chaldee transla∣teth [unspec 16] it, consume: But the word, eat, hath respect unto that in Num. 14. 9. they are bread for us. See also Psal. 14. 4. This is not onely a promise of vi∣ctory, but a precept also, to abolish those cursed nations, as the words following manifest, and v. 1, 2, 3. spare] to wit, from vengeance, not take pitty on them. This affection is often given to the eye, (as in other cases, Matt. 20. 15.) See Gen. 45. 20. Deut. 13. 8. Ezek. 5. 11. snare] a cause of thy ruine: the Chaldee faith, a scandall, or stumbling-blocke: so after in v. 25. See Exod. 23. 33. and the performance hereof mentioned in Psal. 106. 36. they served their Idols, which were a snare unto them.

Vers. 17. dispossesse them] or, as the Chaldee trans∣lateth, [unspec 17] cast them out; in Greeke, destroy them. These words of God tend to the strengthening of faith, against the feares and infirmities of the Saints, and power of their enemies. Compare Num. 13. 32.—34.

Vers. 18. Egypt] or, the Egyptians, as both [unspec 18] Greeke and Chaldee doe translate. This example is often mentioned for the comfort of faith, Deut. 4. 34. &c. and 29. 2, 3. for it was a manifestation both of the power of God, and of his good will towards his people.

Vers. 19. tentations] or, trialls, essaies: see [unspec 19] Deut. 4. 34. and 29. 3.

Vers. 20. the hornet] or, hornets, as the Greeke [unspec 20] translateth. As God by frogs, lice, and other crea∣tures, plagued the Egyptians, Exod. 8. so did he the Canaanites with hornets, Ios. 24. 12. shewing his power in confounding mighty enemies by small and weake meanes, 1 Cor. 1. 27, 28. Here∣by also the pricks and terrours of conscience sent upon the wicked, may fitly bee signified. So in Exod. 23. 28. from thy face] the Greeke trans∣lateth, from thee: so it is referred to the latter word hide, rather than to the former, perish.

Vers. 21. fearefull] or, terrible; in Greeke, [unspec 21] strong, that is, able to save thee, terrible to thine enemies, (as 1 Sam. 4. 7. 8.) and unto thee feare∣full and to be reverenced, Psal. 89. 7.

Vers. 22. by little] This was accomplished, when [unspec 22] some could not at the first bee driven out, Ios. 15. 63. Iudg. 3. 1. suddenly, or, hastily, quickly, that is, at once, but by degrees. Yet in Deut. 9. 3. hee promiseth that they should destroy

them suddenly, to wit, in respect of their enemies, 〈◊〉〈◊〉 whom sudden destruction come 〈◊〉〈◊〉 they 〈◊〉〈◊〉 aware•• but in respect of Israel, it was not so 〈◊〉〈◊〉 as they looked for and desired. For God foresaw their infirmities, and how they would sin against him, if they were not exercised with trou∣bles: yea, and for their sinnes it is observed, that he would not drive out the nations, that through them hee might prov〈…〉〈…〉, whether they would keepe the way of the Lord, &c. Therefore the Lord 〈◊◊〉〈◊◊〉 nations, 〈◊〉〈◊〉 haue 〈…〉〈…〉ing them 〈◊〉〈◊〉 hast••ly, 〈◊〉〈◊〉 delivered hee them into the hand of Ioshua, 〈◊〉〈◊〉. 21, 22, 23. beasts] Hebr. beast. Here the Greeke addeth, lest the land be wildernesse, and the 〈◊〉〈◊〉 beasts of the field multiply: God could also have destroyed the wild be••sts from before them (as 〈◊〉〈◊〉 promiseth in L••v••. 26. 6. Ezek. 34. 25.) but if Israel had suddenly destroyed the peoples, pride, or security, or other vices would have crept upon them, which God in justice must also have puni∣shed〈…〉〈…〉 Iudg. 3. 1, 2, 3, 4.

Vers. 23. destroy] or, vex, with 〈◊〉〈◊〉 and tumult: see Deut. 2. 15. and 2••. 20. Exod. 14. 24. It im∣plieth [unspec 23] troubles and vexations, which should cause their destruction. So the promise of God should certainly be performed, though not so speedily as men desired, that their faith and patience might be tried.

Vers. 24. their kings] as was fulfilled in Ios. 10. 24. and ••2. 7. 9.—24. where one and thirty kings are [unspec 24] 〈…〉〈…〉ed, whom Israel conquered. from under heaven] out of this world: the Greeke translateth, out of that place. This hath long since been accom∣plis••••d; that now there is no memorie either of 〈◊〉〈◊〉 Kings, or of any of those peoples on the earth.

Vers. 25. The graven images of their gods] in Chaldee, The Images of their Idols: under the name [unspec 25] 〈◊〉〈◊〉, all other sorts are implyed, as images mol∣〈…〉〈…〉 painted, or the like, Esay 30. 22. And by saying, of their gods, he excepteth other Images for civill use, as the Image of Caesar upon his coine 〈…〉〈…〉wfull, Matt. 22. 20, 21. The Hebrewes say, Figures (or Images) which idolatrous heathens 〈◊〉〈◊〉 beauty (or civill ornament) are lawfull to 〈◊◊〉〈◊◊〉 but figures which they make for Idolatry, 〈…〉〈…〉full. Maimony treat of Idolatry, chap. 7. 〈◊〉〈◊〉 burne] so David burnt the Philistines 〈◊〉〈◊〉 Chron. 14. 12. See Deut. 12. 3. silver 〈◊〉〈◊〉 these are named for an instance, but all o∣〈…〉〈…〉 〈…〉〈…〉ous instruments are implyed, covering, 〈◊〉〈◊〉, &c. Esay 30. 22. nor take it] Hebr. 〈◊〉〈◊〉 ••••ke it, that is, and not take it: the former pro∣〈…〉〈…〉 is here againe to bee understood, as in the verse following, and often in the Scriptures. 〈◊◊〉〈◊◊〉 be snared] that thou bee not snared; this 〈…〉〈…〉t often implieth certaine danger, as is no∣〈…〉〈…〉 〈◊〉〈◊〉 Gen. 3. 3. and by snared, is meant falling in∣to sinne, and so into destruction, as before in ver. 16. an abomination to Iehovah] Hebr. the ab∣〈…〉〈…〉tion of Iehovah, that is, a thing which the Lord much abhorreth. And this is another reason of the prohibition.

Vers. 26. into thine house] for any use or profit to [unspec] thy selfe; and so from these words the Hebrewes gather, that The Idoll, and things that serve it, and that which is offered thereto, and whatsoever is made for it, is unlawfull for any use. Maimony treat. of I∣dolatrie, chap. 7. sect. 2. lest thou be] Hebr. and thou bee a cursed thing: meaning, and that thou be not, or, lest thou be: See the notes on Numb. 4. 15. or, for so thou shalt be a cursed thing, like it. it is a cursed thing] in Hebr. Cherem, in Greek, Anathe∣〈…〉〈…〉a; which meane a thing separated from mens use, and devoted either to destruction, as the Idoll and instruments therof here mentioned; or, at the Lords appointment to be caried into his treasury, as were the gods of Iericho, Ios. 6. 17, 19, 24. This law a∣gainst idols & images, which are the worke of mens hands, Psal. 115. 4. extendeth not to the creatures of Gods making, though by men abused to idola∣try, as the Hebrews also expound it, saying; What∣soever hath not beene taken by mans hand, and which man hath not made, though it hath beene worshipped, yet is it lawfull to have use of it. Therefore the bea∣thens that served (or worshipped) the mountains, and the hills, and the trees that were planted at first for fruit, and fountaines of water, that are common, and beasts; loe these are lawfull to be made use of, and it is lawfull to eat of those fruits which were worshipped in the place where they grew, and of those beasts, &c. A beast is not unlawful, so long as a man hath not done with it any worke pertaining to idolatry; but if hee have done any (such worke therewith) it is unlawfull every whit: as if hee kill it to the service of an Idoll, or exchange it, &c. provided that it be his owne beast [and not another mans:] for if he kill his neighbours beast to an Idoll, or exchange it, it is not made unlaw∣full: for no man can make a thing unlawfull which is not his owne. If one worship any ground in the world, it is not made unlawfull: if he dig pits or caves there∣in, to the name of an idoll, they are unlawfull, &c. Maimony treat. of Idolatry, chap. 8. sect. 1.

CHAP. VIII.

1 An exhortation to keepe and doe the Law for their owne good, 2 because of Gods former mercies in the wildernesse, 7 and future blessings in Canaan. 10 A warning lest fulnesse occasion them to forget God, and his former benefits: 17 and lest they pre∣sume of their own strength. 19 A protestation against them, that they shall perish, if they forget and forsake their God.

ALL the commandement which I com∣mand [unspec 1] thee this day, ye shall observe to doe, that ye may live and multiply, & goe in, and possesse the land which Iehovah sware unto your fathers. And thou shalt re∣member [unspec 2] all the way which Iehovah thy God led thee these forty yeeres in the wildernesse, for to humble thee, to tempt thee, to know what was in thine hart, whether thou wouldest keepe his commandements, or no. And he [unspec 3] humbled thee, and suffered thee to hunger,

and fed thee with Manna, which thou knew∣est not, neither did thy fathers know: that the might make thee know, that man liveth not by bread onely, but by every (word) that proceedeth out of the mouth of Iehovah doth man live. Thy raiment waxed not old upon thee, & thy foot swelled not these for∣ty [unspec 4] yeares. And thou shalt know with thine [unspec 5] heart, that as a man chasteneth his sonne, Ie∣hovah thy God chasteneth thee. And thou [unspec 6] shalt keepe the commandements of Ieho∣vah thy God; to walke in his waies, and to feare him. For, Iehovah thy God bringeth [unspec 7] thee into a good land, a land of brookes of waters, of fountaines, and of depths, that issue out in the vallie, and in the mountaine.

A land of wheat, and of barley, and of [unspec 8] vi〈…〉〈…〉 and fig-trees, and pomegranats: a land of oile olive and honey. A land wherein [unspec 9] thou shalt eat bread without scarcenesse, thou shalt not lacke any thing in it: a land whose stones are iron, and out of whose mountaines thou maiest hew brasse. And [unspec 10] thou shalt eat and be full, & thou shalt blesse Iehovah thy God, for the good land which hee hath given thee. Take heed to thy selfe, [unspec 11] left thou forget Iehovah thy God, in not kee∣ping his commandements, and his judg∣ments, and his statutes, which I command thee this day. Lest thou eat, and bee full, [unspec 12] and buildest good houses, and dwellest in them. And thy heards, and thy flockes mul∣tiply; [unspec 13] and silver and gold bee multiplied to thee; and all that thou hast be multiplied. And thine heart be lifted up, and thou forget [unspec 14] Iehovah thy God, which brought thee forth, out of the land of Egypt, out of the house of servants. Who led thee thorow that great [unspec 15] and fearfull wildernesse, wherein were fierie serpents, and scorpions, and drought, where there was no water: who brought forth unto thee waters, out of the rocke of flint. Who [unspec 16] fed thee with Manna in the wildernesse, w^ch thy fathers knew not, for to humble thee, and for to tempt thee, to doe thee good at thy latter end. And thou say in thy heart, my [unspec 17] power, and the might of my hand hath got∣ten unto mee this wealth. But thou shalt [unspec 18] remember Iehovah thy God, that it is hee that giveth thee power to get wealth, that he may establish his covenant, which he sware unto thy fathers, as it is this day. And it [unspec 19] shall bee, if forgetting thou shalt forget Ie∣hovah thy God, and shalt walke after other gods, and serve them, and bow thy selfe downe unto them; I testifie against you this day, that perishing yee shall perish. As the [unspec 20] nations which Iehovah causeth to perish from your faces, so shall yee perish, because yee would not heare the voice of Iehovah your God.

Annotations.

COmmandement] that is, as the Greeke transla∣teth, commandements. See Deut. 5. 31. and [unspec 1] 6. 〈◊〉〈◊〉. observe to doe] or, keepe and doe, as the phrase sometime signifieth. See the notes on Gen. 2. 3. 〈◊〉〈◊〉 may l••ve] that is, continue long in a prosperous life; for as sorrowes, plagues, miseries are called deaths, Exod. ••0. ••7. 2 Cor. 11. 23. so a quiet and blessed estate is called life; as, yeeres of life, Prov. 3. 2. meane many good yeeres: and in Psal. 30. 6. life is opposed unto a moment. pos∣sesse] or, inherit the land: under which, eternall life was figured, as is noted on Gen. 12. 5.

Vers. 2. all the way] that is, all the accidents that [unspec 2] befell thee in the way; which were afflictiōs, wants, dangers on the one hand; and comforts, blessings, and deliverances on the other: by which, as by two walls, he kept Israel from going astray. Ther∣fore this leading thorow the wildernesse is often mentioned by the Prophets; as Amos 2. 10. Psal. 136. 16. and 78. 52, 53. Ier. 2. 2. 6. to humble] or, to afflict; as the Greeke translateth, that hee might afflict thee, and tempt thee. So vers. 3. tempt] or, prove, to wit, their faith and obedience: see the notes on Gen. 22. 〈◊〉〈◊〉 to know] that is, to have experiment in practise of that which was in them. The like is said of king Ezechias, whom God left, to tempt him, that he might know all that was in his heart, 2 Chron. 32. 31. But in respect of himselfe, God needeth not that any should testifie of man; for he knoweth what is in man, and what himselfe will doe, Ioh. 2. 25. and 6. 6. A faithfull heart loveth, serveth, and beleeveth in God, as well in adversitie, as prosperity, Matt. 4. 4. but an un∣faithfull murmureth in afflictions, Psal. 78. 40, 41.

Vers. 3. humbled] or, afflicted, as vers. 2. So [unspec 3] God afflicteth the strength of his people in the way, Psal. 102. 24. Hee suffered them to hunger, before he gave them Manna: so Gods people hunger and thirst after righteousnesse, and then he filleth them, Matt. 5. 6. Luk. 1. 53. Manna] Hebr. Man: of this meat, see the annotations on Exod. 16. 14, 15. &c. It was a figure of Christ, Ioh. 6. bread onely] that is, ordinary food, such as men live by; whereof bread is the principall. This sentence Christ alledged against Satan, when hee tempted him to unlawfull meanes for satisfying his hunger, Matth. 4. 4. word that proceedeth] so the Greeke also translateth, adding this word, as the Apostle also doth, in Matt. 4. 4. But another Evan∣gelist saith onely, every word of God, Luk. 4. 4. The word of God is the ground of faith, Rom. 10. 17. which they that have abiding in them, shall surely bee fed in time of hunger, both soule and body, Psal. 37. 3. &c.

Vers. 4. not old] that is, was not worne out with age, [unspec 4] 〈◊〉〈◊〉 the Greeke explaineth it: so in Deut. 29. 5. Neh. 〈◊〉〈◊〉. ••1. This was the second meanes of sustentation of life; which God also miraculously supplied un∣to them, that they might learne, not to seeke as the Gentiles; or take thought, what they should eat, or drinke, or wherewith they should be cloathed, M••••t. 〈◊〉〈◊〉. 31, 32. swelled not] the Chaldee expoun∣deth it, thy shooes were not bare (or broken:) and so the Greeke in Neh. 9. 21. where this is againe men∣sioned: and Moses himselfe in Deut. 29. 5. In this sense it agreeth with the former. But it seemeth here to meane the feet properly, which swelled not, neither were surbated, though they travelled so long thorow that dry and ••horny wildernesse: and so it meaneth health of body, which God also gave them, as the third blessing necessary for this pre∣sent life. fortie yeeres] the time of their travell in the wildernesse: which number fortie, is often used for to denote the time of affliction and humi∣liation. See the notes on Gen. 7. 4.

Vers. 5. know with thine heart] that is, know and acknowledge heartily, upon thine owne feeling and [unspec 5] experience. So Iosua said unto them, Yee know in all your heart, and in all your soule, Ios. 23. 14. chasteneth] or nurtureth, restraineth from the plea∣sures of the flesh. So other Scriptures speak of Gods chastisements, like a father, Prov. 3. 11, 12. Heb. 12. 5.—10. and, Blessed is the man whom thou chastenest 〈◊〉〈◊〉 I••••, Psal. 94. 12.

Vers. 6. his wayes] which he hath commanded to [unspec 6] 〈◊〉〈◊〉 in, that is, his Law, Exod. 18. 20. Psal. 25. 4. The Chaldee expoundeth it, the wayes that are right•• before him. These are opposed to mens own ••••yes, Esai. 66. 3. and 55 8. 9. They comprehend faith, and other duties of the first Table, 1 King. 11. 〈◊〉〈◊〉. 38. Act. 18 25, 26. and 22. 4. and vertues of the second Table also, 2 Pet. 2. 15. See the notes on Gen. 6. 12. to feare him] this is the meanes to keepe men in Gods wayes, and is therefore set be∣〈…〉〈…〉, 〈◊〉〈◊〉 2 Chron. 6. 31. Psal. 128. 1.

Vers. 7. good land] a fat and fertile soile: See [unspec 7] 〈◊〉〈◊〉 1••. 20. brookes] or rivers: the Chal∣dee explaineth it, flowing with brookes. of foun∣〈…〉〈…〉] or of springs: the Chaldee saith, welling out 〈…〉〈…〉aines and depths: the Greeke, and fountaines of 〈◊〉〈◊〉. By deepes are meant store of waters, as Gen. 1. 〈◊〉〈◊〉. and 7. 11. These brookes and springs figured 〈◊〉〈◊〉 plentifull graces of Gods spirit, wherewith his Church is watered, Ioel 3. 18. Ezek. 47. 1. &c. Rev. 〈…〉〈…〉 Psal. 65. 10. and 46. 5. vallie] put for val∣lies, and mountaines, as the Greeke and Chaldee translate. One is often used for many: See the notes on Gen. 3. 2. God sendeth the springs into the vallies, they run among the mountaines, they give drinke to e∣〈…〉〈…〉y beast of the field, the wilde asses quench their 〈◊〉〈◊〉, Psal. 104. 10, 11.

Vers. 8. pomegranates] it signifieth both the fruit, [unspec 8] Num. 13. 24. and the tree that beares them, Song 7. 1••. Agg. 2. 20. oile olive] Hebr. olive-tree of 〈◊〉〈◊〉, that is, as the Chaldee expounds it, olives that 〈◊〉〈◊〉 oile. With the fatnesse of the olive, they ho∣noured God and man, Iudg. 9. 9. These earthly fruits figured also the heavenly graces which the faithfull (warred with Gods word and spirit) are filled and comforted with, Psal. 81. 17. and 147. 14. Song 8. 〈◊〉〈◊〉. The trees that beare these fruits, fi∣gure ou•• gracious men, from whose doctrine and conversation, heavenly comforts doe flow in the Church, Iudg. 9. 8.—13. Song 4. 13. and 6. 10. Hos. 10. 1. and 14. 7, 8. Psal. 1. 3. and 52. 10.

Vers. 9. eat bread] so having the fruition of Gods [unspec 9] blessings therein, which sometime men have not, though the land be fruitfull, as Deut. 28. 30. 33. 39. 40. And for their sinnes it came to passe, that they did eat bread by weight, and with care, Ezek. 4. 16. brasse] these latter are for munition, and other uses, as the former were for food: so all good things are implyed. See also Deut. 33. 25. The moun∣taines as Gods store-houses were not onely fruitfull on the upmost face of them, with corne and grasse, and trees of sundry sorts; but within their bowels (as it were) bred minerals and metals of great use for man. iron is taken out of the dust, and Brasse is molten out of the stone, Iob 28. 2.

Vers. 10. be full] or, satisfied; which is a blessing [unspec 10] that God giveth to the righteous, Prov. 13. 25. Ps. 147. 14. the contrary, to the wicked, Mic. 6. 14. Hag. 1. 6. shalt blesse Iehovah] that is, shalt give him thankes; as where it is said, that Iesus tooke bread, and blessed, Mark. 14. 22. another Evange∣list saith, he tooke bread, and gave thankes, Luke 22. 19. And as our Saviour teacheth us to blesse be∣fore we eat, Mat. 14. 19, 20. so this law chargeth us to blesse after we have eaten: and as for meat and drinke, so for other good things which we receive of God; as David saith, Blesse the LORD, O my soule, and forget not all his benefits, Psal. 103. 2. and the Apostle commandeth, In every thing give thankes, for this is the will of God in Christ Iesus con∣cerning you, 1 Thes. 5. 18. The Hebrewes (from this Law of Moses) teach, that although it be here said, thou shalt eat, and be full; and thou shalt blesse, &c. yet if a man eat but a morsell (so much as an olive) he is to blesse after it. And he is bound to blesse for all meat first, and afterward to use it: likewise if he be to smell unto any sweet thing, hee is to blesse, and after to have the fruition of it: as also to blesse after whatsoever he eateth or drinketh, though he drinke but one little draught, or eat but a morsell. And as they were to blesse for the use of the crea∣tures, so for every thing commanded in the Law, they were first to blesse, and then to doe the same. Women and servants were bound to blesse their meat, and little children also, that they might be trained up in the Commandements. Vncleane persons, whatsoever uncleannesse they had, might blesse notwithstanding. Maimony tom. 1. in treat. of Blessings, ch. 1. s. 1. &c. and chap. 5. sect. 1.

Vers. 11. lest thou forget Iehovah] or, that thou [unspec 11] forget not Iehovah; which the Chaldee expoundeth, that thou forget not the feare of the LORD. God is forgotten, when his Commandements are neg∣lected, Psal. 106. 19, 21. Ier. 2. 32. and he is re∣membred, when his precepts are remembred and done, Psal. 103. 18. Moses his next words shew this to be the meaning here. So God is forgotten, when his workes towards us are forgotten, as

appeateth after, in vers. 14. 15. &c.

Vers. 124 good] that is, goodly faire, pleasant, [unspec 12] commodious; see the notes on Gen. 1. 4.

Vers. 14. l••fted up] the Chaldee expounds it [unspec 14] strengthned, (or hardned:) meaning with pride, as is said of Nebuchadnezar, Dan. 5. 20. and so lifting up of the heart meaneth, as Deut. 17. 20. Ier. 48. 29. Dan. 11. 12. which is the way for men to forget God, as is written, They were filled, and their heart was lifted up. therefore have they forgetten ••e, Hos. 13. 6. servants] in Greeke and Chaldee, servi∣tude (or bondage.)

Vers. 15. ••ed thee,] or, made thee goe, to wit, safe∣ly [unspec 15] that thou shouldst not stumble, as Esa. 63. 13. This grace David remembreth, in Psal. 136. 16. Which led his people thorow the wildernesse, &c. This was by a pillar of a cloud by day, and by a pillar of fire by night, Exod. 13. 21. fearefull] for it was a land of desarts and of pits, a land of drought, and of the shadow of death, a land that no man passed thorow, & where no man dwelt, Ier. 2. 6. fiery ser∣pents] or, serpent, burning serpent and scorpian; the Greeke translateth, where was the biting serpent and scorpion: the Chaldee saith, a place of barning. ser∣pents and scorpions. See Num. 21. 6. &c. 〈◊〉〈◊〉. scor∣pions] Hebr. scorpion, one for many, as is noted on Gev. 3. 2. Scorpions are venemous creatures, which hurt and sting with their tailes: wicked men are likened unto such, Ezek. 2. 6. Rev. 9. 3. 5. 10. as also unto Serpents. Matth. 23. 33. drought] or thirst; meaning a land of thirst, as is expressed in Esa, 35. 7. and so the Chaldee here translateth, a place of drinesse. rocke of flint] that is, hard and dry rocke, from whence God gave them water twise, Exod. 17. and Num. 20. Of this mercy Da∣vid sung, that God turneth the rocke to a lake of wa∣tens; the flint to a fountaine of waters, Psal. 114. 8. After Moses speaketh figuratively, of oile out of the flints rocke, Deut. 32. 13.

Vers. 16. Mavna] where of see before, vers. 3. [unspec 16] and Exod. 16. thy latter end] for though no cha∣stening for the present, seemeth to be joyous but grie∣voin, yet afterward it yeeldith the peaceable fruit of righte on snesse, unto them which are exercised shere∣by, Hebr. 12. 11.

Vers. 17. And thou say] understand from vers. 12. [unspec 17] lest thou say, that is, as the Greeke translateth, and say not. gotten] Hebr. made, that is, as the Chal∣dee expoundeth it, gotten: So in vers. 18. wealth] or power, meaning wealth or goods, as the Chaldee hath it.

Vers. 18. that it is he] or, for it is he. Riches and [unspec 18] wealth in the land of Canaan, (figuring spirituall riches in Christ,) were the speciall gift of God, for The blessing of the LORD, it maketh rich, Prov. 10 22. but Israel forgat this, as God saith, For she did not know, that I gave her corne, and wine, and oile, and multiplied her silver and gold, Hos. 2. 8.

Vers. 19. other gods] the idols of the people, saith [unspec 19] the Chaldee paraphrast. These words shew what the forgetting of God meaneth: so Psal. 106. 19, 21. Itestifie] the Greeke addeth, I take heaven and 〈…〉〈…〉th to witnesse against you. So Moses him-selfe elsewhere speaketh in Deut. 30. 19. parish∣ing ye shall perish] that is, ye shall assuredly and speedily perish, not with standing your wealth and prosperity; as it is said, Neither their silver, nor their gold, shall be able to deliver them in the day of the LORDS wrath; but the whole land shall be de∣voured by the fire of his jealiousie, Zeph. 1. 18.

Vers. 20. not heare] that is, not obey the voice, [unspec 20] which the Chaldee explaineth, not receive the word of the LORD.

CHAP. IX.

1. Moses teacheth Israel (now ready to enter into Canaan) that God would goe before them, and de∣stroy their enemies; 〈◊〉〈◊〉 not for their righteousnesse, but for the heathens wickednesse, and for his owne oath to Abraham. 6 Because Israel was a stiffe-necked peo∣ple, that had often rebelled against God in the wilder∣nesse; as, 8 at Horeb, where they made a molten. Calfe, whiles Moseswas on the mount to receive the tables of the Coveuant: 13 for which God would have destroyed them, but that Moses intreated for them, and abolished their idolatry. 22. How Israel sinned at Taberab. Massah, Kibroth hattaavah, 23 and at Kades barnea, where they resused to take poss••ssion of the Land. 25 Moses his fasting and pras∣er for the people.

HEare O Israel; thou art passing over [unspec 1] Londan this day, to goe in to possesse Nations, greater and mightier than throu; Cities, great and fenced, up to the Hea∣vens. A people great and tall, the sonnes of [unspec 2] the Anakims, whom thou hast knowen, and thou hast heard: who can stand before the sonnes of Anak? And thou shalt know this [unspec 3] day, that Iehovah thy God is he that passeth over before thee, a consuming fire; he will de∣stroy them, and hee will bring them downe before thy face, and thou shalt drive them out and dessroy them suddenly, as Iehovah hath spoke unto thee. Say not in thine heart, [unspec 4] when Iehovah thy God hath cast them out from before thy face, saying; For my justice, Iehovah hath brought me in to possesse this land: but for the wickednesse of these nati∣ons, Iehovah doth drive them out from thy face. Nor for thy justice, or for the righte∣ousnesse [unspec 5] of thine heart, doest thou goe in to possesse their land; but for the wickednesse of these nations, Iehovah thy God doth drive them out from thy face, and for to stablish the word which Iehovah sware unto thy fa∣thers, to Abraham, to Isaak, and to Iakob.

And thou shalt know, that not for thy ju∣stice [unspec 6] doth Iehovah thy God give thee this good land, to possesse it; for thou art a stiffe-necked people.

Remember, forget not, how thou provo∣ledst to wrath Iehovah thy God, in the wil∣drnesse, [unspec 7] from the day that thou didst depart out of the land of Egypt, untill ye came un∣to this place, ye have been rebellious against Iehovah. And in Horeb yee provoked Ie∣hovah [unspec 8] to wrath; and Iehovah was angry with you, to have destroyed you. When I was [unspec 9] gone up into the mount, to receive the tables of stone, the tables of the Covenant, which Iehovah stroke with you: and I abode in the mount fortie dayes and fortie nights; I did neither eat bread, not drinke water. And Ie∣hovah [unspec 10] gave unto me the two tables of stone, written with the finger of God: and on them, according to all the words which Iehovah spake with you in the mount, out of the midst of fire, in the day of the Assembly. And it [unspec 11] was, at the end of forty daies and forty nights, Iehovah gave unto me the two tables of stone, the tables of the Covenant. And Iehovah [unspec 12] said unto me, Arise, goe downe quickly from hence; for thy people, which thou hast brought forth out of Egypt, have corrupted themselves; they have quickly turned aside our of the way which I commanded them; they have made them a molten calfe. And [unspec 13] Iehovah said unto me, saying; I have seene 〈◊〉〈◊〉 people, and behold, it is a stiffe-necked people. Let me alone, that I may destroy [unspec 14] them, and blot out their name from under the heavens: and I will make of thee a nation mighter and greater than they. And I tur∣〈◊〉〈◊〉 [unspec 15] mee, and came downe from the mount, and the mount burned with fire, and the two tables of the Covenant were in my two hands.

And I saw, and behold, yee had sinned a∣gainst [unspec 16] Iehovah your God, yee had made you 〈…〉〈…〉n calfe, yee had turned aside quickly 〈◊〉〈◊〉 the way which Iehovah had comman∣〈…〉〈…〉 you. And I tooke the two tables and [unspec 17] 〈◊〉〈◊〉 them out of my two hands, and brake them before your eyes. And I fell downe [unspec 18] before Iehovah, as at the first, fortie daies, and 〈◊〉〈◊〉 nights; I did neither eat bread, nor 〈◊〉〈◊〉 water, because of all your sinne which yee had sinned, in doing evill in the eyes of Iehovah, to provoke him to anger. For I [unspec 19] was afraid because of the anger and hot dis∣pleasure where with Iehovah was wroth a∣gainst you, to destroy you: but Iehovah hear∣〈…〉〈…〉 unto me at that time also. And Ieho∣〈…〉〈…〉 [unspec 20] very angry with Aaron, to have de∣stroyed him: and I prayed for Aaron also, in the same time. And your sinne, the Calfe [unspec 21] which yee had made, I tooke, and burned it with fire, and stamped it, grinding it well, un∣till it was made small as dust, and I cast the dust thereof into the brooke that descended out of the mount. And at Taberah, and at Mas∣sah, [unspec 22] and at Kibroth-hataavah, yee provoked Iehovah to wrath. And when Iehovah sent [unspec 23] you from Kadesh-barnea, saying, Goe up, and possesse the land which I have given unto you, then yee rebelled against the mouth of Iehovah your God, and yee beleeved him not, neither hearkened unto his voice. You [unspec 24] have beene rebellious against Iehovah, from the day that I knew you. And I fell downe [unspec 25] before Iehovah, fortie daies and fortie nights, as I fell downe, because Iehovah had said for to destroy you. And I prayed unto Ieho∣vah, [unspec 26] and said; O Lord Iehovah, destroy not thy people, and thine inheritance, which thou hast redeemed through thy greatnesse, which thou hast brought forth out of Egypt with a strong hand. Remember thy servants Abra∣ham, [unspec 27] Isaak, and Iaakob: looke not unto the hardnesse of this people, nor to their wicked∣nesse, nor to their sinne. Lest the land from [unspec 28] whence thou hast brought us out, doe say, Because Iehovah was not able to bring them into the land which he spake unto them; and because he hated them, he hath brought them out to slay them in the wildernesse. Yet they [unspec 29] are thy people, and thine inheritance, which thou broughtest out by thy great power, and by thy stretched out arme.

Annotations.

IOrdan] Hebr. Iarden: a river thorow which Is∣rael [unspec 1] was to passe into the land, Deut. 1. 1. See Num. 34. 12. this day] that is, at this time, ve∣ry shortly. Day is often used for time, as 2 Cor. 6. 2. An boure is likewise so used for time; as the last houre, 1 Iohn 2. 18. So, in that houre, Luke 10. 21. 16. At that time, Matth. 11. 25. possesse] or inherit; which when it is spoken of nations, signi∣fieth dominion over them, Lev. 25. 45, 46. Here it may be meant also of the lands or countries of those nations, as they are said to possesse Gad, which dwelt in his cities, Ier. 49. 1.

Vers. 2. Anakims] whom the Chaldee calleth Gi∣ants. [unspec 2] They were named of one Anak. (of whom see Numb. 13. 23.) and so the Greeke here saith, sonnes of Enak. hast heard] to wit, men say. A common report of others, and of the Israelites themselves, Numb. 13. 29, 34.

Vers. 3. he that passeth] Against feare and distrust, [unspec 3] (such as had affected them before, Numb. 14. 1, 2, 3, &c.) hee opposeth the presence and power of God, which is the maine argument to strengthen faith, Numb. 14. 9. Psal. 56. 4, 5. and 60. 13, 14.

〈◊〉〈◊〉 consuming] Hebr. eating: so Deut. 4. 24. The Chaldee translateth, his word is a consuming fire suddenly] or, quickly, hostily: see the notes on Deut. 7. 22.

Vers. 4. For my justice] The Hebrew In, is by the Greeke also here translated For, and it often noteth [unspec 4] the cause of a thing; as Hos. 12. 13. in (that is, for) 〈◊〉〈◊〉. So in Psal. 1. 2. Deut. 2••. 16. Here he op∣poseth the second evill, pride of heart, against which he dealeth in all the rest of this Chapter.

Vers. 5. righteousnesse] or, uprightnes, straitnesse, [unspec 5] equitie: the Greeke translateth it here piety; the Chaldee, truth. By naming iustice, hee excludeth all merit of workes, Deut. 6. 25. and by righteous∣nesse of heart, all inward affections and purposes, which men might plead, notwithstanding that they faile in action. Yet these two are the chiefe things which God respecteth in men, Psal. 15. 1, 2. 1 Chron. 29. 17. for the wickednesse] Two causes are here shewed of this worke of God; justice a∣gainst the wicked inhabitants, which should pe∣rish for their sinnes; and mercie towards Israel, whom he would doe good unto, of grace. Thus also hee dealeth concerning the heavenly inheri∣tance, the wicked are shut out, for their evill works, Iude v. 14. 15. But the Saints are saved by grace through faith not of workes, lest any man should boast, Ephes. 2. 8, 9. the word] the Greeke trans∣lateth, stablish the covenant (or, testament:) here∣by he calleth them wholly to Gods word and pro∣mise, as Paul doth us in Gal. 3. 18. Rom. 15. 8. shew∣ing that Iesus Christ was a minister of the circumcisi∣on for the truth of God, to constrant the fathers pro∣mises, and that the Gentiles might glorifie God for mercie.

Vers. 6. this good land] a figure of heavenly bles∣sings, as is shewed on Gen. 12. 5. stiffe-necked] [unspec 6] or, of a hard necke, that is, stubborne and rebelli∣ous: see the notes on Exod. 32. 9. to which place Moses hath reference, and from Gods testimonie there, and their sinnes then and at other times, con∣vinceth them as being altogether unworthy: that (as another Prophet saith) they might remember their wayes, and all their doings wherein they had beene defiled; and might loath themselves in their own eyes, for all their evils that they had commit∣ted; and might know that he was Iehovah, when he had wroug〈…〉〈…〉 it with them for his names sake, not according to their wicked wayes, nor according to their corrupt doings, Ezek. 20. 43, 44. and 36. 31, 32.

Vers. 7. Remember, forget not] an earnest and ef∣fectuall [unspec 7] manner of speaking, to move unto carefull remembrance: see the notes on Deut. 33. 6. a∣gainst] Hebr. with Iehovah, which the Chaldee translateth, before the Lord; the Greeke, yee have rebelliously performed things pertaining to the Lord. This generall charge he proveth by many particu∣lar instances following.

Vers. 8. H••reb] or 〈◊〉〈◊〉, the mountaine where the Law was given: their rebellion there is descri∣bed [unspec 8] in Exod. 32. destroyed you] for there God said to Moses, let me alone, &c. and I will consume them, Exod. 32. 10.

Vers. 9. 〈◊〉〈◊〉 the mount] called up thither of God, [unspec 9] to receive the tables of the covenant, and other or∣dinances, Exod. 24. 12.—18. The time, place, oc∣casion, end, and all circumstances, greatly aggra∣vated the peoples sinne.

Vers. 10. of stone] the signification whereof is [unspec 10] noted on Exod. 31. 18. finger] signifying the Spirit: as, I with the finger of God, cast out devils, Luke 11. 20. that is, with the Spirit of God, Matt. 12. 28. So it figured the worke of God in our hearts writing there his Law; as, Yee are manifestly declared to be the Epistle of Christ, ministred by us, written not with inke, but with the spirit of the living God; not in tables of stone, but in fleshie tables of the heart, 2 Cor. 3. 3.

Vers. 12. corrupted.] This word meaneth the [unspec 12] corruption of Gods service and religion▪ see the notes on Exod. 32. 7. and Gen. 6. 11, 12, 13. molten calfe] the word calfe is expressed in v. 16. This molten calfe they worshipped; and Moses said, Oh, this people have sinned a great sinne, and have made them gods of gold, Exod. 32. 8. 31.

Vers. 13. saying] Here the Greeke version ad∣deth, [unspec 13] I have spoken unto thee once and twise, saying; I have seene, &c. I have seene] by the Lords seeing and hearing of sinners, is often meant a due regard of their sinnes, to punish them in his anger, Deut. 32. 19. Psal. 78. 21. and 90. 8. But when he pardoneth sinners, he is said to hide his face from their sinnes, and not to see them, Psal. 51. 11. Num. 23. 21.

Vers. 14. Let me alone] which the Chaldee ex∣pounds; [unspec 14] Leave off thy prayer before me. So in Ex∣od. 32. 10.

Vers. 15. burned] Hebr. burning: the terrour [unspec 15] of which sight onely, might have kept them from this sinne, in that the signes of Gods presence were not yet departed from their eyes. See Exod. 19. 18. and 20. 18. two hands] both hands full with blessings of the Lord for them, if their unworthi∣nesse had not turned them away.

Vers. 17. I took a] the originall word signifieth [unspec 17] a purposed taking hold, and ••••ndling of a thing; as they that goe to warre, are said to take (or handle) the shield, Ier. 46. 9. and they that expound the Law, are said to handle it. Ier. 2. 8. So Moses did this advisedly, guided by Gods Spirit; signifying that the covenant betweene God and them was now disa••ulled and broken, and that the Law per∣tained not to them, except to their condemnati∣on, for breaking the same. See Exod. 32. 19.

Vers. 18. I fell downe] the Greeke expoundeth [unspec 18] it, I prayed before the Lord the second time, as at the first. Here Moses repeateth, how by his humble intercession, they escaped destruction, and were reconciled againe unto God. See the historie at large, in Exod. 32. 31. &c. fortie dayes] the number of dayes, and of yeeres, sundry times men∣tioned in the Scripture; 〈…〉〈…〉tion 〈◊〉〈◊〉 judge∣ment. See the 〈◊〉〈◊〉. 7. 4. sinne] the Greeke transleteth, sinne▪ respecting the manifold evill in this, and their other ••••ansgressions.

Vers. 19. For I was] the Greeke applying this [unspec 19] to the time present also, saith; And I am afraid:

For the Lord, though he pardoned it then, reser∣ved vengeance till another opportunity, Exod. 32. 34. hearkened unto me] that is, as the Chaldee explaineth it, accepted my prayer.

Vers. 20. with Aaron] who made the calfe for [unspec 20] them, and would have excused himselfe, but was guilty of death: see Exod. 32. 21,—24.

Vers. 21. your sinne] the Calfe is so called, as be∣ing [unspec 21] the thing wherein they sinned. So Idols are called a sinne in Esa. 31. 7. the brooke] that came out of the Rock Horeb, which Rocke in figure was Christ, 1 Cor. 10. 4. of which they drunke, to signi∣fie the abolishing of their sinne by Christ, upon their repentance and faith: see the notes on Exod. 32. 20.

Vers. 22. at Taberah] or, in Taberah, that is (as [unspec 22] both Greeke and Chaldee do interpret it) the Bur∣ning: a place so called, because the people complai∣ning there, the fire of the Lord was kindled, and consumed some of them. See the historie in Num. 11. 1, 2, 3. Massah] in English, the tentation; and so the Greek and Chaldee translate it. A place at Rephidim in the wildernesse, before they came to Horeb, ten stations from Egypt, in the first yeere of their travell; where wanting water, they temp∣ted God, saying, Is the Lord amongst us, or no? and there he gave them water out of the Rocke, Exod. 17. See the annotations there, and Psal. 95. 8, 9. Heb. 3. 8. &c. Deut. 6. 16. Kibroth-hattaavah] in English, the Graves of lust; so translated also by the Greeke. Here (a little from Taberah foremen∣tioned) they loathed Manna, and lusted for flesh: God gave them Quailes, but they died of a plague, 〈◊〉〈◊〉 the flesh was yet betweene their teeth; and 〈◊〉〈◊〉 buried there, occasioned this name of the 〈◊〉〈◊〉, for a perpetuall memoriall. See Num. 11. 4—34. and the annotations there. Also Psal. 78. 〈◊〉〈◊〉.—31. and 106. 14, 15.

Vers. 23. Kadesh-barnea] where, being come [unspec 23] thorow the wildernesse of Pharan, to the border of the land of Canaan, they were commanded of God to goe take possession. Then they sent spies, who discouraged the people: so through want of 〈◊〉〈◊〉 they durst not enter, and were for it condem∣〈◊◊〉〈◊◊〉 40. yeeres wandring in the wildernesse, and 〈◊〉〈◊〉 ended their dayes. See Numb. 13. and 14. 〈◊〉〈◊〉. against the mouth] that is, against the 〈◊〉〈◊〉▪ or commandement: in Greeke, yee disobeyed 〈◊〉〈◊〉 word.

Vers. 24. that I knew you] the Greeke expounds [unspec 24] 〈…〉〈…〉 the day that he was knowne unto you. So he 〈…〉〈…〉deth with a generall charge of rebellion up∣on them, shewing hereby the impossibility of the law, and ministery thereof, to bring men unto God▪ for it causeth sinne and wrath to abound; as 〈◊〉〈◊〉 4. 15. and 8 3. Gal. 3. 19, 22. For besides these 〈…〉〈…〉lars, they sinned many other times in the 〈…〉〈…〉nesse, as is noted on Num. 14. 22. and in Psa. 〈◊〉〈◊〉. and 106.

Vers. 25. I fell downe] in Greeke, I prayed. Hee [unspec 25] 〈…〉〈…〉th to speake of their reconciliation to God, which was by the prayer of Moses, as a mediatour, 〈◊〉〈◊〉 figure of Christ: by whom (and not by our own deserts) we have entrance into the kingdome of God, Gal. 3. 22. 24. Rom. 3. 20,—22. and 5. 1, 2, &c. as I fell downe] to wit, at the first, as v. 18. or, which I fell downe, that is, which I said before that I fell downe. But the Hebrew asher, which, is sometimes used for as, as in Ier. 48. 8. said for to destroy] that is, said that he would destroy you. See the like phrases so expounded in Esay 49. 6. with Acts 13. 47. 1 Chron. 17. 4. with 2 Sam. 7. 5. Matt. 20. 19. with Mark. 10. 33, 34.

Vers. 26. Lord Iehovoh] in Greeke, Lord, Lord: [unspec 26] in Chaldee, Lord God. See the annotations on Gen. 15. 2. thy people] this respecteth their adop∣tion in Christ, and justification, 1 Pet. 2. 9, 10. inheritance] this implyeth their sanctification, un∣to the obedience and service of God by the Spirit: See Exod. 34. 9. through thy greatnes] in Greek, through thy great strength, as v. 29. it implyeth al∣so his great goodnesse, and therefore is often spo∣ken of his gracious workes for his people, 1 Chron. 17. 19. Luke 1 49.

Vers. 27. thy servants] Hee meaneth Gods oath [unspec 27] unto them, to multiply their seed, and to give them the land for an eternall inheritance, as is expressed in this prayer before, Exod. 32. 13. So the Greeke addeth here, unto whom thou swarest by thy selfe. hardnesse] the naturall corruption, whereby the heart is hardned, that it cannot repent and be∣leeve the word of God; (from which, the two e∣vils following doe flow,) Rom. 2. 5.

Vers. 28. the land] that is, as the Greeke and [unspec 28] Chaldee both explaine, the inhabitants of the land. This reason is also alleaged in Exod. 32. 12. and Numb. 14. 16.

CHAP. X.

1 A rehearsall of Gods mercies, in renuing the two tables of the Covenant; 6 in leading the people forward towards Canaan, and continuing the priest-hood after Aarons death; 8 in separating the tribe of Levi unto the ministerie; 10 in hearkning un∣to Moses his suit for the people. 12 An exhortation unto obedience, 14 because of Gods glorie: 15 love unto Israel; 17 justice towards all; 21 his feare∣full workes, 22 and multiplication of his people.

AT that time Iehovah said unto mee, [unspec 1] Hew thee two tables of stone, like the first, and come up unto me, into the mount, and thou shalt make thee an Arke of wood. And I will write on the tables the [unspec 2] words which were on the first tables, which thou brakest, and thou shalt put them in the Arke. And I made an Arke of Shittim wood, [unspec 3] and hewed two tables of stone, like the first, & went up into the mount, and the two tables in my hand. And he wrote on the tables, ac∣cording [unspec 4] to the first writing, the ten words which Iehovah had spoken unto you in the mount, out of the midst of the fire, in the day

of the assembly: and Iehovah gave them un∣to me. And I turned my self, and came [unspec 5] downe from the mount, and I put the tables in the Arke which I had made, and there they be, as Iehovah commanded me. And the [unspec 6] sonnes of Israel journeyed from Beeroth of the sonnes of Iaakan from Moserah: there Aaron dyed, and was buried there; and Elea∣zar his sonne administred the Priests office in his stead. From thence they journeyed to Gudgodah, and from Gudgodah to Iot-bath, [unspec 7] a land of rivers of waters. At that time Iehovah separated the tribe of Levi, to [unspec 8] beare the Arke of the covenant of Iehovah, to stand before Iehovah to minister unto him, and to blesse in his name unto this day. Therefore Levi hath no part or inheritance with his brethren: Iehovah, he is his inheri∣tance, [unspec 9] as Iehovah thy God spake unto him. And I stood in the mount, according to the former dayes, fortie dayes, and fortie nights: [unspec 10] and Iehovah hearkened unto me, at that time also; Iehovah would not destroy thee. And Iehovah said unto me, Arise, goe in journey [unspec 11] before the people, that they may goe in, and possesse the land, which I sware unto their fa∣thers to give unto them.

And now Israel, what doth Iehovah thy God aske of thee, but to feare Iehovah thy [unspec 12] God, to walke in all his waies, and to love him, and to serve Iehovah thy God with all thy heart, and with all thy soule. To keepe the commandements of Iehovah and his statutes, [unspec 13] which I command thee this day, for good unto thee. Behold, unto Iehovah thy God belong the heavens, and the heavens of hea∣vens, [unspec 14] the earth, and all that therein is. Onely in thy fathers Iehovah had a delight, to love [unspec 15] them, and he chose their seed after them, even you, above all peoples, as it is this day. Cir∣cumcise therefore the super fluous foreskinne [unspec 16] of your heart, and make not your necke stiffe any more. For, Iehovah your God, hee is God of Gods, and Lord of Lords, the great [unspec 17] God, the mightie, and the fearefull, which will not regard persons, nor take reward. Hee [unspec 18] doth the judgement of the father lesse and widow, and loweth the stranger, in giving unto him bread and raiment. Love ye there∣fore [unspec 19] the stranger; for ye were strangers in the land of Egypt. Thou shalt feare Iehovah thy [unspec 20] God, him thou shalt serve, and to him shalt thou cleave, & by his name shalt thou sweare.

He is thy praise, and he is thy, God, which hath done for thee these great and fearefull [unspec 21] things, which thine eies have seene. With [unspec 22] seventie sonles did thy fathers goe downe in∣to Egypt, and now Iehovah thy God hath made thee as the starres of the heavens for multitude.

Annotations.

AT that time] Moses rehearsing the mercies of [unspec 1] God unto Israel, (for which they should love and obey him,) sheweth how upon his request, God presently shewed the tokens of his grace, by renu∣ing the covenant; the history whereof is in Exod. 34. hew thee] herein they differed from the first Tables, which were the worke of God, Exod. 32. 16. These being of Moses hewing, shewed the worke of Moses Law upon the heart of man, which is to hew and polish it, but not to change it from stone to flesh, for that is the worke of Christ: see the notes on Exod. 31. 18. & 34. 1. come up] Moses onely, and no man with him, was commanded to goe up to the top of the mount; and it was to be in the morning, the time of mercie: see Exod. 34. 2, 3. Of the mount Sinai, and how it differed from mount Sion, see the annotations on Exod. 19. and 20. an Arke] of this there was no mention in Exod. 34. but in Exod. 25. there the Arke and Mercy-feat that covered it, is commanded: which was a figure of Christ. That seemeth to be the Arke here spoken of; for any other temporary Arke we reade not of.

Vers. 2. on the first] Gods law was the same, and [unspec 2] unchanged; though the tables (figuring mens hearts) are changeable.

Vers. 3. Shittim wood] which was a kinde of Ce∣dar, [unspec 3] uncorruptible, as the Greeke translateth it: see the notes on Exod. 25. 5. in my hand] the Greeke saith, in my two hands, as was in Deut. 9. 15. The Tables which God made and gave before, were written on: these which Moses made were hewed, but empty, till God wrote upon them: so the Law is written in mens hearts, and they doe by nature the things of the Law, Rom. 2. 14, 15. but cor∣rupting themselves in the things that they know, their hearts are hewed onely by Moses ministery; and how ever they boast of the Law, yet through breaking the Law they dishonour God, Rom. 2. 23. till that be fulfilled which God hath promised, I will put my lawes into their minde, and write them in their hearts, Heb. 8. 10.

Vers. 4. the ten words] that is, ten commande∣ments; [unspec 4] or Decalogue: these were written by God himselfe, but other lawes then rehearsed, were writ∣ten by Moses, Exod. 34. 27, 28. For there the Lord came downe in a cloud, proclaimed his name, renued the covenant, and repeated the princi∣pall lawes, Exod. 34. 5. &c. day of the as∣sembly] or, of the Church, that is, when the Church or people were assembled to heare the Law, or to meet with God, as Exod. 19. 17. Deut. 5. 22. So in Deut. 18. 16. And in Acts 7. 38. it is said, This (Moses) is he that was in the Church (or Assembl••) in the wildernesse with the Angell, which spake to him in the mount Sina, and with our fathers, who received the lively oracles to give unto us.

Vers. 5. in the Arke] so the covenant remained in the midst of Israel, and the Tables were not [unspec 5] broken as at the first: howbeit Moses face now shi∣ned at his second comming downe, which terrifi∣ed the people, and caused him to veile his face; an other signe of the weaknesse of his legall ministery: see the notes on Exod. 34. 29. there they be] for an evidence of Gods grace, and testimony of his covenant renued with Israel. Wherefore those Tables were called the Testimonie; and the Arke wherein they were put, the Arke of the Testimony: see Exod. 25. 10. 16. 22.

Vers. 6. journeyed] the Arke of Gods covenant [unspec 6] going before them, to search out a resting place for them, Numb. 10. 33. So this was another testi∣mony of their reconciliation with God, and of his graces to bee communicated unto them in Christ. Beeroth] by interpretation, Wells, or Pits: which word is not mentioned in Num. 33. 31. but understood there. Neither was it a place by mount Sinai, from whence they first journey∣ed, Numb. 10. 33. but many stations from it, as appeareth by Numb. 33. 16.—31. Moses there∣fore keepeth not here the order of their travels, but signifieth how they had gone many journeyes for∣ward, the Lord conducting thē. Some of the He∣brewes (as Aben Ezra) doe thinke this was ano∣ther place than that of the sonnes of Iaakan, menti∣oned in Numb. 33. and that hereby is meant Ka∣desh. sonnes of Iaakan] who was one of the posterity of Seir, whom the Edomites drove out of their land, 1 Chron. 1. 38.—42. Moses before na∣med him Akan, Gen. 36. 27. From the Pits or We〈…〉〈…〉 of these infidels, God removed them towards the land of Canaan, the promised holy land, where by faith in Christ, they might with joy draw waters out of the fountaines of salvation, Esay 12. 3. Moserah] called before (in the plurall number) Moseroth, Numb. 33. 30. and it was their station before they came to the wells of the sonnes of Iaakan, though here Moses nameth it after. Wherefore we 〈◊〉〈◊〉 here to understand againe, from Moserah, or, & Moserah. The Greeke calleth it Misadai, changing 〈◊〉〈◊〉 D. which is usuall, as is noted on Gen. 4. 18. But Aben Ezra (as before) thinketh this Moserah 〈◊〉〈◊〉 the name of the wildernesse of mount Hor, 〈◊〉〈◊〉 Aaron died, and not the Moseroth spoken of 〈◊〉〈◊〉 Num. 33. there Aaron died] not at Mo∣serah; (unlesse it were the wildernesse of Hor, as 〈◊〉〈◊〉 Ezra supposeth) not at Beeroth, but many jo〈…〉〈…〉ey from it, at mount Hor, Num. 33. 37, 38. We are therefore to understand these words thus, 〈◊〉〈◊〉 (or thither.) where Aaron died. Or supplying the former word, frō thence where Aaron died. 〈◊〉〈◊〉 there] out of the land of Canaan, whereinto 〈◊〉〈◊〉 〈…〉〈…〉ght not enter, because of his sin: see the an∣〈…〉〈…〉ons on Num. 20. 24. &c. in his stead] As 〈◊〉〈◊〉 〈…〉〈…〉ath of Moses and Aaron, with their sister M〈…〉〈…〉, (the King, Priest and Prophetesse of Israel) 〈◊◊〉〈◊◊〉 testification of the weaknesse and impossibi∣lity of the legall kingdome and priesthood, to being them into the kingdome of God: so the 〈…〉〈…〉nce of the Priesthood in Aarons poste∣〈…〉〈…〉y, was another signe of Gods grace towards Is∣rael, for reconciliation of them to himselfe, and blessing them, till Christ (who hath a Priesthood that passeth not from him to another) should come, who is able perfectly to save them that come unto God by him, Heb. 7. 11. 12, 23, 24, 25.

Vers. 7. From thence] namely, from Beeroth of [unspec 7] the sonnes of Iaakan, Numb. 33. 32. Gudgo∣dah] in the Chaldee, Gudgod; in Greeke, Gadgad: before Moses named it Hor-hagidgad, that is, the Hole of Gidgad: see Num. 33. 32, 33. Iotbath] in Greeke, Ietabatha, as in Num. 33. 33.

Vers. 8. At that time] not when they came to [unspec 8] Iotbath, but long before, whiles they were at mount Sina, God separated the tribe of Levi: see Num. 3. 1, 6, &c. So the time (when God was provo∣ked to wrath) commendeth the riches of his grace. separated] from all other businesse, to serve the Lord and his people, Exod. 28. 1. Numb. 3. 45. and 16. 9. tribe of Levi] of which tribe Aaron and all the Priests were; so he speak∣eth here of the whole▪ to beare] Hereupon David said, It is not for any to beare the Arke of God, but for the Levites, &c. 1 Chron. 15. 2. See also Numb. 4. 15. to stand] this gesture the Priests and Levites used in all their ministration, standing, not sitting; and it was a signe of service, as hee that stood before the King, Ier. 52. 12. is in another Scripture called the servant of the King, 2 King. 25. 8. So after, in Deut. 17. 12. and 18. 5. 7. Iudg. 20. 28. In like manner, the Prophets are said to stand before the Lord, 1 King. 17. 1. and 18. 15. 2 King. 3. 14. and 5. 16. Likewise also the Angels, as Luk. 1. 19. I am Gabriel that stand before God: so in 2 Chron. 18. 18. And as the Levites stood before the Lord, so they are said also to stand before the people, and to serve them, Numb. 16. 9. 2 Chron. 35. 3. Ezek. 44. 11. to blesse] of this duty, see the annotations on Num. 6. 23. Thus God provided for the comfort of their soules, whiles his ministery was setled among them, by which they might daily have accesse unto his throne of grace.

Vers. 9. no part] to wit, no part in the spoiles [unspec 9] taken by warre, no inheritance in the land of Cana∣an, which was divided among the other tribes onely: see Num. 18. 20. and 26. 53, 57. and 35. 2. Deut. 18. 1. he is] for of the first-fruits, tithes, vowes, and oblations of the Lord, the Priests and Levites had their livelihood: see the annotations on Num. 18. 8, 9.—20, 21, &c. Therefore the Chaldee paraphrast here translateth, the gifts that the Lord hath given him, they are his inheritance. Of which see more in Deut. 12. 19. and 14. 27. and 18. 1, 2.

Vers. 10. And stood] or, when I had stood, that [unspec 10] is, both stayed (or abidden) and in prayer waited upon the Lord for mercy. Standing, often signifi∣eth prayer, as is noted on Gen. 18. 22. and the words following here manifest the same. hearkned] the Chaldee expounds it, accepted my prayer. destroy] Hebr. corrupt; which when it is spoken of God, usually meaneth destruction: set Gen. 6. 13.

Vers. 11. that they may] or, and they shall, which [unspec 11]

the Greeke translateth, and let them goe in. These phrases are one in sense, as is noted on Gen. 12. 12. and 27. 4. This commandement and promise was a testimony that God now was reconciled unto them, by the intercession of Moses.

Vers. 12. aske of thee] This word, often used [unspec 12] when men aske▪ that is, request or desire a thing of God, 1 Sam. 1. 17, 20, 27. Iam. 1. 5, 6. is here used for Gods asking obedience of men, as if he de∣sired and requested the same; and as in Mica. 6. 8. he is said to seeke, or require the like thing. This grace Paul sheweth most effectually, saying; as though God did beseech you by us, wee pray you in Christs stead, be yee reconciled to God, 2 Cor. 5. 20. to feare] see the notes on Deut. 6. 13. This feare is the beginning of wisedome, Prov. 1. 7. by which men depart from evill, Prov. 16. 6. Vnto which, and other holy duties, Moses calleth this people, as being the end and use of the former re∣hearsall of their sinnes, and of Gods mercies to∣wards them. So by other Prophets, he calleth men to obedience and humble walking before him, ra∣ther than to sacrifice: see 1 Sam. 15. 22. Ier. 7. 22, 23. Mic. 6. 6, 7, 8. his wayes] that is, to fol∣low him, in his faith and religion, and all his com∣mandements; for these are the wayes of God, Psal. 25. 4, 5. Act. 18. 25, 26. The Chaldee translateth, the wayes which are right before him: see the notes on Gen. 18. 19. and 6. 12. to love] The summe and end of the Law, 1 Tim. 1. 5. See the notes on Exod. 20. 6. serve] in out∣ward obedience also; that we love, not in word, nei∣ther in tongue, but in deed and truth, 1 Ioh. 3. 18. What serving implieth, see noted on Exod. 20. 5. and Deut. 6. 13.

Vers. 13. for good] or, as the Greeke and Chal∣dee interpret, that it may be well with thee: so Deut. [unspec 13] 5. 33. In serving the Lord, the glory redoundeth unto him, the benefit to our selves: for, them that honour him, hee will honour, 1 Sam. 2. 30. and godlinesse hath the promise of the life that now is, and of that which is to come, 1 Tim. 4 8.

Vers. 14. unto Iehovah] or, of Iehovah: his they are, and of him made, preserved, and loved gene∣rally [unspec 14] as his creatures, for he saveth man and beast, Psal. 36. 7. and is kinde unto the unthankefull, and to the evill, Luk. 35. So it is acknowledged in Neh. 9. 6. Thou even thou, art Lord alone, thou hast made the heavens, the heavens of heavens, with all their hast, the earth, and all things that are therein; the seas, and all that is therein; and thou preservest them all, and the h••st of heaven worshippeth thee. the heavens of heavens▪] that is, the highest heavens, as the Apostle mentioneth the third heaven, 2 Cor. 12. 2. Hereby ••he Angels also are implied; so in Targum Ionathan•• it is explained, the heavens of heavens, and companies of Angels which are in them, to 〈…〉〈…〉ister before him.

Vers. 15. had a delight,] which the Greeke trans∣lateth, fore-chose to love them: and this is his spe∣ciall [unspec 15] grace to his Church in Christ, Ephes. 1. 3, 4, 5, &c. their seed] their children, as the Chal∣dee explaines it; for Gods grace is continued un∣to the posterity of the faithfull, even to thousands of them that love him, &c. Exod. 20. 6.

Vers. 16. the superfluous fore-skinne] this the [unspec 16] Greeke translateth, hardnesse of heart: the Chal∣dee, foolishnesse (or grossenesse) of the heart: See the annotations on Gen. 17. 11. Hereby is taught re∣pentance and mortification of the inward man, by circumcision of the heart, in the spirit, Rom. 2. 29. in putting off the body of the sinnes of the flesh, Col. 2. 11. For we are the circumcision that worship God in the Spirit, Phil. 3. 3. Hereupon God promiseth to circumcise their hearts, Deut. 30. 6. and bla∣meth them that were uncircumcised in heart, Ier. 9. 26. Acts 7. 51. make not your necke stiffe] or, harden not, (stiffen not) your necke: see Deut. 9. 6. This is against their outward disobedience, as the former was against their inward; and teach∣eth submission unto the yoke of Gods law, contra∣ry to their former stubbornnesse.

Vers. 17. God of Gods] that is, the chiefest God, [unspec 17] in respect of all that are called Gods, whether in heaven or in earth, as there be Gods many, and Lords many, 1 Cor. 8. 5, 6. The Idols of the Heathens, the Angels in heaven, and Magistrates on earth, are called Gods, Deut. 7. 25. Psal. 8. 6. with Heb. 2. 7, 8, 9. Psal. 82. regard persons] or respect (or accept) faces: which the Greeke trans∣lateth, not have in admiration the person (or face) of any; which phrase the Apostle useth, Iude v. 16. Of God, sundry other Scriptures testifie, that hee respecteth no persons, as Act. 10. 34. Rom. 2. 11. 2 Chron. 19. 7. Iob 34. 19. 1 Pet. 1. 17. Gal. 2. 6. E∣phes. 6. 9. Col. 3. 25. nor take reward] that is, will not pervert judgement, by condemning the innocent, or justifying the wicked, for gifts or re∣wards, as unrighteous Iudges doe, 1 Sam. 8. 3. Psal. 15. 5. Esay 5. 23.

Vers. 18. doth the judgement] that is, execu∣teth [unspec 18] the rightfull sentence, for delivering, or aven∣ging them; as it is said, the Lord hath judged (that is, delivered) him from the hand of his ene∣mies, 2 Sam. 18. 19. And he doth judgements to all oppressed, Psal. 103. 6. But the fatherlesse and widow are here by name expressed, because such are commonly and easily wronged in the world, Iob 22. 9. and 24. 3, 9. Psal. 94. 6. Ezek. 22. 7. therefore God is said to be the Iudge, that is, the Patron, defender and releever of such, Psal. 68. 6. and 10. 14. and 146. 7. 9. and commandeth men to be the like, Esay 1. 17. Psal. 82. 3. bread] that is, as the Chaldee explaineth it, food: for bread, which is the staffe & stay of mans life, is often used for all meat, as is noted on Genes. 3. 19. And as God feedeth strangers, so he commandeth his peo∣ple to doe the like, Deut. 14. 29. and 16. 11. 14. and 24. 19, 20, 21. and 26. 11, 12.

Vers. 19. Love ye therefore] or, And love ye the [unspec 19] stranger, to wit, as God loveth him, that is, manifest your love by releeving him: see Ia〈…〉〈…〉. 2. 15, 16. y•• were strangers] this remembrance of their former misery, is often used, to move them unto compassiō towards others. See Exod. 22. 21. Lev. 19. ••3, 34.

Vers. 20. cleave] This word is first used to ex∣presse [unspec] the union that is betweene man and wi••e, Gen. 2. 24. applied here, to signifie our union with

〈…〉〈…〉d in Christ, as Paul sheweth it by the same 〈…〉〈…〉de of marriage, Ephes. 5. 25.—32. But this is spirituall ••as hee saith, He that cleaveth to [unspec] the Lord, is one spirit, 1 Cor. 6. 17. It is to be done with purpose of heart, Act. 11. 23. and with soule, Psal. 63. 9. with a continued resolution, as Ruth 1. 14.—16. So in other cases, cleaving signifieth such an union as will not be parted, Iob 41. ••7. Dan. 2. 43. Compare also Deut. 4. 4. and 11. 22. and 13. 4. and 30. 20. sweare] hereby Confession is impli∣ed, 〈◊〉〈◊〉 is before noted on Deut. 6. 13.

Vers. 21. thy praise] in Greeke, thy glorying, that is, whom thou oughtest to praise continually, [unspec] and in whom thou art to glory. So Ieremy said, th•••• art my praise, Ier. 17. 14. and David, O God of my praise, Psal. 109 1. and, the praises of Israel, Psal. 22. 4. fearefull things] in Greeke, glori∣ous things; which imply both the good things done unto Israel, and the evill unto their enemies, as appeareth by Psal. 106. 22. 2 Sam. 7. 23. Esay 64. 3.

Vers. 22. seventy soules] that is, seventy persons: some Greeke Copies have seventie five soules; other [unspec] some, and (as Hierome witnesseth,) the lxxij. In∣terpreters translate here seventie; though elsewhere they have 75. which the Holy Ghost followeth in Act▪ 7. 14. See the annotations on Genes. 46. 27. 20. made thee] Hebr. put thee as the starres, that is, made thee innumerable; which was a sin∣g〈…〉〈…〉 blessing remembred before in Deut. 1. 10. and 〈◊〉〈◊〉 in Neh. 9. 23. and a fulfilling of the pro∣mise made unto Abraham, Gen. 22. 17. and againe 〈…〉〈…〉, Ge••. 20. 4. According to this simili∣tude the Israelites are called the host of heaven, and 〈…〉〈…〉, Dan. 8. 10. 24. and in other visions, the 〈◊◊〉〈◊◊〉 the Church is called Heaven Rev. 4. 2. 〈…〉〈…〉. 19. and 〈…〉〈…〉2. 1. 7. and the chiefe members of the same, Starres, Rev. 6. 13. and 8. 10. and 〈…〉〈…〉, 4.

CHAP. XI.

An exhortation to love and obedience, 2 by 〈…〉〈…〉 experience of Gods great workes done in 〈…〉〈…〉 and in the wildernesse, 8 by promise of Gods 〈…〉〈…〉ngs in the land of Canaan, 16. and by 〈…〉〈…〉gs. 18 Gods words must be laid up in the 〈…〉〈…〉 and for a signe outwardly, 19 taught unto the 〈…〉〈…〉, 20 and written on the doore-posts. 22 Vp∣on 〈…〉〈…〉ing of the Law, the casting out of the heathens, 〈…〉〈…〉ssing their land, is promised. 26 The blessing 〈…〉〈…〉 is set before them: 29. and must after 〈…〉〈…〉d on Gerizim and Ebal, mounts within 〈…〉〈…〉.

ANd thou shalt love Iehovah thy God, and keepe his charge, and his statutes, and his judgements, and his comman∣dements, all dayes: And know ye this day: [unspec 2] for (I speake) not with your children, which have not knowne, and which have not seene the chastisement of Iehovah your God, his greatnesse, his strong hand, and his stretched-out arme. And his signes, and his deeds [unspec 3] which he did in the midst of Egypt, unto Pha∣raoh the king of Egypt, and unto all his land.

And what he did unto the armie of Egypt, [unspec 4] unto their horses, and to their Chariots; how he made the waters of the Red sea to flow o∣ver their faces as they pursued after you; & Ie∣hovah hath destroyed thē unto this day. And [unspec 5] what he did unto you in the wildernesse, untill ye came unto this place. And what he did to [unspec 6] Dathan, and to Abiram, the sonnes of Eliab, the sonne of Reuben, how the earth opened her mouth, and swallowed up them, and their houses, and their tents, and all the substance that was at their feet, in the midst of all Israel.

But your eyes have seene all the great work [unspec 7] [unspec 8] of Iehovah, which he hath done. Therefore shall ye keepe all the commandement which I command thee this day, that yee may be strong, and goe in, and possesse the land, whi∣ther yee are going over to possesse it. And [unspec 9] that yee may prolong your dayes upon the l••nd, w^ch Iehovah sware unto your fathers, to give unto them, and to their seed; a land flow∣ing with milk & hony. For the land whither [unspec 10] thou goest in to possesse it, is not as the land of Egypt, from whence yee came out, where thou sowedst thy seed, and wa••er••dst it with thy foot, as a garden of herbs. But the land [unspec 11] whither ye are going over to possesse it, is a land of mountaines and of vallies; it drinketh waters of the raine of heavens. A land which [unspec 12] Iehovah thy God careth for; the eyes of Ie∣hovah thy God are continually upon it, from the beginning of the yeere, even to the end of the yeere.

And it shall be, if hearkening ye shall hear∣ken [unspec 13] unto my commandements which I com∣mand you this day, to love Iehovah your God, and to serve him, with all your heart, and with all your soule; That I will give the [unspec 14] raine of your land in his time, the first raine, and the latter raine; and thou shalt gather in thy Corne, and thy new wine, and thy new Oyle. And I will give grasse in thy field, for [unspec 15] thy cattell, that thou 〈◊◊〉〈◊◊〉 and be full.

Take heed to your selves, lest your heart [unspec 16] be deceived, and yee turne aside, and serve other gods, and bow downe your selves to them. And the anger of Iehovah be kind∣led [unspec 17] against you, and he shut up the heavens,

that there bee no raine, and the land yeeld not her increase, and ye perish quickly from off the good land, which Iehovah giveth you.

And yee shall put these my words in your [unspec 18] heart, and in your soule, and shall binde them for a signe upon your hand, and they shall be for Phylacteries betweene your eyes. And [unspec 19] yee shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest in the way, and when thou lyest downe, and when thou risest up. And [unspec 20] thou shalt write them upon the doore-posts of thine house, and on thy gates. That [unspec 21] your dayes may be multiplied, and the dayes of your children, in the land which Iehovah sware unto your fathers, to give unto them, as the dayes of the heavens upon the earth. For if keeping yee shall keepe all this com∣mandement, [unspec 22] which I command you, to doe it, to love Iehovah your God, to walke in all his wayes, and to cleave unto him; Then will Iehovah drive out all these nati∣ons [unspec 23] from before your faces, and yee shall pos∣sesse nations greater and mightier than your selves. Every place whereon the sole of [unspec 24] your foot shall tread, shall be yours: from the wildernesse and Lebanon; from the river, the river Euphrates, and unto the hindmost sea shall your coast be. There shall not a [unspec 25] man stand before you: Iehovah your God will give the dread of you, and the feare of you upon the face of all the land, which yee shall tread upon, as hee hath spoken unto you.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Behold, I set before you this day a bles∣sing, [unspec 26] [unspec 27] and a curse. A blessing, if yee shall hearken unto the commandements of Ieho∣vah your God, which I command you this day. And a curse, if yee will not hearken [unspec 28] unto the commandements of Iehovah your God, but turne aside out of the way which I command you this day, to goe after other gods, which yee have not knowne.

And it shall bee, when Iehovah thy God [unspec 29] hath brought thee in, unto the land whither thou goest, to possesse it, that thou shalt put the blessing upon mount Gerizim, and the curse upon mount Ebal. Are they not on the other-side Iordan, by the way of the [unspec 30] going downe of the Sunne, in the land of the Canaanite, which dwelleth in the plaine, over against Gilgal, besides the Okes of Mo∣reh? For yee are passing over Iordan, to goe [unspec 31] in, to possesse the land which Iehovah your God giveth unto you, and yee shall possesse it, and dwell in it. And yee shall observe to [unspec 32] doe all the statutes, and the judgements which I set before your faces this day.

Annotations.

ANd thou shalt love] or, Love thou therefore. [unspec 1] Moses returneth to exhort Israel unto the love of God, and to shew the same by their conti∣nuall obedience. his charge] or, his custodie, his observation: which word is often used for a watch, as in Exod. 14. 24. The Greeke transla∣teth it charges, or custodies; meaning, ordinances to be kept heedfully: so in Gen. 26. 5. Lev. 8. 35. and 18. 30.

Vers. 2. for (I speake not) with your children] [unspec] or, that (it is) not your children (or sonnes) name∣ly, which have seene Gods greatnesse, &c. but your eyes (are they) that have seene, &c. vers. 7. Hee commendeth Gods speciall favour to their owne persons, more than to their fathers, or to their children, in shewing them his great workes, for which they should the more love and obey him. This he after confirmeth by many arguments. the chastisement] or nurture: which the Chaldee translateth, doctrine, or instruction. It implieth nur∣ture both by words and workes, as Deut. 4. 36. and 8. 5. Lev. 26. 18. Prov. 1. 2. and 4. 1. stretched out] the Greek and Chaldee translate, high arme. See the notes on Deut. 4. 34.

Vers. 3. deeds] or acts, in Greeke wonders. Of [unspec] these see the history in Exod. 7, &c. And here is the first argument, from Gods mighty workes in Egypt.

Vers. 4. arme] or power, forces. So the Greeke [unspec] translateth, the power of the Egyptians. See Exod. 15. 4. to their horses] Hebr. to his horses, and to his Chariots; speaking of them as of one man, or having respect to Pharaoh their King. to flow] or, to swim; and over their faces, is like that in Lam. 3. 54. waters flowed over mine head. He meaneth they were drowned, the Sea covered them, they sanke as Lead in the mighty wa∣ters, Exod. 15. 10. destroyed] or, made them perish: so that there remained not so much as one of them, Exod. 14. 28. This was an extraordina∣ry favour of God, who oftentimes suffereth the oppressors to have the strong hand, whiles the op∣pressed have the teares, and no comforter, Eccles. 4. 1. So this is the second argument from Gods power shewed at the Red sea.

Vers. 5. what hee did] or, the things which hee [unspec] did, in his continuall guiding them thorow that terrible wildernesse, where they bewrayed their many infirmities, and had experience both of his chastisements, and of his mercies: the third argu∣ment and motive unto obedience.

Vers. 6. Dathan] of whose historie, see Numb. 16. This is the fourth argument of Gods great∣nesse, to perswade Israel unto his love: for that

hee had repressed the factious and mutinous re∣bels among themselves, which would have sub∣verted the order and ordinance of God concerning the Priesthood, the meanes of the atonement and reconciliation betweene God and his people. their houses] that is, housholds; as the Chaldee ex∣pounds it, the men of their houses: See Numb. 16. 32. at their feet] that is, in their possession: the Greeke and Chaldee translate, that was with them.

Vers. 7. have seene] or, are they that see. There∣fore this people, above all other, were bound to [unspec 7] love the Lord. worke] or deed, that is, workes, as the Greeke translateth. So in the verse follow∣ing, commandement, for commandements.

Vers. 8. be strong] in body and spirit, to fight a∣gainst [unspec 8] the enemy: as in Ios. 1. 6. 1 Ioh. 2. 14. Or, be strong, that is, lively and healthfull, as the Greeke translateth, that ye may live: and they that be strong, Matth. 9. 12. are by another Evangelist said to be in health, opposed to the sicke, Luk. 5. 31. possesse] or, inherit the land; a figure of the king∣dome of Gods grace and glory, which the righ∣teous shall possesse by inheritance, Esay 60. 21. and 65. 9.

Vers. 9. and honey] which signified the great [unspec 9] fertility of that land, and figured out spirituall graces and comforts, as is noted on Exod. 3. 8.

Vers. 10. thou sowedst] and so all the inhabi∣tants, [unspec 10] as the Greeke translateth, they s••w. In E∣gypt (from whence Israel came) they had no raine, but by the over-flowing of the river Nilus, the land was watered; and by the labour of the husbandman, beckes were derived to moysten the ground. And that there they had no raine, is te∣stified both by the Prophets, Zach. 14. 18. and by humane histories: Pomp. Mela li. 1. Herodotus in Euterpe. Nec pluvio supplicat herba Iovi, Tibul. lib. 1. Eleg. 8. with thy foot] that is, with thy diligent labour, signified sometime by the hand, Psal. 128. 2. sometime by the foot, as Gen. 30. 30. This condition of the land of Egypt (the house of bondage) figured the estate of men naturally cor∣rupted, which they labour to releeve by their own works, and with the muddy waters which are from beneath, proceeding from earthly wisedome and carnall understanding, 1 Cor. 1. 20, 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13.

Verse 11. mountaines, &c.] hereby is meant [unspec 11] the commodious, healthfull, and pleasant situa∣tion of the land, farre exceeding Egypt. Where∣fore sometime the whole land is signified under the name of a mountaine, Exod. 15. 17. And be∣cause it was hills and vallies, it could not be wa∣tered with the over-flowing of any river, (as E∣gypt which was a plaine,) but must otherwise bee moystened with the raine of heaven, or else re∣maine barren and fruitlesse. the raine] this, as it is most kinde, & causeth the earth to be fruit∣full in nature; so it figured heavenly graces, the do∣ctrine of Gods word & spirit, wherewith the soules of men are made fruitfull in good works, Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary, a signe of curse, Zach. 14. 17, 18. Rev. 11. 6.

Vers. 12. careth for] Hebr. seeketh, that is, [unspec 12] carefully seeth unto it, and as the Greeke transla∣teth, visiteth. According to this phrase, Sion is called a citie sought, (that is, cared for, or regarded) and not forsaken, Esay 62. 12. And of Gods graci∣ous providence towards the land of Israel, David singeth, how the Lord visited the land, and plen∣teously moystened it, very much enriched it, soft∣ned it with showers, blessed the bud of it, crowned the yeere of his goodnesse, and his pathes [the clouds] dropped fatnesse, Psal. 65. 10, 11, 12. the eyes] this also signifieth Gods care and providence, for good, as in the like speeches, Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples, and hee giveth to all, life and breath, and all things, Acts 17. 25. do∣ing good. giving us raine from heaven, and fruitfull seasons, Acts 14. 17. causing it to raine on the earth where no man is; on the wildernesse, wherein there is no man, Iob 38. 26. yet other peoples have not the word and promise of God, whereon to depend, as Israel had: whereby they might live, not by bread onely, but by every word that proceedeth out of the mouth of the Lord, Deut. 8. 3.

Vers. 13. if hearkening yee shall hearken] that [unspec 13] is, if yee shall diligently hearken, and obey. This passage of Scripture following, the Iewes read daily in their families, as is noted on Deut. 6. 4.

Vers. 14. the first raine, &c.] or, the early raine. [unspec 14] Twise in a yeere there fell store of raine in Is∣rael; in the beginning of the yeere, about Sep∣tember or October; and halfe a yeere after, which was in Abib (or March) which ecclesiastically began the yeere unto Israel, as is noted on Ex∣od. 12. 2. whereupon it is called the latter raine in the first moneth, Io••l 2. 23. The first raine fell after the ••owing of their corne, that it might take rooting in the earth: the latter raine was a little before harvest, that the eare might be full, Of these the Scriptures sundry times speake; but so as that they depended upon God, to whom Israel should obey, and of whom they should aske raine, in the time of the latter raine, Zach. 10. 1. and then hee would come unto them (with his blessings) as the raine, as the latter and former raine unto the earth, Hosea 6. 3. So for the fruits, the husbandman waited, and had long patience, untill hee received the early raine, and the latter raine, I am. 5. 7. Which raine, as it figured hea∣venly blessings in Christ, Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God; but when they revolted from him, they said not in their heart, Let us now feare the Lord our God, that giveth raine, both the former and the latter raine in his season, Ier. 5. 24. If these raines were sea∣sonable and moderate, the land was fruitfull; (as Moses in the next words sheweth:) if they fai∣led, then the drought as ••ire devoured the pa∣stures; if they fell immoderately, the graines rotted under their clods, Ioel 1. 19, 17. new oyle] These three were for the use of man, and the grasse after mentioned, for beasts, as Da∣vid also sheweth in Psal. 104. 13, 14, 15. By these earthly promises God drew his people to

obedience: but David had more gladnesse in his heart, in the light of the Lords countenance, than when corne and wine increased, Psal. 4. 6, 7.

Vers. 16. deceived] or, inticed and drawen away [unspec 16] by riches, pleasures, or false perswasions: of which Iob saith, If my heart hath beene secretly inticed (or deceived) Iob 31. 27. other gods] that is, Idols, falsly reputed Gods: so the Chaldee translateth, Idols (or Errours) of the peoples.

Vers. 17. shut-up the heavens] this phrase is used, [unspec 17] both for restraining the naturall raine for mens sins, 1 Kings 8. 35. and the spirituall raine of Gods word and blessings, Revel. 11. 6. perish quick∣ly] or, speedily, suddenly. The wicked heathens God suffered with much patience, and would not have them destroyed suddenly, Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly: for judgement must beginne at the house of God, 1 Pet. 4. 17. & he warneth his Church to repent, &c. or else he will come unto her quickly, Revel. 2. 5.

Vers. 18. phylacteries] or frontlets, written in [unspec 18] parchments, and tyed to the forehead, as the for∣mer were to the hand or arme: of these, see the an∣notations on Exod. 13. 9. 16. and Deut. 6. 4, 8.

Vers. 19. teach them your children] cause your children (Hebr. your sonnes) to Iearne them; this [unspec 19] explaineth the former precept, Thou shalt whet them on thy children, Deut. 6. 7. Abraham (the father of the faithfull) is commended for this, that he would command his children, and his honshold after him, to keepe the way of the LORD, Gen. 18. 19. and So∣lomons parents taught him the Law, Prov. 4. 3, 4. and 31. 1, 2, &c. when thou walkest &c.] answe∣rable to these, are those sayings of Solomon, When thou goest, it shall lead thee; when thou sleepest, it shall keepe thee; and when thou awakest; it shall talke with thee: for the Commandement is a Lampe, and the Law is a light, Prov. 6. 22, 23.

Vers. 20. doore-posts] of this rite, see the notes on [unspec 20] Deut. 6. 9.

Vers. 21. dayes may be multiplied] Long life is a blessing, often promised to them that keepe Gods [unspec 21] Law. Heare, O my sonne, and receceive my sayings, and the yeeres of thy life shall be many, Prov. 4. 10. dayes of the heavens] that is, whiles the world endureth; for so long, by the decree of God (in Gen. 8. 22.) shall the dayes of heaven be; and so long shall the heavens be over the earth. And un∣der this, eternall life was also figured. A like pro∣mise was for the kingdome of David, or of Christ, that his throne should be as the dayes of the heavens, Psal. 89. 30.

Vers. 22. this commandement] the Greek explai∣neth [unspec 22] it, these commandements: see the notes on Deut. 5. 31. to cleave] that is, to continue fast united unto him and his Law, as is noted on Deut. 10. 20.

Vers. 23. drive out] according to his former [unspec 23] promise, in Exod. 23. 23. 27.—31. But because Israel kept not Gods commandement, this promise was not fully performed, Iudg. 2. 1, 2, 3.

Vers. 24. shall tread] The like promise is made [unspec 24] after Moses death to Israel under Iesus their Cap∣taine, Ios. 1. 3. who was a figure of our Lord Iesus Christ, by whom this promise was fulfilled. the wildernesse] of Paran, which was the southerne border of the land of Canaan. and Lebanon a mountaine which was the northerne bound. By and Lebanon, we may understand and unto Lebanon, as the next words manifest. Euphrates] in He∣brew, Pherath: this is called the river for excellency sake, meaning the great river, as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here. It was the easterne border of their territories. hind∣most sea] or, after sea, which the Greeke and Chal∣dee calleth the Westerne sea, meaning the maine or great sea toward the going downe of the Sunne, as is explained in Ios. 1. 4. which sea is said to be after or behinde them, because it was to the West, and so their westerne bound. For the East is coun∣ted the fore-part of the world, the West behinde, the South on the right hand, Psal. 89. 13. and the North on the left: all which foure parts are cal∣led by these names in Iob 23. 8, 9. See this promise fulfilled in 2 Chron. 9. 26.

Vers. 25. stand] or, set himselfe, that is, resist or [unspec 25] withstand you, as the Greeke translateth. So in Ios. 1. 5. feare] in Greeke, trembling; this was fulfilled before, Deut. 2. 25. Psal. 105. 38. and af∣ter, Ios. 2. 11. and 10. 10.

Here beginneth the 47. section, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Lecture of the Law: see Ge∣nes. 6. 9.

Vers. 26. I set] Hebr. I give: this was, that [unspec 26] they might take their choise of either of these; for so the phrase elsewhere meaneth, Deut. 30. 19. and so to manifest, that if the curse or evill came upon them, they caused it themselves.

Vers. 27. if yee shall hearken] or, that yee may [unspec 27] hearken: but the Hebrew Asher, That, is some∣times used for If, as the Greeke here translateth it, and in Levit. 4. 22. So Asher in 1. King. 8. 31. is Im, that is, If, in 2 Chron. 6. 22.

Vers. 28. after other gods] in Greeke, to serve [unspec 28] other gods, following other religions, or divine services, which the Chaldee calleth the idols of the peoples. Sol. Iarchi observeth from this place, that whosoever committeth idolatry, he turneth aside from all the way which was commanded to Israel: here upon they say, He that professeth idolatry, is as if he denied the whole Law.

Vers. 29. put the blessing] Heb. give the bles∣sing, [unspec 29] that is, cause it to be pronounced upon mount Gerizim. The manner is shewed in Deut. 27. where this Law is repeated and enlarged. A thing is said to be given sometime, when it is spoken or pro∣nounced with the mouth, as in Iob 36. 3. Deut. 13. 1, 2. upon mount Gerizim] or, towards mount Gerizim, (which the Greeke calleth Garizim:) so after, towards mount Ebal, (called in Greeke Gaibal.) For the people stood halfe of them over against mount Gerizim, and halfe of them over against mount Ebal, as is recorded in Ios. 8. 33.

And the Hebrew gnal sometimes signifieth to∣wards a place, as in Exod. 9. 22. towards heaven.

Vers. 30. Are they not] that is, Loe they are, [unspec 30] speaking as of a thing well knowne. See the notes on Gen. 4. 7. by the way] or, after (behinde) the way of the going downe of the Sunne, that is, the way towards the West, or Sunne-setting. Gilgal] the place where Israel was circumcised afterward in Iosuahs time, Ios. 5. 9. Okes of Moreh] or, plaines of Moreh, as the Chaldee expoundeth it; which was a place by Sechem, where God first ap∣peared to Abraham after he came into the land of Canaan, and there Abraham built an Altar to the Lord, Gen. 12. 6, 7. And that mount Gerizim was by Sechem, (in that part of the country which after was called Samaria) appeareth in Iudg. 9. 6, 7. And the Hebrewes say, in Thalmud Bab. in Sotah, chap. 7. that Gerizim and Ebal were in Samaria. There on mount Gerizim was the Samaritans Temple, 2 Maccab. 6. 2. where they worshipped they knew not what, Ioh. 4. 20. 22. See also Iose∣phus Antiq. l. 11. c. 8. It seemeth they tooke occa∣sion of that superstition from this Law, thinking Gerizim to be a holy place, because the blessings were pronounced on it; and they called them∣selves, those that belong to the blessed mount. And there have been of them in that place of late yeeres, as Benjamin in his Itinerario relateth, how he saw the citie in a valley betweene the mountaines Gari∣zim and Ebal, wherein the Samaritans dwelled, and did sacrifice there on mount Garizim, allea∣ging that which is written in the Law, And thou shalt put the blessing upon mount Gerizim.

CHAP. XII.

1 Places and monuments of idolatrie are to be de∣stroyed: 4 they may not doe so unto the Lord, but must seeke and keepe the place of his service, which be himselfe should chuse. 5 11 14 Thither all their sacrifices & holy things must be brought. 12 18 There they and their families, and the Levite, must eat and reioyce. 15 21 For civill use they might kill and eat within their gates. 16. 23 Bloud is forbidden to be eaten. 29 The manner of service which the Canaanites used, may not be inquired after, nor the like things done unto the Lord, but his commande∣ments only.

THese are the statutes and the judge∣ments [unspec 1] which ye shall observe to doe, in the land which Iehovah the God of thy fathers giveth unto thee, to possesse it all the dayes that ye live upon the earth. De∣stroying [unspec 2] ye shall destroy all the places where∣in the nations which ye shall possesse, served their gods, upon the high mountaines, and upon the hills, and under every greene tree. And ye shall breake downe their altars, and [unspec 3] breake their pillars, and burne their groves with fire; and ye shall hew downe the graven images of their gods, and ye shall destroy the names of them out of that place. Yee shall [unspec 4] [unspec 5] not doe so unto Iehovah your God. But unto the place which Iehovah your God shall chuse out of all your Tribes, to put his Name there, even unto his habitation shall ye seeke, and thither shalt thou come. And thither ye [unspec 6] shall bring your burnt offerings, and your sa∣crifices, and your tithes, and the heave-offe∣ring of your hand, and your vowes, and your voluntary offerings, and the firstlings of your herd, and of your flocke. And there ye shall [unspec 7] eat before Iehovah your God, and yee shall rejoyce in all that ye put your hand unto, you and your houses, wherein Iehovah thy God hath blessed thee. Yee shall not doe after all [unspec 8] things which we doe here this day, every man all that is right in his owne eyes. For yee are [unspec 9] not come as yet unto the rest and unto the in∣heritance which Iehovah thy God giveth un∣to thee. But ye shall passe over Iordan, and [unspec 10] dwell in the land which Iehovah your God giveth you to inherit, and he will give you rest from all your enemies round about, and yee shall dwell in consident safetie. And [unspec 11] there shall be a place which Iehovah your God shall chuse, to cause his name to dwell there; thither shall yee bring all that I com∣mand you, your burnt-offerings, and your sacrifices, your tithes, and the heave-offering of your hand, and all the choise of your vowes which ye shall vow unto Iehovah. And yee [unspec 12] shall rejoyce before Iehovah your God; you, and your sonnes, and your daughters, and your men-servants, and your women-ser∣vants, and the Levite that is within your gates, forasmuch as he hath no part nor inhe∣ritance with you. Take heed to thy selfe, lest [unspec 13] thou offer thy burnt-offerings in every place which thou shalt see. But in the place which [unspec 14] Iehovah shall chuse, in one of thy Tribes, there thou shalt offer thy burnt-offerings, and there thou shalt doe all that I command thee.

Notwithstanding, in all the desire of thy [unspec 15] soule, thou maist slay and eat flesh, according to the blessing of Iehovah thy God, which he hath given to thee in all thy gates: the un∣cleane and the cleane may eat thereof, as of the Roe-bucke, and as of the Hart. Onely [unspec 16] the bloud yee shall not eat, yee shall powre it upon the earth as water. Thou maist not eat [unspec 17] within thy gates, the tithe of thy corne, or of thy new wine, or of thine oile, or the firstlings of thy herd, or of thy flocke, or any of thy vowes which thou shalt vow, or thy voluntary

offerings, or heave-offering of thine hand.

But thou shalt eat it before Iehovah thy [unspec 18] God, in the place which Iehovah thy God shall chuse; thou, and thy sonne, and thy daughter, and thy man-servant, and thy wo∣man-servant, and the Levite that is within thy gates: and thou shalt rejoyce before Ie∣hovah thy God, in all that thou puttest thine hand unto. Take heed to thy selfe, lest [unspec 19] thou forsake the Levite, all thy daies, upon thy land.

When Iehovah thy God shall enlarge thy border, as he hath spoken unto thee, and thou [unspec 20] shalt say, I will eat flesh, because thy sould de∣sireth to eat flesh; in all the desire of thy soule thou maiest eat flesh. If the place which [unspec 21] Iehovah thy God shall chuse, to put his name there, be farre from thee, then thou shalt slay of thy herd, and of thy flocke, which Ieho∣vah hath given unto thee, as I have comman∣ded thee: and thou shalt eat within thy gates in all the desire of thy soule. But, as [unspec 22] the Roe-bucke and the Hart is eaten, so thou shalt eat it: the uncleane and the cleane shall eat it alike. Onely bee sure not to eat the [unspec 23] blood, for the blood is the soule, and thou shalt not eat the soule with the flesh. Thou shalt not eat it: thou shalt powre it on the [unspec 24] earth as water. Thou shalt not eat it, that it [unspec 25] may bee well with thee, and with thy sonnes after thee, when thou shalt doe that which is right in the eies of Iehovah. Onely thy ho∣ly [unspec 26] things which thou shalt have, & thy vowes, thou shalt take up, and goe unto the place which Iehovah shall chuse. And thou shalt [unspec 27] make thy burnt-offerings, the flesh and the blood, upon the Altar of Iehovah thy God; and the blood of thy sacrifices shall be pow∣red out upon the Altar of Iehovah thy God, and thou shalt eat the flesh. Observe and [unspec 28] heare all these words which I command thee, that it may bee well with thee, and with thy sons after thee for ever, when thou shalt doe that which is good and right in the cies of Iehovah thy God.

When Iehovah thy God shall cut off the [unspec 29] nations from before thee, whither thou go∣est to possesse them, and thou possessest them and dwellest in their land. Take heed to thy [unspec 30] selfe lest thou bee ensnated after them, after that they be destroyed from before thee; and lest thou enquire after their gods, saying, How did these nations serve their gods? even so will I doe likewise. Thou shalt not doe [unspec 31] so unto Iehovah thy God; for every abomi∣nation to Iehovah which he hateth, have they done unto their gods; for even their sonnes and their daughters they have burnt in the fire to their gods. Every word which I com∣mand [unspec 32] you, that shall yee observe to doe: thou shalt not adde unto it, neither shalt thou diminish from it.

Annotations.

STatutes] Here Moses entreth into the explica∣tion [unspec 1] of the second commandement, concer∣ning the manner of Gods worship, when Israel should come into Canaan; and proposeth in the 12, 13, 14, 15, and 16 chapters, Statutes for the service of God; and afterwards Iudgments for the repressing of evils.

Vers. 2. destroying] that is, yee shall speedily [unspec 2] and utterly destroy; as the Greeke translateth, de∣stroy with destruction. In the Hebrew canons it is said, Wee are commanded to destroy the Idoll, and the ministring vessels thereof, and whatsoever is made for the same, Deut. 12. 2. And in the land of Israel we are commanded to persecute it, untill it bee destroyed out of all our land: but without the land wee are not commanded to persecute it. But every place which wee shall subdue, wee are to destroy every Idoll that is therein, as it is written (in Deut. 12. 3.) and yee shall destroy the names of them out of that place. Maimony in Misneh, treat. of Idolatry, ch. 7. sect. 1. places] as houses, high places, temples, and the like. Hereupon the house of Baal, 2 King. 10. 27. the high places which Solomon and Ieroboam had builded for idolatry, 2 King. 23. 13. 15. were destroyed. But if an house were built for use, and Idols afterwards set up in it, the He∣brewes say, When hee had brought in the Idoll into the house, so long as it was there, the house was un∣lawfull for any use; when it was taken out, the house was lawfull, Maim. treat. of Idola••y, ch. 8. sect. 4. shall possesse] that is, shall subdue and have do∣minion over them, as the word often signifieth; see Levit. 25. 45, 46. Ier. 49. 2. Psal. 82. 8. gods] that is, as the Chaldee explaineth it, Idolls: there are gods (so called) many; but into 〈◊〉〈◊〉 there is but one God, 1 Cor. 8. 5, 6. mountaines] in such high places, all nations for the most part used to serve their gods: into which corruption Israel sometime fell, 2 King. 17. 10, 11. Ier. 3. 6. Ezek. 20. 28, 29. Hos. 4. 13.

Vers. 3. pillars] or statues, standing Images: of [unspec 3] these see Exod. 23. 24. Levit. 26. 1. greves] which were wont to bee as temples unto the hea∣then, as is noted on Exod. 34. 13. See also the an∣notations on Deut. 7. 5. gods] in Chaldee, Ima∣ges of ther Idols. names] whether in speech, (for the name of other gods might not bee heard out of their mouths, Exod. 23. 13.) or imprinted in bookes, graven on pillars, imposed on places, or any other the like. So the Reubenites changed the names of cities, that carried Idoll names, Num. 32. 38. As the beginning of true religion is repen∣tance from dead workes, Heb. 6. 1. so in the consti∣tuting

of Gods true service, Moses beginneth with the abolishing of all idolatrous monuments; for What agreement hath the temple of God with Idols? 2 Cor. 6. 16.

Vers. 4. not doe so] in any of the former parti∣culars, or such like: as not to destroy or doe evill [unspec 4] to Gods sanctuary or synagogues, Psal. 74. 3, 6, 7, 8. not to breake downe his Altars, 1 King. 19. 10. nor to deface any holy writings, or monuments of his name, Ier. 36. 23. The Hebrews say, Whosoe∣ver destroyeth any name of the holy pure names, wher∣by the blessed God is called, is by the law to be beaten; for 〈◊〉〈◊〉 of Idols hee saith. And thou shalt destroy the names of them, &c. Thou shalt not doe so to the Lord thy God. Hee that takes away but one stone (by way of destroying) from the Altar, or from the Temple, or from any other part of the Court, is to be beaten. Like∣wise he that burneth any of the wood of the sanctuary, &c. All the holy Scriptures, and expositions of them, it is unlawfull to burne any of them, or destroy them with hand, except they be such as are written by here∣tickes, &c. But holy Scriptures when they are old, are to be laid up. Maimony in Iesudei hatorah, ch. 6. sect. 1. 7. 8.

Vers. 5. to put his name there] that is, to have it consecrated unto him, and his divine service. Such [unspec 5] was the Tabernacle of Moses, the Temple of So∣lomon, the Citie Ierusalem, after God had chosen it; for of them God said, My name shall be there, 1 King. 8. 29. and his Name was called upon them, Dan. 9. 18. and put there, 2 King. 21. 4, 9. 1 King. 14. 11. The Chaldee here expoundeth it, to cause 〈◊〉〈◊〉 Majestie (or divine presence) to dwell there. Now Christ hath abolished the earthly Ierusalem, and requireth worship in spirit and truth every where, Ioh. 4. 11, 23. shall yee seeke] for answers and oracles, which from the mercie-seat, and by Vrim and Thummim, were given to the people, Numb. 7. 89. Exod. 25. 22. Numb. 27. 21. All other places were forbidden; as, Seeke not Bethel, nor en∣ter into Gilgal, &c. Amos 5. 5. shalt thou come] at all times, when thou wilt offer sacrifice, Levit. 17. 8, 9. but three times in the yeare by expresse commandement, Exod. 23. 14.—17. And there the Lord promised to come unto them and blesse them, Exod. 20. 24.

Vers. 6. sacrifices] of all sorts, as sinne-offerings, [unspec 6] peace-offerings, and whatsoever pertained to the Alter Sacrifices have their name of slaughter, which were staine, offered, and eaten before the Lord: the Chaldee here expoundeth it, the slaughter (or sacri∣fice) of your holy things. tithes] the tenth of the h••••d and of the flocke, which bo••h Priests and people were to bring and slay before the Lord, and eat them in Ierusalem: whereof see Levit. 27. 32. and the tiches of cor〈…〉〈…〉, &c. whereof see vers. 17. and Deut. 14. 22, 23. heave-offering of your hand] the Greeke translateth, the first-fruits, and in v. 〈◊〉〈◊〉. the first-fruits of your hands: These are the first-fruits spoken of in Deut. 26. 2. &c. which with their hands they brought into the Sanctuary. See the annotations there. vowes, and your vo∣luntaire offerings] such as for Gods blessings they willingly gave unto him. The difference of these voluntarie oblations from vowes, is shewed on Le∣vit. 7. 16. firstlings] which were given to the Priests, for them to eat, after the blood was sprink∣led, and the fat burned on the Altar: see Numb. 18. 15, 17.

Vers. 7. Yee shall eat] to wit, such things as were [unspec 7] lawfull for the people to eat: for of all the things forementioned, they might not eat. Some were for the Priests to eat before the Lord; some for the people. rejoyce] God is to be served with glad∣nesse, Psal. 100. 1, 2. and the holy things of God might not be eaten with mourning, Deut. 26. 14. Hos. 9. 4. yee put your hand] Hebr. the putting to (or sending forth) of your hand. This, though it may be applied to that which they might take and eat, of the holy things, as in Gen. 3. 22. yet it see∣meth to be more generall, for all things that they should doe, and all blessings that they should re∣ceive, as by comparing this phrase in Deut. 15. 10. and 23. 20. and 28. 8. 20. may appeare. So after in vers. 18. houses] that is, housholds, children and such like; as the Chaldee expoundeth it, men of your houses: and so Moses explaineth it in vers. 12.

Vers. 8. which wee doe] the Greeke expoundeth [unspec 8] it, which yee doe. Israel committed idolatry in the wildernesse, Act. 7. 42, 43. Howbeit this speech of Moses seemeth rather to meane the true service of God, which was not as yet perfected, neither could be in their travels; as it was after in Canaan. right in his owne eies] that is, which liketh or pleaseth him: so the phrase meaneth, in 2 Sam. 19. 6. 1. Chron. 13. 4. and is often spoken of the corruption of men, as Iudg. 17. 6. and 21. 25. un∣to which Moses opposeth that which is right in the Lords eies, vers. 25, 28. and chap. 13. 18. There is a way which is right before a man, and the end thereof are the waies of death, Prov. 14. 12.

Vers. 9. the rest] in Chaldee, the house (or place) [unspec 9] of rest: meaning the land of Canaan, and in speciall, Ierusalem there, 1 Chron. 23. 25. where af∣ter their travels and warres, the Lord gave rest un∣to his people, as vers. 10. and 1 King. 8. 56. But David being there, speaketh of another rest, which remaineth for people of God, Psal. 95. 11. into which rest, wee that beleeve doe enter, and ••••ase from our owne workes, Heb. 4, 3, 8, 9, 10.

Vers. 10. in confident safety] or, in security; it [unspec 10] meaneth without feare, Iudg. 8. 11. and 18. 7. and without danger of evill, Psal. 78. 53. See the like promise in Levit. 25. 18, 19. This promise is ful∣filled in Christ, by whom wee are delivered out of the hands of our enemies, that we might serve God without feare, Luk. 1. 74.

Vers. 11. And there shallbe] or, And it shall bee [unspec 11] that the place, &c. See vers. 5. the choice] that is, the best, or fairest, as the Chaldee translateth.

Vers. 12. your gates] the Chaldee explaineth it, [unspec 12] your cities: so the Hebrew text sometime explai∣neth it selfe, as is noted on Exod. 20. 10. no part] of the spoiles or inheritance in the division of the land, but the Lord is his part and inheritance. See Deut. 10. 9. Num. 18. 8.—21.

Vers. 13. lest thou offer] that is, that thou offer [unspec 13]

not. This precept is often and carefully urged, be∣cause the people were prone to fall into the trans∣gression of it, as the histories of Scripture manifest, 1 King. 12, 28, 29, 30. 2 King. 17. 9. 11. And it taught men the unitie of the faith of Christ, and the band of love and peace, to be kept in the hea∣venly Ierusalem, whither all people should resort, Rev. 21. 24, 25, 26.

Vers. 14. that I command thee] the Greeke ad∣deth, [unspec 14] this day. So not the place only, but all other things in Gods service, were to be according to the word of God, because the naturall man (not rege∣nerate by Gods word and spirit) receiveth not the things of the spirit of God, neither can he know them, 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe, Rom. 1. 21. and God would have obedience to his word, rather than sacrifice, 1 Sam. 15. 22.

Vers. 15. Notwithstanding] or Only, as the word [unspec 15] signifieth in vers. 16. 26. It is a libertie granted for civill things, but with a limitation. in all the desire of thy soule] the Greeke translateth, in all thy desire, the soule being put for the whole person. It meaneth, whatsoever thou, or thy soule desireth. maist slay] this word is the same that is used for sa∣crificing, (which also was with slaughter of the creature,) but applied here, and often, to the slay∣ing for ordinary food. Of this the Hebrewes say, It is lawfull to slay (for common food) in any place without the court (of the Sanctuarie;) for they slay in the court none but the holy things of the Altar only. But it is unlawfull to slay common things in the court, either cattell, beast, or bird. And so it is said (in Deut. 12. 21.) If the place be farre from thee, which the Lord thy God shall chuse, &c. then thou shalt slay &c. and eat within thy gates. Here thou art taught, that they slay not flesh for ones desire, but without the place which the Lord hath chosen. And that which is slaine without the place, is lawfull to be eaten within all gates. But he that slaieth common things in the court, that flesh is pure, and unlawfull to be used; but they burie it, &c. Maimony tom. 2. in Shechitah, ch, 2. sect. 1, 2. to the blessing] that is, the liberalitie, or bounteous gift: so restrai∣ning all profuse rio••, and keeping men within the limits of their abilitie. thy gates] in the Chal∣dee, thy cities; and so the Greeke, in every citie. may eat] or shall eat. God would have no diffe∣rence of persons, nor of places, nor of cleane beasts, (as after followeth) lest there should grow any re∣spect of holinesse in such civil things, which might turne to superstition.

Vers. 16. Only] as the Greeke saith, But the bloud, [unspec 16] to wit, of beasts and o•• fowles, Lev. 7. 26. this was absolutely forbidden even in civill diet; the reason hereof is noted on Levit. 17. poure it] or shed it on the earth, and cover it with dust, Levit, 17. 13. see the annotations there.

Vers. 17. Thou maist ••ot] that is, it is not per∣mitted [unspec 17] or lawfull forthee, as the Chaldee explai∣neth it. gates] in the Greeke and Chaldee, ci∣ties; so in vers. 18. and 21. The second tithe which the owners did eat, was holy, and might not be ••a••en but in the place where Gods Sanctuarie was: see the notes on Deut. 14. 22, 23. heave-offe∣ring] in Greeke, first-fruits; in Chaldee, the se∣paration, that is, the separated thing: see vers. 6. Maimony in Biccurim (or treat. of First-fruits) chap. 3. sect. 3. saith, The heave-offering of thine hand is the first-fruits; and, The Priest that eateth of the first-fruits out of Ierusalem, after that they are brought within the walls, is by the Law to be beaten; for it is said, Thou maist not eat within thy gates, &c. See more on Deut. 26. 2. 4.

Vers. 19. lest thou forsake] that is, that thou for∣sake [unspec 19] not, or neglect not, either by erecting a new ministerie, as did Ieroboam, 2 Chron. 13. 9. or by with-holding thy offerings, the meanes of their livelihood, which is in speciall here intended. So in Neh. 10. 39. we will not forsake the house of our God; where mention is made of bringing up their offerings. The same sinne is called the spoiling of God, Mal. 3. 8. See also Deut. 14. 27. upon thy land] the land of Canaan, out of which in speciall, tithes, first-fruits, and the like were to be paid. The Greeke translateth, all the time that thou shalt live upon the land (or earth.)

Vers. 20. Because thy soule] or, as the Greeke [unspec 20] translateth, if thy soule desireth.

Vers. 22. as the Roe-bucke] that is, as common [unspec 22] and profane meats, without any respect of holi∣nesse. So after, in Deut. 15. 22, 23.

Vers. 23. Only be sure] or, be strong: the Greeke [unspec 23] translateth, Take heed strongly: it meaneth a full and firme purpose of heart, not to eat it at any time. Of this Law, see the notes on Lev. 17. 10. &c. is the soule] figuratively spoken, because the soule (or life) is in the bloud, as is expressed, Lev. 17. 11. not eat the soule] because God gave them that upon the altar, to make an atonement for their soules, Lev. 17. 11, 12.

Vers. 26. holy things] Hebr. holinesses: the Chal∣dee [unspec 26] applieth it to their tithes.

Vers. 27. the flesh and the bloud] both of them [unspec 27] were wholly brought to the altar, Levit. 1. The Greeke translateth, the flesh thou shalt offer upon the altar. sacrifices] to wit, peace-offerings, for the flesh of them was eaten by the owners, Levit. 7. 15. upon the altar] the Greeke translateth it, at the base (or foot) of the altar.

Vers. 28. in the eyes] that is, as the Greeke and [unspec 28] Chaldee expound it, before the Lord.

Vers. 29. to possesse them] or, to disinherit them; [unspec 29] as the Chaldee saith, to cast them out: the Greeke translateth, to inherit their land. God having gi∣ven direction for the place of his worship, now proceedeth with the things and manner of service which they should performe unto him.

Vers. 30. lest thou be ensnared] that is, deceived [unspec 30] in thy minde, and so fall into sinne and destructi∣on, by following their religion. The Greeke trans∣lateth, that thou seeke not to follow them. See Exod. 23. 33. As the nations were to be destroyed, so their idolatrous service was to be abolished, that none of their customes should be retained in Israel. How did] Heb. How will, that is, how use they to serve. Hereupon the Hebrewes say, Thou maist not inquire (or aske) concerning the way of the

service of an idoll how it is, although thou serve it not; for this thing 〈…〉〈…〉 to turne after it, and to doe as they doe. Maimony treat. of Idolatry, ch. 2. sect. 2. will I doe] not unto idols, but to the Lord, as the next verse manifesteth. So not onely the worship of false gods, but false or idola∣trous worship of the true God, is here forbidden; and all imitation of Idolaters is condemned. So in Levit. 18. 3.

Vers. 31. every abomination] the Chaldee ex∣poundeth, [unspec 31] every thing that is abominable before the Lord: in Greeke, the abominations which the Lord hateth. to their gods] the Chaldee expounds it, to their idols. This one particular of burning their children, is named, (all other being implyed) because herein they shewed most zeale and love; as Abraham for sacrificing his sonne at Gods com∣mand, is highly commended, Gen. 22. 12. and Is∣rael, when they would shew themselves most stu∣dious to please the Lord, inquired about giving the fruit of their body for the sinne of their soule, Mich. 6. 7. and sometime practised this abomi∣nation, Psal. 106. 37, 38. Ezek. 23. 37, 39. But God here condemneth the most fervent devotion of Idolaters.

Vers. 32. Every word] or thing: in Chaldee, eve∣ry [unspec 32] commandement. Hereby God appointeth his owne word and law, to bee the onely rule of his service, without imitating the customes of others, or devising any thing of their owne. So in Levit. 18. 4. Deut. 4. 1, 2.

CHAP. XIII.

1 The Prophet that inticeth to idolatry, though he give signes which come to passe, must not bee hear∣kened unto, but put to death. 6. The brother, childe, wife, or friend, that inticeth to idolatry, must not bee bearkened unto, spared, or concealed, but stoned to death. 12 The citie that revolteth to serve other gods, after due inquiry, must bee smitten with the sword, men and beasts utterly destroyed, the spoiles burned, the citie ruined for ever, and none of that exe∣crable thing reserved.

IF there arise in the middest of thee a [unspec 1] Prophet, or a dreamer of dreames, and hee give unto thee a signe or a wonder; And the signe commeth, or the wonder [unspec 2] which hee spake unto thee, saying; Let us go after other gods, which thou hast not known, & serve them: Thou shalt not hearken unto [unspec 3] the words of that Prophet, or unto that drea∣mer of a dreame; for Iehovah your God tempteth you, to know whether you be the lovers of Iehovah your God, with all your heart, and with all your soule. After Ieho∣vah [unspec 4] your God shall yee walke, and him yee shall feare, and his commandements shall ye keepe, and his voice yee shall obey, and him you shall serve, and unto him shall ye cleave.

And that Prophet, or that dreamer of a [unspec 5] dreame, shall be put to death, because hee hath spoken revolt against Iehovah your God, which brought you forth out of the land of Egypt, and redeemed thee out of the house of servants, to thrust thee out of the way, which Iehovah thy God comman∣ded thee to walke therein: and thou shalt put away the evill from the middest of thee.

If thy brother, the sonne of thy mother, [unspec 6] or thy sonne, or thy daughter, or the wife of thy bosome, or thy friend which is in thine owne soule, entise thee in secret, saying, Let us goe and serve other gods, which thou hast not knowne, thou nor thy fathers. Of the [unspec 7] gods of the peoples which are round about you, nigh unto thee, or farre off from thee, from the one end of the earth, even unto the other end of the earth. Thou shalt not con∣sent [unspec 8] unto him, nor hearken unto him, neither shall thine eye spare him; neither shalt thou pitty, neither shalt thou conceale him. But [unspec 9] killing thou shalt kill him; thine hand shall be first upon him, to put him to death; and afterwards the hand of all the people. And [unspec 10] thou shalt stone him with stones, and he shall die, because hee hath sought to thrust thee a∣way from Iehovah thy God, which brought thee forth out of the land of Egypt, out of the house of servants. And all Israel shall [unspec 11] heare and feare, and shall doe no more as this evill thing, in the middest of thee.

If thou shalt heare (say) in one of thy ci∣ties, [unspec 12] which Iehovah thy God giveth to thee, to dwell there, saying, Certaine men, the sons [unspec 13] of Belial, are gone out from the middest of thee, and have thrust away the inhabitants of their citie, saying, Let us goe and serve other gods, which yee have not knowne: Then [unspec 14] shalt thou enquire, and shalt search, and shalt aske diligently; and behold (if it be) truth, the word certaine, this abomination is done in the middest of thee. Smiting thou shalt [unspec 15] smite the inhabitants of that citie with the edge of the sword, utterly destroying it, and all that is therein, and the cattell thereof, with the edge of the sword. And all the spoile [unspec 16] of it thou shalt gather into the middest of the street thereof, and shalt burne with fire the citie and all the spoile thereof, everie whit, to Iehovah thy God: and it shall be an heape for ever, it shall not bee built againe.

And there shall not cleave to thy hand [unspec 17] ought of the cursed thing, that Iehovah may

turne from the burning of his anger, and may give unto thee tender mercies, and may have tender mercie on thee, and multi∣plie thee, as hee hath sworne unto thy fa∣thers. When thou shalt obey the voice of [unspec 18] Iehovah thy God, to keepe all his comman∣dements, which I command thee this day, to doe that which is right in the eies of Iehovah thy God.

Annotations.

IF there arise] or, when there shall stand up; by [unspec 1] which word is signified the open and bold cari∣age of deceivers. Moses having from the first com∣mandement, taught the doctrine of one only God, whom wee should in faith, love, and obedience have to bee ours, and give our selves to him; and from the second commandement, taught the right way of serving this God, according to his owne word, doth now from the third commandement, teach to beware of the abuse of Gods name and word unto vanity, heresie, or idolatry; and so ge∣nerally warneth Israel to take heed lest they trans∣gressed the first and second commandements by the breach of the third. in the middest of thee] speaking to Israel, amongst whom many false pro∣phets did arise, 2 Pet. 2. 1. Vnto which danger all Churches are subject, as it is said, Moreover of your owne selves shall men arise, speaking perverse things, Act. 20. 30. a Prophet] a publike seducer, touching whom hee giveth warning first, as after∣wards of the private, in v. 6. &c. What a Prophet signifieth, is noted on Gen. 20. 7. and Exod. 7. 1. dreames] this was one of the waies, by which prophesie came of old unto men, Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort, such as saw visions: by a dreamer, the inferiour sort, that saw things more obscurely. he give] either by word and promise, or by action or gesture, as 1 King. 13. 3. and 22. 11. Mat. 12. 39, 40. wonder] any miraculous, or super∣naturall thing; as Iannes and Iambres in appea∣rance turned water into bloud, Exod. 7. 22.

Vers. 2. or the wonder] Hebr. and the wonder: [unspec 2] these are said to come, when they are effected or fulfilled: so Ier. 28. 9. Deut. 18. 22. saying] that is, and he say: as saying in 1 Chron. 13. 12. is ex∣pounded, and said in 2 Sam. 6. 9. so in 2 King. 22. 9. compared with 2 Chron. 34. 16. after other gods] the Greeke explaineth it, and serve other gods; which the Chaldee calleth, idols of the peoples. Thus the religion given of God by the hand of Moses, was established against all opposition that after might arise, upon what pretence soever: And so the saith taught by Christ and his Apostles, was confirmed against the future signes, and lying won∣ders of Antichrist, 2 Thess. 2. 9. 10. The Hebrews say, If there stand up a prophet, and hee doth great signes and wonders, and seeketh to denie (or make false) the prophesie of Moses, wee may not hearken unto him, but wee know certainly, that those signes are by enchantment and sorcery. For the prophesie of Mo∣ses was not by signes, &c. but with out eies we saw, and with our eares we heard as he did heare, &c. There∣fore the Law saith, If the signe or wonder come to passe, thou shalt not hearken to the words of that Pro∣phet, (Deut. 13.) for loe, hee commeth unto thee with signe and wonder, to make that false which thou hast seene with thine eies. And for as much as we be∣leeve not in a wonder, but because of the commande∣ment which Moses commanded us; how should wee receive this signe, which commeth to make the prophe∣sie of Moses false, which we saw and heard? Maimo∣ny tom. in Iesude hatorah, chap. 8. sect. 3. See also the annotations on Exod. 19. 9.

Vers. 3. that dreamer] or, the dreamer of that [unspec] dreame; and so the Greeke translateth it. God tempteth] or proveth: See the notes on Gen. 22. 1. But there God himselfe immediately tempted A∣braham; here mediatly, and that by evill meanes, which he of his grace and wisdome ordereth and disposeth for good to his people: as also the Apo∣stle saith, There must be also heresies among you, that they which are approved may bee made manifest a∣mong you, 1 Cor. 11. 19.

Vers. 4. After Iehovah] the Chaldee saith, af∣ter [unspec 4] the feare of the Lord your God. Here the Lord and his commandements are opposed to all other: so that after Iehovah, meaneth after him onely; as our Saviour expoundeth a like speech, Mat. 4. 10. from Deut. 6.

Vers. 5. spoken revolt] or apostasie, that is, spoken [unspec 5] words to cause thee to revolt, or turne away; as the Greeke translateth, to make thee to erre from the Lord. This judgment of the false Prophet (as all other weighty matters) none but the high councell of 71 Elders might judge of, as the Hebrewes say, Talmud. Bab. in Sanhedrin, c. 1. and Maimony in Sanhedrin, c. 5. See the annotations on Num. 11. 30. the evill] both person and worke; as the Chaldee translateth, the evill doer: the Greeke, the evill thing: but in Deut. 17. 7. the Greeke transla∣teth, the evill one; which Paul approveth, using the same words, in 1 Cor. 5. 13.

Vers. 6. thy brother] by nature, or in the same [unspec 6] faith and Church: but the Greeke addeth, thy bro∣ther on thy fathers side, or on thy mothers. son of thy mother] such are dearest brethren, as the exam∣ple of Ioseph and Benjamin sheweth, Gen. 43. 34. and 45. 12, 14. daughter] Love and affection descendeth from parents to children, as it were by inheritance; and the daughter for in firmity of sex, is most spared and pittied; but may not so bee in this case. of thy bosome] the Greeke saith, which is in thy bosome, as thine owne soule] most de••re∣ly loved, put therefore in the last place; for a friend sticketh closer than a brother, Prov. 18. 24. And as man and wife are one flesh, Matt. 19. 6. so friends here are as one soule. intice] with motions, rea∣sons, exhortations; the Greeke translateth, exhort: the Chaldee, counsell. The Hebrewes write; Hee that entiseth any one of Israel, whether man or wo∣man, he is to be stoned; although neither the 〈◊〉〈◊〉 nor the intised, hath worshipped the idoll, yet he d••••th

for teaching to worship it. Whether the intiser bee private man, or Prophet, bee the intised one singular person, man or woman, or a few persons, they are to die by stoning. Hee that intiseth the multitude of a citie, he is a thruster away, and is not called an inti∣ser. Maimony treat. of Idolatry, chap. 5. sect. 1, 2. See after in vers. 13. other gods] in Chaldee, I∣dols of the peoples: so in vers. 7.

Vers. 7. unto the other end] that is, all the world over. Hereby God condemneth all the feigned [unspec 7] religions thorowout the earth, as being gone astray from him: and having made himselfe and his word knowne unto Israel, would have them therein to rest their faith, without declining to no∣velties. Wee know that we are of God, and the whole world lieth in wickednesse, 1 Ioh. 5. 19.

Vers. 8. not consent] or, not affect, have any liking [unspec 8] or will unto him. From which word, the Hebrews gather, that it is unlawfull for the intised to love the intiser. Maimony treat. of Idolatry, chap. 5. sect. 4. If he were drawne away by him, so that hee said, Goe we and let us serve them, although they had not as yet served, both of them were to be stoned, the in∣tiser and the intised. Ibidem sect. 5. eye spare] to wit, from vengeance. See this phrase in Gen. 45. 20. Deut. 7. 16. pitie] or use gentlenesse and indulgence, as Gen. 19. 16. conceale him] but bewray, and use all meanes to bring him to his pu∣nishment. Therefore the Hebrews thinke, that the intised person was to take witnesses, to see if he would intise before them: if hee would not, then (they say) it is commanded to lay privy wait for him, and they lay wait for none that are guilty of death by the Law, but for this man. And thus they doe it: The intised bringeth two men, and sets them in a darke place, so that they may see the intiser, and heare his words, but he may not see them. Then he saith to the intiser, Say what is it that you said, &c. When he hath spoken, the intised answereth; How shall wee leave our God which is in heaven, and goe and serve stockes and stones? If he convert hereby, or hold his peace, hee is free: But if hee say unto him, thus are we bound to doe, and thus it be seemeth us; then they that stood there aloofe, bring him to the judgment Hall, and they stone him. Maimony treat. of Idola∣try, chap. 5. sect. 3.

Vers. 9. shalt kill him] by shewing the thing to [unspec] the Magistrate, who hath power to kill him: ther∣fore the Greeke translateth, Shewing thou shalt shew concerning him. thine hand] this is spoken to the accuser, or first witnesse, who must cast the first stone at him, Deut. 17. 7. Of the manner of sto∣ning used in Israel, see the notes on Levit. 24. 23.

Vers. 10. to thrust thee away from Iehovah] in [unspec 10] Chaldee, to make thee to erre from the feare of the Lord, that is, to goe astray from his true worship ••••d service, as feare in Esay 29. 13. is expounded worship, in Matt. 15. 9. of servants] in Greeke and Chaldee, of servitude, or bondage.

Vers. 11. shall doe no more] Hebr. shall not adde to [unspec 11] doe as this evill word, that is, any such evill thing as this is. For punishment of transgressours, is a meane to restraine others from wickednesse, and to make them wise, Prov. 21. 11. On the con∣trary, Because sentence against an evill worke is not executed speedily, therefore the heart of the sonnes of men is fully set in them to doe evill, Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrewes ga∣ther from the words, All Israel shall heare, &c. that a cryer was to proclaime before him unto all, the cause of his death; and they note foure sorts of evill doers, before whom such proclamation was made; The rebellious Elder, (Deut. 17. 13.) the presumptuous false witnesse, (Deut. 19. 19, 20.) the intiser to Idolatry, (here spoken of) and the stub∣borne rebellious sonne, (Deut. 21. 18, 21.) Maimo∣ny tom. 4. treat. of Rebels, c. 3. s. 8.

Vers. 12. If thou shalt heare say in one] or, When [unspec 12] thou shalt heare of one, that is, of any one of thy ci∣ties. This is one of the most severe lawes, where∣in God sheweth his jealousie and indignation a∣gainst idolaters, to the utter rooting out, not onely of their persons, but or their posterity, goods, and citie it selfe for ever. of thy cities] of the ci∣ties of Israel, which were Gods people, against whom onely this law is given, if they should bee drawne to idolatry, and not against those that were without. So of spirituall judgment it is said, Doe not yee judge them that are within? But them that are without God judgeth, 1 Cor. 5. 12, 13.

Vers. 13. sonnes of Belial] that is, wicked or [unspec 13] mischievous persons, which the Chaldee interpre∣teth, sonnes of wickednesse. Belial (in Hebrew Beli∣ijagnal) is by interpretation, without profit, or, without yoake, that is, lawlesse, rebellious and wic∣ked; and this name is given unto Satan or Anti∣christ, opposed unto Christ, in 2 Cor. 6. 15. and to bee sonnes of Belial, is to be addicted or given over unto wickednesse, as in 1 Sam. 2. 12. Iudg. 19. 22. 1. King. 21. 10. The like is of a daughter of Belial, 1 Sam. 1. 16. and man of Belial. 1 Sam. 25. 25. and sometime the wicked are simply called Belial, as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applyed to persons, so is it also to wicked things, words or thoughts, as in Deut. 15. 9. out from the middest of thee] or, from among you, speaking to Israel, from whom such wicked persons might in all ages goe forth, as they did also from the Christian Churches, as it is said, They went out from us, but they were not of us, 1 Ioh. 2. 19. And this their going out, argueth likewise their stubborne and presumptuous carriage in their evill, which they did not in secret, but as proclai∣ming warre against the Lord. have thrust away] or, have driven, have withdrawne, to wit, out of the way, as was expressed in vers. 5. the Chaldee expoundeth it, have caused to erre, (or goe astray:) and it noteth the force and efficacie or such seducers; as Ieroboam is said to have driven Israel from following the Lord, 2 King. 17. 21. See before on Deut. 4. 19. the inh••b••tants] This is spoken generally and indefinitely: if all the inhabitants were seduced, there is no doubt but the judgment following was to be executed: the Hebrews also thinke, if the greater part of the citie were drawn away, they all that were seduced, were to dye, and the citie to bee destroyed: but if

the lesser part onely were withdrawne, then they were killed, but the citie it selfe was to be let stand, as is further shewed in the annotations following. other gods] in Chaldee, the idols of the peo∣ples: so here were two evills, the forsaking of the true God, whom they had knowne, and the fol∣lowing of other gods whom they had not knowne. Of these the Lord saith by his Prophet, Bee astoni∣shed, O yee heavens, at this, and be horribly afraid: he yee very desolate, saith the LORD; for my people have committed two evills, they have forsaken me the foun∣taine of living waters; they have hewed them out cesternes, broken cesternes that can hold no water, Ier. 2. 12, 13.

Vers. 14. Then shalt thou enquire] hee speaketh [unspec 14] to Israel, and therein chiefly to the Rulers, whom it most concerned to try out this case: and by these three, enquire, search, aske, & that well or diligently, he teacheth them what care should be had for fin∣ding out the truth; that this severe judgment came not upon any without their due demerit. The He∣brewes say, They judge not a citie thrust away, but in the judgment hall of 71 (Magistrates:) it is said (in Deut. 17. 5.) Thou shalt bring forth that man or that woman unto thy gates, and shalt stone them, &c. Particular persons are killed by the Iudges that are in every citie; but the multitude are not killed save by the great Synedrion. The great Court doe send, and enquire, and search, till they know evident∣ly, that all the citie, or the most of it, is thrust away, and turned to idolatry. Afterward they send two learned men, to admonish and to convert them. If they convert and shew repentance, it is well: but if they persist in their folly, the Synedrion doe command all Israel to goe up against them to warre: and they doe besiege them, and wage warre against them, untill the citie be broken up. When it is broken up, forth∣with they set for them many courts of judgment, and doe judge them: whosoever hath two witnesses come against him, that hee served an Idoll, after they have dispatched him, they put him apart. If all the Idolaters be found the lesser number, they stone them to death, and the rest of the citie is delivered. If they be found the greater number, they carry them up to the high Court, and give sentence there against them. Maim. treat of Idolat. c. 4. s. 3. 6.

Vers. 15. smite the inhabitants] the Greeke saith, [unspec 15] kill all the inhabitants with the slaughter of the sword: which is to bee understood, if they bee all found guilty: as they say, They kill with the sword all that have served (the Idoll;) and smite every soule, men, women, and children, if all (the citie) bee thrust away. If the Idolaters be found the greater number, they smite all the little ones, and women of the Idola∣ters with the edge of the sword. And whether the whole, or the most part, be thrust away, they stone to death those that did thrust them away. Maim. ibid. s. 6. utterly destroying] with a curse or execrati∣on: after the Greeke version, anathematizing. Of such the Hebrews say, The men of the citie drawne away (to Idolatry) have no part in the world to come, (that is, in life eternall.) Thalmud. Bab. in San∣hedrin, c. Chelek. the cattell] and of the cattell that is killed, it 〈◊〉〈◊〉 forbidden to make any profit (or use) of them, even as of the Oxe that is stoned. Maimony in Idolatry, c. 4 s. 13.

Vers. 16. all the spoile of it] This the Hebrews un∣derstand [unspec 16] largely, whether they be the goods of the idolaters, or of the other that fell not unto idolatry: for so they write; The goods of the just men that are within it, if they be the rest of the inhabitants of that citie, which are not drawne away with the multitude, they are burnt with the generall spoile: for as much as they dwell therein, their goods perish. A company of passengers from place to place, if they passe thorow a citie so drawne away, and be drawne away with it; if they have continued in it thirty daies, they are killed with the sword, and their goods perish; if not, they are stoned to death, and their goods are to their heires. The goods of the men of another citie reserved therein, are not burned, but returned to the owners; for it is said, The spoile of it, and not the spoile of their neighbours. The goods of the wicked men of that citie, which are reserved in another citie, if they be gathe∣red together with it, are burnt in the generall: if not, they perish not, but are given to their heires. The ho∣ly things within it, such as are sanctified for the Al∣tar, doe die; for the sacrifice of the wicked is an abo∣mination. Things sanctified to the maintenance of the Temple, are redeemed, and afterward burnt: for it is said, the spoile of it, not the spoile of heaven. The first-borne, and the tithe that are perfect, are as the holy things of the Altar, and dye: such as are ble∣mished, are as the common cattell, and are killed, &c. The second tithes, and the money of the second tithes, and the holy Scriptures that are within (the citie) are laid up in store. Maimon. in Idolat. chap. 4. sect. 7. 9, 10, 15. every whit] The Hebrew Calil here used is sometime an whole burnt offering, Levit. 6. 22. Deut. 33. 10. Hereupon the He∣brewes say, Who so executeth judgment upon the ci∣tie drawne away (to Idols) loe he offereth the burnt∣offering Calil; as it is written, every whit (Calil) to the LORD thy God: neither that onely, but tur∣neth away burning anger from Israel, (Deut. 13. 17.) and bringeth a blessing and mercies upon them. Maim. in Idolat. c. 4. s. 16. an heape] the Greek translateth, uninhabited; the Chaldee, a desolate heape. The Hebrewes say, Whosoever buildeth it, is to be beaten: but it is lawfull to turne it into Gar∣dens or Orchards; for it is said, it shall not be built a∣gaine; not built for a citie, as it was before. Maim. ibid. s. 8.

Vers. 17. not cleave to thy hand] that is, thou shalt [unspec 17] not make any profit or use to thy selfe of any of the goods of the citie. Compare the example of Ieri∣cho, Ios. 6. 17. &c. and see the annotations on Deut. 7. 26. from the burning] the Chaldee expoundeth it, from the strength; the Greeke, from the wrath of his anger, which oftentimes is kind∣led, not onely against the sinners themselves, but all Israel for their sakes, as Ios. 7. 1. 11, 12. and 22. 17. 18, 20.

Vers. 18. obey] or hearken to the voice; in Chal∣dee, [unspec 18] shalt receive the word of the Lord. that which is right in the eies] which the Greeke ex∣poundeth, That which is good and pleasing before the Lord.

CHAP. XIV.

1 Gods children are not to disfigure themselves in mourning for the dead, 3 nor eat any abominable thing. 4 What may, and what may not bee eaten, of Beasts; 9 of fishes, 11 of sowles. 19 Creeping things may not bee eaten, 21 nor that which dieth of it selfe. 22 Tithes to bee eaten before the Lord, 24 or (if the way be too long) to be turned into mo∣ney, and it to be bestowed on things which they should eat and drinke with joy before the Lord. 27 The Levite may not be forsaken. 28 The third yeers tithe; for the Levite, stranger, fatherlesse, and widow.

YEe are the sonnes of Iehovah your God: yee shall not cut your selves, [unspec 1] nor put baldnesse between your eies for the dead. For thou art an holy people [unspec 2] to Iehovah thy God; and Iehovah hath cho∣sen thee to be unto him a people of peculiar treasure, above all peoples which are upon the face of the earth.

Thou shalt not eat any abomination. [unspec 3] [unspec 4] These are the beasts which yee shall eat; the Oxe, the Lambe of sheepe, and the Kid of Goats. The Hart, and the Roe-buck, and the [unspec 5] Fallow-deere, and the Wild-goat, and the Pygarg, & he Wild-oxe, and the Chamois,

And every beast that parteth the hoofe, [unspec 6] and cleaveth a sunder the cleft of two hoofes, that cheweth the cud among the beasts, that yee shall eat. But this yee shall not eat, of [unspec 7] them that chew the cud, or of them that part the cloven hoofe; the Camel, and the Hare, and the Conie, because they chew the cud, but they part not the hoofe, they shall be un∣cleane unto you. And the Swine, because [unspec 8] he parteth the hoofe, & cheweth not the cud, he shall be uncleane unto you: of their flesh yee shall not eat, and their carkasse yee shall not touch.

These yee shall eat of, all that are in the wa∣ters, [unspec 9] all that hath sinne and scale shall ye eat.

And all that hath not finne and scale, yee [unspec 10] shall not eat, it shall be uncleane unto you.

Every cleane bird yee shall eat. But these [unspec 11] [unspec 12] [unspec 13] are they of which yee shall not eat: the Ea∣gle, and Ossifrage, and the Osprey: And the Vulture, and the Kite, and the Glede, after her kinde: And every Raven after his kind: [unspec 14] [unspec 15]

And the Owle, and the Night-hawke, and the Sea-gull, and the Hawke after his kinde:

And the great Owle, and the little Owle, [unspec 16] [unspec 17] and the Red-shanke: And the Pelican, and the Gier-eagle, and the Cormorant: And [unspec 18] the Storke, and the Heron after her kinde, and the Lapwing, and the Bat: And every [unspec 19] creeping thing that flieth, it shall bee un∣cleane unto you: they shall not bee eaten. Every cleane fowle yee shall eat. Yee shall [unspec 20] [unspec 21] not eat of any carkasse; thou shalt give it un∣to the stranger that is in thy gates, that hee may eat it; or thou maiest sell it unto an alien; for thou art an holy people unto Iehovah thy God. Thou shalt not seeth a Kid in his mo∣thers milke.

Tithing thou shalt tithe all the revenue of [unspec 22] thy seed, that the field bringeth forth, yeere by yeere. And thou shalt eat before Ieho∣vah [unspec 23] thy God, in the place which hee shall chuse, to cause his name to dwell there, the tithe of thy corne, of thy new wine, and of thy new oile, and the firstlings of thy herd, and of thy flocke, that thou maiest learne to feare Iehovah thy God, all daies. And if the [unspec 24] way bee too much for thee, that thou art not able to carie it, because the place is farre from thee, which Iehovah thy God shall chuse, to set his name there, when Iehovah thy God hath blessed thee; Then shalt thou turne it [unspec 25] into money, and binde up the money in thine hand, and shalt goe unto the place which Iehovah thy God shall chuse. And thou [unspec 26] shalt give the money, for all that thy soule desireth, for oxen, or for sheepe, or for wine, or for strong drinke, or for whatsoever thy soule asketh of thee: and thou shalt eat there before Iehovah thy God; and thou shalt re∣joyce, thou and thine house. And the Le∣vite [unspec 27] which is within thy gates, thou shalt not forsake him, for hee hath no part nor inheri∣tance with thee.

At the end of three yeeres thou shalt bring [unspec 28] forth all the tithe of thy revenue in that yeere, and shalt lay it up within thy gates. And the Levite, because he hath no part nor [unspec 29] inheritance with thee; and the stranger, and the fatherlesse, & the widow which are with∣in thy gates, shall come, and shall eat, and be satisfied; that Iehovah thy God may blesse thee, in all the worke of thine hand, which thou shalt doe.

Annotations.

THE sonnes of Iehovah] or, sonnes to Iehovah: [unspec 1] the Chaldee translateth, sonnes before the Lord. Vnder the name sonnes, hee implieth daughters also, as is expressed in Deut. 32. 19. 2 Cor. 6. 18. Moses here entreth into precepts concer∣ning

the communion of the Saints among them∣selves, which should bee holy; who, as they must abstaine from false gods, so from communi∣on in the rites and ordinances of religion, with the children of such. Christ is the Sonne of God in nature, the Sonne of his love, Coless. 1. 13. Wee in Christ are the sonnes of God by adoption, Rom. 8. 15. by faith in Christ, Gal. 3. 26. So many as are led by the Spirit of God, Rom. 8. 14. and are made partakers of his love, as it is written, Behold what manner of love the Father hath bestowed upon us, that wee should bee called the children of God, 1 Ioh. 3. 1. not cut your selves] as was the manner of the heathens, especially in their sorrow, 1 King. 18. 28. Ier. 41. 5. and in particular, when their friends died, Ier. 16. 6. which thing is chiefly intended here. The Chaldee translateth, yee shall not make a tumult. Because they are the children of God, ther∣fore they must walke in his feare, 1 Pet. 1. 17. and purifie themselves, even as he is pure, 1 Ioh. 3. 3. and beare all accidents and afflictions that come upon them, patiently; and forsake all heathenish customes, and not hurt their owne bodies, which are the Temples of the holy Ghost, 1 Cor. 6. 19. See the notes on Levit. 19. 28. The Hebrewes say, that Gedidah, the cutting here spoken of, and Seri∣tah, the incision, in Levit. 19. 28. are one thing: and hee that cutteth himselfe for the dead, whether it be an incision with his hand, or an incision with an instrument, he is to be beaten. Maimony treat. of ido∣latry, chap. 12. sect. 13. put baldnesse] that is, make your selves bald, by shaving or plucking off the haire; which also they used in mourning for the dead, Ezek. 7. 18. and 27. 31. Ier. 16. 6. and 48. 37. See also Levit. 21. 5. and 19. 27. be∣tweene your eies] that is, on the fore-part of your head: as the Phylacteries which were to be between their eies, were worne on their heads, as is noted on Exod. 13. 9. 16. And in Levit. 21. 5. it is writ∣ten, They shall not make baldnesse upon their head. for the dead] this is an explanation of that which elsewhere he saith, for a soule, Levit. 19. 28. and 21. 1. The Hebrewes here say, If your father dye, yee shall not cut your selves, nor make you bald nor sorrow more than is meet; for you are not father∣lesse, because you have a father who is great, living, and permanent, even the holy blessed God. But an Infidell, when his father dieth, hath no father that can help him in time of need; for his father which is left him is of wood, & his mother of stone; as it is written, saying to a stocke. Thou art my father, & to a stone, Thou hast brought me forth, (Ier. 2. 27.) therfore they weepe & cut themselves, & make them bald. And fur∣ther, because thou art an holy people, therefore thou maiest not deforme thy selfe (or make thee ill-favou∣red.) Chazkuni on Deut. 14. Yea, even the wise among the heathens themselves, blamed this folly in men, that mangled their bodies for the dead, calling them Varia & detestabilia generalugendi, pe∣dores, muliebres lacerationes genarum, pectoris, foe∣morum, capitis percussiones. Cicer. Tusc. quaest. l. 3.

Vers. 2. of peculiar treasure] in Greeke, a pecu∣liar people; in Chaldee, abeloved people: see the an∣notations [unspec 2] on Exod. 19. 5.

Vers. 3. any abomination] This Sol. Iarchi, and [unspec 3] the Thargum called Ionathans, well explaine, any thing that I have made abominable to you, (or, put farre from you.) For every creature of God is good, 1 Tim. 4. 4. and there is nothing common (or un∣cleane) of it selfe, Rom. 14. 14. but by the ordi∣nance of God, certaine creatures, meats and drinks were made uncleane unto the Iewes, yet not for ever, but imposed upon them untill the time of reformation, Heb. 9. 10. And this law taught them holinesse, in abstaining from the impure commu∣nion with the wicked, Act. 10. 13. 17. 20, 28. See the annotations on Levit. 11. The Hebrewes saw this mysterie; for Baal Hatturim on this place noteth, Next unto these words, For thou art an holy people, &c. he saith, Thou shalt not eat any abomina∣tion; meaning, that they should not be commixed 〈◊〉〈◊〉 infidels, for infidels are like unto beasts.

Vers. 4. Kid of goats] or, the lambe of goats: the [unspec 4] Hebrew Seh, is either a young sheepe, or a young goat, as Exod. 12. 4, 5. and by naming the Lambe, he meaneth all the breed of these beasts, young or old; as the sonne of man, is used for any man gene∣rally, old or young, Psal. 144. 3. Iob 25. 6.

Vers. 5. Hart] in Hebrew, Ajal, a wilde beast [unspec 5] well knowne, whose female is called an H••••de, Gen. 49. 21. light of foot, 2 Sam. 22. 34. bringing forth her young with great sorrow, Iob 39. 1, 2, 3. Such were meat at Solomons table, 1 King. 4. 23. Roe-buck] in Hebr. Tsebi, of the pleasa〈…〉〈…〉le or beauty of this beast; in Chaldee, Ta••ja; in Greeke, Dorkas: (whereupon the woman named in Syriak, Tabitha, Act. 9. 36. is by interpretation, Dorkas; in English, a Roe:) this beast is very swift, 2 Sam. 2. 18. 1 Chron. 12. 8. Song 8. 14. eaten also a•• So∣lomons table, 1 King. 4. 23. Fallow-d••ere] or, Wilde-oxe. Bugle, or Buffel: in Hebr. Iachmer, (a word not found but here, and in 1 King. 4. 23.) the Greeke translateth it, Boubalos, that is, the Buffe, Buffel, or Wilde-oxe, which somewhat resem∣bleth our common Oxe, but is of another kinde, bigger, black, and more fierce. The Chaldee and Arabik retaine the Hebrew name, Iachmura, which some Hebrews say, is a beast like unto a great goat. Some late Expositors make it a beast like an Asse; as an Asse in Hebr. is called Chamor. Wild-goat] in Hebr. Acco, a word not found but in this one place: of it some thinke the Latine Alce (by putting in the letter l) is derived, which we call the Elch; a beast somewhat like a Fallow-deere. The Greeke transla∣teth it Tragelaphos, that is, a Goat-hart, which is in part like a Goat and an Hart: such are found in A∣rabia. The best Hebrew expositors say, it is the wild-goat, or rock-goat, so named of climing the rocks. It is a beast of another kind than the common goat; for be it wild or tame, the beast is the same. Py∣garg] so the Greeke and old Latine version translate the Hebrew Dishon, here onely used: which the Chaldee calleth Rema, of highnesse. The Py∣garg is a wilde beast like a fallow deere, or Roe∣buoke. Wild-oxe] or, Wild-bull: so both On∣kelos and Ionathan, the Chaldee paraphrasts, doe translate the Hebrew Teo, used onely here, and in Esai. 51. 20. where it is called T〈…〉〈…〉

The Greeke translateth it. Oryx, which is a beast like a Goat. The Arabike nameth it Tajetal. Chamois] this name is borrowed of the French, as being a beast like a wild Goat. The Hebrew name is Zemer, the Arabik Zirapha; both have the signification of cutting. The Greeke translateth it Camelopardalis, which is a word compounded of the Camel and the Pantheresse. The Chaldee cal∣leth it Ditsa, which is a kinde of Roe. These seven sorts of beasts, and three of cattell, are all to be un∣derstood of severall kindes, (as the Scripture gi∣veth them every one a severall name) and are not to bee distinguished by their wildnesse, or tame∣nesse, but by their different nature; for as the He∣brewes say, the wild Oxe, and the (Oxe) fatted in the stall, these are of the kinde of the Oxe. Maimony treat, of forbidden meats, ch. 1. sect. 8. And the Scripture confirmeth this, as when he saith of Da∣vid, He sacrificed oxen and fatlings, 2 Sam. 6. 13. that is, oxen fed in the pastures, and fatted in the stall. Moreover they say, that there are no other cattel, or beasts in the world, lawfull to be eaten, save these ten kindes, rehearsed in the Law; they and the kindes of them, as is noted on Levit. 14. 3. And further, they have this saying, Though all these (ten kindes) are lawfull to be eaten; yet wee must put a difference betweene the cleane cattell, and the clean beasts. For the beasts, their fat is lawfull (to bee eaten) and their bloud must bee covered: [Levit. 17. 13.] but cleane cattell, their fat is unlawfull to bee eaten, [Levit. 7. 23.] and there is no charge to cover their bloud. Maimony treat. of forbidden meats, chap. 1. sect. 9.

Vers. 6. that cheweth] understand, and that [unspec 6] cheweth, (as the Greeke addeth the word and) for it must doe both, else it was not cleane. And here, because the former beasts may bee unknowne by their names, (as is to be seene by the variety of in∣terpretations) God giveth two generall signes to know a cleane beast by, the parting of the hoofe in twaine, and the chewing of the cud; of which, see the annotations on Levit. 11. 3.

Vers. 7. Camel] of this and the rest that fol∣low, [unspec 7] see the notes on Levit. 11. 4.—7. and of the exception how in cases of necessity uncleane meats might bee eaten, it is there spoken. they chew] or every of them cheweth.

Vers. 9. in the waters] whether in the seas, or [unspec 9] in the rivers, Levit. 11. 9. fin and scale] in Greeke and Chaldee, finnes and scales: see the an∣notations on Levit. 11. 9. &c.

Vers 10. uncleane] and so an abomination, as is [unspec 10] said in Levit. 11. 10, 11. that their flesh might not be eaten, nor their carkasses touched, as before in vers. 8.

Vers. 12. Eagle] of this, and the rest that fol∣low, [unspec 12] see the annotations on Levit. 11. 13, &c.

Vers. 13. Vultur] called here in Hebrew, Raah, [unspec 13] of Seeing; in Levit. 11. 14. Daah, of Flying. Chazkuni here saith, Raah and Daah are one, and it is called Raah, because it seeth much. Ionathan in his Thargum calleth it, the white Dajetha, accor∣ding to the name in Levit. 11. and Onkelos na∣meth it Bath canpha, that is, Daughter of wing. Glede] a kinde of Kite or Puttock, in Hebrew Dajah: this is not mentioned in Levit. 11. (see the annotations there on vers. 14.) the Greeke calleth it ••ctinos, that is, a Glede or K••••e.

Vers. 15. Owle] or, young Owle, or young Ostrishe [unspec 15] see the notes on Levit. 11. 16. for this and the rest that follow.

Vers. 19. that flyeth] or, of the flying sowle: in [unspec 19] Greeke, all the or••••ping things of fowles; which Io∣nathan, Sol. Iarchi, and others, expound of fi••es, bees, hornets, and all such like: see Levit. 11. 20.

Vers. 20. cleane fowle] or, cleane flying thing; [unspec 20] implying the kinds of Locusts, which were law∣full to be eaten, Levit. 11. 21, 22.

Vers. 21. any carkasse] the flesh of a cleane beast [unspec 21] or fowle, that either dieth alone, or is not orderly slaine: see the annotations on Levit. 17. 15. the stranger] not the Proselyte, or stranger joyned to the Church, for such were bound to keepe the whole law, and this in speciall, Levit. 17. 15. but as both the Chaldee paraphrases expound it, the uncircumcised stranger that is in thy Cities; and the Greeke, the sojourner that is in thy cities. Of three sorts of strangers, see the notes on Exod. 12. 43, 45, 48. This stranger here spoken of, the He∣brewes call Ger toshab, that is, the stranger inbabs∣tant (or Sojourner; in Greeke, Paroikos:) and they describe him thus; Ger toshab is an heathen, who takes upon him that hee will serve no idoll, with the residue of the commandements which were comman∣ded to the sonnes of Noah, [whereof see the notes on Gen. 9. 4.] but he is not circumcised nor baptized. Such an one they (the Israelites) doe receive, and he is of the Saints of the nations of the world. And why is he called Toshab (an inhabitant?) because it is lawfull for us to let him inhabit amongst us in the land of Israel. Maimony tom. 2. in Issurei biah. ch. 14. sect. 7. Of such, they held that they might be in the state of salvation, as they confesse elsewhere, The Saints of the nations of the world, they have a portion in the world that is to come (in life eternall) Maimony treat. of repentance, chap. 3. sect. 5. sell it unto an alien] or, sell thou it to a forrainer; in Chaldee, to a sonne of the peoples; an heathen that dwelt not in the land of Israel. an holy peo∣ple] and therefore art to shew forth holinesse in obeying all the commandements of the Lord, though imposed but for a time, and as shadows of better things. For meats, and drinkes, and divers washings, and carnall ordinances, were imposed on the Iewes, untill the time of reformation, Hebr. 9. 10. But now it is said, Let no man judge you in meat or in drinke, &c. which are a shadow of things to come, but the body is of Christ, Coloss. 2. 16, 17. not seeth a Kid] this Law is twice given be∣fore, in Exod. 23. 19. and 34. 26. see the annota∣tions there. Vnder the name of a Kid, the He∣brewes understand a Lamb also, and Calfe, or other beast: and by seething, they imply also eating, or making any profit or use of flesh so boyled. The Chald. translateth, thou shalt not eat flesh with milke.

Vers. 22. Tithing thou shalt tithe] that is, shalt [unspec 22] in any wise, carefully, faithfully separate the

tithe; meaning the second tithe which themselves were to eat, vers. 23. for there was a first tithe, which was given to the Levites, out of which the Levites paid a tenth part again to the Priests, Num. 18. 24.—28. Nehem. 10. 37, 38. Then of that which remained, the owners separated a second tithe, which themselves did eat before the Lord, the first and second yeare: in the third yeare it was given to the Levites, and to the poore, Deut. 14. 28, 29. In the fourth and fi••t yeares, it was eaten againe by the owners, and in the sixt yeare was gi∣ven to the poore. The seventh yeare was a rest and Sabbath to the land, then all things were com∣mon, Exod. 23. 10, 11. And this course they were constantly to follow in Israel. Hereof it is writ∣ten by the Hebrewes thus; After that they have se∣parated the first tithe, every yeare they separate a second tithe, Deut. 14. 22. and in the third yeare, and in the sixt, they separate the tithe of the poore, in stead of the second tithe. In the first (day) of Tisri (or September) is the beginning of the yeare for the tithe of corne, and of pulse, and of herbes: and wher∣soever the beginning of the yeare is mentioned, it is the first of Tisri. And the fifteenth of Shebat [that is the eleventh moneth which wee call Ianuary] is the beginning of the yeare for the tithe of trees (fruit) Maimony tom. 3. in Maaser sheni (or treat. of the second tithe) chap. 1. sect. 1, 2. See also the annotations on Levit. 27. 30. &c. all the re∣venue] or, all the in-come, that is, fruits or increase which are gathered and brought in for food: the reason of the name appeareth in 2 Sam. 9. 10. thou shalt till the land for him, and thou shalt bring in (the fruits) that thy Masters sonne may have food to eat. The Hebrewes say, All mans meat that is kept, which groweth out of the ground, oweth an heave-offering: and it is commanded to separate out of it, the first-fruits for the Priest, &c. and likewise the tithes. Mai∣mony in Trumoth, chap. 2. sect. 1. And whereas the Scripture sometime speaketh of Revenue, some∣time of Corne (as after in vers. 23.) sometime of a Morsell of bread, (as in Iudg. 19. 5.) they say, the graine, when it is cared, is called (Tebuah) Revenue, every where; and after that it is threshed and fanned, it is called (Dagan) Corne; and when it is ground, kneaded, and baked, it is called (path) a Morsell, or Bread. Maim. in Beracoth, chap. 3. sect. 1. that the field bringeth forth] or, that commeth out of the field; in Greeke, the generation (or increase) of thy field. yeare by yeare] so the Greeke also inter∣preteth the Hebrew phrase, yeare yeare, which is elsewhere written, yeare by yeare, Nehem. 10. 35. and Ionathan in his Thargum explaineth it, every yeare and yeare. whereto hee addeth, and not the fruits of (one) yeare, with the fruits of another yeare: meaning, that they must separate their tithes yearely, and not put two yeares tithe in∣to one.

Vers. 23. shalt eat] in Greeke, shalt eat it: spea∣king [unspec 23] of the tithe which the owners should eat: and so Ionathan in his Thargum saith, Yee shall eat the second tithe before the LORD. before Iehovah] the tithes which were given to the Priests, they might eat in every place, Num. 18. 31. this second tithe was holy, and might not be eaten but where Gods sanctuary was; as within Ierusalem when the Temple was there built. The second tithe is eaten by the owners, within the walls of Ierusalem (Deut. 14. 23.) Whosoever eateth so much as an olive of the second tithe, or drinketh of it the fourth part (of a Log) of wine, without the wall of Ierusalem, is to be beaten, as it is written (in Deut. 12. 17.) thou maiest not eat within thy gates, the tithe of thy corne, or of thy wine, or of thine oyle, &c. and hee is to bee beaten for every one in particular: therefore if hee eat of them all three, without the wall, hee is beaten three times. Maim. in Maaser sheni, chap. 2. sect. 1. 5. This is meant (they say) if he eat thereof without the walls of Ierusalem, after it is once brought in thither; But if he eat of it, before it commeth with∣in the wall of Ierusalem, hee is chastised with stripes. ibid. sect. 6. Of beating, see Deut. 25. 2, 3. and of the holy manner of eating it, see Deut. 26. 14. his name] in Chaldee, his divine presence (Sheci∣nah) whereby Gods presence with his Church in Christ, and by his Spirit, is meant: see the notes on Exod. 34. 9. firstlings] these were given to the Priests, Num. 18. 15. Nehem. 10. 36. who had many other gifts, of which, some might not bee eaten but in the court of the sanctuary; some (of which number these firstlings were) might not bee eaten but in the holy Citie: and some might bee eaten every where. See the annotations on Numb. 18. to feare] this is the end of this ordinance, that the people might be enured with the feare, re∣ligion, and service of God: (for feare is sometime used generally for Gods worship, Esay 29. 13. with Matt. 15. 8, 9.) And this feare they learned both by the action it selfe, eating the tithe of all their fruits, with joy and thankfulnesse to him that so blessed their land and labours, the tenth whereof they consecrated unto him: and by beholding the other holy things, and religious actions, perfor∣med by all Israel at their solemne feasts. In this latter sense Chazkuni here expoundeth it thus; That when thou goest up to the feast, to eat thy second tithe, and shalt see the Priests in their service, and the Levites in their singing, and the Israelites in their standing, and the Synedrion (or Magistrates) fitting and judging the judgments of Israel, and the Doctors teaching; (for from thence doctrine went forth unto all Israel) thou maiest learne to feare the Lord thy God.

Vers. 24. too much for thee] that is, as the Greeke [unspec 24] explaineth it, be far away from thee. to carry it] in Greeke, to carry them, meaning the tithes fore-mentioned. hath blessed thee] that is, hath gi∣ven thee so great an increase, that the tenth of them is more than thou canst carry to the place of Gods Sanctuarie.

Vers. 25. turne it] or, sell it for money: Hebr. [unspec 25] give it for silver; which the Greeke translateth, sell them for silver. Of this the Hebrewes have these ordinances; Hee that will redeeme the fruits of the second tithe, redeemeth them by their price (or worth) and saith, Loe this money is in stead of these fruits, &c. and hee carrieth the money up to Ierusalem. He that redeemeth his second tithe, blesseth God for the

redemption thereof. When they redeeme it, it is not by the name of Tithe, but by the name of common (or profane) things: and they say, How much are these common fruits worth; though all doe know that they are Tithes. They redeeme not the tithe fruits, but with silver; and they redeeme them not with silver ••••••oyned, but with silver stamped, which hath some fi∣gure or writing upon it: and if he redeeme it with a wedge of silver, or the like, he doth nothing. Hee may not redeeme it with money which is not currant at that time, and in that place. Neither may hee re∣deeme it with money which is not in his owne power; as it is written, Thou shalt binde up the money IN THINE HAND. Hee that redeemeth his se∣cond tithe before he have separated it; as if he say, The second tithe of these fruits be redeemed with this money; he saith not any thing, seeing he hath not set out the tithe. But if he have set them out, and then say, the second tithe which is in the North, or in the South, be common (or profane) for this money; loe then it is redeemed. When they redeeme the second tithe, it must be with the worth thereof, and not by guesse, but exactly, by the measure, or by the weight thereof, and so they give the price. If the price, bee knowne, he may redeeme it by the mouth of one; but if it be not knowne, as if the wine begin to be sowre, or the fruits to be rotten, &c. he is to redeeme it by the mouth of three chapmē. They may not carry the tithe fruits from one place to another, to redeeme them there. Maimony in Maaser sheni, chap. 4. and binds up] the Greeke saith, and shalt take the money in thine hands.

Vers. 26. thy soule asketh of thee] in Greeke, thy [unspec 26] soule desireth; by soule, meaning appetite or lust after meat or drinke, as in Psal. 78. 28. they asked meat for their soule. They might not bestow the mo∣ney on other things, than for food or anointing, as the Hebrewes declare it thus; Hee may not take for the money of the tithe, ought save mans meat, which groweth out of the earth, or which is nourished by that which groweth out of the earth; as the parti∣culars expressed in the Law, oxen, sheepe, wine, or strong drinke. Therefore they may not buy with the tithe money water or salt, &c. because they grow not out of the ground. Honey, egges, and milke, are as oxen, and sheepe; for though they grow not out of the earth, yet are they proceeded of them which are nourished from the earth. Likewise, they buy not a beast with the tithe money out of Ierusalem. Maim. in Maaser sheni, chap. 7. s. 3, 4, 5, 16. and thine house] in Chaldee, the men of thy house; meaning such as were cleane, the uncleane might not by the Law, Deut. 26. 14. Who so eateth of the second tithe, in his uncleannesse, is to be beaten. Maim. in Maaser sheni, ch. 3. s. 1.

Vers. 27. thy gates] in Greeke and Chaldee, thy [unspec 27] cities: so in v. 28. not forsake him] that is, not neglect him, but minister sufficient for him also to eat, drinke and rejoyce; seeing he hath no land of his owne, to supply this unto him: See Deut. 12. 19. And this here seemeth not to be meant onely of the first tithe, commanded to be given unto the Levites, Num. 18. but of communicating also these second tithes with them, to rejoyce together, as may be gathered by the Law following, v. 29.

Vers. 28. At the end of three yeeres] in Greeke, [unspec 28] After three yeeres: but it is meant in the third yeere, to wit, of the seventh or Sabbath yeere; and so againe in the sixt yeere, for every third yeere is meant. Therefore in Deut. 26. 12. it is written, In the third yeere. all the tithe] The Hebrewes write, After a man hath reaped the seed of the earth, or gathered the fruits of the trees, and ended the worke thereof; he separateth out of it, one of fiftie; and this is called the great Heave-offering (or first-fruits) and it is given to the Priest: and of this is spoken in Deut. 18. 4. Afterward he separateth out of the remainder, one of ten; and that is called the first tithe; and he giveth it to the Levites: and this is mentioned in Num. 18. 24. After this, he sepa∣rateth out of the residue, one of ten; and that is cal∣led the second tithe: and it is for the owners, and they eat it in Ierusalem: and this is spoken of in Levit. 27. 30, 31. and Deut. 14. 22. According to this order doe they separate in the first yeere of the seven, and in the second, and in the fourth, and in the fift. But in the third, and in the sixt of the seven, after they have separated the first tithe, he separateth out of the remainder, another tithe, and giveth it to the poore, & that is called the tithe of the poore. And these two yeeres there is no second tithe but the tithe of the poore; and that is spoken of in Deut. 14. 28. & 26. 12. The yeere of Release [which is the seventh yeere] is all free; and there is in it no heave-offering, nor tithes at all, either first or second, or tithe of the poore. Maimony tom. 3. in Mattanoth, gnanijim, ch. s. 2.—5. thy gates] in Greeke and Chaldee, thy cities: implying cities, suburbs, and fields about them; but not out of the land; as the Hebrewes say, They may not carry out of the land, for it is said, WITHIN THY GATES; and (in Deut. 26. 12.) That they may eat within thy gates. Mai∣mony in Mattanoth, ch. 6. s. 17.

Vers. 29. the Levite) he was to have all the first [unspec 29] tithe, Num. 18. 24. and of that doe the Hebrewes understand this, and not of the second tithe: as Sol. Iarchi here saith, The Levite (shall come) and take the first tithe: and the stranger and the father∣lesse, and they shall take the second tithe, for it is for the poore of this yeere. And Chazkuni saith, In the third yeere, the first tithe is for the Levite, and the second tithe is to be divided unto the poore. See the notes on Num. 18. shall eat and be satisfied] or, eat and have their fill. They were not bound to eat it in Ierusalem, as the second tithe of the former two yeeres; but might eat it within any of their gates. About the distribution of this tithe, they had these orders: The owner of the field, when poore folke passe by him, and he have there the tithe of the poore, he giveth to every poore body that passeth by him, so much of that tithe as may satisfie him, accor∣ding to Deut. 14. 29. How much is that? If it be of wheat, he gives him not lesse than halfe a Kab: if of barley, not lesse than a Kab: of rye, not lesse than a Kab: of figges, not lesse than five and twenty shekels weight: of wine, not lesse than halfe a Log: of oile, not lesse than a quarter (of a Log) &c. And if hee give him of any other fruits, it is not lesse than that he

may sell, and buy with the price thereof two meales meat. If there be many poore, and hee have not e∣nough to give unto every one according to the mea∣sure, then he setteth (the tithe) before them, and they part it among themselves. With the second tithe they may not pay debts, or wages, nor redeeme cap∣tives with it, nor give almes thereof, &c. Maimo∣ny in Mattanoth gnan, ch. 6. in all the worke] that is, all the workes, as the Greeke and Chaldee explaine it; or, in every worke. This manner of speech, that he may blesse thee, is a promise, and he will blesse thee, (as Iudge not, that ye be not judged, Matth. 7. 1. meaneth, and ye shall not be judged, Luke 6. 37.) and it sheweth how godlinesse is pro∣fitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Vnto such duties as these, and to workes of mer∣cy, there are often annexed promises of blessing in the Scriptures, Prov. 3. 9, 10. Ezek. 44. 30. Mal. 3. 10. 11. 2 Cor. 9. 6.—10.

CHAP. XV.

1 The seventh yeere, a yeere of release for the poore. 7 Vnto the poore men must lend freely, and give; the seventh yeere must be no let thereof. 12 An Hebrew servant must be set free in the seventh yere, and liberally rewarded. 16 If hee will not goe out free, his eare must be bored, and he is a servant for ever. 19 All firstlings, males of the cattell, are to be sanctified unto the Lord, and eaten before him; 21. Except it have a blemish, then is it to be eaten by any in any place: 23 But not the bloud.

AT the end of seven yeeres thou shalt make a release. And this is the man∣ner [unspec 1] [unspec 2] of the release; that every credi∣tour that lendeth ought unto his neighbour, doe release it: hee shall not exact of his neighbour, and of his brother, because hee hath proclaimed a release to Iehovah. Of a forrainer thou maist exact it: but that which [unspec 3] is thine, with thy brother, thine hand shall re∣lease. Only, that there be not in thee a nee∣dy man; for Iehovah blessing will blesse thee [unspec 4] in the land which Iehovah thy God giveth to thee for an inheritance, to possesse it. Only, if hearkning thou wilt hearken unto the voice [unspec 5] of Iehovah thy God, to observe to doe all his commandement which I command thee this day. For Iehovah thy God blesseth thee, as [unspec 6] he hath spoken unto thee; and thou shalt lend unto many nations; but thou shalt not bor∣row; and thou shalt rule over many nations, and they shall not rule over thee.

If there shall be in thee a needy man, of one of thy brethren, in any of thy gates, in thy [unspec 7] land which Iehovah thy God giveth unto thee, thou shalt not make strong thine heart, nor shut thine hand from thy brother the nee∣dy man. But opening thou shalt open thine [unspec 8] hand unto him, and lending thou shalt lend him enough for his want, that which is wan∣ting unto him. Beware of thy selfe, lest there [unspec 9] be a thought in thine heart of Belial, saying; the seventh yeere is neere, the yeere of release; and thine eye be evill against thy brother the needy man, and thou givest not unto him, and he cry against thee unto Iehovah, and it be sinne unto thee. Giving thou shalt give [unspec 10] unto him, & thine heart shall not be evill whē thou givest unto him, because that for this thing Iehovah thy God will blesse thee in all thy workes, and in all that thou puttest thine hand unto. For the needy shall not cease [unspec 11] out of the land: therefore I doe command thee, saying; opening thou shalt open thine hand to thy brother, to thy poore afflicted, and to thy needy in thy land.

If thy brother an Hebrew, or an He∣brew [unspec 12] esse be sold unto thee, and serve thee six yeeres, then in the seventh yeere thou shalt send him out free from thee. And when [unspec 13] thou sendest him out free from thee, thou shalt not send him out empty. Furnishing [unspec 14] thou shalt furnish him out of thy flocke, and out of thy floore, and out of thy wine-presse; of that wherewith Iehovah thy God hath blessed thee, thou shalt give unto him.

And thou shalt remember that thou wast [unspec 15] a servant in the land of Egypt, and Iehovah thy God redeemed thee; therefore I doe com∣mand thee this thing to day. And it shall be, [unspec 16] if he say unto thee, I will not goe out from thee, because he loveth thee and thine house, because he is well with thee; Then thou shalt [unspec 17] take an awle, and shalt thrust it in his eare, and in the doore, and he shall be unto thee a ser∣vant for ever; and also unto thy woman-ser∣vant thou shalt doe likewise. It shall not be [unspec 18] hard in thine eyes when thou sendest him out free from thee, for the double of the hire of an hired servant, he hath served thee six yeers: and Iehovah thy God will blesse thee in all that thou doest.

Every firstling, which shall be borne of thy [unspec 19] herd and of thy flocke, the male thou shalt sanctifie unto Iehovah thy God: thou shalt not serve with the firstling of thy bullocke, nor sheare the firstling of thy flocke. Thou [unspec] shalt eat it before Iebovah thy God, yeere by yeere, in the place which Iehovah shall chuse, thou and thine house. And if there [unspec]

be in it a blemish, lame, or blinde, any evill blemish, thou shalt not sacrifice it unto Ieho∣vah thy God. Thou shalt eat it within thy gates, the uncleane and the cleane (person) to∣gether, [unspec 22] as the Roe-bucke, and as the Hart. Only the bloud thereof thou shalt not eat; thou shalt powre it upon the earth, as wa∣ter. [unspec 23]

Annotations.

AT the end of seven yeeres] Hereby seemeth properly to be meant according to the old [unspec 1] Latine version, In the seventh yeere; as in Deut. 14. 28. At the end of three yeeres, meaneth in the third yeere: and in Ier. 34. 14. it is said, At the end of seven yeeres, let yee goe every man his brother, &c. that is, as there after followeth, when hee hath ser∣ved thee six yeeres; and Moses here in Deut. 15. 12. explaineth it in the seventh yeere: and the Greeke Interpreters translate that place of Ieremy, At the end of seven yeeres, thus, when six yeeres are fulfil∣led. So here, the end of seven yeeres, is the seventh yeere, which is the end or last of the seven: and as servants were to be released in the beginning of the seventh yeere, when they had fully served six; so Aben Ezra (upon this place) expoundeth this re∣mission of debts to be at the beginning of the yeere. Howbeit some of the Hebrew Expositors take it o∣therwise, saying; The seventh (yeere) releaseth not debts of money, but at the end thereof, as it is said (in Deut. 15. 1.) At the end of seven yeeres, &c. And there he saith (in Deut. 31. 10.) At the end of seven yeeres, in the solemnity of the yeere of re∣lease; in the feast of Tabernacles. What is (meant) there? after (seven yeeres;) so the forgivenesse of monies is after seven (yeeres.) Therefore hee that lendeth to his neighbour in the seventh yeere it selfe, may require his debt all the yeere; but when the Sun is set in the night of new-yeeres day, at the going out of the seventh yeere, the debt is lost. Maimony in Misn. tom. 3. treat. of the Release and Iubilee, ch. 9. s. 4. This seventh yeere is that spoken of in Exod. 23. 11. and Levit. 25. 4. which was a Sabbath and rest for the land, that it might not be tilled, and a yeere of releasing debts, figuring the yeere of grace, the acceptable yeere of the Lord, which Christ preached, by whom wee have obtained of God release of our debts, that is, the forgivenesse of our sinnes, Luke 4. 18, 19. Matth. 6. 12. Luke 11. 4. and are taught also to forgive, if wee have ought against any; that our Father also which is in heaven, may forgive us our trespasses, Mark. 11. 25. that we be kinde one to another, tender hear∣ted, forgiving one another, even as God for Christs sake hath forgiven us, Ephes. 4. 32. Coloss. 3. 12, 13. See the annotations on Levit. 25. a release] or, a remission, or intermission, called in Hebrew Shemitta••, in Greeke Aphesis, that is, forgivenesse, or remission: the word which the new Testament useth for forgivenesse of sinnes, Marke 1. 4. Matth. 26. 28. whereof this release of debts was a shadow. And the word is likewise used in Ex∣od. 23. 11. where speech is of the land, that it should be let rest, or intermitted from ••••llage, which was but for that seventh yeere onely: wherefore it can∣not be gathered from this word, that the remission of debts here commanded, was to be for ever, but might be an intermission onely for the seventh yeere, wherein was neither sowing, nor reaping, nor other workes of husbandry, so that the poore had not such meanes to pay their debts, as in other yeeres. Howbeit, the Hebrewes for the most part hold the remission to be perpetuall, and therefore have their limitations for some debts and debtors, as after shall be shewed.

Vers. 2. the manner] Hebr. the word; which the [unspec 2] Greeke expoundeth, the ordinance (or commande∣ment) of the release. every c••editour.] Hebr. every master (or owner) of the lending of his hand, that is, of the thing lent with his hand: which see∣meth to imply money, and the like, and that which is a mans own, whereof he hath power, as to lend, so to remit. It may also be interpreted, every ma∣ster of the exaction of his hand, whi••h he may exact of his neighbour, doe release it; that is, every credi∣tour that hath right to exact (the debt) with his hand, doe release that which he might exact. The Greeke expounds it thus; Thou shalt for give every proper debt (or, every debt of thine owne) which thy neighbour oweth thee. Chazkuni here observeth, that the relea••e is of things lent, not of things taken by robbery, or of things committed of trust to be kept. not exact] or, not urgently exact; in Greeke, not aske (or, require:) which the He∣brewes understand both of exacting the debt, and an oath concerning it, as some cases might re∣quire. The seventh yeere releaseth an oath, as it is said, THOV SHALT NOT EXACT; not at all; neither to pay, nor to sweare; meaning, an oath before the Iudges, &c. But an oath of them that have a thing to keepe, or for partnership, or the like; wherein if hee confesse, he must pay; in such case hee sweareth, after the (yeere of) release. Maimony in treat. of the Release, ch. 9. sect. 6, 7. and of his brother] that is, of such a neighbour as is his brother in the faith; to except the stranger, as in vers. 3. So And, is often used for explanation, as I meane, or, that is to say: see the notes on Gen. 13. 15. because he hath proclaimed] or, wh••n he (that is, God by the magistrate) hath proclaimed, or, because it is called a release. Targum Ionathan expoundeth it of a proclamation by the magi∣strates. to Iehovah] meaning, to his honour, and by his commandement. The Chaldee trans∣lateth, before the LORD: the Greeke, to the Lord thy God.

Vers. 3. Of a forrainer] whō the Chaldee calleth [unspec 3] a sonne of the peoples, meaning an heathen. exact] the Greek addeth, require whatsoever things are thine with him. thine hand shall release] which the Greeke explaineth thus, but to thy brother thou shalt make a release (or, forgivenesse) of thy debt: In this the Hebrewes (which hold the release to be for ever,) have their limitations. They say, the

seventh yeere releaseth a debt though it be lent up∣on a bill which secureth the debt by goods; but if he tooke assurance by land, when he lent it, then it releaseth not. Also, he that lends to his neighbour, and setteth him an appointed time of ten yeeres, he releaseth not (in the seventh:) He that lends unto his neighbour, and conditioneth with him, that the seventh yeere shall not release him, he must notwithstanding release, for hee cannot frustrate the right of the seventh yeere. If he condition with him not to release that particular debt in the seventh yeere, the condition standeth; for that man hath bound himselfe in his goods, whereas the Law hath not bound him. Mulcts (or Forfeits) for enforcing, or for inticing a maid, or for bring∣ing an evill name, &c. are not released. He that lends upon a pawne, releaseth not, if the debt be aequivalent with the pawne: but if it be more, the overplus is released. If the Iudges have given sen∣tence (at Law,) and written, Thou, such an one, art bound to pay this man thus & thus, he releaseth not, for this is not in the nature of a thing lent. These and the like cautions Maimony sheweth in his said Treat. of the Release and Iubilee, ch. 9. Of some of these there is question to be made, whether they be agreeable to the Law of God here given, especially if it be understood but of an intermissi∣on of the debt for the seventh yeere onely.

Vers. 4. Only that there be not] or, To the end that [unspec 4] there be not: it sheweth the reason of the former law of release, that there might not be through ex∣acting of debts, any man brought to extreme po∣verty. in thee] in the midst of thee O Israel, or, among you: so againe in vers. 7. a needy man] This word noteth a depth of poverty, and hath the name Ebjon, of wishing or desiring things that may releeve his wants. blessing will blesse thee] that is, will surely blesse thee much; so that thou shalt not lose by it, if thou performe this dutie to thy poore brother. The Greeke explaineth it, for this thing the Lord blessing will blesse thee.

Vers. 6. blesseth thee] or, hath blessed thee, that [unspec 6] is, will surely blesse thee: a promise spoken of as already done. thou shalt lend] God will so blesse thee, that thou shalt have enough to lend, and shalt not need to borrow: so it is explained in Deut. 28. 12. rule over many] as other wayes, so particularly by lending unto them, being richer than they; for, The rich ruleth over the poore, and the borrower is servant to the man that lendeth, Pro. 22. 7. Compare also Psal. 37. 21, 26.

Vers. 7. any of thy gates] or, one of thy gates: which the Greeke and Chaldee expound cities. [unspec 7] not make strong] that is, not harden thine heart; for so these phrases doe one open another; as in Exod. 4. 21. and 7. 3. The Greeke expoundeth it, not turne away thine heart: the Apostle calleth it a shut∣ting up of the bowels (of compassion) from him that hath need, 1 Iohn 3. 17. shut thine hand] that is, abstaine from giving: contrary to the opening of the hand, in vers. 8.

Vers. 8. open thine hand] that is, be bountifull and give: so againe in v. 11. Thus it is said of God, [unspec 8] Thou openest thine hand, they are filled with good, Psal. 104. 28. and 145. 16. Our Saviour saith, Doe good, and lend, hoping for nothing againe; and your reward shall be great, and ye shall be the children of the most high; for he is kinde unto the unthankefull, and to the evill. Be ye therefore mercifull, as your Father also is mercifull, Luke 6. 35, 36.

Vers. 9. a thought] Hebr. a word; used generally [unspec 9] for any thing or thought: the Greeke saith, a hidden word, or, secret thing. in thy hart] or, with thy hart. of Belial] that is, of wickednesse; see Deut. 13. 13. This is to be referred unto the former, a word (or thought) of Belial; as they are joyned in Ps. 101. 3. & 41. 9. that is, a wicked thing (or thought) in thy hart, and so the Greeke explaineth it, an unlawfull thing. Some referre it to the latter, the hart; as if he should say, a thought in thy wicked heart. thine eye be evill] hereby is meant the manifestatiō of a covetous affe∣ction, as is after shewed by the effect, and thou givest not unto him; and proceedeth from an evill heart, v. 10. for the eye declareth what is in the mind. This Solomon teacheth by the contrary, saying, He that hath a good eye, shall be blessed, for hee giveth of his bread to the poore, Prov. 22. 9. whereto agreeth that speech in Ecclus. 35. 8. Give the Lord his honour, with a good eye, & diminish not the first fruits of thine hands. But an evill eye signifieth envie and cove∣tousnesse, as, Eat thou not the bread of him that hath an evill eye, Pro. 23. 6. and, Is thine eye evill, because I am good? Matth. 20. 15. and Christ saith, that an evill eye proceedeth from within, out of the heart of men, Mark. 7. 21, 22. it be sinne unto thee] or, sin in thee, that is, a great sinne, for which thou shalt be condemned, as is shewed in Matth. 25. 41, 42, 45. Thus sin is used sundry times for a most sinfull and damnable action; as, The thought of foolishnes (that is, of the foole) is sin, Pr. 24. 9. and, If I had not done among thē the works which none other man did, they had not had sin, Ioh. 15. 24. See also Iam 4. 17. And this sin is the greater, & the sooner punished, when the poore for want of releefe doe cry unto God.

Vers. 10. Giving thou shalt give] that is, In any [unspec 10] wise give, and that freely, bountifully, &c. So in v. 11. opening thou shalt open thine hand. thine heart shall not be evill] or, let not thine heart be evill, that is, grudge not, grieve not, nor distrust the pro∣vidence of God: So the Greeke translateth, thou shalt not be grieved in thy heart. This is spoken of the heart, because a pretence of liberality is some∣time made, without a good heart, as is shewed in Prov. 23. 6, 7. Hereupon it is said, Every man accor∣ding as he purposeth in his heart, (so let him give:) not of griefe, or of necessity; for God loveth a cheere∣full giver, 2. Cor. 9. 7. will blesse thee] and conse∣quently will inrich thee; for, the blessing of the Lord it maketh rich, Prov. 10. 22. Other blessings also are implied, for he saith, If thou draw out thy soule to the hungry, and satisfie the afflicted soule; then shall thy light rise in obscurity, and thy darknesse shall be as the noone day, and the LORD will guide thee continually, and satisfie thy soule in droughts, & make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters faile not, Esay 58. 10, 11.

Verse 11. not cease out of the land] or, from the [unspec 11]

middest of (that is, from within) the land. Though God is able abundantly to supply all mens wants, yet suffereth he some to have need, as for other causes, so to make triall of the love and compassi∣on of his people to their poore brethren. Yee have the poore with you alwaies; and whensoever yee will, yee may doe them good, Mar. 14. 7.

Vers. 12. an Hebrew, or an Hebrewesse] that is, as the Chaldee expoundeth it, a sonne of Israel, or [unspec 12] a daughter of Israel: for the Israelites were called Hebrewes; Exod. 2. 6. afterward (when the other tribes were fallen from God, and the tribe of Iu∣dah abode in the truth, Hos. 11. 12.) they were cal∣led Iewes, Ier. 34. 9. Ezra 5. 5. and 6. 7, 8. &c. Est. 4. 7. and 9. 1. sold unto thee] of the selling of the Hebrews, see the Lawes fore-given in Exod. 21. 2.—11. Levit. 25. 39.—55. The Hebrew Ex∣positors understand this Law here given, for him that was sold by the Magistrate, according to Exod. 22. 3. and not for such as sold themselves. Maim. treat. of Servants, c. 3. s. 12. but it seemeth by the words of Moses, and by Ier. 34. to extend further. in the seventh yeere] to wit, from the time of his sale; for this is not the seventh yeere, the yeere of release fore-spoken of in v. 1, 2, 9. see the annota∣tions on Exod. 21. 2. send him out free] or, let him goe out a free man: This was not an intermissi∣on of service for the seventh yeere onely, but a full release for ever; wherefore God blameth the Iewes in Zedekiahs daies, who had released their ser∣vants, and afterward caused them to returne, and brought them into subjection and servitude again, Ier. 34. 14, 15, 16. &c. Neither was this release to be purchased by the servants of their friends, but was for nothing, Exod. 21. 2. This Sabbath, or se∣venth yeere, figured the acceptable yeare, the time of grace by Christ, who releaseth freely by his Go∣spell, such as were the servants of sinne and Satan, Esay 61. 1, 2. Luk. 4. 18, 19. Rom. 6. 12, 13, 14. and 3. 24. Heb. 2. 14, 15. Iohn 8. 32, 34, 35, 36.

Vers. 14. Furnishing thou shalt furnish him] that it, in any case furnish him, and that liberally, or [unspec 14] adorne him as with a chaine; from whence the si∣militude is here taken: that as crownes and chaines were signes of honour and dignity, Dan. 5. 29. so the Master should honourably reward his bro∣ther for his service, and not turne him out as a va∣gabond. He was sold for extreme poverty, Exod. 22. 3. Levit. 25. 39. and if hee should bee turned away emptie, he might either be forced to returne into servitude, (from which God would free his people, because they were his servants, Levit. 25. 42, 55:) or be driven to steale, Prov. 30. 9. or to beg, or live in misery. thy floore] thy corne: by these three, flesh, bread, and wine, he was sufficient∣ly provided for his present livelihood, and that of the best. thy God hath blessed thee] so implying other things besides those forementioned, and gi∣ving a reason of this precept from the blessing of God upon the Master, which also often commeth by meanes of the servants diligent and faithfull ser∣vice, who therfore ought not to be sent away emp∣ty, Gen. 30. 27, 30. and 31. 6, 38, 40, 42. For the quantitie, the Law appointeth not how much the master should give his servant at his departure; the Hebrewes gather from Exod. 21. 32. that he might not give him lesse than the worth of thirty 〈◊〉〈◊〉, whether it were of one kinde (of the things for emo••tio∣ned) or of many. Maim. treat. of servants, c. 3. s. 14.

Vers. 16. thine house] that is, thine houshold, [unspec 16] wife, children, servants; as the Chaldee saith, the men of thine house. he is well] is well used, and to his contentment. What the Hebrewes gather from these words, is noted on Levit. 25. 40.

Vers. 17. thou shalt take an aule] this was to [unspec 17] be done by the knowledge of the Magistrates also, Exod. 21. 6. see the annotations there. in his care, and in the doore] so fastning his care to the doore, as the Greeke version here explaineth it; to signifie, that hee yeelded himselfe as a perpetuall servant in his masters house. a servant for ever that is, till the yeare of jubilee, or, all the daies of his Masters life: see the notes on Exod. 21. 6. thou shalt doe likewise] to furnish her liberally when she goeth out of thy service, as vers. 14. and (as some thinke) to bore her care for a perpetuall ser∣vant, if she will not goe out free at the end of six yeeres. But the Hebrews understand it of the for∣mer onely, and hold that a woman was not to bee bored in the care. Maim. in Servants, ch. 3. s. 13. Of maid-servants, see the Law in Exod. 21. 7.—11.

Vers. 18. It shall not be hard] or, Let it not bee [unspec 18] hard, that is, seeme hard unto thee, & grieve thee, that thou must so furnish him with thy goods when thou lettest him goe. the double] in Chaldee, two for one. the hire of an hired servant] that is, hee hath beene double the worth of an hired ser∣vant to thee, that hee hath served thee six yeares. The reason of this speech some thinke to bee, be∣cause of the hard service which hee hath done, a∣bove the service of an hireling, as in Luk. 17. 7, 8, 9. But by the Law, Hebrew servants might not be used like slaves, but like hired servants, Levit. 25. 39, 40. Therefore others understand it in re∣spect of the time, that an hired servant might not bee hired longer than three yeeres, (as in Esay 16. 14. within three yeeres, as the yeeres of an hireling, &c.) whereas this servant had served six yeares. But there is no law given of God, that a man might not bee hired for longer time than three yeeres; and there is the like phrase in speech of one yeere, Esay 21. 16. Others thinke it to bee in respect of his condition, that he was ••old for a servant, and so bound to his master, and could not be free when he would.

Vers. 19. of thy herd] or, in (that is, among) thy [unspec 19] herd, and in thy flocke; meaning of beeves, sheepe, and goats. After the lawes that concerne the poore and the servants of Israel, hee now repeateth a law which concerned the releefe of his ministers the Priests that served the Lord, and his people Israel. shall sanctifie] that is, shall separate as holy unto the Lord: the ground of this Law was because God smote all the first-borne of Egypt, from man to beast, but spared the Israel sees; therefore hee com∣manded them (in perpetuall memory of that be∣nefit) to sanctifie all their first-borne males unto him. See Exodus 13. 2, 11, 12, 13, 14, 15.

not serve] that is, as the Greeke explaineth it, not doe any worke therewith; as to plough, tread out the corne, or any other like. Because these beasts were the Lords, he forbiddeth men to use them as their owne, for any worke service, or pro∣fit to themselves. So the Hebrewes hold this Law by proportion, to concerne all other holy things, as well as the firstlings; and that for transgressing this charge, men were to be beaten. Maimony tom 〈◊〉〈◊〉. in Megnilah, c. 1. s. 7.

Vers. 20. Thou shalt eat it] this is not meant of [unspec 20] the owner, but spoken to the Priest, unto whom God gave all the firstlings of Israel, Num. 18. 15, 17, 18. See the annotations there. yeere by yeere] every firstling in his yeere, and not deferre the eating of it till the yeere following. shall chuse] to put his name, and place his Sanctuary there: see Deut. 12. 5, 6. thine house] thy fa∣mily; in Chaldee, the men of thy house.

Vers. 21. lame or blinde] understand, if the beast [unspec 21] be lame or blinde, or any otherwise blemished. The firstlings were to be killed, their bloud and fat brought to the Altar, their flesh eaten by the Priests, as is noted on Num. 18. 17. but no ble∣mished thing might come at the Altar, by the Law in Levit. 22. 18.—22. therefore not the firstlings that had blemish on them.

Vers. 22. Thou shalt eat it] speaking to the Priest, [unspec 22] to whom the firstlings were given for their liveli∣hood: see Num. 18. 17. within thy gates] in Greeke and Chaldee, within thy cities, that is, in any of their common habitation. as the Roebuck] that is, as ordinary meats wherein is no holinesse. So in Deut. 12. 22.

Vers. 23. the bloud] because it is the soule, or [unspec 23] life, and was for atonement of their soules upon the Altar, therefore no bloud of beast or fowle might be eaten: see Deut. 12. 23. and Levit. 17. 11, 12.

CHAP. XVI.

1 A repetition of the Law touching the feast of the Passeover, and of unleavened bread: 9 Of Weekes or Pentecost: 13 Of Boothes or Taberna∣cles. 16 Every male must appeare, and offer accor∣ding to the gift of his hand, at these three feasts. 18 Of ordaining Iudges, & doing justice. 21 Groves and Pillars are forbidden.

OBserve the moneth of Abib, and [unspec 1] keep the Passeover unto Iehovah thy God: for in the moneth of Abib Iehovah thy God brought thee forth out of Egypt by night. And thou shalt sacrifice the Passover unto Iehovah thy God, of the flocke [unspec 2] and the herd, in the place which Iehovah shall chuse, to cause his name to dwell there. Thou shalt not eat with it any leavened bread; seven dayes shalt thou eat with it unleavened [unspec 3] cakes, the bread of affliction: for thou camest forth out of the land of Egypt, in haste; that thou mayest remember the day of thy com∣ming forth out of the land of Egypt, all the daies of thy life. And there shall not be seen [unspec 4] with thee any old leven in all thy coast, seven daies; neither shall any thing of the flesh which thou shalt sacrifice in the evening, in the first day, remaine all night, untill the morning. Thou mayest not sacrifice the Passeover with∣in [unspec 5] any of thy gates, which Iehovah thy God giveth thee. But at the place which Iehovah [unspec 6] thy God shall chuse, to cause his name to dwell, there thou shalt sacrifice the Passeover in the evening, about the going downe of the Sunne, at the season that thou camest forth out of Egypt. And thou shalt boile [unspec 7] and eat, in the place which Iehovah thy God shall chuse: and thou shalt turne in the mor∣ning, and goe unto thy tents. Six daies thou [unspec 8] shalt eat unleavened cakes, and in the seventh day shall be a solemne assembly unto Iehovah thy God; thou shalt not doe any worke.

Seven weeks shalt thou number unto thee, [unspec 9] from beginning (to put) the sickle into the standing corne, thou shalt begin to number the seven weekes. And thou shalt observe [unspec 10] the feast of Weekes unto Iehovah thy God, with a tribute of a voluntary offering of thine hand, which thou shalt give, according as Ie∣hovah thy God hath blessed thee. And thou [unspec 11] shalt rejoyce before Iehovah thy God; thou, and thy sonne, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite which is within thy gates, and the stran∣ger, and the fatherlesse, and the widow, which are in the midst of thee, in the place which Ie∣hovah thy God shall chuse, to cause his name to dwell there. And thou shalt remember [unspec 12] that thou wast a servant in Egypt, and thou shalt observe and doe these statutes.

Thou shalt observe unto thee the feast of [unspec 13] Boothes seven daies, when thou hast gathe∣red in of thy floore, and of thy wine-presse. And thou shalt rejoyce in thy feast; thou, and [unspec 14] thy sonne, and thy daughter, and thy man∣servant, and thy maid-servant and the Levite, and the stranger, and the fatherlesse, and the widow, which are within thy gates. Seven [unspec 15] daies shalt thou keepe a feast unto Iehovah thy God, in the place which Iehovah shall chuse, because Iehovah thy God shall blesse thee, in all thy revenue, and in all the worke of thine hands; and thou shalt be surely joy∣full. Three times in a yeere shall every male [unspec 16] of thee appeare before Iehovah thy God, in

the place which he shall chuse, in the feast of unleavened cakes, and in the feast of Weekes, and in the ••east of Boothes: and he shall not appeare before Iehovah emptie. Every man [unspec 17] according to the gift of his hand, according to the blessing of Iehovah thy God, which hee hath given unto thee.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

IVDGES and Officers shalt thou give [unspec 18] for thee, in all thy gates, which Iehovah thy God giveth unto thee through thy tribes; and they shall judge the people with judgement of justice. Thou shalt not wrest judgment, [unspec 19] thou shalt not respect persons, neither take a gift, for a gift will blinde the eies of the wise, and will pervert the words of the just. Iu∣stice [unspec 20] justice shalt thou follow, that thou maist live, and inherit the land which Iehovah thy God giveth unto thee.

Thou shalt not plant thee a grove, any tree, [unspec 21] neere unto the Altar of Iehovah thy God, which thou shalt make thee. Neither shalt [unspec 22] thou set up a pillar, which Iehovah thy God hateth.

Annotations.

OBserve] Hebr. To observe; the indefinite put [unspec 1] for the imperative, as is noted on Exod. 13. 3. Abib] which wee call March: the Greeke expoundeth it, the moneth of new fruits. See the notes on Exod. 13. 4. and keepe the Passeover] Hebr. and thou shalt doe (or make) that is, celebrate the feast of the Passeover, or sacrifice the Passeover; so named, because God passed over the houses of the Israelites, when hee slew the first-borne of E∣gypt: In memoriall whereof, this feast with the rites thereof, were commanded; see Exod 12. and the annotations there. It was a figure of Christ our Passeover, and of our redemption by him, whose feast wee are taught to keepe, 1 Cor. 5. 7, 8. by night] at mid-night the Angell of God slew the first-borne in Egypt, then rose they up, and began to take their journey, though they went not out of Egypt till the day following: see Exod. 12. 29, 30, 41, 42.

Vers. 2. sacrifice] or, kill; slay: so Christ our Passe∣over [unspec 2] is sacrificed for us, 1 Cor. 5. 7. and by the preaching of Christ crucified, and shewing of his death, wee now keepe this feast, Gal. 3. 1. 1 Cor. 11. 26. the flocke] of sheepe, or goats; see Exod. 12. 5. the herd] of Bulls, or Bullocks. This differeth from the Passeover of the Lambe, which wa•• precisely commanded to be a young sheepe or goat of the first yeere, one for a company, to bee ••ate•• all of it, the same night, with bitter herbs, &c. Exod. 12. But this was an addition to the for∣mer, and was of sheepe or bullocks, so many as men would voluntarily bring for the feast; called therefore by the Iewes Chagigah, that is, the feast∣offering; as the other was called Pas••hs. An exam∣ple hereof we have in 2 Chron. 35. 7, 8, &c. where many thousands of Lambes, Kids, and Bullocks were in Iosiahs time by him and his Nobles given for the Passeover. Of this the Hebrews say; When they offer the Passeover in the first (moneth) they of∣fer it with Peace-offerings in the 14 day, of the herd, or of the flocke, great or small, males or females, with any sacrifices of peace: and this is called the Chaga∣gah (or feast-offering) of the 14 (day.) And of this it is said (in Deut. 16. 2.) thou shalt sacrifice the Passeover to the Lord thy God, of the flocke and the herd. Maimony in Korban Pesach, c. 10. s. 12. to cause his name to dwell] which the Greeke ex∣poundeth, his name to bee called upon there. The Chaldee thus, to cause his Majestie (or divine pre∣sence) to dwell there. So in v. 6. This was where the Tabernacle or Temple should bee placed; which in time was at Ierusalem, where Solomon builded the Lord an house, 1 Chron. 17. 12. that is, builded an house for his Name, 2 Sam. 7. 13. See also Deut. 12.

Vers. 3. Leavened bread] which signified cor∣ruption [unspec 3] in heart, word, or deed; as hypocrisie, mali∣ciousnesse, false doctrine, or any other wickednesse, or wicked persons: see Luk. 12. 1. Matt. 16. 6, 12. 1 Cor. 5. 7, 8. 13. and the annotations on Ex. 12. 15. seven daies] after the Paschal Lambe, Levit. 23. 5.—8. see the notes on Exod. 12. 15. bread of affliction] or, bread of povertie: so cal∣led, because it was a memoriall of their affliction in Egypt, and of their hasty comming out from thence before their bread had time to be leavened, Exod. 12. 34. 39. Hereupon the Israelites used, after the eating of the Paschall Lambe, to breake a cake of unleavened bread, and the father of the family gave every man a peece, and said, This is the bread of affliction which our fathers did eat in the land of Egypt, &c. as is shewed at large in the notes on Exod. 12. 8. That bread Christ consecrated to bee a memoriall to us of his afflictions and death for our sakes, whereby his body was broken for us, 1 Cor. 11. 24, 25, 26. in haste] this word impli∣eth a trembling, and an hasty flight for feare of dan∣ger, Deut. 20. 3. 2 Sam. 4. 4. 2 King. 7. 15. See the notes on Exod. 12. 11.

Vers. 4. seene with thee] or, seene (appeare) unto [unspec 4] thee. Leaven might not be eaten, nor so much as left within their dwellings, but carefully sought out and put away before the feast began. The man∣ner of doing it, and meaning thereof, is shewed on Exod. 12. 15. 19. thy coast] or, thy border; the Greeke saith, thy coasts. Leaven might no way bee reserved for any use till after the Passeover, but was purged out the day before, and abolished, either burnt, or otherwise made away, as is noted on Ex∣od. 12. 15. of the flesh] the Greeke translateth plurally, of the fleshes, to imply the other sacrifi∣ces of the feast, as well as the Paschall Lambe; whereof whatsoever was left till morning, was to bee burnt as a polluted thing, Exod. 12. 10. The Hebrewes explaine this Law thus: The feast∣offering (Chagigah) of the fourteenth (day) is at (mens) liberty (to offer) but not bound. And it is eaten

for two dayes and one night, like all the sacrifices of Peace-offerings, (Lev. 7. 15, 16, 17.) And it is unlawfull to leave of the flesh of the Chagigah of the 14. day, unto the third day; as it is said (in Deut. 16. 4.) neither shall (any thing) of the flesh, which thou shalt sacrifice in the evening, in the first day, remaine all night untill the morning. By word of mouth wee have learned, that this is a prohibition for leaving the flesh of the Chagigah of the fourteenth day, unto the sixteenth day; as it is said, unto the morning, till the morning of the second day. Maimony in Korb. Pesach, ch. 10. s. 13: Of this was that practise of the Iewes, in Ioh. 18. 28. they went not into the Iudgement hall, lest they should be defiled; but that they might eat the Passeover; meaning the Chagigah (or Feast-offering) of the Passeover; for the Paschall Lambe was eaten the night before, Marke 14. 12, &c.

Vers. 5. not sacrifice] or, not kill. thy gates] [unspec 5] that is, as both the Greeke and Chaldee expound it, thy cities. This was a perpetuall Law for the Pasche, as the Hebrewes declare, from this Law, thus; They kill not the Passeover but in the Court, as the rest of the holy things: yea, in the time when the high places were permitted, they sacrificed not the Passeover in a private high place: & who so offereth the Passeover in a private high place, is beaten. For it is said (in Deut. 16. 5.) Thou maist not sacrifice the Passeover in any of thy gates: we have beene taught, that this is a prohibition to kill it in a private high place, although it be in the time when high places are permitted. Maimony in Korban Pesach, ch. 1. s. 3.

Vers. 6. about the going downe of the Sunne] that [unspec 6] is, in the afternoone, before Sunne setting; for at Sunne setting the day ended. For the time of kil∣ling, see the notes on Exod. 12. 6.

Vers. 7. shall boile] or, seeth: so the Hebrew [unspec 7] word properly signifieth; and so both the Greeke and Chaldee doe translate it, though the Greeke addeth another word, thou shalt boile, and rost, and eat. Therefore this cannot be meant of the Paschal Lambe, which might not be boiled, but rosted on∣ly, Exod. 12. 8, 9. but is spoken of the Chagigah (or Feast-offering) forementioned, which might be boiled if they would: and so they practised in Iosiahs Passeover; they rosted the Passeover (that is, the Lambe) with fire, but the holy offerings they boi∣led in pots and in cauldrons, &c. 2. Chr. 35. 13, &c. unto thy tents] that is, as the Greeke and Chal∣dee explaine it, unto thy houses, or dwellings. See the notes on Num. 24. 5.

Vers. 8. solemne assembly] called in Hebrew [unspec 8] Gnatser••th, of retaining the people, or of restrai∣ning them from worke: in Greeke, Exodion, the Out-going of the feast: in Chaldee, an Assembly, or Congregation. See Lev. 23. 36. any worke] to wit, any servile worke, as is expressed in Levit. 23. 8. Num. 28. 25. but worke about dressing meat or drinke might be done on the feast dayes, but not on the Sabbath: see the notes on Lev. 23. 3, 7.

Vers. 9. Seven weekes] or, Seven sevens, to wit, of daies. The Greeke addeth, Seven intire weekes. [unspec 9] See Lev. 23. 15. where they are called seven Sab∣baths. into the standing corne] that is, from the sixteenth day of Nisan (or March,) at which time the Magistrates of Israel sent messengers to reape the sheafe, the first-fruits of Barley harvest, to wave it before the Lord: from which day precisely, they were to number these seven weekes, untill Pente∣cost, which was the fiftieth day, as is shewed more largely in the Annotations on Levit. 23. 10. 15, 16.

Vers. 10. shalt observe] Hebr. doe or make, to [unspec 10] wit, holy: see the notes on Exod. 34. 22. So after in vers. 13. of weekes] so called, because it was seven weekes after the bringing of the sheafe at the Passeover: and it was fifty dayes, whereupon it is called in Greeke Pentecost, Acts 2. 1. See Lev. 23. 15, 16. a tribute of a voluntary offering] or, a contributiō of voluntarinesse, that is, a voluntary con∣tribution of thine hand, which the Greek translateth, as thine hand is able. The Hebrew Missah (which is onely found in this place) is a contribution, (as Mas is often used for a tribute:) or it is a suf∣ficiency, or enough: as in Deut. 15. 8. enough for his want, is by the Chaldee there expounded Missath, the word which the Chaldee useth also here. Wherefore this contribution here spoken of, is nei∣ther the sacrifice appointed for the feast day, in Num. 28. 27.—31. nor the two loaves and sacrifi∣ces with them, commanded in Lev. 23. 17.—20. for these were not voluntary offerings, but bounden duties which might not be omitted. But over and beside thē, God here appointeth men to bring un∣to him voluntarily, what they could and would.

Vers. 11. shalt rejoyce] this they were bound to [unspec 11] doe, and it was one of the three things required of the Israelites at every solemne feast: see the notes on Ex. 23. 15. and after here on v. 14. his name] in Chaldee, his Divine presence, or Majestie.

Vers. 12. and thou shalt] and, may here imply [unspec 12] the reason, therefore thou shalt observe. For they came out of Egypt to keepe a feast to the Lord in the wildernesse, Exod. 5. 1, 3. which they kept at mount Sinai, where the Law was given at this time of Pentecost, or of Weekes, Exod. 19. 1. 11. and 24. 5.—11. In memoriall whereof this day was kept holy every yeere. And when they were come into Canaan, they brought two loaves of the first-fruits of their wheat harvest, with many sacrifices unto them adjoyned, Lev. 23. 17.—20. which in∣creased the solemnity. Last of all, the Law of Christ was given by the Spirit in fiery tongues, to his A∣postles, on this festivall day, Act. 2.

Vers. 13. Boothes] or Tabernacles, made with the [unspec 13] boughes of trees, Lev. 23. 34, 40. See the Annota∣tions there. of thy floore, and of thy winepresse] that is, thy fruits, the corne which is threshed in the floore, and the wine pressed out of the fat: therfore it is called the feast of ingathering, in the going out of the yeere; when thou gatherest in thy labours out of the field, Exod. 23. 16.

Ver. 14. rejoyce in thy feast] this is meant both of inward joy for the mercies of God, past, present, & to come by Christ; and of outward manifestation of their joy, by sacrifices of thanksgiving unto God, and holy banquetting with the poore, and ministers of the Lord, as after he commandeth.

Verse 15. keepe a feast] by offering of sacrifi∣ces, in thankfulnesse to God for his blessings up∣on [unspec 15] them and their land. surely joyfull] or, one∣ly joyfull; with spirituall mirth serving the Lord. So the Apostle saith, Rejoyce in the Lord alwaies; againe I say rejoyce, Phil. 4. 4.

Vers. 16. Three times] the times before and af∣ter mentioned; the Passeover, or vnleavened [unspec 16] cakes; the Feast of Weekes, or Pentecost; and the Feast of Boothes, or Tabernacles: see Exod. 23. 14.—17. and 34. 22, 23. Of the speciall sacrifi∣ces of these Feasts, see Levit. 23. and Numb. 28. and 29. chapt. he shall not appeare] that is, no man of Israel: the Greeke saith as before, thou shalt not appeare: in Exod. 23. 15. it was said, they shall not appeare before me, emptie. Thus here are three things required, appearing, keeping a feast, vers. 15. and rejoycing, vers. 14. every of which implied a sacrifice, as is noted on Exod. 23. 15.

Vers. 17. according to the gift of his hand] that is, Let every man appeare with a gift (or oblation) [unspec 17] as he is willing, and his hand can give: which the Greeke explaineth, Every one according to the abi∣lity of your hands.

Here beginneth the 48. section 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Law: See Genes. 6. 9. and 28. 10.

Vers. 18. Iudges and Officers] in Chaldee, Iudges and Avengers. These were to judge cau∣ses, [unspec 18] and to execute the judgements: the Officers are called in Hebrew Shotrim, in Greeke Gramma∣teis, and Grammatoeisagogeis, that is, Scribes, and as Hierom calleth them in Latine, Masters. Their worke was to speake and proclaime unto the peo∣ple what they ought to doe, Deut. 20. 5.—9. Ios. 1. 10, 11. and 3. 2, 3. and as the Hebrewes generally hold, to see good orders kept, lawes exe∣cuted, malefactors punished, and the like. There∣fore they carried rods and weapons, to execute ju∣stice, as Praetors, and Lictors in the ancient Ro∣mane Common-wealth, and as Sheriffes and Con∣stables in England. There were both Iudges and Officers of all tribes, and of the Levites, 1 Chron. 23. 4. The Officers (Shotrim) had staves and whips; and they stood before the Iudges, and went about in the streets, and into shops, for to looke to right weights and measures, and to smite all that did wrong: and all that they did, was by the mouth (or commandement) of the Iudges. And in whomsoe∣ver they saw any foule matter, they brought him to the Iudgement. Hall, where he was judged according to his wickednesse. Maimony in Sanhedrin, cha. 1. sect. 1. shalt thou give] that is, shalt make, or constitute, as the Greeke translateth. The manner of making them, is shewed in Deut. 1. 13, 15. and what manner of persons were to be chosen, is de∣clared on Exod. 18. 21. thy gates] the Greeke and Chaldee expound it, thy cities. But accor∣ding to the bignesse of every citie, so they appoin∣ted in Israel Courts of judgement: the Hebrewes reckon three; 1 The great Court in the Sanctu∣ary, called the great Synedrion, where they set seventy (Iudges) and one, as in Numb. 11. 16. &c. where seventy were added unto Moses. 2 The Court of three and twenty, of which (they say) there were two about the Temple, the one at the Court-doore of the Sanctuary, and the other at the doore of the mountaine of the Temple. And in every citie of Israel, wherein were 120. men, or moe, the lesser Synedrion (of 23.) sate in the gate of the citie. 3 A citie wherein there were not 120. men, they set therein three Iudges; for there is no Court of lesse than three, as Maimony shew∣eth in Sanhedrin, ch. 1. sect. 3, 4. giveth unto thee] so within their owne Land Israel had this charge, but not without the same, as when they were dispersed into other nations. Wee are not bound (say they) to constitute Iudgement H••lls (or Courts,) in every countrey, and in everie citie, but in the land of Israel onely, &c. as it is said, in all thy gates, which the Lord thy God giveth unto thee. Maimony in Sanhedrin, chap. 1. sect. 2. judge∣ment of justice] that is, as the Greeke translateth it, just judgement; which is, when there is an equall and indifferent course of proceeding, when the truth of the cause is discerned, and when judgment passeth according to the Law, Psal. 82. and 58. 2, 3. So Christ saith, Iudge not according to the appea∣rance, but judge just judgement, Ioh. 7. 24. The Hebrewes say, that the justice of judgement is, an equality towards both parties, in every matter: that they let not the one speake so much as he seeth needfull, and say to the other, Be briefe in your speech: and that they shew not a friendly counte∣nance to the one, and speake gently to him; and frowne upon the other, and speake roughly unto him. That the one doe not sit, and the other stand; but both of them stand, or if the Iudges please, that they both sit; and that the one sit not on high, and the other below; but one besides another. It is un∣lawfull for the Iudge to heare the words of one of the parties before his fellow be come, or out of the presence of his fellow: and so the one partie is to be admonished that he relate not his cause to the Iudge, before his fellow the other party be come, &c. Maim. in Sanhedrin, ch. 21.

Vers. 19. not wrest judgement] not decline (or [unspec 19] pervert, turne aside) judgement, not give wrong judgement for any cause, as did Samuels sonnes, who turned aside after lucre, and tooke bribes, and wrested (or perverted) judgement, 1 Sam. 8. 3. See Deut. 24. 17. respect persons] or, acknowledge faces, that is, be partiall, respecting one more than another: see Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. take a gift] or, a bribe: this is repeated from Exod. 23. 8. see the Annotations there.

Vers. 20. Iustice justice] that is, all manner ju∣stice, [unspec 20] and nothing but justice, exactly, carefully and continually shalt thou follow: the Greeke transla∣teth, Iustly that which is just shalt thou follow. The doubling of the word, is for more vehemency: see Deut. 2. 27. and when a word is trebled, it is most vehement, as in Ezek. 21. 27. Esay 6. 3.

Vers. 21. not plant thee] or, not plant unto thee, [unspec 21] or for thy selfe: see the like phrase in Exod. 20. 4. a grove] called in Hebrew Asherah, of Felicity

or happinesse, a blessed grove: such the heathens used for the service of their gods, as is noted on Exod. 34. 13. but the Lord would not have such neere his altar, in his service: notwithstanding the Israelites corrupted themselves herewith sundry times, as Iudg. 3. 7. and 6. 25. 1 King. 14. 23. and 16. 33. 2 King. 21. 3. 7. and there were prophets of the groves, 1 King. 18. 19. For this sin God threat∣ned to root up Israel out of the good land, which he gave to their fathers, 1 King. 14. 15. The He∣brewes say, He that planteth a tree neere unto the Altar, or in any (part) of the Court-yard, whether it be barren tree, or tree that beareth food, although he doe it for to adorne the Sanctuary, and beautifie it, he is to be beaten, Deut. 16. 21. Because this was the manner of Idolaters, they planted trees by the altars side, that the people might assemble there. Maimony treat. of Idolatrie, ch. 6. s. 9.

Vers. 22. set thee up a pillar] or, set up for thy selfe a statue, or standing image: whereof see the [unspec 22] annotations on Lev. 26. 1.

CHAP. XVII.

1 The things sacrificed to the Lord must be un∣blemished. 2 Idolaters are to be stoned to death, be∣ing convicted by witnesses. 8 Hard controversies are to be determined by the Law which the Priests and Iudges shewed, which were in the place that the Lord should chuse. 12 The contemner of that de∣termination must die. 14 The election and dutie of a King.

THou shalt not sacrifice unto Iehovah [unspec 1] thy God, Oxe or Lambe, wherein is blemish, any evill thing: for that is an abomination to Iehovah thy God.

If there be found in the midst of thee, in a∣ny of thy gates, which Iehovah thy God gi∣veth [unspec 2] unto thee, man or woman, that hath done evill in the eyes of Iehovah thy God, in transgressing his covenant; And hath gone and served other gods, and bowed himselfe [unspec 3] downe unto them, either to the Sunne, or to the Moone, or to any of the host of the hea∣vens, which I have not commanded; And it be told thee, and thou hast heard of it, and [unspec 4] hast inquired diligently; and behold it be a truth, and the thing certaine, that this abomi∣nation is done in Israel: Then thou shalt bring forth that man, or that woman, which [unspec 5] have done this evill thing unto thy gates, the man, or the woman, and shalt stone them with stones, and they shall die. At the mouth [unspec 6] of two witnesses, or of three witnesses, shall he that is to die be put to death; he shall not be put to death at the mouth of one witnesse. The hand of the witnesses shall be first upon [unspec 7] him, to put him to death, and afterward the hand of all the people; and thou shalt put a∣way the evill from the midst of thee.

If a matter be too hard for thee in judgment [unspec 8] betweene bloud and bloud, betweene plea & plea, and betweene stroke and stroke, matters of controversies within thy gates; then thou shalt arise and goe up unto the place which Iehovah thy God shall chuse. And thou shalt [unspec 9] come unto the Priests the Levites, and unto the Iudge that shall be in those dayes; and thou shalt inquire, and they shall shew unto thee the word of judgement. And thou shalt [unspec 10] doe according to the word which they shall shew unto thee; they of that place which Ie∣hovah shall chuse: and thou shalt observe to doe according to all that they informe thee. According to the Law which they shall teach [unspec 11] thee, and according to the judgement which they shall say unto thee, thou shalt doe: thou shalt not decline from the word which they shall shew unto thee, to the right hand or to the left. And the man that will doe presumptu∣ously, [unspec 12] not to hearken unto the Priest that stan∣deth to minister there, before Iehovah thy God, or unto the Iudge, even that man shall die; and thou shalt put away the evill from Israel. And all the people shall heare and [unspec 13] feare, and not doe presumptuously any more.

When thou art come into the land which [unspec 14] Iehovah thy God giveth unto thee, and shalt possesse it, and dwell therein, & shalt say, I will set over me a King, as all the nations that are round about me. Setting thou shalt set o∣ver [unspec 15] thee a King, whom Iehovah thy God shall chuse: from among thy brethren shalt thou set over thee a King; thou maist not set over thee a man that is a forrainer, which is not thy brother. But he shall not multiply horses to [unspec 16] himselfe, nor cause the people to returne to Egypt, to the end to multiply horses; for Ie∣hovah hath said unto you, yee shall not adde to returne this way any more. Neither shall [unspec 17] hee multiply wives to himselfe, that his heart turne not away; neither shall he greatly multiply to himselfe silver and gold. And it [unspec 18] shall be when hee sitteth upon the throne of his kingdome, that hee shall write for him-selfe the Copie of this Law in a Booke, out of that which is before the Priests, the Levites. And it shalbe with him, & he shal reade there∣in [unspec 19] all the daies of his life, that he may learn to feare Iehovah his God, to keepe all the words of this Law, and these Statutes, to doe them.

That his heart be not lifted up above his [unspec 20]

brethren; and that hee turne not aside from the commandement, to the right hand or to the left, to the end that he may prolong his daies, in his kingdome, hee and his sonnes in the midst of Israel.

Annotations.

NOt sacrifice] in Greek, not offer, which is more generall: and so the Law also saith in Lev. 22. [unspec 1] 20. see the annotations there. Oxe or Lambe] these are the greatest and the least sacrifices, under which two, all other are comprehended. The Oxe is not to be understood of a gelded beast, (which wee usually call an Oxe,) for so it became blemi∣shed, and unfit for sacrifice; but of a Bull, as the o∣riginall properly signifieth. And the Lambe (in Hebrew Se••,) implyeth the Kid also, as Exod. 12. 3, 5. blemish] in Hebrew Mum; of which the Chaldee Muma, and Greeke Momos, are derived. Whereupon Christ is called the Lambe amomos, (that is, without blemish) 1 Pet. 1. 19. It meaneth any superfluity, want, or deformity in any part, as is more largely shewed on Lev. 22. 22.—24. And it is applyed to the worke of mens hands, Iob 31. 7. evill thing] Hebr. evill word; which the Chal∣dee explaineth, any evill whatsoever, For though there were no visible blemish, yet other corrupti∣on might disable it, as if it were sicke, Mal. 1. 8. or the hire of an where, or price of a dog, Deut. 23. 18. or any such like. See the notes on Lev. 22. 25. a•• abomination] and so farre off from being accep∣ted at mans hand, that God pronounceth a curse on those that sacrificed unto him such corrupt things, Mal. 1. 13, 14. Hereby God rejecteth all sacrifices save of his son Christ, (who is the Lumbe without blemish, and without spot, 1 Pet. 1. 19. who through the eternall Spirit, offered himselfe without spot unto God, Heb. 9. 14.) and the sacrifices which by him, and saith in his name, are offered to God continu∣ally, Heb. 13. 15. and 11. 4. 1 Pet. 2. 5, 6.

Vers. 2. If there be found] or, When there shall be [unspec 2] found. any of thy gates] or, one of thy gates, that is, 〈…〉〈…〉 as the Greeke and Chaldee translate it. in transgressing] or, to transgresse his covenant. Transgression is a passing over, or passing by the way which men should walke in: wherefore that which one Evangelist expresseth thus, they trans∣gresse the tradition of the Elders, Matth. 15. 2. ano∣ther expoundeth, they walke not according to the tradi〈…〉〈…〉 Mark. 7 5. The like phrase is of trans∣gressing the commandements, and the Law, Deu. 19; 13. Dan. 9. 11.

Vers. 3. other gods] which the Chaldee calleth [unspec 3] Idols of the peoples. ••••ther] Hebr. and to the Sunne. Besides other fictions of their owne, the nations worshipped these creatures also: and the Israelites ••ll into the same sin, Ezek. 8. 16. 2 King. 17. 26. and 21. 3. any of the host] or, all the host, that is, the starres, spheres, constellations, &c. as Esay. 34. 4. Rev. 6. 13. Ier. 8. 2. and 33. 22. But ••••der this name, the Angels also may be implied, Psal. 148. 2. for they are heavenly souldiers, Luk. 〈◊〉〈◊〉. 13, 15. and forbidden to be worshipped, Coloss. 2. 18. God onely is to be served, Matth. 4. 10. and the host of heaven worshippeth him, Neh. 9. 6. not commanded] religious worship and service may not be performed at the pleasure or precept of men, Esay 29. 1. 3. Matth. 15. 9. but as is com∣manded of God: and though all idolatries in the world are not expresly and by name forbidden, yet by the generall Law they are condemned, Exo. 20. 4, 5. and it is enough that God hath not comman∣ded them: see Deut. 4. 2. and 12. 32.

Vers. 4. and hast inquired] or, then thou shalt in∣quire [unspec 4] diligently: Hebr. inquire well; both to finde out the sinne, if it be committed; and not to punish any man upon uncertaine reports.

Vers. 5. unto thy gates] in Greeke, unto the gate: [unspec 5] but the Chaldee saith, to thy citie. Of this the He∣brews write: they stone not. an Idola〈…〉〈…〉 but〈…〉〈…〉 the gate (of the citie) wherein he served (the Id〈…〉〈…〉.) and if it be a citie, where the most are heathans, they stone him at the doore of the Iudgement Hall. That (in Deut. 17. 5.) VNTO THY GATES, is meant the gate wherein he served (the Idoll) and not that wherein sentence (of death) was decreed against him. Maimony in Sanhedrin, c. 15. s. 2. stone them] This judgement of the particular person was greater than that of a whole citie which were killed with the sword, Deut. 13. 15. save that their goods were consumed also; this mans goods (as the Hebrewes say,) went to his heires. Of the man∣ner of stoning, see the annotations on Lev. 24. 23.

Vers. 6. At the mouth] which the Chaldee trans∣lateth, [unspec 6] the word, meaning the testimony of two or three. But from hence the Hebrewes gather; they must receive no testimony but from the mouth of the witnesses; it may not be from a writing of their hand. Maimony in treat. of Witnesses, ch. 3. s. 4. See the notes on Deut. 19. 15. he that is to die] or, he that dieth: the Chaldee expoundeth is; bee that is guilty (or deserveth) to be killed. of one] See this explained in Deut. 19. 15.

Vers. 7. and thou shalt put away the evill] If this [unspec 7] phrase, see Deut. 13. 5. the Greeke translateth, & put ye away (or, take away) from among your selves that wicked (person:) which very words Paul useth in 1 Cor. 5. 13. when he commandeth a wic∣ked man to be cast out of the Church.

Vers. 8. a matter] Hebr. a word. too hand▪ or, [unspec 8] marvellous, as being hidden from thy knowledge, that thou (O Iudge) canst not know, or determine it. The Greeke translateth, be impossible: the Ghal∣dee, separated from thee. It is spoken of things that are hidden, and so too hard and unpossible for one either to know, or to doe See Gen. 18. 14. Ier. 32. 17, 27. Zach. 8. 6. Deut. ••0. 11. bloud and bloud] Hebr. bloud to bloud: which phrase no∣teth a respect of one thing to another, when they are compared. By bloud may be understood mur∣der, of which the Iudges may be doubtfull and unable to finde out whether it were wilfull, which deserved death; or unwilling, for which exile into the cities of refuge was appointed, Num. 35. 16, 23, 24, &c. Bloud and bloud, is by

some referred to those lawes mentioned in Levit. 15. 19, and Deut. 22. 17. plea] or, judgement and judgement and judgement, cause, as in 1 King. 3. 16, 17.—28. stroke and stroke] or, plague and ••lague: which the Chaldee translateth, plague of leprosie, and plague of leprosie: wherein ••here might be difficulties, that the Priests could non easily judge: see Levig 13. and 14. chapters. But by plague or stroke may also be meant strokes and wounds that one man gave unto another. mat∣ters] or, words of strikes, that is, of disagreement a∣mong the Iudges, th•• they could not accord in the sentence of judgement, because of some doubts & difficulties. So the Chaldee translateth it, words (or mat〈…〉〈…〉) of division of judgement. Iehosaphat ex∣plaineth it thus, betweene bloud and betweene Law & Commandement, Statutes & Iudgements, 2 Chr. 19. 〈◊〉〈◊〉 to implying all difficulties about any part of the Law whatsoever. thy gates] in the Greek and Childee, thyrities. then thou] Hebr. and thou shalt arise; speaking to the Iudge or Iudges, which found the causes too hard for them in judge∣ment: so it is written of the Iudges, the hard mat∣ter they brought unto Moses, and every small mat∣ter they judged themselves, Exod. 18. 26. shall chuse] to put his name, and to dwell there; see 〈◊〉〈◊〉. 2. 5. This place afterward was Ierusalem, as it is said, Moreover, in Ierusalem did Iehosaphat set of the Levites, and of the Priests, and of the chiefe of the fathers of Israel, for the judgement of the LORD, & for 〈◊〉〈◊〉, &c. 2 Chr. 19. 8, 9. 10. And there were se•• thrones of judgment; Ps. 122. 5.

Vers. 9. and unto the judge] by and is meant or, [unspec 9] as is opened in vers 〈◊〉〈◊〉. or unto the Iudge: by the iudge is understood the high conncell or Senate of Iudges, which were of the chiefe (or heads) of the fathers of Israel, 2 Chron. 19. 8. as they who here are called Priests, are in v. 12. called the Priest: and in 1 Chr. 4. 42. many captaines are in the Hebrew called an Head. And as among the Priests one was chiefe, so among the Iudges one was Prince or Ru∣ler, 2 Chro. 19. 11. The Hebrew records say, When any doubt arose in any case, to any one of Israel, he asked of the Iudgement hall (or Synedrion) that was in his citie; if they knew, they told it him: if not, then he that enquired, together with the Synedrion, or with the messengers thereof, went up to Ierusalem, & enquired of the Synedrion that was in the mountaine of the Temple; if they knew, they 〈◊〉〈◊〉 him; if not, then they all came to the Synedrion that was at the dvore of the Court-yard (of the Temple:) if they knew, they told it them, and if not, they all came to the Chamber of hewen (stone) to the great Synedri∣on, and enquired, &c. Maim. tom. 4. treat. of Rebells, c. 1. s. 4. Of the thre•• Synedrions in Ierusalem, see the Annotations on Num. 11. 16. that shall be in those dayes] From hence the Hebrewes gather, that if the high Synedrion had judged and deter∣mined of a matter, as 〈◊〉〈◊〉 right in their eyes, & after them another Synedrom rose up, which upon reasons seeming good unto them, disanulled the former sentence; then it was disanulled, and judge∣ment passed according as seemed good unto these latter: Thou art not bound (say they) to walk save af∣ter the Synedrion (or Iudges) that are in: thy genera∣tion (the time wherin thou livest;) Maim. in Rebels, c. 2. s. 1. the word of judgement] that is, the mat∣ter or sentence of judgement: which was to be ac∣cording to the Law of God, vers. 11. as it is said of the Priests, And in controversie, they shall stand in judgement; and they shall judge it according to my judgements, Ezek. 44. 24. Whereupon it was also said unto the Iudges, Yee shall warne them that they trespasse not against the Lord, and so wrath come up∣on you, and upon your brethren, 2 Chron. 19. 10.

Vers. 10. according to the word] or, according [unspec 10] to the sentence of the word: Hebr. the mouth of the word: so in v. 11. all that they informe thee] or, all that they teach thee, to w••t, agreeable to Gods Law, as before is shewed, from Ezek. 44. 24. And in this sense, Christ said to the people of the Scribes and Pharisees sitting in Moses seat; All whatsoever they bid you observe, that observe and doe, Matth. 23. 2, 3. which he meaneth not of their owne tra∣ditions, but of their doctrine according to Moses; for when they taught for doctrines the commande∣ments of men, hee both reproved them himselfe, and willed his Disciples to let them alone, as blinde leaders of the blinde, Matth. 15. 1, 2,—14, and charged them to beware of the leaven of the Phari∣sees and Sadduces, that is, their doctrine, Matt. 16. 6, 12. Here therefore the Hebrew Doctors have stumbled at the Law, whiles from this Scripture they would establish not onely the written Law of God, but the Law by word of mouth, (or, by traditi∣on) the foundation whereof they make the high Synedrion which was in Ierusalem: from whose judgement they held it not lawfull to decline. Mai∣mony in Rebels, c. 1.

Vers. 11. According to the Law] or, Accor∣ding [unspec 11] to the mouth (that is, the sentence, doctrine or commandement) of the Law. not decline from the word] or, not turne aside from. The commandement to doc, & the prohibition not to decline, joyned to∣gether in this Law, doe shew the weight thereof: the naming of the Law, Iudgement & Word, which the Priests and Iudges should teach, sheweth the rule of right judgement to be given of God in his Law, Ios. 1. 7. Deut. 5. 32, 33. Ezek. 44. 24. from which when the Priests departed, the Lord made them contemptible and base before all the people, Mal. 2. 7, 8, 9.

Vers. 12. the man that will doe presumptuously] [unspec 12] or, in presumption, proudly; as the Greeke transla∣teth, in pride; the Chaldee, in wickednesse. It is op∣posed unto ignorance and errour, Exod. 21. 13, 14. By the man here here to be meant either pri∣vate person, or inferiour Iudge, that proudly dis∣obeyed the sentence of the highest Councell; but the Hebrewes referre it chiefly to the Rebellious Elder, or Iudge: and whereas they brought their owne traditions (or law by word of mouth) with∣in the compasse of the Law to be taught, (as is no∣ted on vers. 10.) they except the Sadduces which had beene from their youth trained up in their fa∣thers opinions, and never received the traditions of the Pharisees; that such were not to dye by this Law, for not obeying the doctrine which

the high Court taught by tradition: as also from this word will doe, they teach that the rebellious Elder was not guilty of death, for holding in judg∣ment contrary to the decree of the high Synedri∣on, or for teaching others so to hold, unlesse hee teach them to do the thing, or doe it himselfe. Yet though he were free from death, the Magistrates might beat him, or otherwise punish him. Maim. in Rebel. c. 3. s. 1. &c. the Priest] that is, the Priests. as in v. 9. for, by their mouth every con∣troversie, and every stroke was to bee tried, Deut. 21. 5. standeth to minister] so in Ezek. 44. 24. in controversie they shall stand in judgment: see the notes on Deut. 10. 8. there before Iehovah] or, there unto Iehovah, as in Deut. 21. 5. the Greeke translateth, in the name of the Lord. or unto the Iudge] that is, the Iudges, as is noted on v. 9. And by this disjunctive or, the Iudges are distinguished from the Priests forementioned. shall die] the manner of his death, the Hebrewes say, was strang∣ling; and they that put him to death were the chiefe Iudges. When witnesses come (and testifie) that he hath done according to his teaching, or, that hee hath taught others to doe it, they determine his sentence of death, in the judgment hall that is in his Citie, and take him and carrie him up from thence to Ierusalem. And they put him not to death in the Iudgment hall that is in his citie, &c. but carrie him up to the high Synedrion in Ierusalem, and keepe him untill the feast, and strangle him at the feast, as it is said, and all the people shall heare and feare, &c. Mai∣mony in Rebels, o. 3. s. 8. See also the notes on Deut. 13. 11. the evill] the evill doer, as the Childee explaineth it, agreeable also to the Greeke: see Deut. 13. 5.

Vers. 14. and shalt say] that is, if thou shalt say, I [unspec 14] will set over mee a King: Thus God, who had set Iudges over his people, permitteth them also to have a king, if they saw it so meet, and would; and should doe this thing after an holy and orderly manner. But when they sought it amisse, it displea∣sed the Lord, 1 Sam. 8. 5, 6, 7. and 12. 12, 17, 19. Then God gave them a king in his anger, and took him away in his wrath, Hos. 13. 11.

Vers. 15. Setting thou shalt set] that is, thou shalt [unspec 15] in any wise set: thus bindeth hee them to doe this during, according to the rules here given, both for the good of their Common-wealth and Church, and for a figure of Christ, to whom the kingdome of Israel did belong, Esay 32. 1. Zach. 9. 9. Luk. 1. 〈◊〉〈◊〉, 32, 33. thy God shall chuse] either by the manistery of his Prophets, as by Samuel hee anoin∣ted Saul, 1 Sam. 10. 1. and David, 1 Sam. 16. 1. by Ahijah, he chose Ieroboam, 1 King. 11. 29, 31, 35. or by other meanes, as by Vrim and Thum∣〈◊〉〈◊〉, by Lot, or the like. thy brethren] in this Christ was figured, as also in his other functions of 〈…〉〈…〉phesie and Priesthood; for so it is written, Ie∣〈◊〉〈◊〉 thy God will raise up unto thee a Prophet from the middest of thee, of thy brethren, Deut. 18. 15. And, in all things it behoved him to be made like unto his brethren, that be might bee a mercifull and faithfull high Priest, &c. Heb. 2. 17.

Vers. 16. not multiply horses] not get him many horses, lest hee should put confidence in worldly strength, whereof horses were the principall, as ap∣peareth by Psal. 20. 8. Deut. 20. 1. Prov. 21. 31. to Egypt] in which land were many horses, which they accounted the strength of their countrey, 2 Chron. 1. 16. and 9. 28. whereupon it is said, Woe to them that goe downe to Egypt for helpe, and stay on horses, &c. Esay 31. 1. not adde to re∣turne] that is, not againe returne, either for the cause aforesaid, or for to dwell there, because of their great idolatries, and other sinnes, whereby Gods people might be corrupted. So Ieremy from the Lord disswaded the Iewes from going into Egypt, Ier. 42. 10, 14, 16, 17, &c. The Hebrewes say, It is lawfull to dwell in all the world, save in the land of Egypt: but it is lawfull to returne to the land of Egypt for mer chandise, &c. Maim. treat. of Kings, ch. 5. s. 7, 8.

Vers. 17. multiply wives] take many wives; the [unspec 17] Hebrews, and some Christians understand this pro∣hibition of exceeding many, as Solomon had se∣ven hundred, 1 King. 11. 3. and not that moe wives than one are here forbidden. But howso∣ever God bare with the Kings, Patriarkes, and o∣ther men that had moe wives than one, and that this custome prevailed, yet from the beginning it was not so, when he made but two to be one flesh, Gen. 2. 24. Mat. 19. 5. Mal. 2. 14, 15. that his heart turne not away] or, neither shall his heart turne away, to wit, from the Lord, unto the plea∣sures of life, or unto other gods, by meanes of ma∣ny wives: as of Solomon it is said, His wives tur∣ned away his heart after other gods, and his heart was not perfect with the Lord his God, 1 King. 11. 4. Al∣though his mother taught him better, saying, Give not thy strength unto women, nor thy waies to that which destroyeth Kings, Prov. 31. 1, 3. greatly mul∣tiply] or, vehemently (exceedingly) multiply silver and gold: which is another meane whereby the heart may be withdrawne from God; for when men be rich and full, they are in danger to denie and say, Who is the Lord? Prov. 30. 8, 9. and they cannot serve God and Mammon, Matt. 6. 24. the care of this world, and the doceitfulnesse of riches choke the word of God, Matt. 13. 22. and they that will bee rich fall into tentation, and a snare, and into many foo∣lish and hurtfull lusts, which drowne men in destructi∣on and perdition, 1 Tim. 6. 9.

Vers. 18. when he sitteth upon the throne] that is, [unspec 18] when he is King: see the notes on Exod. 11. 5. the copie of this Law] the Greeke translateth it, this Deuteronomie. The Hebrewes have recorded thus; When the King sitteth upon the throne of his kingdome, hee is to write him the booke of the Law for himselfe, over and beside the booke which is left him of his fathers, &c. If his fathers have lest him none or, if that be lost, he is to write him two bookes of the Law; the one he is to reserve in his house, for so he is commanded, as every one of Israel; the other is not to depart from before him. If he goe out to war, it (goeth) with him; if he fit in iudgment, it is to be with him, &c. Maimony treat. of Kings, c. 3. s. 1. before the Priests] the originall booke of the Law was kept in the Sanctuary, as appeareth by

Deut. 31. 26. 2 King. 22. 8. out of that was the Kings copie to be written, that it might be perfect.

Vers. 19. it shall be with him] in all places whi∣ther [unspec 19] hee went, hee caried this copie of the Law with him, as before is noted: So God said unto Iosua, This booke of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, &c. Ios. 1. 8. Thus David did, as appeareth by Psal. 119. 16, 24, 97, 98, 99 &c. learne to feare] under this name feare, notonely the inward reverence, but the outward worship and service of God is also implied, even all true Religion: as that which is written, their feare towards ••••ee is taught by the precept of men, Esay 29. 13. is expounded by our Saviour, In vainè they worship mee, teaching doctrines the precepts of men, Matt. 15. 9.

Vers. 20. not lifted up above his brethren] be∣cause [unspec 20] the honour of the King was great, and all were to obey him in the Lord, Ios. 1. 16, 17, 18. Eccles. 8. 2, 3, 4. Rom. 13. 1. therefore hee is warned to shunne pride, and loftinesse of heart; whereupon David said, Lord, my heart is not haugh∣ty, nor mine eies lofty, &c. Psal. 131. 1, 2. The contrary was found in Nebuchadnezzar, to whom the most high God gave a kingdome, and majestie, and glory, and honour ••••but when his heart was lifted up, and his minde hardened in pride, he was deposed from his kingly throne, and they tooke his glory from him, Dan. 5. 18, 20. The Hebrewes say, As the Scrip∣ture giveth great honour to the King, and every one is bound to honour him; so it commandeth him, that his heart be humble within him, and wounded, as it is said (in Psal. 109. 22.) My heart is wounded with∣in mee. And he may not carry himselfe with pride of heart in Israel, more than is meet, Deut. 17. 20. but must be gratious and pittifull, both to little and great; and goe out, and come in for their pleasure & for their good, and have regard of the honour of the smallest. And when he speaketh unto all the congregation in ge∣nerall words, hee should speake gently, as it is said (by David in 1 Chron. 28. 2.) Heare mee my bre∣thren, and my people. It is also said (in 1 King. 12. 7.) If thou wilt be a servant unto this people this day, &c. And hee must alwaies use exceeding meeke∣nesse: wee have had none greater than our master Moses, yet he said, And what are wee? your murmu∣rings are not against us (Exod. 16. 8.) And he bare their cumbrance, and their burden, and their murmu∣rings, and their indignation, as a nursing father bea∣reth the snoking child (Num. 11. 12.) The Scrip∣ture calleth him a Shepherd to feed Iacob his servant: and the manner of a shepherd is expressed (in Esay 40. 11.) Hee shall feed his flocke like a shepherd, bee shall gather the lambs with his arme, and carrie them in his bosome, &c. Maim. treat. of Kings, chap. 2. sect. 6.

CHAP. XVIII.

1 The Priests and Levites have no inheritance, but the Lord. 3. The Priests due from the people. 6 The Levites portion. 9 The abominations (the unlaw∣full arts) of the nations are to bee avoided. ••15 A Prophet is promised, whom Israel must heare. 20 The presumptuous Prophet is to die.

THe Priests, the Levites, all the tribe [unspec 1] of Levi shall have no part nor inhe∣ritance with Israel: the fire-offerings of Iehovah, and his inheritance, shall they eat. And hee shall have no inheritance a∣mong [unspec 2] his brethren: Iehovah, he is his inheri∣tance, as hee hath spoken unto him. And [unspec 3] this shall be the Priests due from the people, from them that slay a slaughter (of any beasts) whether Oxe or Sheepe, that hee shall give unto the Priest the shoulder, and the two cheekes, and the maw. The first-fruits of [unspec 4] thy corne, of thy new wine, and of thy new oile, and the first of the fleece of thy sheepe shalt thou give unto him. For Iehovah thy [unspec 5] God hath chosen him out of all thy tribes, to stand to minister in the name of Iehovah, him and his sonnes all daies.

And if a Levite shall come from any one [unspec 6] of thy gates, out of all Israel, where hee so∣journed, and shall come with all the desire of his soule, unto the place which Iehovah shall chuse; Then he shall minister in the name [unspec 7] of Iehovah his God, as all his brethren the Levites that stand there before Iehovah: They shall eat portion like portion, beside [unspec 8] his sales, by his fathers.

When thou art come into the land which [unspec 9] Iehovah thy God giveth unto thee, thou shalt not learne to doe after the abominati∣ons of those nations. There shall not bee [unspec 10] found in thee any that maketh his sonne or his daughter to passe thorow the fire; a divi∣ner of divinations, an observer of times; or an observer of fortunes, or a witch. Or one [unspec 11] that charmeth a charme, or that asketh of a familiar spirit, or a wizard, or that seeketh un∣to the dead. For every one that doth these [unspec 12] things, is an abomination unto Iehovah: and because of these abominations, Iehovah thy God doth drive them out from before thee.

Thou shalt be perfect with Iehovah thy [unspec 13] [unspec 14] God. For these nations which thou shalt possesse, hearkened unto observers of times, and unto diviners: but as for thee, Iehovah thy God hath not suffered thee so. Iehovah [unspec 15] thy God will raise up unto thee a Prophet, from the middest of thee, of thy brethren, like unto mee: unto him yee shall hearken.

According to all that thou askedst of Ie∣hovah [unspec 16] thy God in Horeb, in the day of the assembly, saying, Let me not heare again the

voice of Iehovah my God; and this great fire let me not see any more, that I die not.

And Iehovah said unto mee, They have [unspec 17] well spoken that which they have spoken. A Prophet will I raise up unto them, from a∣mong their brethren, like unto thee: and I [unspec 18] will give my words in his mouth, and hee shall speake unto them all that I shall com∣mand him. And it shall bee, that the man which will not hearken unto my words, [unspec 19] which hee shall speake in my name, I will re∣quire it of him. But the Prophet which shall presume to speake a word in my name, [unspec 20] which I have not commanded him to speake, and hee that shall speak in the name of other gods, that Prophet shall even die. And if thou shalt say in thine heart, How shall wee [unspec 21] know the word which Iehovah hath not spo∣ken? That which a Prophet shall speake in the name of Iehovah, and the thing be not, [unspec 22] neither come (to passe,) that is the word which Iehovah hath not spoken, the Pro∣phet hath spoken it in presumption, thou shalt not bee afraid of him.

Annotations.

NO part] or, no portion, namely in the spoiles taken from the enemies: which would have [unspec 1] beene a great portion, as appeareth by Ios. 22. 8. So the Hebrewes expound it, No part in the spoile, nor inheritance in the land. Maimony tom. 3. treat. of the Release and Iubilee, ch. 13. sect. 10. See the notes on Num. 18. 20. nor inheritance] in the land of Canaan, which was divided among the other tribes, Num. 26. 2.—53. 57. But because the Levites were adjoyned to the Priests for the ser∣vice of the Lord and his Church, Numb. 18. 1, 2. &c. therefore God would not have them cumbred with the affaires of this life, lest by them they should be hindred from doing their dutie, as it is writ∣ten, No man that warreth, intangleth himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 3. 4. See also Deut. 10. 8, 9. So the Hebrewes say, Where∣fore was not Levi counted meet to have inheritance in the land of Israel, or spoiles with his brethren? Be∣cause hee was separated to serve the Lord, and to in∣herit him, and to teach his strait waies, and his just judgments unto many, Deut. 33. 10. Therefore was he separated from the waies of the world: they wage not warre as doe the rest of Israel, neither doe they in∣••erite, nor earne for themselves with strength of their bodies; but they are the Lords power (or substance) as it is written (in Deut. 33. 11.) BLESSE LORD HIS POWER: and the blessed (God) himselfe earneth for them; as it is written (in Num. 18. 20) I am thy part and thine inheritance. Maim. treat. of the Release and Iubilee, c. 13. s. 12. fire∣offerings] which were to be offered on the Altar by fire, as the Meat-offering, Sinne-offering, and Tres∣passe-offering of every man, Numb. 18. 9. and his inheritance] that is, all other things which be∣ing the Lords right by his Law, he hath given to the Priests and Levites. Of these, see the notes on Numb. 18. where foure and twenty gifts were be∣stowed on the Priests, all expressed in the Law. The Greeke referteth it to the former, saying, the burnt offerings of the Lord shall be their inheritance.

Vers. 2. and he] that is, Levi, put for all the [unspec 2] Levites and Priests of that tribe: so in M••la. 2. 4, 5. spoken unto him] in Num. 18 20. and other places. Herein God promiseth to those that feare him, his ministers, 1 Cor. 9. 13, 14. and all his peo∣ple, to be their inheritance, that is, to releeve them, and supply all their wants out of the riches of his grace, 2 Cor. 9. 8. So the Hebrewes here say; Not the tribe of Levi onely, but every particular man of all that come into the world, whose spirit maketh him willing, and giveth him understanding with know∣ledge to separate himselfe, to stand before the Lord, to minister unto him, and to serve him, to know the Lord, and walke aright, as God did make him; and that he breake from off his necke the yoake of many inventi∣ons which the sonnes of Adam have sought out, (Ec∣cles. 7. 29.) behold this man sanctifieth himselfe ho∣ly of holies, and the Lord will be his part and his in∣heritance for ever, and for ever and ever; and will vouchsafe unto him in this world the things that shall be sufficient for him, even as hee did vouchsafe unto the Priests the Levites. Behold David saith (in Ps. 16. 5.) The LORD is the portion of my part and of my cup, thou susteinest my Lot. Maimony in the Release and Iubilee, ch. 13. s. 13.

Vers. 3. the Priests due] Hebr. the judgment (or [unspec 3] right) of the Priests: which the Chaldee expoun∣deth due unto the Priests: and so the word judgment is elsewhere used for dutie, Psal. 81. 5. slay a slaughter] that is, kill any beast for common food. The originall word generally signifieth no more than to kill a beast (as is noted on Gen. 31. 54.) and in speciall, to kill for sacrifice unto God. But the large meaning is here to be chosen: for it agreeth not with the former lawes in Leviticus touching sacrifices, that the Priests should have the cheekes, &c. and the generall exposition of the Hebrewes is, that this is meant of common meats. oxe or sheepe] implying goats also; for that is usually com∣prehended under the name sheepe or lamb. that hee] or, and he, that is, every one of the people shall give. give unto the Priest] Hereupon these are called gifts. Of them the Hebrewes write; It is commanded to give of every cleane beast that is killed, unto the Priest, the shoulder, & the two cheekes, and the maw, (Deut. 18. 3.) and these in every place are called gifts. And this commandement is in use continually, whether when there is a Temple, or not; and in every place, whether within the land (of Isra∣el) or without it: and it is to be of common (things) not of things sanctified. If it bee doubtfull whether (the beast) be a firstling, these gifts must be given out of it: if it be a firstling, that is all the Priests. (Num. 18. 15.) and if it bee not a firstling, these gift 〈◊〉〈◊〉

(out of it) for the Priest. Gifts are due of none but cleane beasts onely, as it is said, WHETHER OXE OR SHEEPE, &c. whether it bee killed for mans meat, or for to feed infidels, or dogs, or for medicine, these gifts are due of it. If a Proselyte have a beast killed, if it were before he was joyned, he is free; if af∣ter he were joyned, hee is bound (to give these gifts.) In a place where no Priests be, they may priz•• the gifts and eat them, and give the price to any Priest that they will. If he will give these gifts to one Priest, hee may; or if he will divide them, he may not give halfe the maw to one, or halfe the shoulder, but the shoulder to one, and the maw to another, and the cheekes to them both, [that is, to each of them one.] If a priest will sell his gifts, he may, or give them to an Infidell, &c. for there is no holinesse in them at all. The Priest may not violently take the gifts, nor aske them with his mouth; but he receives them when they are given him, with honour, &c. Maimony in Biccurim (or first-fruits) ch. 9. s. 1. &c. the shoulder] the right shoulder (saith Maim. ibidem s. 18.) and they may not plucke off the wooll, or flay them, but give them with their skin, and with their wooll.

Vers. 4. The first fruits] of these, see the Anno∣tations [unspec 4] on Exod. 22. 29. and Numb. 18. 12. These were called by the Hebrewes, the great heave-offe∣ring; and it was to be given (they say) to the Priest, whether it were cleane or uncleane: though the corne or oile were all uncleane before it was separated, the owner was bound to separate out of it an heave-offe∣ring, and give it to the Priest. If it were cleane, the Priest did eat it; if uncleane, they used it for burning, &c. And whosoever separated the great Heave-of∣fering, or the heave-offering of the tithe, hee blessed (God) before he separated it, after the manner as he used to blesse for doing all the commandements. Maim. in Trumoth c. 2. s. 14, 16. Other things hereabout are noted on Num. 18. and Levit. 22. of the fleece] Of this there is no measure set by the Law; but by the Hebrew Doctors, they might not give lesse than one of sixtie (the sixtieth part, as of other first-fruits is noted on Exod. 22. 29.) And this is not due but in the land (of Israel) as the first-fruits of the corne, and of common (beasts) not of holy. And of sheepe onely, male and female: for their wooll is meet for cloathing. He that separateth the first of his fleece, and it be lost, is indebted for afterward, untill he give it unto the priest. He that saith, all my fleece be first-fruits, his words must be confirmed. Who so hath ma∣ny fleeces of first-fruits, and would divide them a∣mong the priests, hee may not give lesse to every one than the weight of five shekels of white wooll, enough for a little coat. Maim. in Biccurim, c. 10.

Vers. 5. to stand to minister in the name, &c.] the [unspec 5] Greeke interpreteth it, to stand before the Lord thy God, to minister and to blesse in the name of the Lord. This sheweth a reason of the former duty; because God had called the Priests from worldly affaires, to serve him, and to minister, and sow unto his peo∣ple spirituall things, therefore they should reape the peoples carnall things, as 1 Cor. 9. 11, 13. By standing is noted their manner of service, as is ob∣served on Deut. 10. 8. and their continuance in the same, as Psal. 119. 91.

Vers. 6. a Levite] This is spoken generally, and [unspec 6] so implieth either Priest or ordinary Levite, who served by their courses, but might at other times come up and serve voluntarily, & have their porti∣on with their brethren. of thy gates] that is, as the Greeke and Chaldee doe translate, of thy cities. For the Levites dwelt dispersed in the tribes of Is∣rael, Ios. 21. he sojourned] his dwelling in the cities is called a sojourning as a stranger, for that the priests had no inheritance with Israel, v. 1. but the Israelites gave them (of their inheritance) cities to dwell in, and the suburbs for their cattell, Num. 35. 2, 3. shall chuse] to have his Tabernacle, or Temple and publike worship there: see Deut. 16. 2. and 12. 5.

Vers. 7. shall minister.] Although the Priests [unspec 7] and Levites ministred in their courses, whereinto they were distributed, and unto which they were bound, 1 Chron. 24. and 25. yet if any would at other times voluntarily serve, God here allow∣eth it, and their portions for their labour. But the Hebrewes explaine this with some limitations, saying; Moses our master divided the Priests into eight wards (or charges) foure of Eleazar, and foure of Ithamar. And so they were till Samuel the Pro∣phet: and in Samuels daies, hee and King David di∣vided them into foure & twenty wards, and over eve∣ry ward one head Provost. And they went up to Ie∣rusalem, for the service of the ward, every weeke, &c. And it is commanded that at the solemne feasts, all the wards be equall, and whosoever of the priests commeth up at the feast and will serve, hee may serve and have a portion with them; and they may not say to him, goe thy way till thy ward commeth, as it is written (in Deut. 18. 6.) AND IF A LEVITE SHAL COME FROM ONE OF THY GATES. Which words are meant of the offerings at the feasts, &c. But vowes, and voluntary offe∣rings, and the daily sacrifices, none offer them but the ward, whose time is appointed: yea, though it bee at the feast, as it is said (in Deut. 18 8.) THEY SHALL EAT PORTION LIKE PORTION, BESIDES HIS SALES BY THE FATHERS. As if he should say, they shall eat portion like portion, of the offerings of the Congregation, but have no like portion in other things, which the fathers have already apportioned them, and appointed every ward by the weeke, &c. And they account, that hee speaketh not but of the priests: for there are no gifts in the Sanctuary to eat of, but for the priests onely. And so a priest which hath an offering, may come into the sanctuary, and offer it any day when he will, as it is said (Deut. 18. 6.) AND SHALL COME WITH ALL THE DESIRE OF HIS SOVLE) and minister; yea, though it be a sinne-offering, or a trespasse-offering, he offereth it, and maketh atone∣ment by his owne hands, and hath the skin of his of∣fering, and eateth (the flesh.) And if hee will give his offering to any priest whom he will, for to offer it, he may give it; and then the skin of the oblation, and the service thereof, is the priests onely, to who•• hee gave it. Maimony treat. of the Instruments of the Sanct. chap. 4. sect. 3.—6. that stand] that is,

as the Chaldee expoundeth, that minister.

Vers. 8. portion like portion] that is, equall porti∣ons, one as much as another. The Greeke transla∣teth, [unspec 8] hee shall eat the portion that is apportioned (or divided.) beside his sales] that is, beside the price of the things sold. By the Law, if a Levite sold a house, hee might redeeme it at any time, Levit. 25. 32. which he could not doe, if he spent his money upon his owne maintenance, and had no portion in the sanctuary. by his fathers] or, according to the fathers. This some referre to the sales fore-mentioned, which might be of the houses that he had from his fathers, his patrimonie. Others refer it to the order of his service and portion, which should bee according to the courses and wards a∣foresaid, without confusion or disturbance of them: for according to the fathers and chiefe men in the families, were the courses appointed, Numb. 3. 2. 17, 21. and 1 Chron. 24. 4. the Greeke translateth, beside the sale, which is according to the family. But the Chaldee paraphraseth thus, Beside the ward (or observation) which shall come on the Sabbath, as the fathers have appointed; that is, beside that portion which is due unto him for his service by course in his weeke, as the fathers appointed.

Vers. 10. There shall not] or, Let there not bee found. to passe thorow the fire] so to burne [unspec 10] them, or at least to consecrate them by this signe unto Idols, and in speciall unto Molech, to which abomination this service was performed among the heathens, Lev. 18. 21. See the Annotations there. The Greeke translateth, any that purgeth his sonne or his daughter in fire. Of Achaz king of Iu∣dah it is said, that hee made his sonne to passe thorow the fire, 2 King. 16. 3. which Ezra explaineth thus, he burnt his sonnes in the fire, 2 Chron. 28. 3. a diviner] in Hebrew, Kosem, a fore-seer, or presa∣ger, a foreteller of things to come, as doth a Prophet: as it is said, the Prophets divine for money, Micha 3. 11. and Baalam, a Prophet, 2 Pet. 2. 16. is cal∣led a Diviner, Ios. 13. 22. & though it be sometime spoken in the good part, as in Esa. 3. 2. The Prophet and the Diviner (or Sage) and the Ancient; and in Prov. 16. 10. Divination is in the lips of the King: yet commonly it is meant of evill and heathenish Prophets, or of the false Prophets in Israel, Esay 44. 25. Ezek. 13. 6, 7, 9. With such they used to consult in weightie cases, as the Philistines called for the Priests and the Diviners, 1 Sam. 6. 2. and the King of Babylon stood at the parting of the way, at the head of the two waies, to use divination, &c. Ezek. 21. 21, 22. It was done by unlawfull means, as Saul said to the Witch, Divine unto mee by the familiar spirit, 1 Sam. 28. 8. and it was a thing hate∣full unto God; as hee saith, Rebellion is as the sinne of divination, 1 Sam. 15. 23. This Art (as Cicero sheweth in his first booke of divination) is called in Greeke, Mantikee, of Furie, (as Plato expounds it;) in Latine, divinatio, à divis, of the gods, as Tul∣lie there saith: and he maketh it a fore-knowledge and perceiving of things to come: a skill much magnified in all nations. The Hebrewes also take a Diviner to bee one that doth things whereby hee may foretell things to come, and say, such a thing shall bee, or shall not bee; or say, it is good to doe such a thing, &c. The manner and meanes of divining they note to bee divers; some doing it with sand, some with stones, some by lying downe on the ground, some with iron, some with a staffe which hee carrieth in his hand, and leaneth on, &c. where∣to they apply that of the Prophet, My people aske counsell at their stocks, and their staffe declareth unto them, Hos. 4. 12. It is unlawfull to divine, or to aske (counsell) of a diviner: Hee that asketh of a diviner is chastised with stripes, but the diviner himselfe, if he doe any of the foresaid acts (of divination) or the like, is beaten. Maimony treat. of Idolatry, ch. 11. sect. 6, 7. observer of times] or, Soothsaier; an observer of the clouds, and of the planets; a Plane∣tary, or, an observer of the flying of fowles; an Au∣gur. The diviners forespoken of were caried much by inward and spirituall motions; these by out∣ward observations in the creatures. They were of esteeme among the Philistines, and other heathens, Esay 2. 6. and the sinne crept into Israel, 2 King. 21. 6. though God forbade it here, and in Lev. 19. 26. The Hebrewes say, they were such as did set times for the doing of things, saying, Such a day is good, and such a day is naught: such a day is fit for to doe such a worke; such a yeere or moneth is evill for such a thing. It is unlawfull to observe times, though one doe no worke, but make it knowne; they are lyes which fooles imagine to bee true, and to bee words of wise men, &c. Maim. in treat. of Idolatry, chap. 11. sect. 8. an observer of fortunes] one that curiously searcheth, observeth, and telleth signes of good or evill luck, which are learned by experience: The Hebrew Nachash is to search and finde out by experience, Gen. 30. 27. and 44. 5. whereupon Menachesh (the word here used) is one that too curiously observeth and abuseth things that doe fall out, as luckie, or unluckie signes: as did the Augures and Soothsaiers among the hea∣thens. The Hebrewes describe it thus; as if one should say, Because the morsell of bread is fallen out of my mouth, or my staffe out of mine hand, I will not goe to such a place this day; for if I goe, I shall not speed of my businesse. Because a Fox passed by on my right hand, I will not goe out of my house this day; for if I goe, some deceitfull man will meet with mee. And so if men heare the chattering of a bird, and say, it shall be so, or not so; it is good to doe such a thing, or naught to doe such a thing, &c. And so hee that maketh signes for himselfe, if it fall out so or so, I will doe such a thing; if it fall not out, I will not doe it; and all things of like sort, these all are unlawfull: and who-soever doth any act, bacause of any of these things, is to be beaten. Maimony treat. of Idolatry, chap. 11. sect. 4. This sinne was common among the hea∣thens, practised of the wisest, Numb. 24. 1. 1 King. 20. 33. and it spread into Israel, 2 King. 17. 17. 2 Chron. 33. 6. and is at this day too common a∣mong Christians, though Gods law plainly for∣biddeth it here, and in Levit. 19. 26. a witch] or, a sorcerer, a magician; in Hebrew, Mecashsheph, in Greeke, Pharmakos: of this kinde were Iannes and Iambres, the sorcerers of Egypt: see the notes on Exod. 7. 11. Such were esteemed among the

wise, and called to tell and interpret dreames, Dan. 2. 2. By Gods Law a winch might not bee suffered to live, Exod. 22. 18. yet did this evill prevaile in Israel, 2 Chron. 33. 6. Ier. 27. 9. Mal. 3. 5. The Hebrews seeme to hold two sorts of these witches or sorcerers, some that did hurt, others that did hold the eies, that is, by jugling and sleights be∣guiled mens senses. Mecashsheph (the witch) is to be stoned to death, if be doe the act oft witchcraft: but he that heldeth the dies, and seemeth to doe that which he doth not, is to be beaten. Maimony treat. of Ido∣latry, ch. 11. s. 15.

Vers. 11. charmeth a charme] or, inchanteth an [unspec 11] inchantment, or, conjureth conjuration. The He∣brew Chober signifieth conjoyning, or consociating: the Chaldee name Ratim, is of murmuring or mum∣bling: the Greeke Epaidon, of charming or inchan∣ting. This Charmer is said to be hee that speaketh words of a strange language, and without sense: and hee in his foolishnesse thinketh that these words are profitable. That if one say so or so unto a Serpent, or a Scorpion, it cannot hurt a man: and hee that saith so and so to a m••an, be cannot be hurt, &c. He that whis∣pereth over a wound; or readeth a verse out of the Bible: likewise he that readeth over an Infant, that it may not be frighted; or that layeth the booke of the Law (the Bible) or the Phylacteries upon a childe that it may sleepe; such are not onely among inchan∣ters or charmers, but of those that generally denie the Law (of God) because they make the words of the Scripture medicine for the body, whereas they are not but medicine for the soule, as it is written (in Prov. 3. 22.) They shall be life unto thy soule. Maimony 〈◊〉〈◊〉. of Idolatry, chap. 11. sect. 10. 12. of a familiar spirit] called in Hebrew Ob, which signifi∣eth a bottle, Ioh 32. 19. applied here and often to Magicians, who possessed with an evill spirit, speak with hollow voice as out of a bottell, and (as some say) with swollen bellies: whereupon the Greeke version usually calleth them Eggastrimuthoi, as speaking out of the belly. But the holy Ghost in Act. 16. 16. expoundeth it more fully, the spirit of Pithon (or of divination:) meaning of the Devill, whose answers were given to the heathens by these meanes; the chiefe whereof was called Pythius Apollo, and his Temple Pythion, and his feast Py∣thia, kept to his honour, who was faigned to kill the serpent Python. The manner of this Oracle the Prophet sheweth to be with an hollow low voice; as, Thy speech shall bee low out of the dust, and thy voice shall be as of one that hath a familiar spirit, E∣say 29. 4. The Hebrewes explaine it thus, that hee which had a familiar spirit, stood and burned incense, and held a rod of mirtle tree in his hand, and waved it. And he spake certaine words in secret, untill hee that inquired did heare one speake unto him, and an∣swer him touching that which hee inquired, with words from under the earth, with a very low voice, &c. Likewise one tooke a dead mans skull, and burnt incense thereto, and inchanted thereby, till hee heard a very low voice, &c. Hee that did any of these acts, was to be stoned to death. Maim. in treat. of Idola∣try, c. 6. s. 1. This was Sauls sinne, that he sought to a woman which had a familiar spirit, the voice whereof he heard, 1. Sam. 28. 7.—15. for which transgression the Lord killed him, 1 Chron. 10. 13. and hath threatned to cut off all from among his people, that doe inquire of such, Levit. 20. 6, wizard] or cunning man; in Hebrew, Iidgnoni, so named of his knowledge, or cunning: and so the Greeke version in other places calleth him Gnostes, of knowledge, a Prognosticator: but here the Greeke is Teratoskopos, he that observeth wonders. The Chaldee giveth him a name of remembrance, Zecuru. He is usually joyned with the former, that hath a familiar spirit, as in Levit. 19. 31. and 20. 6. 2 Chron. 33. 6. 1 Sam. 28. 3. and by the Law they were both of them to die, Levit. 20. 27. Such were among the Egyptians, and other hea∣thens, Esay 19. 3. it is likely therefore that their practise was alike abominable. The Hebrewes de∣scribe him thus, that hee put in his meuth a bone of a bird called Iaduangh, & burned incense, & did other workes, untill he fell downe as with shame (or mode∣stie) and spake with his mouth, things that were to come to passe. Maim. treat. of Idolatry, ch. 6. sect. 2. that seeketh unto the dead] or, as the Chaldee and Greeke expound it, that inquireth of the dead: such wee call of the Greeke name, a Necromancer. Of him they say, that he made himselfe hungry, and went and lodged among the graves, that the dead might come unto him in a dreame, and make knowne unto him that which he asked of him. And others there were that clad themselves with clothes for that purpose, and spake certaine words, and burned incense for the purpose, and slept by themselves, that such a dead person might come and talke with them in a dreame. Maimony in treat. of Idolatry, c. 11. s. 13.

Vers. 13. perfect with Iehovah] that is, in faith [unspec 13] and love seeke unto him onely; and as he doth, so abhorre thou all such wicked persons. Perfection (or Sinceritie, Integritie,) respecteth our upright conversation in body and minde, as is noted on Gen. 6. 9. and to be perfect with the Lord, is expoun∣ded in Greeke, before the Lord; and the Chaldee saith, in the feare of the Lord: but our Saviour more fully openeth it; Be yee perfect, even as your Father which is in heaven is perfect, Matt. 5. 48.

Vers. 14. not suffered thee] Hebr. not given thee: [unspec 14] but hath taught thee better by his Law (which the other nations want, Psal. 147. 19, 20.) and will more fully informe thee by the Prophet, whom he will raise up unto thee, v. 15. So in Act. 14. 16. God in times past suffered all nations to walke in their owne waies.

Vers. 15. a Prophet] so named of the Greeke [unspec 15] Prophetes, which signifieth a foreteller; in Hebrew Nabi, of uttering and interpreting the oracles of God; as Aaron was Moses Prophet, that is, Inter∣preter, Exod. 7. 1. and of seeing visions of God, such a man was called a Seer, 1 Sam. 9. 9. Vnto all the former Diviners, Wizzards, Charmers, &c. raised up to the heathens of the devill, Moses here opposeth one Prophet to be raised up unto Israel of God; and this was Christ raised up unto the Iewes, as Peter applieth it, saying; Moses said ••••to the fathers, A Prophet will the Lord your God raise up unto you, &c. yee are the children of the Prophets,

and of the covenant, &c. Vnto you first God having raised up his Son Iesus, sent him to blesse you, in tur∣ning away every one of you from his iniquities, Act. 3. 22.—26. of thy brethren] Christ was to be a man, and of the stocke of the Iewes by promise, be∣cause the people could not endure to heare the voice of God, vers. 16. and as in respect of his Prophesie, so of his Priesthood; For every high Priest is taken from among men, Heb. 5. 1. and of his kingdome, as in Deut. 17. 15. from among thy brethren shalt thou set a King over thee. like un∣to me] it is said, There arose not a Prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signes and wonders which the Lord sent him to doe, &c. Deut. 34. 10, 11, 12. This therefore cannot be understood of the ordinarie Prophets, which were raised up in Israel, but of Christ onely, as the Apostles doe expound it, Act. 3. 22.—26. And Christ was like unto Moses, in respect of his office of mediation betweene God and the people, Deut. 5. 5. 1 Tim. 2. 5. but greater than Moses, as being the Mediator of a better Covenant (or Te∣stament,) which was established upon better promises, Heb. 8. 6. Like him in excellencie; for as Moses excelled all the Prophets, in speaking with God mouth to mouth, Numb. 12. 6, 7, 8. so Christ ex∣celled him and all men, in that being in the bosome of the Father, he hath come downe from heaven, and declared God unto us, Ioh. 1. 18. and 3. 13. Like him in faithfulnesse, but therein also excel∣ling: for Moses was faithfull in Gods house as a ser∣vant, but Christ as the Son over his owne house, Heb. 3. 2. 5. 6. And like him in signes and wonders, wherein he also excelled Moses, as the historie of the Gospell sheweth: for he was a Prophet mighty in deed and word, before God and all the people, Luk. 24. 19. a man approved of God among them, by mira∣cles, wonders, and signes, which God did by him, in the midst of thē, Act. 2. 22. for he did among them the works wich none other man did, Ioh. 15. 24. unto him] that is, not unto the Diviners, Wizards, or any such like, but unto him, and him onely; as, him thou shalt serve, Deut. 6. 13. is expounded, him onely, Matt. 4. 10. And though this is principally meant of Christs person, of whom God said, heare him, Matt. 17. 5. yet it implieth also his Ministers, as himselfe said, He that heareth you heareth mee, Luk. 10. 16.

Vers. 16. Horeb] a mountaine called also Sinai, [unspec 16] Exod. 19. where the Law was given, Deut. 5. 2. of the assembly, or, of the church, when all Israel were assembled to heare the Law, Exod. 19. 9, 10, &c. not heare again••] Hebr. not adde to heare: see Exod. 20. 19. where the people requested Moses to speake with them, and not God. of Iehovah] the Chaldee translateth it, of the word of the LORD. that I die not] or, and let me not die; as the Greeke translateth, neither let us die.

Vers. 17. have well spoken] or, have done well [unspec 17] in speaking. The Greeke saith, Rightly (or Well) all that they have spoken. Although their speech proceeded from the spirit of bondage and feare, manifested in them by the worke of the law in their consciences, Rom. 8. 15. and they desired not Christ, but Moses to speake unto them; yet as the Law was a schoolemaster to leade them unto Christ, Gal. 3. 14. so God tooke occasion hereby to preach and promise Christ unto them; who is here not only in stead of all Diviners and Sooth∣sayers, but in stead of Moses himselfe, who was the Minister of the Law, which worketh wrath, Rom. 4. 15. and was the ministration of death, 2 Cor. 3. 7. But Christ hath redeemed us from the curse thereof, Gal. 3. 13. and is here promised as a Prophet sent to blesse us, Act. 3. 26. for the Law was given by Mo∣ses, but grace and truth came by Iesus Christ, Io. 1. 17

Vers. 18. A Prophet] meaning Christ him-selfe, [unspec 18] the interpreter and declarer of the word of God, as vers. 15. of whom the multitude said, This is Iesus the Prophet, Matt. 21. 11. raise up] this also the people confirmed, saying, A great Prophet is risen up amongst us, Luk. 7. 16. will give] that is, will put and stablish, as the word gi∣ven, 1 Chron. 17. 22. is the same that established, 2 Sam. 7. 24. The Chaldee expoundeth it, I will give my words of prophesie. Accordingly Christ said to his Father, I have given unto them the words which thou gavest me, Ioh. 17. 8. his mouth] to signifie this, Christ appeared with a sharpe two∣edged sword proceeding out of his mouth, Rev. 1. 16. which figured the sword of the Spirit, the word of God, Eph. 6. 17. for God had made his mouth like a sharpe sword, Esai. 49. 2. therwith he smote his ene∣mies: and for the comforts wherewith he refresh∣eth his people, his lips are likened to lilies dropping sweet-smelling myrrh, Song 5. 13. all that I shall command] This Christ did in his owne person, as he said, I speake not of my selfe, but the Father which sent me, he gave me a commandement what I should say, and what I should speake; and I know that his commandement is life everlasting: whatsoever I speake therefore, even as the Father said unto mee, so I speake, Ioh. 12. 49, 50. and, All things that I have heard of my Father, I have made knowne unto you, Iob. 15. 15. He did and doth it also by his Mini∣sters; for as he gave his Apostles the words which the Father had given him, Ioh. 17. 8. so the things which they spake and wrote, were the commande∣ments of the Lord, 1 Cor. 14. 37. and he requireth of all, that If any man speake, it should be as the ora∣cles of God, 1 Pet. 4. 11.

V. 19. my words] God here acknowledgeth the [unspec 19] words to be his own, which Christ should speake; as himselfe also said, My doctrine is not mine, but his that sent me, Ioh. 7. 16. And whereas Prophets used to shew signes & wonders, Deut. 13. 1, 2. though Christ did many such, Act. 2. 22. yet are they not here mentioned, because the word & gospell of Christ is the power of God unto salvation, Ro. 1. 16. and his commandement is life everlasting, Ioh. 12. 50. and Christs name is called the word of God, Rev. 19. 13. Io. 1. 1. & the word (rather than wonders) was that w^ch the ancient Iewes expected by Christ, as their later writers doe witnesse, saying, Let it not come up into thy mind, that the king Christ needeth to do signes & wōders; the thing is not so: for behold Rabbi Akibah was a great wise man of the wise men of the Thalmud, and he was armour-bearer to Ben Coziba the King,

who was thought to be the king Christ. And both he and all the wise men of his age supposed that he had beene Christ the King, untill he was killed for his ini∣quities: when he was killed, they knew he was not so. And the wise men asked not of him any signe or won∣der. Maim. in treat. of Kings, ch. 11. s. 3. Howbe∣it, when the true Christ was indeed come, that wicked and adulterous generation sought after a signe, Mat. 16. 14. and 12. 38, 39. and except they saw signes and wonders, they would not beleeve, Ioh. 4. 48. and though he did many miracles before them, yet they beleeved not in him, Ioh. 12. 37. He came in his Fathers name, and they received him not; another (as Beu Coziba) came in his own name, and him they received, Ioh. 5. 43. I will require it] to wit, by punishmēt, for so requiring often signifi∣eth, Gen. 9. 5. and 42. 22. and so the Greeke here translateth, I will take vengeance on him; and the Apostle expoundeth it thus, every soule which will not he are that Prophet, shall be destroyed from among the people, Act. 3. 23. The Chaldee translateth, My Word shall require it of him. And the Hebrew Do∣ctors so explaine these words, He that transgresseth against his words, is guiltie of death by the hand of God; as it is written (in Deut. 18.) I will require it of him. Maim. in Iesude hatorah, c. 9. s. 2. This was ful∣filled upon the Iewes, who would not hearken to the words of Christ, therefore he destroyed the Ci∣tie and the Sanctuarie, as was prophesied, Dan. 9. 26. The enemies laid it even with the ground, and the children therof within it: & they left not there∣in one stone upon another, because she knew not the time of her visitation, Luk. 19. 44. So they died in their sins, Ioh. 8. 24. and wrath came upon them, to the uttermost, 1 Thess. 2. 16.

Vers. 20. shall presume] The Greeke and Chaldee expound it, shall doe ungodlily and wickedly. not [unspec 20] commanded] of this sin the false Prophets in Israel were commonly guiltie, & for it reproved; as, They have seene vanitie, and lying divination, saying, The Lord saith; and the Lord hath not sent them, Ezek. 13. 6. and, I have not sent them, saith the Lord, yet they prophesie a lie in my name, Ier. 27. 15. And of this the Hebrewes say, The false Prophet is to bee strangled to death, although he prophesie in the name of the Lord, and neither addeth nor diminisheth, (Deut. 18. 20.) Whether he prophesieth that which he hath not heard by propheticall vision, or who so hath heard the words of his fellow Prophet, and saith that this word was said unto him, and be prophesieth ther∣by; 〈…〉〈…〉 is a false Prophet, and is to be strangled to death. Mai••. treat of Idolatrie, chap. 5. sect. 7, 8. of other gods.] as they that prophesied by Baal Ier. 2. 8. and 23. 13. The Hebrewes declare it thus; The Pro∣phet that prophesieth in the name of an Idol, as he that saith, such an Idol, or such a starre said unto me that we are commanded to doe this or that, or not to doe it, though it be to pronounce that uncleane which is un∣cleane, or that cleane which is cleane, &c. he is to be strangled to death, &c. And it is unlawfull to aske of him a signe or a wonder, and if he doe any of him-selfe, they may not regard him; & who so supposeth of his signes, that per adventure they may be true, trans∣gresseth this prohibition, (Deut. 13. 3.) Thou shalt not bearken unto the words of that prophet. Maim. treat. of Idolatrie, chap. 5. sect. 6, 7. shall ••ven die] that is, shall be put to death by the Magistrate, and his judgement is to be strangled, as before is noted. For which strangling, they afterward (as under the Romans) used Crucifying. And the Hebrewes say, They judged not either a (whole) tribe, or a false Prophet, or the high Priest, but by the mouth of the Synedrion of 71. Iudges: Thalmud. Bab. in San∣hedrin, chap. 1. This high Synedrion was after in Ierusalem; hereupon our Saviour said, It cannot be that a Prophet perish out of Ierusalem: and, ô Ierusa∣lem Ierusalem, which killest the Prophets, &c. Luk. 13. 33, 34.

Vers. 22. That which] in Greeke, Whatsoever [unspec 22] things: meaning of predictions foretelling things to come. For touching matters of faith, and of the worship of God, the people were to hold unto the written Law; against which if any Prophet did teach, and give a signe or wonder which came to passe, yet they were not to beleeve or hearken un∣to him. See Deut. 13. 1,—5. the thing] or, the word be not. But Ionas prophesied the destru∣ction of Niniveh within fortie dayes, and it came not to passe: yet the Lord had spoken that word, Ion. 1. and 3. Here then conditions are implied; as, if men breake not off their sinnes by repen∣tance, the evils foretold shall come upon them, &c. Ezek. 33. 13, 14, 15. Ier. 26. 12, 13, 18, 19. Especially this is meant concerning prophesies of good things, which if they come not to passe, the Prophet is found false, as Ieremie said to Ananias, The Prophets that have beene before mee, and before thee of old, prophesied both against many countries, and against great kingdomes, of warre, and of evill, and of pestilence. The Prophet which prophesieth of peace, when the word of the Prophet shall come to passe, then shall the Prophet be knowne, that the Lord hath truly sent him, Ier. 28. 8, 9. Of this matter the Hebrewes say, Every Prophet that riseth up among us, and saith that the Lord hath sent him, it is not necessarie that he doe a signe like one of the signes of Moses our master, or like the signes of Elias and Elisaeus, that there should be in them a change of the custome of the world. But his signe shall be, that he foretell things that are to come in the world, and so confirme his words, Deut. 18. 21, 22. There∣fore when there commeth a man fit for prophesie, with the ambassage of the Lord, and he commeth not to adde unto, or to diminish from (the Law) but to serve the Lord by the commandement of the Law, they must not say to him, divide the sea for us, or raise up the dead, or the like, and afterward we will beleeve in thee: but they must say unto him, If thou be a Pro∣phet, foretell us of things that are to come: and when ••e telleth, wee must wait to see whether the things come to passe or no; and if there faile but even a little thing, it is evident that he is a false Prophet. But if all his words doe come to passe, he is to be esteemed of us faithfull. And they trie him many times: if his words be all of them found faithfull, loe this is a true Pro∣phet, as it is said of Samuel, And all Israel, from Dan even to Beersheba, knew that Samuel was faithfull to be a Prophet of the Lord, 1 Sam. 3. 20. But doe

not the observers of times, and the diviners, foretell ••••ings that doe come to passe? What difference then is there betweene the Prophet and them? Diviners and such like persons, some of their words are confirmed, and some are not; according to that which is writtē (in Esay 47. 13.) Let them stand up now and save thee, which view the heavens, which gaze on the starres, which make knowne by the moneths, of the things which shall come upon thee: [Hee saith] of the things; and not all the things. And it may be, that nothing at all of that which they speake is confirmed, but they erre in all; as it is written (in Esay. 44. 25.) That frustrateth the signes of the Liers, and maketh Diviners fooles. But the Prophet, all his words are confirmed; as it is written (in 2 King. 10. 10.) There shall fall unto the earth nothing of the word of the Lord. Also he saith (in Ier. 23. 28.) The Prophet that hath a dreame, let him tell the dreame; and he that hath my word, let him speake my word faithfully: what is the chaffe to the wheat, saith the Lord? As if he should say, the words of the divi∣ners and their dreames, are as chaffe, wherewith a little wheat is mixed: but the word of the Lord is as wheat, wherewith there is no chaffe at all. And of this thing the Scripture assureth us, and saith, that the words which diviners make knowne to the heathens, they doe lye; the Prophet maketh knowne unto you the words of truth, that you have no need of soothsayers, diviners, and such like, Deut. 18. 10.—15. Loe thou art taught, that a Prophet riseth not up unto us, but to make knowne unto us things which shall come to passe in the world, as plentie or famine, warres or peace, and such like: Tea even the needs of a parti∣cular person doth he make knowne unto him, as Saul when he had lost a losse, went to the Prophet to tell him where it was, 1 Sam. 9. Such things as these doth the Prophet tell; but maketh no other Law, nei∣ther addeth to the commandement, or taketh ought from it. Threatnings of vengeance which a Prophet denounceth, as when he saith, such a man shall die, or such a yeare there shall be famine, or warres, or the like; if his words stand not, we may not for this deny his prophesie, nor say, behold hee spake, and it came not to passe; for the holy blessed God is long suffering, and much in mercie, and reponteth of the evill; and it may be, that they have repented, and be spareth them like the men of Niniveh; or tha thee defe••reth it, as hee did Ezekiahs (death) 2 King. 20. But if he promise them good, and say it shall be 〈◊〉〈◊〉 or thus, and the good thing come not which hee ••••ath spoken, it is certaine that he is a false prophet: for every good thing which God decreeth, though upon condition, he changeth not, &c. Loe thou art taught, that in words of good things onely, is a Pro∣phet tried. As Ieremie said in his answer to Ananias, when Ieremie prophesied of evill, and Ananias of good, 〈◊〉〈◊〉 said unto Ananias, if my words stand not, it shall not appeare by this, that I am a false prophet; but if thy words stand not, it shall be knowne that thou art a false••rophet: as it is written, The Prophet which speaketh peace, when the word of the Prophet shall come to passe, the Prophet shall bee knowne, that the Lord hath sent him in truth, Ier. 28. 9. A Prophet unto whom another Prophet beareth witnesse that hee is a Prophet, loe he is a Prophet out of doubt, and needeth no further triall. For behold Moses bare witnesse unto Ioshua, and all Israel beleeved in him, before he shewed any signe. And so throughout (all) generations, the Prophet whose prophesie is knowne, and they have found his words faithfull, time after time; or that a Prophet hath testified of him, and he hath walked in the wayes of prophesie, it is unlawfull to make question afterward, and to suspect his prophesie, lest it be untrue. It is unlawfull also to tempt him more than is meet, &c. for it is written, Yee shall not tempt the Lord your God, as yee tempted him in Mas∣sah, where they said, Is the Lord amongst us, or not? (Deut. 6. 16. Exod. 17. 7.) But after it be knowne that he is a Prophet, they must beleeve and know that the Lord is among them, and not suspect or make further question; as it is written, And they shall know that there hath beene a Prophet amongst them, (Ezek. 2. 5.) Maimony in Iesude hatorah, chap. 10. By this testimony of the Iewes, wee have enough to answer them concerning our Lord Ie∣sus, that he was a true Prophet sent of God, though they did put him death. For as he came not to de∣stroy the Law or the Prophets, but to fulfil, Mat. 5. 17. so had he the witnesse of Moses and of all the Pro∣phets, Act. 3. 22. 24. Ioh. 1. 45. and Moses and Elias appeared talking with him, Mat. 17. 2, 3. so that if they had beleeved Moses, they would have beleeved him, Ioh. 5. 46. And Iohn Bap∣tist (whom all men held to be a Prophet, Mat. 21. 26.) hee bare witnesse unto the truth concerning Christ, Ioh. 1. 15. and 5. 33. Hee was also appro∣ved of God among them by miracles, wonders and signes, Act. 2. 22. so that the workes which the Father gave him to finish, which also he did, they bare witnesse of him, and the Father himselfe bare witnesse of him, Ioh. 5. 36, 37. yet they, like an evill and adulterous generation, (condemned by these their owne canons,) beleeved not in him, but tempted God, and sought after a signe, Mat. 12. 38, 39. and though the men which saw his miracles, said, This is of a truth that Prophet which should come into the world, Ioh. 6. 14. yet that faithlesse generation beleeved not, but said, What signe shewest thou, that wee may see, and beleeve thee, Ioh. 6. 30. But though he had done so many mi∣racles before them, yet they beleeved not, neither could they beleeve, because that Esaias said, Hee hath blinded their eyes, and hardned their heart, &c. Ioh. 12. 37. 39, 40. in presumption] that is, presumptuously: the Greeke translateth, in ungod∣linesse; the Chaldee, in wickednesse. not be afraid] either for his threatning words, or for his signes; nor afraid to put him to death. And thus the He∣brewes explaine it, saying; Whosoever with draweth himselfe from killing a false Prophet, because of his dignitie, for that he walketh in the wayes of prophe∣sie, behold he transgresseth against this prohibition, THOV SHALT NOT BE AFRAID OF HIM. And so he that withdraweth himselfe frō tea∣ching cōcerning him what he is guilty of, or that drea∣deth and feareth for his words, &c. And they judge not a false prophet, but in the judgment hall of 71. (Magistrates) Maim. treat of Idolatrie, ch. 5. s. 9.

CHAP. XIX.

1 The cities of refuge. 4 The privilege of them for the manslayer. 11 The wilfull murtherer must die. 14 The land-mark may not be removed. 15 Two witnesses at the least must stablish every matter. 16 A false witnesse must be diligently inquired into, and done unto as he had thought to doe unto his brother.

WHen Iehovah thy God hath cut [unspec 1] off the nations, whose land Ie∣hovah thy God giveth unto thee, and thou possessest them, and dwellest in their cities, and in their houses; Thou [unspec 2] shalt separate three cities for thee, in the midst of thy land, which Iehovah thy God giveth unto thee, to possesse it. Thou shalt prepare [unspec 3] for thee the way, and shalt divide into three parts the coast of thy land, which Iehovah thy God shall give thee to inherit; and it shall be, that every man-slayer may flee thither. And [unspec 4] this is the case of the man-slayer which shall flee thither and live: who so smiteth his neigh∣bour unwittingly, and he hated him not in time past; As when he commeth with his [unspec 5] neighbour into a wood, to hew trees, and his hand fetcheth a stroke with an axe to cut downe a tree, and the iron slippeth from the wood, and findeth his neighbour, and hee die; he shall flee unto one of these cities, and live. Lest the avenger of the bloud pursue [unspec 6] after the man-slayer while his heart is hot, and overtake him, because the way is long, and smite him in soule, and he had not the judge∣ment of death, because he hated him not in time past. Therefore I command thee, say∣ing; [unspec 7] Thou shalt separate for thee three ci∣ties. And if Iehovah thy God enlarge thy [unspec 8] coast, as he hath sworne unto thy fathers, and give unto thee all the land which he hath spo∣ken to give unto thy fathers: If thou shalt [unspec 9] keepe all this commandement, to do it, which I command thee this day, to love Iehovah thy God, and to walke in his wayes all dayes; then thou shalt adde three cities moe for thee, beside these three. That innocent bloud be [unspec 10] not shed within thy land, which Iehovah thy God giveth unto thee for an inheritance, and so blouds be upon thee. But if a man be a [unspec 11] hater of his neighbour, and lie in wait for him, and rise up against him, and smite him in soule that he die, and fleeth unto one of these ci∣ties: Then the Elders of his citie shall send, [unspec 12] and take him thence, and shall give him into the hand of the avenger of the bloud, and he shall die. Thine eye shall not spare him, and [unspec 13] thou shalt put away innocent bloud from Is∣rael, and it shall goe well with thee.

Thou shalt not remove thy neighbours li∣mit, [unspec 14] which the first fathers have limited, in thine inheritance which thou shalt inherit, in the land which Iehovah thy God giveth unto thee to possesse it.

One witnesse shall not rise up against a man [unspec 15] for any iniquitie, or for any sinne, in any sinne that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall a word be stablished.

When an unrighteous witnesse shall rise [unspec 16] up against a man, to testifie revolt against him: Then both the men, betweene whom [unspec 17] the controversie is, shall stand before Ieho∣vah, before the Priests and the Iudges which shall be in those dayes. And the Iudges [unspec 18] shall make diligent inquisition; and behold, if the witnesse be a false witnesse, and hath testified a falshood against his brother: Then shall yee doe unto him as hee had [unspec 19] thought to have done unto his brother; and thou shalt put away the evill from the midst of thee. And the residue shall heare and [unspec 20] feare, and shall not adde to doe any more such an evill thing as this in the midst of thee. And thine eye shall not spare: soule [unspec 21] for soule, eye for eye, tooth for tooth, hand for hand, foot for foot.

Annotations.

THou shalt separate] in Ios. 20. 7. he useth the [unspec 2] word sanctified; in Num. 35. 11. shall appoint. Here Moses explaineth the sixt commandement, for some speciall lawes concerning it. three ci∣ties] besides those three which Moses had separa∣ted without the river, Deut. 4. 41, 43. These three cities were Kedesh, Shechem, and Hebron, Ios. 20. 7. They were all cities of the Levites: see Num. 35. 6. in the midst] that is, within thy land: as, in the midst of the citie, Ier. 52. 25. is the same that within the citie, 2 King. 25. 19. See also the notes on Gen. 2. 9. This is spoken, because there were no cities of refuge, but in the land which Israel pos∣sessed. See Num. 35. 2.

Vers. 3. shalt prepare] Of this it is said, The se∣nate [unspec 3] (or Magistrates in Israel) were bound to pre∣pare the wayes to the cities of refuge, to make them fit and broad, and to remove out of them all stumbling blocks and offences: and they suffered

not any hill or dale to bee in the way, nor waters streame, but they made a bridge over it, that nothing might binder him that fled thither. And the bredth of the way to the cities of refuge, was no lesse than 32. cubits. And at the partitions of wayes they set up in writing, REFVGE, REFVGE: that the man-stayer might know and turne thitherward. On the 15. of the moneth Adar (or Februarie) every yeare the Magistrates sent out messengers to prepare the wayes, &c. Maimony treat. of Murder, chap. 8. sect. 5, 6. divide into three] because the land was much more long than broad, therefore the ci∣ties of refuge were in three places, equally distant, and so commodious for men to flee unto.

Vers. 4. the case] Heb••. the word; in Greeke, the ordinance of the man-slayer (or murderer.) [unspec 4] and live] or, that he may live. From these words the Hebrew Doctors teach, that a Scholer exiled to the cities of refuge, his Master also goeth with him; as it is written, AND LIVE: But the life of them that love and seeke after wisdome, is without the do∣ctrine of the Law, counted as death. And so the Ma∣ster that is exiled, his schoole goeth with him, &c. Maim. treat. of Murder, chap. 7. sect. 1. smiteth] meaning to death: as the Chaldee translateth, killeth. So, he smote, 2 King. 14. 5. is expounded he killed, in 2 Chron. 25. 3. unwittingly] or, igno∣rantly, unawares; Heb. without knowledge; the Greke saith, unwillingly. hated him not] for hee that was his enemie, though hee killed him una∣wares, might not have the benefit of the citie of refuge, as is noted on Numb. 35. 20. And who is he that hateth? He that for enmitie sake, speaketh not unto him for three dayes. Maim. treat. of Murder, chap. 6. sect. 10. in time past] Hebr. and Greeke, from yesterday and the third day: so in vers. 6.

Vers. 5. As when he commeth] or, And he that [unspec 5] shall come; and thus the Greeke translateth it. a wood] or, forrest. This is a similitude for all like places and cases: but hence the Hebrewes gather, Who so commeth into a mans yard without his leavs, of the man of that house kill him by errour, he is free from being exiled (into the cities of refuge,) for it is said, INTO A WOOD. What is that wood? A place which the slaine person hath libertie to come in∣to. And so all other the like. Maim. treat of Murder, chap. 6. sect. 11. the wood] that is, the helve of the 〈◊〉〈◊〉 findeth] that is, hitteth, or lighteth upon. and live] within his citie of refuge, where hee must abide untill the death of the high Priest, Num. 35. 25. See the annotations there.

Vers. 6. avenger] or, neare kinsman, who is by [unspec 6] dutie to avenge: see the notes on Num. 35 12. 〈◊〉〈◊〉 heart is hot] inflamed with anger, griefe, and desire of revenge; in such heat of minde, the affecti∣ons of men are overcaried to speake or doe that which is not meet. So in Psal. 39. 4. Mine heart was 〈◊〉〈◊〉 within me. because] or, as the Greeke trans∣lateth, if the way belong: Hebr. much. in soule] or, in life, that is, mortally, deadly; which the Greeke translateth, smite his soule: and for smite, the Chal∣dee saith, kill. So in vers. 11. judgement] that is, guilt, as the Chaldee explaines it; that is, hee was not worthy of death: O••, judgement, that is sen∣tence of death by the Magistrate.

Vers. 8. all the land] from the river of Egypt, [unspec 8] unto the great river, the river Euphrates, Gen. 15. 18.

Verse 9. this commandement] in Greeke, these [unspec 9] commandements. This condition being legall, and unpossible for man to fulfill, had not therefore the accomplishment outwardly for the inlarging of their coast, or for adding of three cities moe, for ought that is knowne either by the Scriptures, or Iewish records; and is therefore to be referred unto Christ, spiritually. The Iewes themselves referre it unto Christs dayes, but carnally, as after follow∣eth. in his wayes] the Greeke addeth, in all his wayes: the Chaldee, in the wayes that are right be∣fore him. adde three cities] of this the Hebrewes say; In the dayes of the King Christ, they shall adde three other (cities) unto these sin, Deut. 19. 9. And whence shall they adde them? Of the cities of the Kenizites, and the Kenites, and the Kadmonites; concerning whom a covenant was made with Abra∣ham our father, (Gen. 15. 18, 19.) and hitherto they have not beene subdued; and of them it is said in the Law, If the Lord thy God inlarge thy coast. Maim. treat. of Murder, chap. 8. sect. 4. And in another place the same man saith, (in treat. of Kings, chap. 11. sect. 2.) Of the cities of refuge, he saith, If the Lord thy God shall inlarge thy coast, then thou shalt adde three cities moe, &c. But this thing hath never beene done; and the holy blessed (God) hath not commanded it in vaine. But the Law is not in vaine, though it bee not literally fulfilled in all the precepts; For what the Law could not doe, in that it was weake through the flesh, God (hath done) send∣ing his owne Son, &c. Rom. 8. 3. by him wee have strong consolation, who have fled for refuge, to lay hold upon the hope set before us, Heb. 6. 18.

Vers. 10. That innocent bloud be not] or, as the [unspec 10] Greeke translateth, And innocent bloud shall not be shed: meaning the bloud of the unwilling man-slay∣er, who is not worthy of death, v. 6. and blouds be] that is, the guilt of bloudshed; as the Chaldee expoundeth it, the guilt of the judgement of mur∣der. The Greeke translateth, and there shall not bee in thee a (man) guiltie of bloud.

Vers. 11. smite him in soule] Greeke, smite his [unspec 11] soule, that is, as the Chaldee saith, kill him: as vers. 6.

Vers. 12. the Elders] in Greeke, the Senate. [unspec 12] thence] from the citie of refuge, yea or from the Altar of the Lord, Exod. 21. 14. for, a man that doth violence to the bloud of any person, shall flee to the pi••, let no man stay him, Prov. 28. 17. See more in the annotations on Num. 35.

Vers. 13. put away innocent bloud] that is, as [unspec 13] the Chaldee explaineth it, him that shed innocent bloud. and it shall goe well] or, that it may bee well with thee: or, and good shall be unto thee.

Vers. 14. limit] or, bound, border, land-marke: [unspec 14] whereby every mans inheritance in the land was limited. A sinne great in all places, Iob 24. 2. but greatest in the land of Israel, Gods ho∣ly limit, (or border) Psal. 78. 54. which was

parted by lot of the Lord, Num. 26. 53.—56. and figured the spirituall inheritance which the Saints have in the Church, all the limits whereof are of pleasant stones, Esay 54. 12. and whereof Canaan was a type, as is noted on Gen. 12. 5. Therefore a∣mong the curses pronounced against the breakers of the Law, this is the third, Cursed bee he that re∣moveth his neighbours land-marke, (or limit) and all the people shall say, Amen, Deut. 27. 17. the first fathers] Eleazar the Priest, Iosua the son of Nun, and the heads of the fathers of the tribes of the sonnes of Israel, Ios. 14. 1. The word fathers I supply from Prov. 22. 28. where it is said, Remove not the ancient limit which thy fathers have set; and so the Greeke translateth here, the limits which thy fathers have set; in Chaldee, the ancients. in the land] of Israel, the holy land, Zach. 2. 12. the Lords land, Hos. 9. 3. where this sinne was sacrile∣gious. The Hebrewes say, Hee that removeth his neighbours land-marke, and taketh of his neighbours limit into his owne, though it be but an inch, if he doe it by force, it is rapine; and if he remove it in secret, it is theft. And if in the land of Israel hee remove the marke, he transgresseth against two prohibitions; against stealth or rapine, and against, Thou shalt not remove the limit. Maimony treat. of Theft, ch. 7. sect. 11.

Vers. 15. not rise up] or, not stand, not be stablished, [unspec 15] (as the word is Englished in the end of this verse:) and so the Greeke translateth, shall not abide (or con∣tinue.) The Hebrewes say, They determine not any sentence of matters by the mouth of one witnesse, nei∣ther money matters, nor matters of life and death, Deut. 19. 15. In two places the Law maketh one wit∣nesse faithfull; for the suspected wife, that shee shall not drinke of the bitter waters, (Num. 5.) and for the heifer, that it shall not have the neck cut off, (Deut. 21.) Maimony treat. of Witnesses, c. 5. s. 1, 2. at the mouth] The Chaldee expoundeth it, at the word. From hence the lewes gather, that by law they may not receive witnesse, either in money matters, or in matters of life and death, but from the mouth of the witnesses, (Deut. 19. 15.) from their mouth, and not from a writing of their hand. But by the words of the Scribes they determine money mat∣ters by witnesse, that is, in a bill, although the wit∣nesses be not alive, &c. Maim. treat. of Witnesses, c. 3. s. 4. a word] or, a thing, a matter. The Greeke translateth, every word: and so the Apostles alleage this place, Matt. 18. 16. 2 Cor. 13. 1. which sheweth, that this (as many other like Scriptures) are to be taken in the largest sense: see Deut. 27. 26. be stablished] or, be confirmed; stand as firme and true. So our Saviour saith; It is written in your law, that the testimony of two men is true, Iohn 8. 17.

Vers. 16. unrighteous] so the Greeke translateth [unspec 16] the Hebrew phrase; witnesse of unrighteousnesse (or, of violent wrong, of injuriousnesse.) the Chaldee tran∣slateth, false witnesse: So in Exod. 23. 1. to testifie] Hebr. to answer, which is a generall word for all speaking or testifying, as the Chaldee ex∣ponndeth it, to testifie: so in v. 18. See Exod. 20. 16. revolt] or apostasie, a falling, or turning away from the Lord, as Deut. 13. 5. The Greeke translateth it impiety.

Vers. 17. both the men] or, the two men, that is, [unspec 17] the accuser and the accused. So that one witnesse may cause a matter to be inquired into, though no sentence may be given upon the testimony of one, v. 15. and ch. 17. v. 6. before Iehovah] before his Arke or Sanctuary: in the place which he shall chuse: see Deut. 17. 8. 1 King. 8. 31. before the priests] the Greeke version addeth, and before the Priests, and before the Iudges: See Deut. 17. 9.

Vers. 18. make diligent inquisition] or, inquire [unspec 18] well: which the Greeke translateth, acriboos, that is, exactly, exquisitely, or perfectly, as Act. 23. 20. false] the Greeke translateth this as before, un∣righteous, or unjust. testified] Hebr. answered, as in vers. 16.

Vers. 19. thought] or presumed, presumptuously [unspec 19] devised and enterprised: the Greeke translateth, maliciously thought. Of the originall word Zamam, thought, the Hebrewes call the false witnesse Zo∣mem, the thinker, or presumer, and say, Who so wit∣nesseth falsly, and it bee knowne by witnesses that hee hath witnessed falsly, this man is called [gned Zomem] the false witnesse; and it is commanded to doe unto him as he would have done by his testimony unto his neighbour. If they have testified falsly of a transgres∣sion for which men are guilty of stoning to death, they are all to be stoned; if of burning, they are to be burnt; and so for other deaths. And if they testifie of (crimes worthy) beating, every one of them is to bee bea∣ten, &c. If they testifie of things for which money is to be paid, they pay the money among them, accor∣ding to the number of witnesses, every one shall give the portion that concerneth him, &c. This is meant of witnesses that are found false: but two companies that contradict one another, and so there is no testimo∣ny, they doe not punish the one of them, because it is not knowne which company speaketh falsly. And what is the difference betweene contradiction and falshood? Contradiction is in the testimony it selfe, the one saying, this thing was, and the other saying, this thing was not. Falshood (or forgery) is for the testi∣fiers themselves, when the false witnesses cannot know whether the thing was done or not. As witnesses that come and say, We saw this man kill a person, or be borrowed a pound of such a man, such a day, in such a place; and after they have thus witnessed, and are sear∣ched into, there come two other and say, On this day, and in this place, wee were with you and with these all the day, and there never was such a thing; this man killed him not, or this man borrowed not of that man; loe this is contradiction, and all the like. But if they say unto them, as for us we know not whether this man killed that man, on such a day in Ierusalem, as you say or no; but wee testifie, that you your selves were with us on the same day in Babylon; loe these are false wit∣nesses (or forgers) and must be killed, or make satisfa∣ction, for as much as the witnesses which make them forgers, have no respect at all unto the testimony it selfe whether it be truth or falshood. And if the first witnesses were an hundred persons, & there come two & prove them forgers, saying, we testifie that you hun∣dred all of you were with us such a day, in such a place;

〈◊〉〈◊〉, these are punished by the mouth of those two, for two are as an hundred, and an hundred as two. And so in two companies of witnesses that contradict one another, they goe not after the greatest number. Mai∣mony treat. of Witnesses, chap. 18. sect. 1, 2, 3. As for witnesses that contradict one another, such as are after found faulty, though they be not put to death for testifying against a mans life, yet are they chastised at the Iudges discretion. Maimony ibi∣dem, sect. 6. the evill] that is, as the Chaldee saith, the evill doer. See before on Deut. 17. 7. and 13. 11.

Vers. 20. the residue] that is, all other shall heare and feare. Therefore the Hebrewes say, Procla∣mation [unspec 20] was made concerning these forgers or false witnesses, the Iudges wrote and sent into every citie, that such and such men witnessed so and so, and were found false, and we killed them, or they were beaten before us, or we set such a fine (or mulct) upon them. Maimony treat. of Witnesses, chap. 18. sect. 17.

Vers. 21. not spare] or, not pittie: of this the Hebrewes hold, that all hurts may be bought out [unspec 21] with money, except life for life; thereof there may be no ransome, Num. 35. 31. See the Annotations on Exod. 21. 25. soule] or life (to wit, shall goe) for life. See Lev. 24. 17.—20.

CHAP. XX.

1 Israel must net feare the forces of their ene∣mies. 2 The Priests exhortation to encourage the people to battell. 5 The officers proclamation who are to be dismissed from the warre. 10 How to use the cities that accept or refuse the proclamation of peace. 16 What cities must be devoted and destroyed. 19 Trees of mans meat must not be destroyed in the siege.

WHen thou goest out to battell against thine enemies, and seest [unspec 1] horses and chariots, a people more than thou, be not afraid of them, for Iehovah thy God is with thee, which brought thee up out of the land of Egypt. And it shal [unspec 2] be when yee are come nigh unto the battell, that the Priest shall approach, and speake unto the people. And hee shall say unto them, [unspec 3] Heare O Israel, you approach this day unto battell against your enemies: Let not your heart be soft, feare not, and hasten not away, 〈…〉〈…〉ther be ye terrified because of them. For [unspec 4] Iehovah your God is he that goeth with you, to fight for you with your enemies, to save you. And the Officers shall speake unto the [unspec 5] people, saying; What man is there that hath built a new house, and hath not dedicated it? Let him goe and returne to his house, lest hee die in the battell, and another man dedicate it. And what man is there that hath planted [unspec 6] a vineyard, and hath not made it common? Let him goe, and returne unto his house, lest he die in the battell, and another man make it common. And what man is there that hath [unspec 7] betrothed a wife, and hath not taken her? Let him goe, and returne unto his house, lest he die in the battell, and another man take her. And the Officers shall speake further un∣to [unspec 8] the people, and say; What man is there that is fearefull, and soft-hearted? Let him goe, and returne unto his house, that his bre∣threns heart melt not, as his heart. And it [unspec 9] shall be when the Officers have made an end of speaking unto the people, that they shall constitute Captaines of the armies for an head of the people.

When thou commest nigh unto a Citie, to [unspec 10] fight against it, then thou shalt proclaime peace unto it. And it shall be, if it answer [unspec 11] thee peace, and open unto thee, then it shall be that all the people that is found therein shal be tributaries unto thee, and they shall serve thee. And if it will not make peace with [unspec 12] thee, but will make warre with thee, then thou shalt lay siege against it. And Iehovah thy [unspec 13] God shall give it into thine hand, and thou shalt smite every male thereof with the edge of the sword. But the women, and the little [unspec 14] ones, and the cattell, and all that is in the Ci∣tie, all the spoile thereof thou shalt make a prey unto thy selfe; and thou shalt eat the spoile of thine enemies, which Iehovah thy God hath given thee. Thus shalt thou doe [unspec 15] unto all the Cities which are very farre off from thee, which are not of the Cities of these nations. But of the Cities of these peoples, [unspec 16] which Iehovah thy God doth give thee for an inheritance, thou shalt not save alive any breath. But utterly destroying thou shalt ut∣terly [unspec 17] destroy them; the Chethite, & the Amo∣rite, and the Canaanite, and the Pherizzite, the Evite, and the Iebusite, as Iehovah thy God hath commanded thee. To the end that [unspec 18] they teach not you to doe after all their abo∣minations, which they have done unto their gods, and yee sinne against Iehovah your God.

When thou shalt lay siege unto a Citie [unspec 19] many dayes, in making warre against it, to take it, thou shalt not destroy the trees there∣of, by forcing an axe against them; for thou maist eat of them, and thou shalt not cut them downe: for is the tree of the field a man, to goe in from before thee into the bulwarke? Onely the tree which thou knowest, that it is [unspec 20] not a tree for meat, that thou maist destroy

and cut downe, and build a bulwarke against the Citie that maketh warre with thee, untill it be subdued.

Annotations.

WHen thou goest out] This is meant of all [unspec 1] lawfull warres, offensive or defensive, that is, begun by Israel, or by other nations against Is∣rael. And the Hebrewes hold, that Israel might never begin first to warre, but the warres comman∣ded of God; and those were the warres with the se∣ven nations in Canaan, (Deut. 2. 24. and 7. 1.) and the warre against Amalek. (Deut. 25. 17, 19.) and to helpe Israel out of the hand of the adversary which is come upon them, (as Iudg. 3. 12.—28. &c.) Warres permitted, were with other peoples that oppugned Israel, as Iudg. 11. 4. 12.—27. 2 Sam. 10. 2, 6, 7, &c. For warres commanded, it is not ne∣cessary to have leave of the high Councell (or Syne∣drion;) but the King may goe out of himselfe at any time, and compell the people to goe out: but in warre permitted, he leadeth not the people out, but at the mouth of the Senate of 71. Magistrates. Maimony in Misneh, tom. 4. treat. of Kings, chap. 5. sect. 1. 2. chariots] Hebr. horse and chariot, one put for many: so the Chaldee translateth it plurally; see the notes on Gen. 3. 2. be not afraid] or, thou shalt not feare for them, that is, not be dismaied or discouraged. See the notes on Exod. 20. 20. is with thee] or, will be with thee, to wit, as a Cap∣taine, 2 Chron. 13. 12. And with this the faithfull encouraged themselves in their battels; as Ezekias said, there be moe with us than with (our adversary) with him is an arme of flesh, but with us is the Lord our God, to helpe us, and to fight our battels, 2 Chro. 32. 7 8. See also Psal. 118. 6.

Vers. 2. the Priest] one that was appointed and [unspec 2] anointed for this purpose. Whether it be in warre commanded, or in warre permitted, they appoint a Priest to speake unto the people at the time of the bat∣tell, and they anoint him with the anointing oile [mentioned in Exod. 30. 25. &c.] and he is called the Anointed for the warre. When they are set in aray, and doe come neere to the battell, he that is anointed for the warre standeth on an high place, and all the companies before him, & he saith unto them in the ho∣ly tongue, Heare O Israel, you approach this day, &c. (Deut. 20. 3. 4.) And another Priest under him proclaimeth it to all the people with a loud voice. And afterward, the anointed Priest saith, What man is there that hath built a new house, &c. What man is there that hath planted a vineyard, &c. And what man is there that hath betrethed a wife, &c. Thus much the anointed Priest speaketh, and the Officer proclaimeth it to all the people with a loud voice. And afterward the Officer speaketh of himselfe, and saith, What man is there that is fearefull, &c. (Deu. 20. 8.) and another Officer proclaimeth it unto all the people. And after that all which are to returne, be returned from the armie, they order the armie, and appoint Captaines, (Deut. 20. 9.) And after every company they set officers couragious & strong, with halberts of iron in their hands; & who so would turne backe from the warre, they have power in their hand to cut off his leg, &c. Maimony treat. of Kings, c. 7. s. 1.—4. Thus Israel had the word of God, and his Mini∣sters to encourage them, that they might fight the battels of the Lord in faith; they had also the ho∣ly Trumpets blown by the Priests, that they might be remembred before the Lord, and saved from their enemies, Numb. 10. 8, 9. 2 Chron. 13. 12. And touching this Priest anointed for the war, the He∣brewes teach it is a peculiar dignity to his owne person only, not to his posterity, and in the warre, not in the Sanctuary. He that is anointed for the warre, his sonne is never ordained in his stead, but hee is as other Priests; if hee be anointed for the warre, he is anointed; and if he be not anointed, he is not anointed. And when the Priest anointed for the warre, ministreth in the Sanctuary, he ministreth in foure garments, as the other Priests. Maimony in Cle hamikdash, ch. 4. sect. 21.

Vers. 3. soft] tender, that is, faint and fearefull; [unspec 3] as the Greeke translateth it, dissolved (or faint,) the Chaldee, moved. This softnesse or faintnesse of heart, God threatneth as a plague, Levit. 26. 36. and Iob acknowledged it so, saying, God hath soft∣ned my heart, Iob 24. 16. and Rehoboam being soft-hearted, could not withstand his enemies, 2 Chron. 13. 7. Although therefore a soft heart in respect of God and his word, is commendable, 2 Kings 22. 19. yet in respect of our enemies, it is here forbidden; so in vers. 8. and Esay 7. 4. ha∣sten not away] through feare & troubled thoughts, and want of faith. David blameth this infirmity in himselfe, Psal. 31. 22. and 116. 11. terrified] or broken, discouraged, daunted with terrour: the Greeke translateth, decline not from their fac••••. See the Annotations on vers. 8.

Vers. 5. the Officers] in Greeke, the Scribes: of [unspec 5] them see the notes on Deut. 16. 18. and before on vers. 2. What man is there] that is, If any man, or whosoever hath: as in Psal. 34. 13. What man is he? is expounded by the Apostle, He that will, 1 Pet. 3. 10. built a new house] By the Hebrews this Law taketh place, whether he hath built it, or re∣ceiued it (by purchase) or it be given unto him for a gift, or it fall unto him by inheritance. But who so buildeth an house, or planteth a vineyard, out of the land (of Israel) he returneth not home for them. Maimony in treat. of Kings, ch. 7. sect. 5. 14. not dedicated] or, not initiated, that is, begun to take possession of, and to use it: which was wont to be done with solemnity, feasting, and singing praise to God, as the title of the 30. Psalme sheweth, concerning Davids house. lest he die] this man∣ner of speech sheweth danger, (as is noted on Ge∣nes. 3. 3.) and teacheth men to be resolute, and to goe with their lives in their hands, ready to ex∣pend them in Gods quarrell; as Iudg. 9. 17. Act. 20. 22, 23. 24. and 21. 13. For the sword devou∣reth one as well as another, 2 Sam. 11. 25. Act. 12. 2. and another man] Three reasons there seeme to be of this, and the rest that follow. Because the thoughts and cares of their houses, lands, wives, &c. might easily trouble men, and hinder them

from fighting the Lords battels with courage, as the like things hindred those that were called to the great Supper, Luke 14. 18, 19. and no man that warreth intangleth himselfe with the affaires of this life, that he may please him who hath chosen him to be a souldier, 2 Tim. 2. 4. Againe, God here∣by sheweth compassion unto the weake, whom he spareth for a time, from hard service, till they be growne strong, and fit for to fight the good fight of faith, 1 Tim. 6. 12. and 1. 18. Rom. 14. 1, 4. Thirdly, as his mercies towards Israel were many of them externall, and concerned their com∣forts in this life; so he would have them in speci∣all manner to enjoy the outward blessings bestow∣ed on them.

Vers. 6. planted a vineyard] This also the He∣brewes [unspec 6] understand not of a vineyard onely, but by proportion of an orchard, oliveyard, or the like. Whether he have planted a vineyard, or planted five trees for meat, of any kinde, or transplanted (that is, removed it from another place,) or grafted it; so that it be bound to that law of uncircumcised fruit, (in Levit. 19. 23.) or that he hath purchased it, or ta∣beth it by inheritance, or by free gift: (he returneth home.) But if hee hath planted but foure trees for food, or five trees (or moe) that are barren, or hath gotten a vineyard by rapine, hee returneth not home therefore. And so, if a vineyard belong to two part∣ners, they returne not for it. Maimony treat. of Kings, chap. 7. sect. 6. not made it common] or, not profaned it; that is, not used the fruit there∣of for common food, which he could not doe by the Law, till the fift yeere from the planting there∣of, Levit. 19. 23, 24, 25. The Greeke transla∣teth, hath not made merry, (or rejoyced with the fruit) thereof.

Vers. 7. betrothed a wife] whether maid, or wi∣dow; [unspec 7] or if his brothers wife fall to him, (according to the law in Deut. 25. 5.) though they be five bre∣thren, and one of them die, all the rest doe returne home. All these that are to returne from the battell, are to returne when they heare the words of the Priest, and to provide water and victuals for their brethren which are in the armie, and to prepare the wayes for them. Maim. treat. of Kings, chap. 7. sect. 79.

Vers. 8. shall speake further] Hebr. shall adde to [unspec 8] speake. See the notes on vers. 2. soft] or tender, that is, faint-hearted: see vers. 3. When Gedeon warred against the Madianites, and made this pro∣damation, of the two and thirty thousand men that were with him, there returned two and twenty thousand, and but ten thousand remained, Iudg. 7. 3. melt not] that is, faint not, or be discouraged; in Greeke, be not made fearefull. An usuall phrase, whereof see Deut. 1. 28. By this, God taught his people to have faith in him, and every man to en∣courage himselfe, and one another, in Gods assi∣stance: which they that did, prospered; as in the Reubenites warre against the Hagarites, 1 Chron. 5. 20. the Iewes war against the Israelites, 2 Chron. 12. 12,—18. Iehosaphats warre against the Am∣monites, 2 Chron. 20. and many the like. Of this point the Hebrewes say, that after a man is entered into the warre, hee should stay himselfe upon him that is the Hope of Israel, and his Saviour in time of distresse; and know that for the name of God he maketh warre; and should put his life in his hand, and not be afraid or adread, nor thinke either of his wife, or of his children, but wipe the remembrance of them out of his heart, and turne from every thing, unto the battell. And whosoever beginneth to thinke, and cast doubts in the battell, and maketh himselfe afraid, transgresseth against this prohibition, LET NOT YOVR HEART BE SOFT, &c. And not onely so, but that all the bloud of Israel hangeth on his necke: and if he prevaile not, and make not warre with all his heart and with all his soule, loe he is as he that sheddeth the bloud of all; as it is written, That his brethrens heart melt not, as well as his heart. And behold it is plainly said, (in Ier. 48. 10.) Cursed be he that doth the worke of the Lord deceitfully; and cursed be he that keepeth backe his sword from bloud. But who so sighteth with all his heart, without dread, and his intent is to sanctifie the name (of God) only, trusteth in him that hee shall finde no hurt, and no evill shall come unto him. And he will build him a sure house in Israel, and ho∣nour him and his children for ever, and count him worthy of life in the world that is to come; as it is written, (in 1 Sam. 25. 28.) For the LORD will certainly make my lord a sure house, because my lord fighteth the battels of the LORD, and evill hath not beene found in thee from thy dayes; and the soule of my Lord shall be bound in the bundle of life, with the LORD thy God. Maimony treat. of Kings, chap. 7. sect. 15.

Vers. 9. Captaines] or Princes, Rulers. That as [unspec 9] their trust should first be in God alone, so secondly they should use the lawfull outward meanes for safetie and victorie, and not tempt the Lord. for an head] or, in the forefront of the people; Heb. in the head; which may be understood both these wayes, as here, so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth, foreleaders of the people.

Vers. 10. shalt proclaime peace unto it] Hebr. shalt call unto it for peace; whereby may be meant, thou shalt invite (or perswade) it unto peace. The Greeke translateth, shalt call them out with peace; the Chaldee, shalt proclaime thereto words of peace. The Hebrewes say, They must make no warre with any man in the world, untill they proclaime peace un∣to him, whether it be warre permitted, or warre com∣manded, Deut. 20. 10. If they make peace, and re∣ceive upon them the seven commandements which were given to the sonnes of Noe, [whereof see the notes on Gen. 9. 4.] they must kill none of them, but they shall be tributaries, (Deut. 20. 11.) Maimony treat. of Kings, chap. 6. sect. 1.

Vers. 11. if it answer] that is, accept of the con∣ditions [unspec 10] of peace by thee proposed. The Greeke translateth, And if they answer thee peaceable words. tributaries unto thee] Hebr. shall be un∣to thee to tribute; which the Chaldee expoundeth, for offerers of tributes, that is, tributaries, as the Greeke also explaineth it. And tribute is not one∣ly of mens goods, but of their persons, to be paid with the labour of their bodies; as the Egyptians

set over Israel taske (or tribute) Masters, to afflict them with their burdens, Ex. 1. 11. And Solomon raised a tribute (or levie) of 30. thousand men, 1 King. 5. 13. Accordingly it is here meant of both, and the Hebrewes explaine it thus; The tri∣bute which they must take upon them, is that they shall be ready for the Kings service, with their bodies, and with their goods: as to build the walls, to fortifie the munitions, to build the Kings Palace, & the like; as it is written, (in 1 Kings 9. 15, &c.) And this is the reason of the tribute [the levie] which King So∣lomon raised, for to build the house of the LORD, and his owne house, and Millo, and the wall of Ieru∣salent, &c. and all the cities of store that Solomon had, &c. And the King may condition with them, to take halfe their goods, or their lands, and leave them the moveables; or the moveables, and leave them the lands, as he shall make the conditions. Mai∣mony treat. of Kings, chap. 6. sect. 1, 2. shall serve] to wit, as bond-servants; which it was not lawfull to put any Israelite unto, Levit. 25. 42, 44. And so Solomon laid upon the heathens a tribute of bond-service, but of the sonnes of Israel Solomon made no servants (or bondmen,) but they were men of warre, and his servants, and his Princes, &c. 1 King, 9. 21, 22. The Hebrewes say, If they would take upon them the tribute, and not the servi∣tude; or the servitude, but not the tribute; they may not hearken unto them, untill they take upon them both. And the servitude which they must take upon them, is to be contemptible and very base, that they lift not up the head in Israel, but be sub dued under their hand, and be not reckoned with Israel, for any matter in the world. Maimony in Kings, chap. 6. sect. 1.

Vers. 12. not make peace] upon the former con∣ditions, as the Greeke saith, if they will not obey [unspec 12] thee.

Vers. 13. shall give it] This may be taken as a promise; or, when hee shall give it, &c. then thou [unspec 13] shalt smi••e.

Vers. 14. eat the spoile] that is, enjoy that which thou hast spoiled. And this is a blessing and com∣fort [unspec 14] after victory, which God gave unto Israel up∣on their warres in Canaan, Ios. 22. 8. and figured the fruit of the labours which Christ and his peo∣ple should enjoy from their enemies, Esay 53. 12. Luke 11. 22.

Vers. 16. these peoples] the seven nations in the land of Canaan, Deut. 7. 1, 2. unto which the [unspec 16] Hebrewes adde (from Deut. 25. 19.) the Amale∣kites; saying, The seven nations & Amalek, which make not peace, they leave not of them any soule, Deut. 20. 16. and 25. 19. And it is holden, that he speaketh not but of such as make not peace, as it is written (in Ios. 11. 19, 20.) There was not a citie that made peace with the sonnes of Israel, save the Evites, the inhabitants of Gibeon; all (other) they tooke 〈◊〉〈◊〉 battell; for it was of the Lord to harden their hearts, that they should come against Israel in battell, that hee might destroy them utterly, even because they sent unto them for peace, but they received it not. Iosua sent three writings before he came into the land. First he sent unto them thus, He that will flee let him flee. Againe be sent, Who so will make peace, let him make peace. And againe he sent, Who so will make war, let him make it. If it be so, wherefore did the Gi∣beonites deale by craft? Ios. 9. Because hee had sent unto them in the generall, and they received it not, neither knew they the judgement (or manner) of Is∣rael, &c. Maimony treat. of Kings, c. 6. s. 4, 5. any breath] or, any soule, man, woman, or childe.

Vers. 17. utterly destroy] or, destroy as cursed: [unspec 17] See Numb. 21. 2. hath commanded thee] in Ex∣od. 34. 11, 12. Deut. 7. 1, 2, 3.

Vers. 19. not destroy the trees] Hebr. not corrupt [unspec 19] (or marre) a tree: meaning any tree that bare mans meat. The Greeke translateth trees; and the sin∣gular is oft used for the plurall, as is noted on Ge∣nes. 3. 2. And under the name of trees, all other things also, needfull for mans life, seeme here to be reserved from destruction. The Hebrewes explaine it thus; They may not cut downe the Trees for meat, that are without the citie; nor with-hold from them the water-courses, that they may wither: as it is writ∣ten, THOV SHALT NOT CORRVPT THE TREES: and who so cutteth any downe, is to be beaten. And not in the siege onely, but in a∣ny place, whosoever cutteth downe a tree that is for meat, by way of corrupting, is to be beaten. But they may cut them downe, if they hurt other trees, or hurt the field, &c. the Law forbiddeth not, but by way of corruption. Every tree that beares not fruit, it is law∣full to cut it downe, although a man have no need of it: and likewise a fruit-tree that doth hurt, or yeeldeth but a little, and is not worth the labour about it, it is lawfull to cut it downe. And what quantity may that be? An olive tree, if it yeeld the fourth part of a Kab of olives, [that is, a Log, wherof see the notes on Exod. 30. 24.] they may not cut it downe: and a Date tree which yeeldeth a Kab of dates, they cut not downe. And not trees onely, but who so breaketh vessels, or rendeth garments, or pulleth downe buil∣dings, or stoppeth wells, or destroyeth meats, by way of corrupting, transgresseth this law, THOV SHALT NOT CORRVPT: yet is he not to be beaten therefore, but by the doctrine of the Scribes he is to be chastised. Maimony treat. of Kings, chap. 6. sect. 8, 9. By this prohibition, God restraineth the waste and spoile which Souldiers usually make in warres; and teacheth mercy towards his good creatures, and that which serveth for mans life: therefore Christ would have nothing lost of the bro∣ken meats that were le••t, Ioh. 6. 12. And as in figure men are likened to trees, so such onely as bring forth no good fruit, are cut downe, Matth. 3. 10. See also Luke 13. 6, 7, &c. Rev. 9. 4. for thou maist] or, as the Greeke translateth, but thou shalt eat thereof. for is the tree &c.] or, for are the trees &c? that is, the trees of the field are not as men, either to come out against thee, or to flee from thee into the bulwarke. This interpreta∣tion agreeth with the Greeke, Is the tree that is in the wood a man, to goe in from thy face into the bul∣warke? The Chaldee in like sense explaineth it by a deniall; For the tree of the field is not as a man, to goe, &c. Otherwise it may also be translated, Though the trees of the field are mans, that is, serve

for mans use, yet spare such as beare fruit. Or, ac∣cording to that which went before, For the tree of the field is mans, to wit, his food, or life of man: as in 2 Kings 18. 31. eat ye every man his owne vine, that is, the fruit of his vine. into the bulwarke] or, in the siege.

Vers. 20. sub dued] or, come downe: which the Greeke translateth, untill it be delivered. [unspec 20]

CHAP. XXI.

1 The expiation of murder done by an unknowne person: that the Elders of the next citie should kill an heiffer, and wash their hands over it, so clearing them∣selves, and asking mercy of God. 10 The usage of a captive taken to wife. 15 The first-borne is not to be disinherited upon private affection. 18 A stubborne rebellious sonne is by his Parents to be brought forth unto judgement, and stoned to death. 22 The male∣factor must not hang all night on a tree.

IF one be found slaine in the land which [unspec 1] Iehovah thy God giveth unto thee to possesse it, fallen in the field; and it be not knowne who hath smitten him: Then thy [unspec 2] Elders, and thy Iudges shall come forth, and they shall measure unto the cities which are round about him that is slaine. And it shall [unspec 3] be that the citie which is next unto the slaine 〈◊〉〈◊〉, even the Elders of that citie shall take an heiffer of the herd, which hath not beene wrought with, which hath not drawne in the yoke. And the Elders of that citie shall [unspec 4] bring downe the Heiffer unto a rough val∣ley, which shall not be tilled, nor sowen, and shall strike off the Heiffers necke there in the valley. And the Priests, the sonnes of Levi, [unspec 5] shall come neere; for them Iehovah thy God hath chosen to minister unto him, and to blesse in the name of Iehovah; and by their mouth shall be every controversie, and eve∣ry stroke. And all the Elders of that citie [unspec 6] that are next unto the slaine man, shall wash their hands over the Heiffer that is beheaded in the valley. And they shall answer, and [unspec 7] say; Our hands have not shed this bloud, and our eyes have not seene it. Make expia∣tion [unspec 8] for thy people Israel, whom thou hast redeemed, O Iehovah; and lay not innocent bloud in the middest of thy people Israel, and the bloud shall be expiated for them. And thou shalt put away innocent bloud [unspec 9] from the middest of thee, when thou shalt doe that which is right in the eyes of Ieho∣vah.

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When thou goest forth to battell against [unspec 10] thine enemies, and Iehovah thy God hath delivered them into thine hands, and thou hast taken captive a captivity of them: And thou seest in the captivity a woman of [unspec 11] a beautifull forme, and hast a desire unto her, and wouldest take her unto thee to wise: Then thou shalt bring her home to thy [unspec 12] house, and she shall shave her head, and doe her nailes. And she shall put off the rai∣ment [unspec 13] of her captivity from upon her, and shal remaine in thine house, & shall weep for her father and her mother a moneth of daies; and after that thou shalt goe in unto her, and be her husband, and she shall be unto thee to wife. And it shall be, if thou have no de∣light [unspec 14] in her, then thou shalt send her away whither she will; but selling thou shalt not sell her for money: thou shalt not make a gaine to thy selfe of her, because thou hast humbled her.

If a man have two wives, one beloved, and [unspec 15] another hated, and they have borne him sonnes, the beloved, and the hated; and if the first-borne sonne be hers that was hated:

Then it shall be in the day that he maketh [unspec 16] his sonnes to inherit that which he hath, he may not make the sonne of the beloved first-borne, before the sonne of the hated, which is the first-borne. But the first-born, the sonne [unspec 17] of the hated shall he acknowledge, by giving to him a double portion of all that is ••ound his; for he is the beginning of his strength, the right of the first birth-right is his.

If a man have a sonne stubborne and re∣bellious, [unspec 18] which obeyeth not the voice of his father, and the voice of his mother, and they have chastned him, & he will not hearken un∣to them: Then shal his father and his mother [unspec 19] lay hold on him, and bring him out unto the Elders of his citie, and unto the gate of his place. And they shall say unto the Elders [unspec 20] of his citie, This our sonne is stubborne and rebellious, he obeyeth not our voice, he is a glutton, and a drunkard. And all the men [unspec 21] of his citie shall stone him with stones, and hee shall die; and thou shalt put away the evill from the middest of thee, and all Israel shall heare and feare.

And if there be in a man a sinne worthy [unspec 22] of death, and hee be put to death, and thou hang him on a tree: His carkasse shall not [unspec 23] remaine all night upon the tree; but bury∣ing thou shalt burie him in that day, for hee that is hanged is the curse of God; and thou shalt not defile thy land which Iehovah thy God giveth unto thee for an inheritance.

Annotations.

SLaine] or, Wounded, meaning to death; as the Chaldee translateth, killed: and this Law was to [unspec 1] be kept, whether one or many were found slaine. giveth] or, is giving, to wit, shortly. This being a figurative expiation, done by Priests, with the death of an heiffer, &c. sheweth this Law to be peculiar to the common-wealth of Israel: and so the Hebrewes say, The Law for the beheaded heif∣fer is not to be used but in the land of Israel. Mai∣mony in Misneh, tom. 4. treat. of Murder, ch. 10. sect. 1. fallen] that is, lying dead: as, there fell, 1 Chron. 21. 14. is expounded there died, 2 Sam. 24. 15. The Greeke translateth it fallen: the Chal∣dee, lying. All these circumstances the Hebrewes hold unto strictly; It is said, Slaine (or Wounded) not hanged, nor broken; for such an one is not called Chalal, (Slaine:) in the Land (or Ground,) not hid in an heape: Fallen, not hanging on a tree: in the Field, not swimming on the water. Maimony treat. of Murder, chap. 9. sect. 11. not knowne] for if it be knowne, they behead no heiffer for him. If but one have seene the murderer, and though it be a slave, or a woman, or one whose testimony is not allow∣able, yet there is no beheading of the heiffer: there∣fore if there be many open murderers, the killing of the heiffer ceaseth. If one witnesse say, I saw the mur∣derer; & another witnesse denie it, saying, Thou didst not see him, (and these witnesses come both together,) then they behead the heiffer. Maimony ibidem, ch. 9. sect. 12. 13.

Vers. 2. thy Elders] he saith not the Elders of that citie, as after in vers. 3. (for it is not knowne [unspec 2] as yet to what citie it belongeth;) but thy Elders (O Israel) which were of the generall States of the Land. The Hebrewes say, When a slaine man is found fallen on the earth, &c. they leave him in his place, and five Elders come forth from the high Coun∣cell that is in Ierusalem, and they measure from him unto the cities that are round about the slaine man. Maim. ibidem, ch. 9. s. 1. thy Iudges] to whom criminall causes did belong, for the triall of them. unto the cities] he saith not, unto the townes, or villages, but cities: and by the Hebrewes, they measured not to any citie, but such as had in it a Court of three and twenty (Magistrates.) And though he be found by a cities sid &c. yet they mea∣sure. And when they have measured, and the citie next him is knowne, then they burie the slaine man in his place, and the Elders of Ierusalem returne to their place; and the Senate of that citie bring an heif∣fer, &c. When they measure, they doe it exactly. And they measure from the nose of him (that is slaine.) If his body be in one place, and his head in another, they bring the body to the head, and bury it in the place there of. If there be many dead, one beside another, they measure from the nose of every one of them. And if one citie be neerest to them all, it bringeth one heif∣fer for them all. Maimony treat. of Murder, chap. 9. sect. 4: 9, 10.

Vers. 3. an heiffer] which was by the death [unspec 3] thereof to make expiation, in figure, for this mur∣der, as ordinary sacrifices did for mens sinnes. And this was done by the next citie, because of pre∣sumption of the fact, when other proofe failed: and this heiffer was to be of the mens of that citie, saith Maim. ibidem, sect. 2. and an heiffer of the second yeere, or under; but if it were a day older than two yeeres, it was unlawfull, Maim. ibidem, chap. 9. sect. 2. and chap. 10. sect. 2. in the yoke] the same caution was for the red heiffer, Num. 19. 2. see the Annotations there. But why speaketh he of the yoke, after he had said, not wrought with? see∣ing to draw with the yoke is comprehended in other worke? The Hebrewes answer, Because the yoke maketh it disallowable, whether it be in the houre of worke or not. When it hath drawne in the yoke but an hand-bredth, it is unlawfull, though it neither ploughed therewith, nor did any other worke. Maim. ibid. chap. 10. sect. 3.

Vers. 4. a rough valley] or, a strong bourne: the [unspec 4] Hebrew Nachal is both a valley, Gen. 26. 17. 19. and a water-streame running in a valley, Deut. 2. 13. 36. both which we call a bourne. Ethan signi∣fieth strength, or strong and durable, and is applied sometime to waters, Exod. 14. 27. Psalm. 74. 15. And Nachal Ethan, in Amos 5. 24. is a mightie streame. So here wee may understand this to be not only a valley, but a streame also in it, as the Chaldee version confirmeth: but the Greeke trans∣lateth it, a rough valley. Maimony in treat. of Mur∣der, chap. 9. sect. 2. saith, they bring downe the heif∣fer unto a bourne that floweth strongly, and that is the Ethan spoken of in the Law. shall not be tilled] either at the time when the heiffer is killed, or after. The valley wherein the heiffer is beheaded, is unlaw∣full to be sowen or tilled for ever, (Deut. 21. 4.) and who so worketh any worke there, in the body of the ground, as to plough, or dig, or sow, or plant, or any the like, he is to be beaten. But it is lawfull to dresse flax there, or to dig up stones, or any thing which is not as tillage or sowing, &c. Maimony treat, of Murder, chap. 10. sect. 9. strike off the necke] or behead, (as in vers. 6.) with an axe on the hinder parts thereof, saith Maimony ibidem, ch. 9. sect. 3. The Greeke translateth, cut the sinewes of the heif∣fer. After it was beheaded, and expiation made, the heiffer was buried in the place where it was kil∣led, and it was unlawfull to have any profit (or use) thereof. Maim. ibidem, c. 10. s. 6.

Vers. 5. the sonnes of Levi] in Greeke, the Le∣vites. [unspec 5] What they were to doe, is not expressed by Moses, but may be gathered by their office here described, to minister, &c. and by vers. 8. where praier is made for atonement. And so the Hebrews explaine it, that the Elders were to wash their hands, and say, Our hands have not shed, &c. (v. 7.) and the Priests said, Make expiation for thy people, &c. vers. 8. Maimony treat. of Murder, cha. 9. s. 3. to ••inister] the Greeke saith, to stand before him. See Deut. 10. 8. their mouth] that is, as the Chaldee expoundeth it, their word, meaning the word of God which they should shew, Ezek. 44. 23, 24. shall be] to wit, judged, or tried, or (as this case seemeth to import) expiated. stroke]

or plague; in Chaldee, plague of leprosie: See the notes on Deut. 17. 8.

Vers. 6. all the Elders] both the Magistrates then [unspec 6] bearing office, and such as had borne it before. For all such were called Elders, as appeareth by Iudg. 8. 14. where the Princes and Elders of Succoth, were threescore & seventeen men. So in this case, the He∣brewes say, The Iudges of that citie, with all the El∣ders, although they be an hundred, they all wash their hands there, in the place where the heiffers necke is stricken off. Maimony treat. of Murder, ch. 9. s. 3. shall wash] in signe that they were innocent of that bloud-shed: as Psal. 26. 6. Matth. 27. 24.

Vers. 7. shall answer] that is, shall speake: for so the word answer is often used for the beginning of [unspec 7] a speech, Io••. 3. 2. have not shed] or, hath not shed: for the Hebrew hath a double reading, implying both singular and plural; to signifie that they had not any hand in this murder. not seen it] to wit, shed by any other: for else, this expiation had not been thus made, as is noted on vers. 1.

Vers. 8. Make expiation] or Make atonement: [unspec 8] in Greeke, be mercifull. Here the Chaldee version addeth, The Priests shall say, Make exptation, &c. and so the Hebrewes explaine it, as is noted on v. 5. hast redeemed] the Greek addeth, out of the land of Egypt. lay not innocent bloud] Hebr. give not, that is, as the Chaldee openeth it, give not the guilt of innocent bloud; in our phrase, lay it not to their charge. The Greeke translateth, that there may not 〈◊〉〈◊〉 innocent bloud in thy people. To give, is often used for to suffer, (as is noted on Gen. 20. 6.) in 〈…〉〈…〉ch sense it may also be taken here, suffer not in∣〈…〉〈…〉nt bloud, to wit, to be unpunished, but bring the murderer to light. expiaeted for them] or, mercifully forgiven them: but the murderer (if after∣ward hee were taken,) was not hereby forgiven, which the Hebrewes gather from the next words, saying; Although the murtherer be found after the 〈…〉〈…〉eading of the heiffer, yet he is to be killed; for it is 〈…〉〈…〉ten (Deut. 21. 9.) And thou shalt put away in∣〈…〉〈…〉t bloud. Maim. treat of Murder, ch. 10. s. 8.

Vers. 9. innocent bloud] that is, the guilt there∣〈…〉〈…〉 [unspec 9] 〈◊〉〈◊〉 the Chaldee addeth, the shedder of innocent 〈◊〉〈◊〉, according to the former exposition. right 〈◊〉〈◊〉 eies] the Greeke translateth, that which is good 〈◊〉〈◊〉 pleasing before the Lord.

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Here beginneth the nine and forti∣eth Section, or Lecture of the Law: See Gen. 6. 9.

Vers. 10. delivered them] Hebr. given (or deli∣〈…〉〈…〉d [unspec 10] him) speaking of the multitude of enemies, 〈◊〉〈◊〉 one man; so after. captivity of them] Hebr. 〈…〉〈…〉ity of him: that is, a multitude of captives or 〈◊〉〈◊〉 So in Num. 21. 1. This Law is like the 〈◊〉〈◊〉 divorce, Deut. 24. which our Saviour tel∣〈…〉〈…〉 〈◊〉〈◊〉 suffered for the hardnesse of mens hearts, 〈◊〉〈◊〉 ••9. 8. And the Hebrewes themselves, (〈…〉〈…〉gh much addicted to strange women, and 〈◊〉〈◊〉 of wives,) understand this Law with sun∣〈…〉〈…〉 limitations; and to be partly for necessity, when 〈◊〉〈◊〉 in the warres were absent from their wives, and tempted with concupiscence.

Vers. 11. in the captivity] that is, amongst the [unspec 11] captives, or prisoners. At any other time, the He∣brewes say, this was not lawfull. hast a desire] or affectest, settest thy love; as Gen. 34. 8. and wouldest take her] or, and takest her, to wit, by pro∣mise. The Hebrewes say of Souldiers that come into the heathens coast, that they may in their hun∣ger, eat swines flesh, or other uncleane meats, when they can get no other: And so a man may lie with an heathen woman, if his concupiscence urge him therto; but he may not lie with her and goe his way, bust must bring her home to his house; and he may not lie with her the second time, untill he have married her. Nei∣ther is it lawfull for him to take this beautifull wo∣man, save in the time of captivitie, as it is written; And thou seest in the captivity, &c. Neither is it law∣full to lie with two, for it is said, HER: nor lawfull to take two, and lie with the one, and leave the other for his brother. Maimony tom. 4. treat. of Kings and Warres, ch. 8. s. 1, 2, 3. This lying with her, see∣meth to be impiied in those words, thou hast hum∣bled her, v. 14. which phrase is not used, but of an estate out of marriage, as is noted on Gen. 34. 2.

Vers. 12. home to thy house] Hebr. into the midst [unspec 12] of thine house, that is, into it, as this phrase meaneth: See the notes on Gen. 2. 9. she shall shave] the Greeke changeth the person, saying; thou shalt shave: for this being a shame and dishonour unto her, (1 Cor. 11. 6. 15.) it is not likely the woman would willingly doe it, but the man (in whose power she was) must see it done. doe her nailes] or make them, which the Chaldee expoundeth, let them grow: though the phrase may be taken o∣therwise, to pare or cut them, (as in 2 Sam. 19. 24.) and so the Greeke translateth; yet the letting of them grow, seemeth here to be meant, for her more deformity, answerable to the shaving of her head. The Hebrews open it thus; After he hath lien with her once, whiles she is in her paganisme, if she take up∣on her to come under the wings of Gods Majesty, she is baptised for a Proselyte out of hand: and if she will not, she must remaine in his house thirty daies (Deu. 21. 13.) and she is to let her nailes grow, and shave her head, to the end, that she may be deformed in his eies; and she must be with him in his house, that he may looke upon her and loath her. And he is to perswade with her, that she may receive (the faith:) if she re∣ceive it, she is made a Proselyte, and baptised as all strangers, And she must tarry three moneths, one ma∣neth weeping (for her father,) and two moneths after it, and he is to take her with bill of dowry, & mariage. And if he have no delight in her, he is to send her a∣way whither she will, & if he sell her, he transgresseth, &c. (Deut. 21. 14.) If she will not become a Prose∣lyte, they perswade with her 12. moneths. If (yet) she will not, (but) receiveth the 7. commandements which were commanded to the sons of Noe, [whereof see the Annotations on Gen. 9. 4.] then he is to send her a∣way whither she will, and loe she is as all other stran∣gers that dwell (in the land,) but he may not marrie her; for it is unlawfull to marry a woman which is not a Proselyte. If she be with childe by his first lying with her; then the childe is a stranger, and is not his sonne for any matter, because he is of an heathē mother, &c.

If the beautifull woman will not leave her idolatry [unspec 12] after twelve moneths, they are to kill her: and so the ci••i•• that would make peace, they may make no cove∣nant with them, till they renounce their idolatry, and destroy all the places thereof, and receive the other commandements which were commanded ••o the sonnes of Noe: for every heathen that yeeldeth not to those commandements, are to be killed, if they be under our hand, faith Maim. in treat of Kings, 〈◊〉〈◊〉. 8. s. 5.—9.

Vers. 13. raiment] in Greeke, the garments of [unspec 13] her captivity, to wit, those wherein she was taken, and shall put on mourning weeds: which was an∣other signe of her humiliation, and meanes to withdraw the mans love from her, if she continu∣ed in her unbeleefe. remaine] or, sit in thine house, where thou maist behold and observe her carriage. a moneth of daies] that is, thirty daies, an whole moneth. This was in respect of her speciall case forementioned. And whereas the Hebrewes speake of two moneths longer, (as is no∣ted on vers. 12) the reason thereof they elsewhere shew to be in regard of his lying with her, left she should be with childe, that so the seed of ••srael might be knowne from the heathens; for by Ex∣od. 21. 4. it appeareth that a heathen bond-wo∣mans children were her masters, and not counted the Israelites who begat them: and by Ezr. 10. 3. 44. it is evident, that not only the heathens wives, but such also as were borne of them, were put away. The Hebrewes say; Every woman that is divorced, or is a widow, she may not marry againe, till she have tarri••d ninety daies, besides the day of her divorce, or of her husbands death; to the end that it may be 〈◊〉〈◊〉 whether she be with childe or no, and that th••••e may be proofe whether it be the seed of her first husband, or of her second. A bond-woman that is 〈◊〉〈◊〉 free, and an heathen woman that becommeth a 〈◊〉〈◊〉, th••y must tarry 90 daies. And though is 〈◊〉〈◊〉 a heathen man & his wife that become Proselytes, they separate them ninety daies, to distinguish the seed which is begotten in holy state, from the seed which is not so begotten. And so the beautifull (cap∣tive) although there is a law given her of 30. daies for the ••itting of her selfe, she must tarry 90. daies, for the fitting of her child. Maimony in treat. of Di∣vorces, ch. 11. s. 18. 21. goe in] to wit, into the (marriage) chamber, as ••udg. 15. 1. and be her husband] or, marrie her, and so 〈◊〉〈◊〉 with her, as Dew. ••4. 〈◊〉〈◊〉. This might not be with an Infidell, Deut. 7. 〈◊〉〈◊〉. See the Annotations there.

Vers. 14. If thou have no delight in her] This see∣〈…〉〈…〉 [unspec 14] be meant before marriage, not after: for that, God allowed no such sending her away after marriage; but if after he had onc•• lye•• with her, & had humbled her (as after he speake••h;) the mans af∣fections were withdrawne from her, by beholding her in that deformity & mournfull state within his house; then God permitted this leaving her, but with the cautions following. whither she will Hebr. to her soule, that is, according to her owne will or desire. The Greek translateth, thou shalt send her away free•• f••lling thou shalt not sell] that is, not at all, or shalt in 〈◊〉〈◊〉 case sell her, as other cap∣tives might be; and this recompence she had, and the man sustained this losse, for that hee had humbled her; whereby God shewed compassion to this afflicted woman, and his dislike of the mans lying with her before, though for the hardnesse of mens hearts he suffered it so to be; as Matth. 19. 8. make a gaine to thy selfe] or, serve thy selfe, make her ••hy servant. The Hebrew Hithgnammer, is found onely here, and in Deut. 24. 7. where the Greeke expresseth it by Katadunasteo, which is to sub due, or bring under ones power; which word is used in like sense, Acts 10. 38. and Iam. 2. 6. for such as were oppressed under the power of the devill, and of rich men. So that the man, as hee might not sell this woman, so neither make a ser∣vant of her to himselfe, or others. So the Hebrewes expound it, If he sell her, ••e transgresseth this pro∣hibition, Selling thou shalt not sell her, &c. And so if he subdue her, after that she is lien with, to be a bond-woman, when he hath use of her service, he transgres∣seth this prohibition, Thou shalt not make a gaine to thy selfe by her, for he may not serve himselfe by her. Maimony treat. of Kings, ch. 8. s. 6. humbled her] or, afflicted her. This word being used for unlawfull copulations, as in Gen. 34. 2. Deut. 22. 24, 29. Iudg. 19. 24. 2 Sam. 13. 12, 14. Ezek. 22. 10, 11. Lam. 5. 11. sheweth also, that God appro∣ved not of his fact: and that this sending her a∣way, was not to be after marriage, but after his first lying with her onely, as is before noted.

Vers. 15. two wives] which though it was con∣trary [unspec 15] to Gods first institution, Gen. 2. 22, 23, 24. and was begun by Kains posterity, Gen. 4. 19. yet the corruption being spred over all, and even in the Church, God for a time suffered this untill the time of reformation; but approved not of it, as ap∣peareth by Mal. 2. 15. Matth. 19. 4, 5. And here provideth by his Law, against troubles and confu∣sion that might arise in families by such polygamy. and another hated] Hebr. and one hated; but this word one in the latter branch of the sentence, is used for another; and is so explained by the Holy Ghost: as where it is said in Matth. 24. 40. the one shall be taken, and the one left; another Evangelist expresseth it thus, the one shall be taken, and the other le••t, Luk. 17. 36. And by hated, understand lesse loved than the other: for it is spoken by way of comparison, as in Gen. 29. 31.

Vers. 16. he maketh his sonnes to inherit] or, di∣videth [unspec 16] the inheritance to his sonnes: from which words the Hebrewes gather, that The first-borne which is borne after his fathers death, is not to have a double portion. Maimony treat. of Inheritances, ch. 2. s. 2. he may not] or, he cannot; he shall not be able, that is, it is not lawfull for him. make first-borne] that is, give the first birth-right, which was a double portion. As Ioseph had the first birth-right, when a portion was given him above his brethren, 1 Chr. 5. 1, 2. Gen. 48. 5, 22. before the son] which the Greeke translateth, despising the son.

Vers. 17. acknowledge] in Chaldee, separate, [unspec 17] to wit, by His words and actions. a double p••••tion] Hebr. the mouth (that is, the part) of two, which the Chaldee translateth two parts, as the like phrase signifieth in Zach. 13. 8. By

which Scriputre we may learne what this double p••rtion was, that if a man had two sonnes, his goods were divided into three parts, whereof the eldest had two parts, and the youngest the third. For the first-borne was to be reckoned as two sonnes; as Ioseph (who had the first birth-right, 1 Chron. 5. 2▪) was two tribes, Ephraim and Manasses. The Hebrewes explaine it thus; The first-borne is to re∣ceive a double portion of his fathers goods, Deut. 21. 17. As, if he leave five sonnes, and one of them is the first-borne, he is to have a third of his goods, and every of the other foure receiveth a sixt part. If he leave nine sonnes, the first-borne hath a fi••t part, and every of the other eight, a tenth part. And so according to this partition doe they part alwaies. Maimony treat. of Inheritances, ch. 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit, 2 Kin. 2. 9. that he might have so much more as any of his other disciples. of all that is found his] the word found of••é signifieth things present, as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the He∣brewes judgement, The first-borne had not a double portion of the goods which might come after his fa∣thers death, but of the goods which were assuredly his fathers, & come into his hand (or power) ss it is writ∣ten, OF ALL THAT IS FOVND HIS. As, one of the heires of his father that dieth after the death of his father; the first-borne, and the single (brother) doe inherit his goods alike. And so if his father hath a debt owing him, or hath a ship at sea, they are heires of it alike. Maim. treat. of Inheritan∣••••••, ch. 3. sect. 1. It is also said, found his; he saith 〈◊〉〈◊〉 found hers; and by the Hebrewes it is holden, ••••at The first-borne hath not a double portion of his mothers goods: but the first-borne and another sonne that are heires to their mother, doe share alike, whe∣ther he be the first-borne for inheritance, or the first that openeth the wombe. The first-borne for inheri∣ta••ce▪ is ••e that is first-borne to his father, as it is written (in v. 17.) THE BEGINNING OF HIS STRENGTH; and they respect not the 〈…〉〈…〉er, though she have borne many sonnes, if he be 〈◊〉〈◊〉 fathers first-borne, he hath a double portion. He 〈◊〉〈◊〉 ••••mmeth (into the world) after untimely births 〈◊〉〈◊〉 were before him,] is the first-borne for inheri∣••••••ce. And so one borne at his fulltime, if he be borne 〈◊〉〈◊〉 he that commeth after him, is the first-borne 〈…〉〈…〉ritance. If a man have sonnes while hee is an 〈…〉〈…〉en, and after becommeth a proselyte, he hath no 〈…〉〈…〉 borne for inheritance. But an Israelite that hath 〈…〉〈…〉 by a bond-woman, or by an heathen woman, 〈…〉〈…〉ch as he is not called his sonne, he that com∣〈…〉〈…〉 after him of an Israelitesse, is the first-borne for 〈…〉〈…〉nce, and hath a double portion. Maim. ibi∣〈…〉〈…〉, ch. 2. s. 8 9, 10, 12. of his strength] or, of 〈…〉〈…〉our. So Iakob said of Reuben his eldest, 〈…〉〈…〉49. 3. The Greeke translateth, of his children. 〈…〉〈…〉 this is the first reason of the Law, from nature 〈…〉〈…〉e. the right] Hebr. the judgement; which 〈…〉〈…〉eeke explaineth thus, the first birth-rights 〈…〉〈…〉 (or belong) unto him. And this may be un∣〈…〉〈…〉ood in respect of the Iudgement or Law of 〈◊〉〈◊〉 L••rd; which is added unto the former reason 〈◊〉〈◊〉 nature, and maketh the first-bornes right more firme unto him. Wherefore as Esau before∣hand sold his birth-right, and the sale was confir∣med, Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be par∣ted, his sale is firme, because the portion is his before it is parted, saith Maimony treat. of Inheritance, c. 3. s. 6. And by reason of this right of the first-borne, his children after him do inherit also, as this Hebrew canon sheweth, Who so hath two sonnes, a first-borne, and another, and they die both of them whiles he liveth, and leave children behinde them, the first-borne leaveth a daughter, & the single (brother) leaveth a sonne; the sonne of the single (brother) shall inherit of the old mans goeds a third part, which was his fathers portion; & the daughter of the first-borne shall inherit two thirds, which was her fathers portion. And such is the right of brethrens children, and of the fathers brothers children, and of all that doe inherit: if the father of one of the heires were a first-borne, the heire receiveth the portion of his first birth-right for him. Maimony ibidem, c. 2. s. 7. By this Law was fore-shadowed how the elect, the Israel of God, Gal. 6. 16. which are his first-borne, Exod. 4. 22. and Church of the first-born which are written in heaven, Heb. 12. 23. shall have a double portion, and inhe∣rit the good things of God, as they which have the promise of the life which now is, and of that which is to come, 1 Tim. 4. 8. and are the heires of God, and joint-heires with Christ, Rom. 8. 17. and being justi∣fied by his grace, are made heires according to the hope of eternall life, Tit. 3. 7. God having begot∣ten them againe, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in hea∣ven for us, 1 Pet. 1. 4.

Vers. 18. stubborne] or perverse, revolting, refra∣ctarie, [unspec 18] that turneth away from God and his Law: and it implieth the affection of the heart, as Ier. 5. 23. and the cariage and action as an untamed heif∣fer, Hos. 4. 16. Neh. 9. 29. And so the Apostle trans∣lateth it into Greeke, by two words, disobedient (or unperswaded,) and gaine-saying, Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it, disobedient. rebellious] The Hebrew Moreh signifieth one that changeth or turneth to the worse, both in heart and action, and in particu∣lar turneth from and opposeth the word of God, as Deut. 1. 26. 43. and 9. 7, 23, 24. The Greeke here translateth it Contentious. The instance of this rebellion is shewed in v. 20. obeieth not] or ••earkeneth not; the Chaldee translateth, receiveth not the word. chastened] or nurtured; which implieth both words and acts, as by rebukes, stripes, and outward punishment, Levit. 26. 23, 28. and sometime by the hand of the Magistrate, Deut. 22. 18. in which sense the Hebrews understand this here. And having spoken before of words, this therefore is meant of blowes also.

Vers. 19. and his mother] both of them; so [unspec 19] that one alone was not enough to cause him to be put to death. The Hebrew Doctors, as they are alwaies warie in cases that concerne the taking away of any mans life; so in this above others, they set downe many and strange limitations; as, first they restraine it to those particular sinnes

of gluttony and drunkennesse, vers. 20. and that gluttony to be eating of flesh onely, and drunken∣nesse with wine onely. Also that the sonne is not to be put to death, unlesse hee have stollen some∣what from his father, and bought therewith flesh and wine for riot, and eaten and drunke it with∣out his fathers leave, in a company that are all vaine and vile persons. That a sonne onely, not a daughter, is to be put to death by this Law, and hee not a little one, or a childe, who is not within the rule or compasse of the commande∣ments; not a man that is growne up, and is in his owne power. So that hee must be at least above twelve yeeres of age. And if he be married three moneths, and his wife be knowne to be with childe, they free him also from this Law, because it is said a sonne, and not a father. Moreover, that the father and mother must bring this rebellious sonne first to the court of three Iudges, and there complaine of his disobedience; bringing with them two witnesses of his stealth and gluttony: whereupon he is there beaten, as others are for the like crime; and this is that chastening in v. 18. If he fall againe to stealth and riot, his father and mo∣ther bring him againe before the Magistrates, with the witnesses, and he is condemned to death. But if before sentence is passed on him, his father and mother doe relent in pitie towards him, hee is let goe. If he flee away before sentence is gone out against him, and be afterward taken when hee is in mans state (which they also judge by the haire on his face) hee is not put to death; but if hee scape away after sentence of condemnation, he is stoned to death whensoever hee is taken. If his father be willing to bring him to the Magistrate, and the mother not; or the mother willing, and the father not; he is not to be judged as a rebellious sonne. If either parent have lost their hand, or be lame, or dumbe, or blinde, or deafe, the sonne passeth not under this condemnation; for it is said, they must lay hold on him, and bring him, and must say, this our sonne, &c. hee obeieth not our voice, &c. These, and the like cautions, are noted by Maimony in treat. of Rebels, chap. 7. and in the Bab. Thalmud. in Sanhedrin, ch. 8. but they have not all of them found ground from the Scripture. Howbeit if any sonne be by any of these excepti∣ons saved, that he die not as a rebellious sonne, yet is he under all other punishments which the Ma∣gistrates inflict on other riotours, and like malefa∣ctors. the gate of his place] that is, the gate of the place where he dwelt, at which gate the Ma∣gistrates used to sit, Deut. 22. 15. and 25. 7. So the Chaldee here translateth, the gate of the judgement∣hall of his place.

Vers. 20. a glutton] or riotour, devourer: in He∣brew Zolel, which hath the signification of vile∣nesse, [unspec 20] Ier. 15. 19. The Chaldee addeth, a glutton (or riotous eater) of flesh, and a riotous drinker of wine: which words seeme also to be understood in the Hebrew, and are so expressed in Prov. 23. 20. Be not amongst riotous drinkers of wine, a∣mongst riotous eaters of flesh: for the riotous drinker, and the riotous eater (or glutton) shall come to po∣verty. Where in the latter sentence, the words flesh and wine are omitted, as here they are in Moses. And to these two, flesh and wine, the Hebrewes do restraine this law, as before is noted: but oft times such things are named for an instance, and doe im∣ply all other of like sort.

Vers. 21. and he shall die] or, that he die. The [unspec 21] sinnes of riot and drunkennesse were not by Mo∣ses Law punishable by death: this therefore was in respect of his disobedience to his parents, which greatly aggravated his sinne, and for which hee was to die, when other drunkards scaped with lighter punishment. Hereupon Solomon uttered his parable, He that keepeth the Law, is a wise son; but he that is a companion of gluttons, shameth his fa∣ther, Prov. 28. 7. all Israel shall heare] The like is spoken of the death of some other notorious malefactors, as Deut. 13. 11. and 17. 13. and 19. 30. So in this case, the Hebrewes say, The rebelli∣ous sonne must be proclaimed, and they publish by writings unto all Israel, In such a Court wee stoned such an one, because hee was a stubborne and re∣bellious sonne. Maimony treat. of Rebels, chap. 7. sect. 13.

Vers. 22. worthy of death] Hebr. of the judge∣ment [unspec 22] of death; which the Chaldee well expoun∣deth, desert of judgement to be killed. and thou hang him] The Hebrewes understand not this of putting him to death by hanging, but of hanging a man up after hee was stoned to death; which was done for more detestation of some hainous malefa∣ctors. Their words are; We are commanded to hang the blasphemer, and the Idolater: and a man is han∣ged, but not a woman. After they are stoned to death, they fasten a peace of timber in the earth, and out of it there commeth a peece of wood; then they tie both his hands one to another, and hang him neere unto the set∣ting of the Sun, and let him downe out of hand; and if he abide all night, it is a transgression, Deut. 21. 23. And we are commanded to burie all that are killed by the Iudges, the same day that they are killed. They may not be hanged on a tree that groweth on the ground, but on that which hath beene plucked up, that there may not need any cutting of it downe: for the tree that he is hanged on is to be buried with him, that there be no evill memoriall of him, for men to say, this is the tree wheron such a man was hanged. And so the stone wherewith the stoned is killed, and the sword wherewith a man is put to death, and the napkin wher∣with he is strangled, they all are buried. Maimony in Sanhedrin, ch. 15. sect. 6. &c. In the Scripture we have examples of Rechab and Baanah, who for murdering Ishbosheth, were by Davids comman∣dement slaine, their hands and feet cut off, and they hanged up, 2 Sam. 4. 12. where their hanging see∣meth to be after their death: and so in others; as Ios. 10. 26. which might also be the case of the King of Ai, Ies. 8. 29. & of those Idolaters in Num. 25. 4. And the Scripture sheweth a double punish∣ment for some hainous sinnes, as in Achans family, who were burned with fire, after they were stoned, Ios. 7. 25. Among the Romans afterward they hanged or fastned them to the tree alive; and such was the death of our Lord Christ, who bare, our

〈…〉〈…〉es in his owne bodie on the tree, 1 Pet. 2. 24. Luke 23. 33,—39.

Vers. 23. burying] in Greeke, with buriall thou shall burie him, that is, in any wise burie him. This [unspec 23] was also sulfilled in our Saviours body, which was buried the same day that he was hanged on tree, Ioh. 19. 31, 38, 42. he that is hanged] to wit, on tree, as Gal. 3. 13. This speech, as many other of like sort, is generall; therefore the Greeke trans∣lateth, every one that is hanged on tree; and that in∣terpretation the Apostle alleageth in Gal. 3. 13. the curse] that is, cursed as the A postle expoun∣deth it, (according to the Greeke version,) Gal. 3. 13. And here in the utmost rigour and severity of the Law God fore-signified the riches of his grace towards sinners in Christ, who redeemed us from the curse of the Law, being made a curse for us, as ap∣peared in that he was hanged on the tree, Gal. 3. 13. He was reckoned among the transgressors, Luke 22. 37. and God made him to be sinne for us, who knew no sinne, that wee might be made the righte∣ousnesse of God in him, 2 Cor. 5. 21. The Chaldee translateth, For because he sinned before the Lord, he is hanged. and thou shalt not defile the land] or, as the Greeke translateth, and the land shall not be defiled: which might be by the monument of Gods curse remaining upon it visibly. So the buriall was to abolish the curse from appearing in the Lords land. A figure of the fruit and effect of our Savi∣ours buriall, whereby the rigour of the Law was declared to be satisfied, and all our sinnes defaced, and removed out of Gods sight, that they shall ne∣ve••be imputed unto us.

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.

CHAP. XXIII.

〈◊〉〈◊〉 Who may or may not enter into the Congrega∣tion. 〈◊〉〈◊〉 Vncleannesse to bee avoided in the host. 15 Of the fugitive servant. 17 Against filthinesse, 18 a〈…〉〈…〉inable sacrifices, 19 and Vsuric. 20 Of Vowes. 24 What liberty a man had in his neighbours vineyard, or field.

HEe that is wounded in the stones, or [unspec 1] hath his privie member cut off, shall not enter into the Church of Iehovah.

A bastard shall not enter into the Church [unspec 2] of Iehovah; even to his tenth generation, hee shall not enter into the Church of Ieho∣vah.

An Ammonite or a Moabite shall not en∣ter [unspec 3] into the Church of Iehovah, even to their tenth generation, hee shall not enter into the Church of Iehovah for ever. Because [unspec 4] that they met you not with bread and with water, in the way when yee came forth out of Egypt, and that he hired against thee Ba∣laam the sonne of Beor, from Pethor of Mesopotamia, to curse thee. But Iehovah [unspec 5] thy God would not hearken unto Balaam; and Iehovah thy God turned for thee the curse into a blessing, because Iehovah thy God loved thee. Thou shalt not seeke [unspec 6] their peace, or their good all thy daies for ever.

Thou shalt not abhorre an Edomite, be∣cause [unspec 7] hee is thy brother; thou shalt not ab∣horre an Egyptian, because thou wast a stran∣ger in his land. The sonnes which shall be [unspec 8] borne unto them in the third generation, any of them shall enter into the Church of Ieho∣vah.

When the campe goeth forth against [unspec 9] thine enemies, then keepe thee from every evill thing. If there be in thee a man that [unspec 10] is not cleane, by reason of an accident in the night, then shall hee goe forth out of the campe, hee shall not come in within the campe. But it shall be at the looking [unspec 11] forth of the evening, hee shall bathe him-selfe in water: and when the Sunne is gone downe, hee shall come in within the campe.

And thou shalt have a place without the [unspec 12] campe, and shalt goe forth thither with∣out. And thou shalt have a paddle upon [unspec 13] thy weapon; and it shall be when thou sit∣test downe without, then thou shalt digge therewith, and shalt turne backe and cover that which commeth from thee. For Ie∣hovah [unspec 14] thy God walketh in the middest of thy campe to deliver thee, and to give up thine enemies before thee, therefore thy campe shall be holy, that hee see not in thee the uncleannesse of any thing, and turne away from after thee.

Thou shalt not deliver up a servant un∣to [unspec 15] his master, which is escaped unto thee from his master. He shall dwell with thee [unspec 16] in the middest of thee, in the place which hee shall chuse, in one of thy gates, where it is good for him: thou shalt not vexe him.

There shall not be a whore of the daugh∣ters [unspec 17] of Israel, neither shall there be a whore∣monger of the sonnes of Israel. Thou shalt [unspec 18] not bring the hire of an whore, or the price of a dog, into the house of Iehovah thy God, for any vow; for even both of them are abo∣mination to Iehovah thy God.

Thou shalt not lend upon biting-usurie unto thy brother, usurie of mony, usurie of [unspec 19] meat, usury of any thing that is lent upon usu∣rie. [unspec 20] Vnto a stranger thou maist lend upon biting usurie; but unto thy brother thou shalt not lend upon biting usurie, that Iehovah thy God may blesse thee in all that thou settest thine hand unto, in the land whither thou art going in to possesse it.

When thou shalt vow a vow unto Ieho∣vah thy God, thou shalt not delay to pay it; [unspec 21] for Iehovah thy God requiring will require it of thee, and it would be sinne in thee. And if thou shalt forbeare to vow, it shall [unspec 22] not be sinne in thee. That which is gone out of thy lips thou shalt keepe and doe, accor∣ding as thou hast vowed unto Iehovah thy God, a voluntary offering which thou hast spoken with thy mouth.

When thou commest into thy neighbours [unspec 24] vineyard, then thou maist eat grapes as thy soule (desireth) thy fill, but into thy vessell thou shalt not put any.

When thou commest into the standing [unspec 25] corne of thy neighbour, then thou maist plucke the eares with thine hand; but thou shalt not move a sickle unto thy neighbours standing corne.

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.

CHAP. XXIIII.

1 Of divorce. 5 A new married man goeth not to warre. 6 10 Of pledges. 7 Of man-stealers. 8 Of leprosie. 14 The hire to bee given in due time. 16 Of justice. 19 The forgotten sheafe is for the poore. 20 And the gleanings of the fruits to bee left for them.

WHen a man hath taken a wife, [unspec 1] and beene her husband, and it shall be that she finde not grace in his eies, because hee hath found in her mat∣ter of nakednesse: and he shall write her a bill of divorcement, and give it in her hand, and send her away out of his house: And shee [unspec 2] depart out of his house, and goe and bee ano∣ther mans: And the latter man hate her, and [unspec 3] write her a bill of divorcement, and give it in her hand, and send her away out of his house; or if the latter man die, which tooke her to him to wife: Her first husband which sent [unspec 4] her away, may not returne to take her to bee unto him to wife, after that shee is caused to be defiled, for that is abomination before Ie∣hovah; and thou shalt not cause the land to sinne, which Iehovah thy God giveth unto thee for an inheritance.

When a man hath taken a new wife, hee [unspec 5] shall not goe out in the Armie, neither shall any thing passe upon him: hee shall be free in his house one yeare, and rejoyce with his wife which hee hath taken.

(A man) shall not take to pledge the nea∣ther [unspec 6] mill-stone, or the upper mill-stone; for hee taketh to pledge, the soule.

If a man bee taken stealing a soule of his [unspec 7] brethren, of the sonnes of Israel, and maketh gaine to himselfe by him, and selleth him; then that theefe shall die, and thou shalt put away evill from the middest of thee.

Take thou heed in the plague of leprofie, [unspec 8] to observe diligently and to doe according to all that the Priests the Levites shall teach you; as I commanded them yee shall observe to doe. Remember what Iehovah thy God [unspec 9] did unto Marie, in the way, after yee were come forth out of Egypt.

When thou lendest thy neighbour the loane [unspec 10] of any thing, thou shalt not goe in into his house, to fetch his pawne. Thou shalt stand [unspec 11] without, and the man to whom thou doest lend, shall bring forth unto thee the pawne without. And if hee be a poore man, thou [unspec 12] [unspec 13] shalt not lie downe with his pawne. Resto∣ring

thou shalt restore the pawne unto him when the Sunne goeth downe, that hee may lie downe in his raiment and blesse thee, and unto thee it shall bee justice before Iehovah thy God.

Thou shalt not fraudulently oppresse an [unspec 14] hired servant that is poore and needy, of thy brethren, or of thy stranger which is in thy land, within thy gates. In his day thou shalt [unspec 15] give his hire, and the Sun shall not goe downe upon it, for hee is poore, and unto it hee lif∣teth up his soule, that hee cry not against thee unto Iehovah, and it bee in thee a sinne.

The father shall not be put to death for the [unspec 16] children, and the children shall not bee put to death for the fathers: they shall bee put to death every man in his owne sin. Thou shalt not wrest the judgment of the stranger, nor [unspec 17] of the fatherlesse: thou shalt not take to pledge the garment of the widow. But thou shalt [unspec 18] remember that thou wast a servant in Egypt, and Iehovah thy God redeemed thee thence, therefore I command thee to doe this thing. When thou reapest thine harvest in thy field, and hast forgot a sheafe in the field, thou shalt [unspec 19] not returne to take it; it shall bee for the stran∣ger, for the fatherlesse, and for the widow, that Iehovah thy God may blesse thee in all the worke of thine hands. When thou bea∣test thine Olive-tree, thou shalt not goe over [unspec 20] the boughes after thee; it shall be for the stran∣ger, for the fatherlesse, and for the widow. When thou gatherest the grapes of thy vine-yard, [unspec 21] thou shalt not gather the single grapes after thee; it shall bee for the stranger, for the fatherlesse, and for the widow. And thou [unspec 22] shalt remember that thou wast a servant in the land of Egypt, therefore I command thee to doe this thing.

Annotations.

BEene her husband] that is, done an husbands [unspec] duty, lien with her: as the Greeke translateth, dwelt together with her. So Deut. 21. 13. For his mariage is signified by the former phrase, taken a wife, as is noted on Deut. 22. 13. grace] o••, favour in his eies; in Greeke, grace before him. that is, if he like her not. matter of nakednesse] or, the nakednesse of any thing, that is, the discove∣ry of some uncleane thing: or, by transplacing the words, any thing of nakednesse, that is, of shame and ignominy; as the Greeke translateth, a shame∣full (or uncomely) thing. This is thought of some not to be meant of adultery, for which shee was to die if it were proved, Deut. 22. 22. but of some evill thing in her conditions or actions, which dis∣pleased her husband. So the phrase was used in Deut. 23. 14. for that which was uncleanly and unseemely. and he shall write] understand from the former sentence, and if hee shall write: for this is not a commandement, but a permission, as our Saviour saith, Moses because of the hardnesse of your hearts, suffered you to put away your wives; but from the beginning it was not so, Matt. 19. 8. So after in vers. 3. And the latter man shall hate her, that is, if hee shall hate her; for all is supposition, and permission, untill v. 4. where she is forbidden to her first husband. But the Hebrewes mistooke this for a commandement, Matt. 19. 7. and so doe to this day, as is to be seene in their writings, wher∣in good and bad are mixed together thus; A man may not take a wife, and have a purpose in him to di∣vorce her, &c. She may not remaine under him, and minister unto him, if hee be purposed to divorce her. A man may not put away his first wife, except he hath found in her the nakednesse of some thing: and it be∣comes him not to be hasty to send away his first wife; but the second, if he hate her, let him send her away. A woman that is of evill conditions, and is not mo∣dest, as are the honest daughters of Israel, it is com∣manded to put her away. Maimony tom. 2. treat. of Divorces, chap. 10. sect. 21, 22. But the Lord, the God of Israel saith, that hee hateth putting away, Mal. 2. 16. And, What God hath joyned together, let no man put asunder, Matt. 19. 6. bill of di∣vorcement] or, libell (booke) of cutting off; which the Greeke version (approved by the Evangelists, Matth. 19. 7.) calleth, a libell of divorcement, or, of departing away, because by it the woman was cut off from her husband, and departed from him and his house. Of this the Hebrewes have many canons; and the forme of this bill is in the Thal∣mud in Gittin, chap. 9. and by Maimony in treat. of Divorces, chap. 4. sect. 12. set downe in these words:

IN such a day of the weeke, in such or such a day of the moneth N. in such or such a yeere from the creation (of the world,) or from the supputation (of Alexander) after the account which wee are wont to count by, here in the place N. IN. the sonne of N. of the place N. (or if there be any other name or surname which I have, or my fathers have had, or (which) my place hath, or my fathers place have had) have voluntarily, with the willingnesse of my soule, without con∣straint, both dismissed, and left, and put away thee, even thee N. the daughter of N. of the city N. (or if thou hast any other name or surname, thou, or thy fathers, or thy place, or thy fa∣thers place) which hast beene my wife here∣tofore, but now I dismisse thee, and leave thee, and put thee away, that thou maiest be free, and have power over thine owne soule, to goe away, to bee married to any man whom thou wilt; and that no man be refused of thine hand, for my name, from this day and for ever. And thus thou art lawfull for any man; and this is unto thee from mee a

writing of divorcement, and bill of dismission, and an epistle of putting (thee) away, according to the Law of Moses and Israel.

N. sonne of N. Witnesse. N. sonne of N. Witnesse.

give it] or, deliver it into her hand, and this al∣so before witnesses. The Hebrewes observe ten things, which they say are requisite by the Law, and are the root (or foundation) of the divorce; 1 That a man put her not away, but of his owne will: gathe∣red from these words, If shee finde not grace in his eies; but the woman may bee put away, whether shee be willing or not. 2 That hee put her away by a writing, not by any other thing. 3 That the matter of the writing be to divorce her and put her away out of his possession. 4 That the matter of that divorce∣ment bee betweene him and her. 5 That it bee writ∣ten by her name. 6 That there bee no action wanting after the writing thereof, save the delivery of it unto her. 7 That hee give it unto her. 8 That hee give it her before witnesses. 9 That hee give it her by the Law of Divorces, 10 And that it be the husband, or his deputy that delivereth it unto her. Maimony treat. of Divorces, chap. 1. sect. 1. Vnto these they adde also sundry other cautions, as, Where it is said in the Law, AND HE SHALL WRITE HER A BILL, &c. Whether hee write it with his owne hand, or speake to another to write it for him; and whether he deliver it with his owne hand, or speak to another to deliver it, (it is all one) it is not said, HE SHALL WRITE, but to signifie, that she may not be put away but by a writing; and, HEE SHALL GIVE (to signifie) that shee may not take it of her selfe. But it is necessary, that the hus∣band speake himselfe unto the Scrivener to write it, and to the witnesses to subscribe it. Every bill that is not written by the name of the man that divorceth, and by the name of the woman divorced, is no bill. Who so writeth (a bill) to put away his wife, and be∣thinketh him, and doth not put her away, but uniteth himselfe with her after it is written, hee may not put her away by that bill at another time when hee would put her away. Whereas the Law saith, AND GIVE it IN HER HAND; the Scripture meaneth no more, but that it come unto her; and whe∣ther it be in her hand, or in her bosome, or to her de∣puty (or atturney) whose hand she hath made as her hand, it is all one. But it is necessary that he be made her atturney before two witnesses, and that there be two witnesses to testifie, that the bill came to the hand of her atturney. The husband cannot make an at∣tourney to receive the bill for his wife, but hee may make one to carry it to his wife. If the atturney have received the bill, and before it commeth to the womans hand, the husband changeth his minde, and saith un∣to him, the bill which I sent by thee, be of none effect; or if he say before unto his wife, the bill which I have sent unto thee, be of none effect; or if hee send another messenger to make it of none effect; or if hee say unto others, the bill which I have sent to my wife be of none effect, loe it is of none effect, though it come (after) to his wives hand. But if (he speake it) after it become to her hand, or to the hand of her atturney, which was to receive it for her, he cannot make it of none ef∣fect. Hee that divorceth upon condition, if the condi∣tion be confirmed she is divorced; if not, shee is not di∣vorced. As if he say, loe here is thy bill, upon condi∣tion that thou give me 200 pence, within these thirty daies; if she give them with his consent within thirty daies, shee is divorced, if after thirty daies shee is not divorced. If she give them to him by force, so that he is not willing to receive them, the bill is of none effect, till shee give them with his consent &c. Maimony treat. of Divorces, chap. 2. sect. 1. 5. and c. 3. s. 1. 5. and c. 6. s. 1, 3, 16. and c. 8. s. 1. 21.

Vers. 2. be another mans] or, be to another man: [unspec 2] either by full mariage, or by espousals onely; for a betrothed woman is a mans wife, Deut. 22. 23, 24. So the Hebrewes say; Hee that putteth away his wife, and she is betrothed to another, although she bee not married to him, shee is unlawfull for the first (husband.) And if the first doe returne and marry her, he is to be beaten, and to bee compelled to put her out, Deut. 24. 4. Maimony in Divorces, chap. 11. sect. 12. Shee might also become another mans by fornication, though she married not, Ier. 3. 1. yet the phrase often implieth the state of mariage, Rom. 7. 3, 4. unto which sense the Hebrewes restraine it here.

Vers. 3. And the latter] understand from the [unspec 3] last clause, And if the latter man hate, and if hee write her a bill, &c. for these are but suppositions, and bare permissions, not commandements which God would have done, as is before noted.

Vers. 4. may not returne] or, cannot, it is not [unspec 4] lawfull for him to take her againe: and this is the Law which God commandeth, whereby hee shew∣eth a dislike of the former divorcements; as after he plainly confirmeth by the Prophet, Mal. 2 16. For, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery, [and if he marry another, he committeth adultery,] and whosoever shall marrie her that is divorced, com∣mitteth adulterie, Matt. 5. 32. and 19. 9. she is caused to be defiled] or, is caused to defile herselfe: The Greeke and Chaldee translate, shee is defiled: but the Hebrew word Huttaraaah is of such a composition, as implieth both the defiling of her selfe, and the cause thereof by her husband, who put her away first. It was therefore an errour in the Iewes, to take this for a commandement of God, which he tolerated onely for the hardnesse of their hearts; and shewed the woman to be defiled by her second mariage, after her first unjust divorce. not cause the land to sinne] or, not suffer the land to sinne: which may be understood, that by their ex∣ample others should not bee occasioned to doe the like; or, that by the Magistrates neglect of punish∣ing this evill, others bee not emboldened. Or ra∣ther, that the land be not in sinne, that is, punisha∣ble for this sin, which extendeth not onely to the persons that doe it, but to all the people that suffer it: as there bee examples of the like in other cases, as Ios. 7. and 22. 17, 20. Therefore the Prophet alleaging this Law, saith, that the land should bee

greatly polluted, Ier. 3. 1. and so the Greeke version here, in stead of sin saith, & ye shall not defile the lād. This Law is figuratively applyed in the practise of it unto God and his Church, unto whom he was an husband, Ier. 31. 32. and unto whom in time he did give a bill of divorcement, but for her adulte∣ry, Ier. 3. 8. not upon displeasure, without her due merit, as the Israelites often did to their wives, (for such a bill of divorce they could not shew,) but for her transgressions she was put away, Esay 50. 1. And though by this Law, a woman put away, and be∣comming another mans, might not returne to her first husband againe, yet God (who is above his Law) offereth his Church, after her many adulte∣ries, to returne againe unto him by repentance and faith, Ier. 3. 1. Hos. 2. 2. 1. 9. and 3. 1, 5. The A∣postle also applieth this Allegory to the Churches estate under the Law, and under the Gospel of Christ, Rom. 7. 1, 2, 3, &c.

Vers. 5. in the armie] unto the war, as the Greeke [unspec 5] translateth. In Deut. 20. a law was given for such as were betrothed and not married, had planted vineyards, or built houses, and not eaten of, or dwelt in them; the Hebrewes understand those two also in this law, saying, Hee that hath builded a house, and dedicated it, and he that maried his be∣trothed wife, or his brothers wife (Deut. 25. 6.) and hee that hath made his vineyard common, these goe not out to war till the yeare be ended. Maimony tom. 4. treat of Kings, chap. 7. sect. 10. any thing] or, ought of any thing, that is, of any charge or busi∣nesse concerning warres, or the like. Therefore whereas such as had not maried their spouses, nor dedicated their houses, nor made common their vineyards, when they were sent backe from the ar∣mie, were to provide victuals, and prepare the waies for the army, as is noted on Deut. 20. 7. they were all this first yeare free from these & other the like charges, as the Hebrewes say, These goe not out to the warre, neither are they charged with any thing in the world, Deut. 24. 5. By word of mouth wee have beene taught, that he shall be free a yeare, both for the house that he hath dedicated, and for the wife that he hath maried, and for the vineyard whose fruit he hath begun to eat of. All the yeare long hee neither provideth victualls, nor prepareth the way, nor watcheth on the walls, nor giveth to the tributes of the citie, neither may any thing in the world passe upon him. Maim. treat. of Kings, ch. 7. s. 10, 11. passe upon him] that is, as the Greeke explaineth it, he laid upon him. free] that is, exempted from all publike labours and charges. In the wars that King Asa made with Baasa, none was free, 1 King. 15. 22. where may be understood, none save such as Gods Law did exempt: or, not they neither, be∣cause of the great necessity of helpe. rejoyce with his wife] By this Law God shewed how much hee approved of holy wedlocke, (as by the former he shewed his hatred of unjust divorces) when to encourage the newly maried, against the cumbran∣ces which that estate bringeth with it, and to set∣tle their love each to other, he exempted those men from all wars, cares, and expences, that they might the more comfortably provide for their own estate.

Vers. 6. (A man) shall not take] Hebr. He shall not [unspec 6] take: this is to be understood of any man: there∣fore the Greeke and Chaldee change the person, to make the sense plainer, Thou shalt not take, speaking to every man, as after Moses also speaketh in vers. 17. nether milstone] elsewhere this word Re∣chajim signifieth both milstones, or the mill in ge∣nerall, Exod. 11. 5. Here, by reason the upper milstone is after mentioned, the nether stone is specially meant. And under these particulars, all other of like necessary use for mans life are forbid∣den to be taken to pledge. The Hebrewes say, Hee that lendeth to his neighbour, &c. may not take to pledge vessells (or instruments) wherewith they make ready (meat) for the life; as milstones, or the wood∣den mill, or pots which they boyle meat in, or butchers knives, or the like things, Deut. 24. 6. and if hee take such to pledge, he must be forced to restore; and if the pawne be lost, or burnt before hee doe restore it, he is to be beaten. Maimony tom. 4. treat. of the Lender and Borrower, chap. 3. sect. 2. the upper mil∣stone] called Recheb, a charret, because of the run∣ning thereof upon the nether stone: From hence they say, He that taketh to pledge many instruments which are for food, &c. is guilty for every instrument (or vessell) by it selfe, though they be two instruments wherewith they doe one worke, [as the nether mil∣stone and the upper] he is guilty for them by the name of two instruments, and for them twaine hee is to bee twise beaten. Maimony ibid. chap. 3. sect. 3. See after in v. 11. 12. 17. the soule] that is, the life of the soule (or body) meaning the instruments of his livelihood: and as Thargum Ierusalemy ex∣pounds it, the necessities of the soule (or life) The Chaldee paraphraseth thus, for by them is made (ready) meat for every soule. Thus the milstones are named but for an instance, forbidding all other of like sort.

Vers. 7. a soule] that is, any person, man, wo∣man, [unspec 7] or childe. of Israel] This the Hebrewes take as a limitation to Israel and the Proselytes thereof: and for stealing Infidels, they hold hee was but to make restitution. Maim. tom. 4. treat. of Theft, chap. 2. sect. 1. and chap. 9. sect. 6. maketh gaine or, serveth himselfe; the Greeke trans∣lateth, and bringing him under his power, selleth him. See this word used in Deut. 21. 14. and selleth him] The Hebrewes joyne this to the former, without which they thinke the theefe was not to dye. A theefe is not guilty of death, untill hee steale an Israelite, and get him into his power, and serveth himselfe of him, and selleth him to others, Deut. 24. 7. If he steale him, and serve himselfe with him, and doe not sell him, or doe sell him before he hath served himselfe by him, he is free (from death) Maim. treat. of Theft, ch. 9. sect. 2, 3. Others thinke that if he either served himselfe with him, or sold him, hee was to dye: and this may well bee the meaning of the Law; for and often signifieth or, as is noted on Gen. 13. 8. and 19. 12. shall dye] as the He∣brewes say, he was to be strangled to death. Maim. ibid. ch. 9. sect. 1.

Vers. 8. plague of leprosie] which might bee on [unspec 8] mens bodies, or on garments, or in houses. The

Law of all these is given at large, in Levit. 13 and 14 Chapters. all that the Priests] the Greeke translateth, all the Law that the Priests the Levites shall shew unto you. This is a warning to Israel, that if any man had the Leprosie, or a sore like the Le∣prosie, he should not dissemble or hide it, or pluck off, or cut away the signes thereof, or labour by medicines to cure it, or doe any thing thereto, but as the Priest directed him according to the Law; because this plague was usually by the hand of God for mens sinnes, and did pollute both the per∣son himselfe, and all that touched him; so that for the discerning and curing of this plague, they should seeke unto God, by the meanes which hee appointed. Therefore from this Law, the Hebrews teach; Hee that plucketh off the signes of unclean∣nesse, either all or some of them, or seareth the living (raw) flesh, all, or some of it, or cutteth all the sor•• out of his flesh, or out of a garment, or house, ••ither before he come to the Priest, or whiles he is shut up, or after, &c. hee transgresseth against this prohibition, TAKE THOV HEED IN THE PLAGVE OF LEPROSIE, &c. (Deut. 25. 8.) Maimony tom. 3. treat. of Leprosie, chap. 10. sect. 1. See the Annotations on Levit. 13. as I commanded them] If then the Priest spake or did otherwise than God prescribed, it was not to stand. A Priest that pronounceth him uncleane that is cleane, or him cleane that is uncleane, he doth nothing at all, for it is written (in Lev. 13. v. 14, 15.) he is uncleane, and the Priest shall pronounce him un∣cleane, &c. Maim. in Leprosie, ch. 9. sect. 3.

Vers. 9. unto Marie] in Hebrew Mirjam, in [unspec 9] Greeke Mariam; shee was the sister of Moses and Aaron, a Prophetesse in Israel, who for speaking against Moses, was smitten of God with Leprosie, Numb. 12. whose example is for a warning to all, that they should not sinne as shee did, lest God plague them also: and that the justice of the Law should bee executed upon all Lepers, without re∣spect of persons. So all other examples in Scrip∣ture are examples unto us, 1 Cor. 10. 6,—11. and so Christ saith, Remember Lots wife, Luk. 17. 32.

Vers. 10. when thou lendest] or, when thou shalt [unspec 10] exact of thy neighbour the exaction of any thing, that is, any debt: which if it were with rigour, or of a poore man that had not to pay, was unlawfull. See the notes on Exod. 22. 25. The Greeke trans∣lateth, If there be a debt in thy neighbour, (that is, if he be indebted to thee) what debt soever. See the notes on Deut. 15. 2. thou shalt not goe in] This is spoken to the creditor, and (as the Hebrews say) to the messenger of the Magistrate sent to take a pawne. He that lendeth to his neighbour poore or rich, may not take a pawne of him, but by the Synedrion, [that is, by authority of the Magistrate:] and though it bee the messenger of the Synedrion that commeth for a pawne, he may not come into his house and take his pawne, but must stand without, and the borrower is to bring out a pawne unto him, Deut. 24. 10. If it be so, what (difference) is there betweene the credi∣ter, and the messenger of the Synedrion? The messen∣ger of the court, he may take the pawne out of the hand of the borrower by force, and give it the lender: but the creditor may not take the pawne, till the borrow∣er give it him with consent. If the creditor trans∣gresse, and goe into the borrowers house for his pawne, or snatcheth a pawne cut of his hand by force, hee is not to bee beaten, because the act is broken off, for he must restore the pawne, Deut. 24. 13. If he keepe not this 〈◊〉〈◊〉 to restore it, as if the pawne be lost or burnt, he is to be beaten, and to restore the price of the pawne. Maimon. ••om. 4. treat. of the Lender and Borrower, ch. 3. sect. 4.

Vers. 12. not lie downe] to sleepe; not goe to [unspec 12] bed. For breach of this Law, the Lord reproveth Israel; They lay themselves downe upon clothes laid to pledge, by every altar, Amos 2. 8. But hereby not onely the use of the poore mans pawne, but the kee∣ping of it is forbidden; with his pawne, that is, and his pawne by thee (or in thy custody) Maimony in Lender and Borrower, c. 3. s. 5.

Vers. 13. when the Sun] or, as the Greeke trans∣lateth, [unspec 13] about the going downe of the Sunne: in Exod. 22. 26. it is said, before the Sunne goeth downe; see the Annotations there, where is shewed, that every pawne is to bee restored when the poore man hath need of it, by night or by day. If the pawne must thus be restored when he hath need, what booteth it to take the pawne? The Hebrewes answer, that by this meanes the debt is not released in the seventh yeere, (which the Law biddeth, Deut. 15. 1, 2, 3.) and if the borrower die, his moveables are not made his childrens, but paiment is made by the pawne after his death. Maimony ibid. chap. 3. sect. 5. ju∣stice] in Greeke, almes, a worke of mercy, which God will reward: as on the contrary in v. 15. he saith, it bee in thee a sinne, that is, an iniquity which God will punish.

Vers. 14. not fraudulently oppresse] or, not defraud: [unspec 14] the Greeke translateth, Thou shalt not fraudulently keepe backe the hire of the poore, &c. which word the Apostle useth in like ••ase, saying, Behold the hire of the labourers, &c. which is by you fraudulently kept backe, crieth, &c. Iam. 5. 4. and among the o∣ther weighty lawes, our Saviour nameth this for one, in Mark. 10. 19. See also Levit. 19. 13. thy gates] that is, as the Greeke and Chaldee trans∣late, thy cities.

Vers. 15. In his day] in Greeke, The same day, [unspec 15] Day, is used for all time. his hire] or, his wages, whether for his owne labour, or for his beasts, or other things. So the Hebrewes explaine it, Whe∣ther it bee the hire of man, or the hire of beasts, or the hire of instruments, hee is bound to give it in his time: and if hee keepe it after the time, he transgres∣seth against a prohibition. Maimony tom. 4. treat. of Hiring; chap. 〈◊〉〈◊〉. sect. 1. not goe downe upon it] in Lev. 19. 13. it is said, it shall not abide all night with thee; which two the Hebrewes unfold thus; What is the time (or day) of him that is hired? He that is hired for a day, (his hire) is due all that nights & of him it is said (in Lev. 19. 13.) it shall not abide all night with thee untill the morning: & he that is hi∣red for a night, it is due all the day; and of him it is said, In his day thou shalt give his hire, (Deut. 24. 15.) And he that is hired for houres of the day, it is due all the day; if for houres of the night, it is 〈◊〉〈◊〉 all

the night. He that is hired for a week, or for a moneth, or for a yeere, or for seven, if (the terme) goe out by day, it is due all that day; if it goe out by night, it is due all that night. Maimony ibidem, chap. 11. sect. 2. lifteth up his soule] that is, hopeth for and de∣sireth it for the maintenance of his life. So the Greeke here translateth, hee hath hope; and in Ier. 22. 27. and 44. 14. the lifting up of the soule sig∣nifieth a desire: and the soule is often put for the life. Hereupon the Hebrewes say; Whosoever with-holdeth: the hirelings wage, is as if hee tooke away his soule (or life) from him; for it is written, unto it hee lifteth up his soule: and he transgresseth against foure prohibitions, and one commandement; against, Thou shalt not fraudulently oppresse; and against, Thou shalt not rob; and against, The hirelings worke (or wage) shall not abide all night with thee; and against, The sunne shall not goe downe upon it; and, In his day thou shalt give his hire. Maimony treat. of Hiring, ch. 11. sect. 2. a sinne] that is, a great iniquity which God will punish: for though he cry not, yet is it a sinne; but the cry of the poore hasteth Gods judgement; as on the contrary, the blessing of the poore procureth a good reward from the Lord, vers. 13. According to this phrase it is said, The wicked thought of foolishnesse (that is, of the foole) is sinne, Prov. 24. 9. that is, damnable, and to be pu∣nished of God. So in Iam. 4. 17. Ioh. 15. 22, 24. and 9. 41. And in 1 King. 1. 21. I and my sonne So∣lomon shall be sinners, that is, punished as malefa∣ctors. Accordingly God threatneth to come neere to them in judgment, and to bee a swift witnesse a∣gainst those that fraudulently oppresse the hireling in his wages, Mal. 3. 5.

Vers. 16. for the children] Hebr. for the sonnes. [unspec 16] This law concerneth the Magistrates, who should not kill the children for the parents, or parents for the children, no not in case of treason, as K. Ama∣ziah slew his servants which had slaine the king his father, but the sonnes of them that slew him he put not to death, according to this law of Moses, 2 Kin. 14. 5, 6. 2 Chron. 25. 4. And God himselfe pro∣fesseth so to deale, saying, The sonne shall not beare the iniquity (that is, the punishment) of the father, neither shall the father beare the iniquity of the sonne, &c. the wickednesse of the wicked shall bee upon him, Ezek. 18. 20. The Chaldee Paraphrast here trans∣lateth, by the mouth of the sons; and so after, by the mouth of the fathers; meaning that they should not die by their testimony. And so the Hebrewes ga∣ther from this Law, saying, Neere kinsfolke are not fit to be witnesses by the Law, as it is written, The fa∣thers shall not be put to death for the sonnes, &c. Wee have beene taught, that in this generall prohibition is comprised, that the fathers be not put to death by the 〈…〉〈…〉th of the sonnes, nor the sonnes by the mouth of the fathers; and the same right is for other neere a kin. Maimony tom. 4. treat. of witnesses. c. 13. s. 1. But the first interpretation is most proper and certaine. not be put to death] so it is also alleaged in 2 Kin. 14. 6. but in 2 Chron. 25. 4. it is, they shall not die. The one openeth the other; and to die, is often u∣sed for, to be put to death, as Num. 35. 12. 30. Deut. 17. 1••. and 18. 20. and 22. 22. 25. in his sin] and for his sinne; for so the Hebrew in often noteth the cause: see Deut. 9. 4.

Vers. 17. not wrest] or, not pervent, decline, or [unspec 17] turne a side. This is forbidden in all judgment gene∣rally, Exod. 23. 2. Deut. 16. 19. specially concer∣ning the posre, Exod. 23. 6. more specially here concerning the stranger and fatherlesse: against such as thus wrest judgment, the Lord will come neere to judgment, and be a swift witnesse against them, Mal. 3. 5. The Hebrewes say, Whosoever wresteth the judgment of any one of Israel, transgresseth a∣gainst one prohibition, viz. Yee shall not doe unrigh∣teousnesse in judgment, Levit. 19. 15. And if it bee of a stranger, hee transgresseth against two prohibiti∣ons, Deut. 24. 17. and if it be of the fatherlesse, hee transgresseth against three prohibitions, Deut. 24. 17. Maimony in Sanhedrin, chap. 20. sect. 12. nor of the fatherlesse] the word nor, or and, is suppli∣ed also by the Greeke version, and so is often to be understood, as two three Eunuchs, 2 King. 9. 32. for two or three, so, to morrow, the third day, for, or the third day, 1 Sam. 20. 12. Like a Crane, a Swallow, that is, or a Swallow, Esay 38. 14. and sundry the like. The holy Ghost sometime suppli∣eth the defect, as is noted on Exod. 22. 30. In the Greeke here is added, and of the widow: so in Deut. 27. 19. Cursed be hee that wresteth the judgment of the stranger, fatherlesse, and widow; and all the peo∣ple shall say, Amen. garment of the widow] or any other thing of hers that she hath need of: the gar∣ment is named but for an instance; as in Iob 24. 3. there is mentioned the widows ox••. The Hebrews have this generall canon; A widow, whether she bee poore or rich, they may take no pawne of her, neither at the time when they lend unto her, nor at any other time, neither by the commandement of the Synedrion, Deut. 24. 17. and if any take her pledge, they force him to restore it. If the pawne be lost or burnt before he restore it, he is to be beaten. Maimony treat. of the Lender and Borrower, chap. 3. sect. 1.

Vers. 19. reapest thine harvest] This is an addition [unspec 19] to the Law in Lev. 19. 9. there, a corner of the field, and the gleanings were commanded to be left for the poore; and here the forgotten sheafe. These three were due to the poore out of every corne-field in Israel. And the Hebrewes say, this law of the for∣gotten sheafe extended also to the vineyard, and other fruit trees, where whatsoever was forgotten, might not bee taken againe by the owner: see the Annotations on Levit. 19. 10. hast forgot] This the Hebrewes understand as spoken both to the owner, and to his labourers; that it is not a for∣gotten sheafe till all have forgotten it. But so as that ••hey all be in the field; for if the owner bee in the citie, and speaketh of the sheafe in the field, which hee thinketh his workmen will forget, and they doe forget it, this (notwithstanding his remem∣brance of it) is a forgotten sheafe. Two sheafes a∣sunder one from another are (counted as) forgot∣ten; but three (or moe) are not. So for other things; as two vines, or other trees, standing asunder one from another, are as forgotten, but not moe. A tree that is forgotten among the trees, though it have many peckes of fruit upon it, yet is counted as

forgotten. Finally, among many other like cau∣tions, they say; What is forgotten among the sheaves? All that hee cannot stretch out his hand and take it: [that is, if it bee further than hee can reach from the place where hee standeth.] Maimony tom. 3. in Mattanoth gnanijim, chap. 5. And as it is for the sheaves, so for the stan∣ding corne: if a man forget-some of the standing corne, and reape it not, it is for the poore. Maimony ibid. chap. 1. sect. 6. for the stranger] in Greeke, the proselyte, one joyned to the Church of Israel: to such these gifts peculiarly belonged, and to o∣ther poore: see the Annotations on Levit. 19. 10. And as forgetting often signifieth a neglect, or pas∣sing over of a thing, so in this case: and a man might purposely passe over a sheafe and leave it as forgotten, for the poore, as Boaz did for the stran∣ger Ruth, saying to his harvest-men, Let fall some of the sheaves for her, and let it lie that shee may ga∣ther it up, Ruth 2. 16. Or, if a man did it not purposely, but unawares, yet was hee to consider herein the providence of God, which caused him to forget or passe over a sheafe, for the poores sake: for as the Ostrich is said to forget her egges which shee leaveth in the earth, because God hath depri∣ved her of wisdome, &c. Iob 39. 15, 17. so in this case of the sheafe, that the poore also might have occasion to minde the providence and love of God towards them, in this releefe. in all the worke] or, in every worke; the Greeke saith, in all the workes. This promise of blessing is to encourage them in well doing, for which they should not lose their reward: for that which is done unto poore Christians, is done unto Christ himselfe, Matth. 25. 40. and, Hee that is grati∣ous unto the poore, lendeth unto the LORD; and that which hee hath given will bee pay him againe, Prov. 19. 17. So Boaz for his kindnesse unto Ruth, (whom afterwards hee tooke to wife) had a sonne of her (as a blessing of God) Obed, the grandfather of David the King, Ruth 4.

Vers. 20. beatest] that is, as the Greeke transla∣teth, [unspec 20] gatherest the olives. The same is to be under∣stood of all other trees of fruit which they gathe∣red. not goe over the boughs] in Greeke, thou shalt not returne to gather the (olives) after thee: in Chaldee, thou shalt not take away after thee. It is the same law for trees, which was before for corne, that what was forgotten or past over at first, should not after be gathered, but left for the poore. As that which is forgotten in the revenues of the field, and the like, so that which is forgotten in all trees (is for the poore) as Deut. 24. 20. When thou beatest thine olive tree, &c. And the same law is for other trees. So there are two gifts for the poore from the trees, that which is forgotten, and the corner, Levit. 19. Maimony in Mattanoth gnanijim, chap. 1. sect. 6, 7.

Vers. 21. not gather the single grapes] or, not gleane, and properly the grapes which grow not [unspec 21] in clusters, as is noted on Levit. 19. 10. which law is here repeated: and by saying, after thee, hee seemeth to teach the same for the vine, which hee taught for the corne and other trees, that all forgot∣ten grapes should bee for the poore. So the He∣brewes observe, that there are foure gifts for the poore in the vineyard; the grapes that are broken off, and the single grapes, and the corner, and that which is forgotten. Maim. in Mattanoth gnan. ch. 1. s. 7.

CHAP. XXV.

1 God commandeth just judgment towards all. 2 To beat such as deserve it, but not with moe than forty stripes. 4 Not to mousell the Oxe when he trea∣deth out the corne. 5 Of raising seed unto a brother deceased without issue. 7 What was to bee done unto the man that would not so raise up seed unto his bro∣ther. 11 The immodest woman must have her hand cut off. 13 Against unjust weights and measures. 17 The memory of Amalek for cruelty to Israel, is to bee blotted out from under heaven.

IF there be a controversie betweene men, [unspec 1] and they come neere unto judgment, and they judge them; then they shall justifie the just, and condemne for wicked the wicked.

And it shall be, if the wicked he worthy to [unspec 2] be beaten, that the Iudge shall cause him to lie downe, and to bee beaten before his face, ac∣cording to his wickednesse, by a number. Forty (stripes) hee may smite him; hee shall [unspec 3] not adde moe, lest if hee adde to smite him a∣bove these with many stripes, then thy bro∣ther be vile in thine eies.

Thou shalt not mousell the Oxe when hee [unspec 4] treadeth out the corne.

If brethren dwell together, and one of them [unspec 5] die, and have no sonne, the wife of the dead shall not be to one without, to a man that is a stranger, her husbands brother shall goe in unto her, and take her to him to wife, and do the duty of an husbands brother unto her. And it shall bee, that the first-borne which she [unspec 6] beareth, shall stand up in the name of his bro∣ther, which is dead, that his name be not blot∣ted out of Israel. And if the man like not [unspec 7] to take his brothers wife, then let his brothers wife goe up to the gate, unto the Elders, and say, My husbands brother refuseth to raise up unto his brother a name in Israel; hee is not willing to doe the duty of an husbands bro∣ther unto mee. And the Elders of his citie [unspec 8] shall call him and speake unto him: and if he stand and say, I like not to take her; Then [unspec 9] shall his brothers wife come neere unto him in the eies of the Elders, and shee shall pull off his shooe from off his foot, and shall spit in his face: and shee shall answer and say; So shall it bee done unto the man which will not build up his brothers house. And his [unspec]

name shall bee called in Israel, The house of him that hath his shooe pulled off.

When men strive together, a man and his brother, and the wife of the one draweth neere [unspec 11] for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, & taketh hold by his secrets; Then [unspec 12] thou shalt cut off her hand, thine eie shall not spare.

Thou shalt not have in thy bag a stone and a stone, a great and a small. Thou shalt not [unspec 13] [unspec 14] have in thine house an Ephah and an Ephah, a great and a small. A perfect stone & a just shalt thou have, a perfect Ephah and a just [unspec 15] shalt thou have, that thy daies may be lengthe∣ned in the land which Iehovah thy God gi∣veth unto thee. For hee is an abomina∣tion [unspec 16] to Iehovah thy God, whosoever doth these things, whosoever doth unrighte∣ousnesse.

Remember that which Amalek did unto [unspec 17] thee by the way when ye were come forth out of Egypt. How hee met thee by the way, [unspec 18] and smote the hind most of thee, all that were feeble behind thee, and thou wast faint and weary; and hee feared not God. Therefore [unspec 19] it shall be when Iehovah thy God hath given rest unto thee, from all thine enemies round about, in the land which Iehovah thy God giveth unto thee for an inheritance to possesse it, thou shalt blot out the remembrance of Amalek from under the heavens: thou shalt not forget it.

Annotations.

A ••o••t••oversie] a plea, or strife; in Greeke, a [unspec 1] contradiction. and they] or, that they (the Iudges) may judge them. And this Law concer∣neth all Courts, the highest of 71 Iudges, the Court of twenty three, and the Court of three; the lowest of which judged inferiour causes and money matters, and had authority to beat malefa∣ctors▪ but not to put to death. justifie] that is, pronounce just, & so absolve or acquit in judgment. condemne for wicked] or, pronounce wicked, and so tendemne in judgment; as the Greeke transla∣teth it, condemne. This is contrary to the former, and so the Apostle opposeth them, saying, It is God that justifieth, who is hee that condemneth? Rom. 8. 33. 34. This law is perpetuall, the transgressi∣on whereof is a great sinne; for, Hee that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the LORD, Prov. 17. 15.

Vers. 2. worthy to be beaten] Hebr. a son of bea∣ting, [unspec 2] which the Greeke translateth, worthy of stripes; and the Chaldee, a sonne guilty of, or worthy to bee beaten. So the sonne (or childe) of hell, Matt. 23. 15. is one worthy of hell fire; the son of death, in 1 Sam. 20. 31. is one that was worthy of death, and therefore should be killed: and in the Gospell, If the sonne of peace bee there, (in the house) Luk. 10. 6. which another Evangelist explaineth thus, If the house be worthy, Matt. 10. 13. Now, who they were that deserved beating, are by the He∣brewes shewed thus; Hee that transgresseth against a prohibition, whereby the (contrary) commandement to be done, is broken off, and they warned him of it, and said unto him, Doe not this thing, for if thou doest it, and keepest not that which is commanded concer∣ning it, thou shalt be beaten; and he transgresseth and keepeth not the commandement, loe he is to be beaten. Maimony in Sanhedrin, chap. 16. sect. 4. More particularly, Th••se are to be beaten, whosoever trans∣gresseth against a prohibition, for which he deserveth to be cut off, but is not to bee put to death by the Syne∣drion, as he that eateth fat, or bloud, or leven at the Passeover. Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God: as hee that eateth of fruits, before the first-fruits, tithes, &c. be paid; and a Priest that is uncleane, and eateth of the heave-offering which is cleane. Likewise who so transgresseth against a pro∣hibition, wherein there is an act (or worke:) as hee that boyleth a Kid in his mothers milke [which the Hebrewes understand of eating flesh with milke;] or that weareth Linsey-woolsey. But a prohibition wherein is no act, as to walke as a tale-bearer, to re∣venge or beare grudge, or receive a false report, &c. for such he is not beaten: [nor for any other wherein there is an act, some few excepted.] Every prohibi∣tion, for which they are to be put to death by the Ma∣gistrate, as adulterie, working on the Sabbath, &c. they are not beaten therefore. So every prohibition, for which they are to make satisfaction, as robbery, theft, &c. they are not beaten for it. And every prohibition▪ whereby the (contrary) commandement is broken off, as, Thou shalt not take the dam with the young, (Deut. 22. 6.) Thou shalt not wholly rid the corner of thy field, (Levit. 19. 9.) &c. they are not beaten for it, unlesse they keepe not the commanded thing concerning them; [that is, unlesse they omit the letting of the dam goe, Deut. 22. 7. and the leaving of the corner for the poore, Levit. 19. 10.] And for a prohibition (implied) in the generals, they are not beaten: but all other prohibitions which are in the Law, they are to bee beaten for doing them. What is that prohibition (comprised) in the generals? It is one prohibition which generally compriseth many things, as, yee shall not eat with the bloud, (Levit. 19. 26.) And so when it is said. Doe not such a thing, and such a thing, forasmuch as there is not a particular prohibition set before every one of them, he is not to be beaten for every one of them, unlesse they bee divided in other prohibitions, or said by word of mouth that they are divided. As where it is said, Eat not of it raw or sodden, (Exodus. 12. 9.) hee is not beaten (for eating of it raw and sodden) twice, but once. Of the first-fruits hee saith, Yee shall not eat bread, and parched corne, and greene eares, (Levit. 23. 14.)

a man for eating these three is to bee beaten thrice; by word of mouth wee have beene taught, that these are divided (or severall.) It is said (in Deut. 18. 10.) Let there not bee found in thee, any that maketh his sonne or his daughter to passe thorow the fire; a divi∣ner of divinations, an observer of times: although all these things be comprehended generally in one pro∣hibition, yet are they divided in other prohibitions, as (in Levit. 19. 26.) ye shall not observe fortunes, and yee shall not observe times: to teach, that every one of these is a prohibition by it selfe severall; and so all other of like sort. Maimony in Sanhedrin, ch. 18. sect. 1, 2, 3. Finally they say, All prohibitions, for which cutting off is due, but not death by the Magi∣strate, for which men are to be beaten, are one and twenty. All for which death is due by the hand of God, which are prohibitions wherein an act is, for which men are to be beaten, are eighteene. All prohibitions in the Law, for which there is neither cutting off due, nor death by the Magistrate, for which men are to be beaten, are an hundred sixtie and eight. So there are found in all which are to be beaten, 207. Maimo∣ny ibidem, chap. 19. All which are there particu∣larly related, but would be too long here to repeat. the Iudge] that is, the Iudges, as the Greeke translateth: for one Iudge sate not alone to judge controversies. Neither was any man to be beaten without witnesses of his crime. No man is to bee beaten but by witnesses and evidence, and they are to examine the witnesses by inquiry and diligent search, even as they do in judgments of life and death. Mai∣mony in Sanhedrin, chap. 16. sect. 4. cause him to lie downe] or, to be laid downe, and bound fast: the manner is said to bee thus, both his hands are fast bound unto a post, this way and that way, and the mi∣nister of the congregation [the executioner] taketh hold on his garments, if they rend they rend, or if they seam-rend they seam-rend, untill he make bare down to his heart, for he is not to beat him upon his clothes. And hee that is beaten neither standeth nor sitteth, but boweth downe. Maim. in Sanhed. c. 16. s. 8. 10. to be beaten] or smitten; in Greeke, scourged. The Hebrewes say, There was a stone laid behinde him, on which the minister that did beat him stood, who had in his hand a scourge of a bulls hide, doubled to two, and two to foure; and two scourges (or thongs) of an asses hide, that slided up and downe in it: and the bredth of the scourge was an hand bredth▪ and the length so as it might reach to the fore-part of his belly; and the handle of the scourge was an hand bredth long. Hee that did beat him, lifted up the scourge with both his hands, and smote him with one hand, with all his might, &c. Maim. in Sanhedrin, ch. 16. sect. 8. before his face] the Greeke trans∣lateth, before them, meaning the Iudges, who were to see him beaten. And they say, that The greatest of the Iudges read all the while that he was in beating, (that in Deut. 28. 58. &c.) If thou wilt not observe to doe all the words of this law, &c. then the LORD will make thy plagues wonderfull, &c. And the se∣cond of the Iudges counted (the number of the strokes) and the third said unto the minister, Smite▪) all the while that hee smote, hee did smite at his bid∣ding. Maimony ibidem, chap. 16. sect. 11. according to his wickednesse] or, as the Chaldee in∣terpreteth it, according to the sufficiency (the pro∣portion) of his sinne: but the Greeke saith, accor∣ding to his impiety. So that the Iudges might mo∣derate [unspec] his blowes, according to the nature of his trespasse, and the mans ability to beare the stripes; but they might not exceed the number se•• here of God. They may not adde moe than forty, though hee bee as strong and Iusty as Sampson: but they may abate from him that is weake, &c. If they have jud∣ged him to have forty stripes, and after that they have begun to beat him, they see him to be weake, and say, he cannot beare moe than these nine or twelve stripes which he hath received, then hee is free. If they ad∣judged him to receive twelve, and after that hee is beaten, they see him strong, and able to beare moe, he is free notwithstanding, and may not bee beaten with moe than they adjudged him. Who so deserveth many beatings, for many transgressions that hee hath done, or for one that deserveth many, if they adjudge him one measure (or judgment) hee is beaten and dischar∣ged; if not, they beat him, and hee healeth himselfe, and then they beat him againe. Who so is beaten by the Magistrates for a sinne which deserveth cutting off, and is beaten the second time for the same sinne; as he that eateth ••at (Levit. 7. 25.) and is beaten for it, and eateth fat the second time, and is beaten for it; if he eat it the third time, they beat him not, but put him into Little-ease, a narrow place as high as him-selfe, wherein he cannot lie downe, and they give him the bread of distresse, and water of affliction, till his bowels be shrunke, and he be sicke: and afterward they feed him with barley till his belly burst. Maimony in Sanhedrin, chap. 17. sect. 1, 2, 4. and chap. 18. sect. 4. by a number] that is, by a certaine num∣ber, determined by the Iudges.

Vers. 3. Forty stripes] this number, forty the [unspec 3] Scripture useth sundry times in cases of humi∣liation, affliction, and punishment: as Moses twise humbled himselfe in fasting and praier for∣ty daies and forty nights, Deut. 9. 9, 18. Elias fa∣sted forty dayes, 1 King. 19. 8. and our Saviour, Matth. 4. 2. Forty yeares Israel was afflicted in the wildernesse for▪ their sinnes, Numb. 14. 33, 34. and forty yeares Egypt was desolate for trecherous dealing with Israel, Ezik. 29. 11, 12, 13. Forty daies every woman was in purification from her uncleannesse, for a man-childe that shee bare, and twise forty daies for a woman-childe, Levit. 12. 4. 5. Forty daies and forty nights it rained at Noes flood, Gen. 7. 12. Forty daies did Ezekiel beare the iniquity of the house of Iudah, Ezek. 4. 6. Io∣nas preached, yet forty daies and Nimveh shall bee over throwne▪ Ion. 3. 4. Forty yeares space the Ca∣naanites had to repent, after Israel came out of Egypt, and wandred so many yeares in the wil∣dernesse, Numb. 14. 33. And thrice forty years the old world had No•• preaching unto them re∣pentance, Gen. 6. 3. It was forty daies ere Christ ascended into heaven, after ••his resurrection, Acts 1. 3,—9. And forty yeares space of repen∣tance hee gave unto the Iewes, from the time that they killed him, before hee destroyed their Citie and Temple, by the Romans.

By the Hebrewes this law is expounded thus, How many stripes doe they beat (an offender) with? with forty lacking one: as it is written (Deut. 25. 2, 3.) by number forty, that is, the number which is next to forty. Thalmud. Bab. in Maccoth, chap. 3. This their understanding is very ancient, for so they pra∣ctised in the Apostles daies; as Paul testifieth, Of the Iewes five times received I forty (stripes) save one, 2 Cor. 11. 24. But their reason which they give is not solid: as when they say, If it had beene written, FORTIE IN NVMBER, I would say it were full forty: but being written, in number forty, it meaneth the number which reckoneth forty next after it, that is, thirty nine. By this exposition they confound the verses, and take away the distin∣ction. I thinke rather this custome was taken up, by reason of the manner of their beating forespo∣ken of, which was with a scourge that had three cords, so that every stroke was counted for three stripes, and then they could not give even forty, but either thirty nine, or forty two, which was a∣bove the number set of God. And hereof they write thus: When they judge (or condemne) a sinner to so many (stripes) as he can beare, they judge not but by strokes that are sit to be trebled, [that is, to give three stripes at one stroke by reason of the three cords.] If they judge that he can beare twenty, they doe not say he shall be beaten with one and twen∣ty, to the end that they may treble (the stripes) but they give him eighteene. Maimony in Sanhedrin, chap. 17. sect. 2. Thus hee that was able to beare twenty stripes, had but eighteene; the Executioner smote him but six times, for if he had smitten hm the seventh, they were counted one and twenty stripes, which was above the number adjudged: so he that was adjudged to forty, was smitten thir∣teene times, which being counted one for three, make thirty nine. And so R. Bechaias writing here∣of saith, The strokes are trebled (that is, every one is three) and three times thirteene are nine and thir∣ty. hee may smite] in Greeke, they may scourge, (or, shall scourge,) implying all the Iudges with the Executioner: so after, and they shall not adde. not adde] not exceed the number set of God. The Hebrews say, If he that is beaten die under the hand of the Executioner, hee is free; but if hee adde one stripe more to the measure, and he die, then the Exe∣cutioner is banished for it. If he die not, yet he trans∣gresseth against this prohibition: and so for all other that smite their neighbours. For if when the law gi∣veth leave to smite, the Scripture commandeth not to smite a man (more than the appointed measure) for his wickednesse, much more any other man. There∣fore who so smiteth his neighbour, though hee smite a servant with a stroke, for which there is not due a far∣thing recompence, he is to be beaten: but if there bee recompence to be made for it by money, no man payeth, and is beaten also. Maim. in Sanhedrin, ch. 16. s. 12. with many stripes] or, with any moe stripes: Hebr. with much smiting. thy brother be vile] or, be contemptible▪ By this God teacheth to hate and despise the sin, not the sinner, who is by this chastisement to bee amended: as the power which the Lord hath given, is to edification, and not to destruction, 2 Cor. 13. 10. This vilenesse or igno∣miny is opposed to glory or honour, Esay 16. 14. The Greeke translateth it, Aschemonesei, that is, be ignominious, or behave himselfe unseemely: which word Paul useth when he saith, Love doth not be∣have it selfe unseemely, or is not ignominious, or contumelious, 1 Cor. 13. 5. From this the He∣brewes teach, that whosoever hath sinned and is bea∣ten, hee returneth to his dignitie, because it is said, Then thy brother be vile in thine ••ies; after he is bea∣ten, loe he is thy brother. And all that deserve cut∣ting off, when they are beaten, are free from cutting off. The high Priest when he sinneth, is beaten by three, as all other of the people, and returneth to his high∣nesse (or dignity:) but the Chiefe of the Session, when he sinneth, they beat him, and he returneth not to his first estate; yea, hee returneth not to be as one of the rest of the Synedrion, for they ascend in holinesse, and descend not. Maim. in Sanhedrin, ch. 17. s. 7, 8, 9.

Vers. 4. the oxe] or the asse, or any other beast: [unspec 4] the oxe is named but for an instance. And if the beast may not bee mouseled, that is, have his mouth tied up (as the Chaldee translateth) but is to eat of that wherein he worketh, how much more men. Hereupon the Apostle saith, Doth God take care for Oxen? or saith hee it altogether for our sakes? For our sakes no doubt this is written, that he that ploweth should plow in hope; and hee that thresheth in hope, should be partaker of his hope, 1 Cor. 9. 9, 10. See also the notes on Deutero. 22. 10. when hee treadeth] or, in his treading or threshing: which the Greeke (followed also by the Apostle) translateth, treading or threshing. They used in Israel to thresh their corne, not onely with flaile as wee doe, but with the seet of beasts they trod it out, Hos. 10. 11. and sometime with Cart-wheeles, as Esay 28. 27, 28. So they were wont in other nations, as the Romans did beat out their corne with staves, or tread it out with cattell. Columel. de re rust. lib. 2. cap. 21. Spiritually this signified the labour of the Ministers of the Word, preparing the bread of life for the soule, as the Apostle sheweth, saying, Let the elders that rule well bee counted worthy of double honour, especially they who labour in the word and do∣ctrine: for the Scripture saith, Thou shalt not mou∣sell the oxe that treadeth out the corne, 1 Tim. 5. 17, 18. and to this the Proverbe agreeth, Where no oxen are, the crib is cleane (or empty) Prov. 14. 4. Touching this Law the Hebrewes write thus; A beast is to eat all the while that it worketh in things that grow out of the ground, whether they bee yet upon the ground, or pulled up: hee is also to eat of the burdens that are upon his backe, &c. whosoever re∣straineth a beast from eating, in the time of his wor∣king, hee is to be beaten, Deut. 25. 4. whether it bee an oxe, or other kinde of beast, uncleane or cleane, and whether he tread out the corne, or doe any other worke in that which groweth out of the ground; and it is not said, the oxe when hee treadeth, but for an instance. And whether hee mousell him at the time of his worke, or before the time, and then doth worke with him; yea, though hee mousell him by voice, [that is, fraieth him by his voice from eating] hee is to bee beaten. If he hire a beast, and mou∣sell

him, and treadeth out corne with him, hee is both beaten, and payeth to the owner thereof foure kabs for a bullocke, and three kabs for an asse. [A Kab was a measure that held as much as 24 egges.] If an Isra∣elite tread out corne with the bullock of an heathen, (and mousell it) hee transgresseth against this Law, Thou shalt not mousell: but if an heathen tread with an Israelites bullocke, he transgresseth not: [for what things soever the Law saith, it saith to them that are under the Law, Rom. 3. 19.] If hee mousell him not, but put a pricke in his mouth, that hee cannot eat, or cause a lion to lie thereby [to fray him from eating] or layeth the (bullocks) calfe without, [to keepe her from eating,] or that the beast is athirst, and hee giveth it no drinke, or spread a skin upon the corne that he may not eat; all these and other the like are unlawfull, though hee is not beaten [for doing them] &c. Maimony tom. 4. treat. of Hired things, chap. 13. sect. 1, 2, 3.

Vers. 5. If brethren dwell together] This Law is first to bee understood of naturall and next bre∣thren [unspec 5] (the Hebrewes restraine it to Israelites, and brethren by the fathers side onely;) and second∣ly, if there bee no brethren, the next kinsman (for all kinsmen are in the Scripture phrase brethren,) is to doe the duty here required, as the example of Booz and Ruth sheweth, Ruth 3. and 4. chap. And their dwelling together seemeth to denote their single state of life, whilest they abode in their fa∣thers house; as there is an example of Er, Onan, and Selah, in Iudahs family, where before Moses time this Law was practised, Gen. 38. 7. &c. One of them dye] One is often used for the first, as in Gen. 1. 5. and 8. 5. So some understand this Law to be for the first-borne of the brethren onely: others take it generally for any one of them; and thus the Hebrewes take it in the largest sense. It is commanded by the Law, that a man should take the wife of his brother by the fathers side, whether of such as bee maried or betrothed, if hee dye without seed, Deut 25. 5. Brethren by the mothers side (only) are not counted for brethren, in the case of inheri∣tance, or of taking the brothers wife, and putting off (the shooe) but are as if they mere none: for there is no brotherhood but by the fathers side. Strangers that are become Proselytes, and servants which have their freedome, have no brotherhood at all, but are as stran∣gers one to another, &c. Maimony tom. 2. in Iibbum (or treat. of taking the Brothers wise) chap. 1. sect. 1. 7, 8. So in the Gospell this case is pro∣pounded to our Saviour in generall termes, Mo∣ses said, if any (man) die, Matt. 22. 24. or if any (mans) brother die, Mark. 12. 19. Luk. 20. 28. that it seemeth even then, this law was not thought to intend the first-borne onely. have no sonne] Hebr. no sonne to him, that is, no childe: for sonne, the Greeke translateth seed, which comprehendeth sonne or daughter: so in the Gospell it is translated, having no children, Matt. 22. 24. or, hee die child∣lesse, Luk. 20. 28. and in Matt. 22. 25. it is said, having no seed. Thus the Hebrewes expound it, That which is said in the Law, AND HAVE NO SON; whether it be sonne or daughter, or seed of son, or seed of daughter, &c. if he have seed by that wife, or by another, he freeth his wife from unloosing the shooe, or marrying his brother: yea, though he have a seed which is a bastard, &c. But if he have a sonne by a bond-woman, or by an alien, hee freeth not his wife: for the seed that commeth of a bond-woman are servants, Exod. 21. 4. and they which come of Infi∣dels, are Infidels, and are as none; for of the heathen he saith, HE WILL TVRNE AWAY THY SON FROM AFTER ME, Deut. 7. 4. hee turneth him away from being counted of the Church. And though his son by the bond-woman be made free, or his son by the alien bee become a Pro∣selyte; yet are they as other strangers, and freed (ser∣vants) and doe not discharge his wife, &c. Whoso di∣eth, and leaveth his wife with childe, if she have an untimely birth after his death, she is to marry her hus∣bands brother: but if she bring it forth, and the childe commeth out alive into the aire of the world, although it die in the houre that it is borne, loe his mother is discharged from pulling off the shooe, or marying her husbands brother. Maim. in Iibbum, chap. 1. sect. 3, 4, 5. a stranger] that is, of another family in Israel, as the Greeke translateth it, a man not neere, that is, not neere of kin. The Hebrewes say, If she be married to another, & he lie with her before she be maried to her husbands brother, or have pulled off his shooe, he and she are to be beaten, and shee is to goe out by (bill of divorce.) Maim. in Iibbum c. 2 s. 18. her husbands brother] or next neerest kinsman, as in Ruths case, Ruth 3. Here they say, Who so di∣eth and leaveth many brethren, it is commanded that the eldest marry his brothers wife, or pull off his shooe. If the eldest will not, they turn to all the other brethrē: if they will not, they turne againe to the eldest and say, Vpon thee the commandement (lieth) either to pull off (the shooe) or to marry thy brothers wife: and they cannot compell the husbands brother to marry her, but they may compell him to pull off (the shooe.) If the eldest brother be gone into another countrey, his youn∣ger brother may not say, the commandement lieth up∣on my elder brother, wait for him till he come: but they say to this, that he now marry, or pull off (the shooe.) Maimony in Iibbum, chap. 2. sect. 6,—9. goe in unto her] into the chamber, as Iudg. 15. 1. that is, take her to wife. The Hebrews thinke this might not be done till they had waited 90 daies after her husbands death, which was to see whether shee were with childe or not: and such was the custome for all other women that were widowes; they ma∣ried not till after three moneths. Maim. in Iibbum, chap. 1. sect. 19. This seemeth necessary in this case, for if she were with childe, & brought it forth alive, it was not lawfull for her brother in law to have her, Levit. 18. 16.

Vers. 6. stand up in the name of his brother] that [unspec 6] is, be counted and called the seed of the dead man, not of the living: and for this cause Onan sinned in not performing this duty, because hee know that the seed should not be his, Gen. 38. 9. Thus Obed, whom Boaz begat of Ruth, is said to bee the sonne of Naomi, Ruth 4. 17. And as hee did this for his dead brother, so by the Hebrewes, Who so maried his brothers wife, hee was the heire of all his brothers goods. Maimony tom. 4. treat. of Inhe∣ritances,

chap. 3. sect. 7. his name be not blotted but] or, not wiped out; for that was an heavie judg∣ment in Israel, Deut. 9. 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuchs, the Lord promiseth to give them a name better than of sonnes and of daughters, Esay 56. 5. And this shew∣eth the reason o•• this Law, that God would have brethren shew mercy one to another, both to the living, and to the dead, as Ruth 2. 20. that widowes should not be left comfortlesse, and that families should not be cut off from their inheritances in Canaan, (which were figures of a better and hea∣venly heritage, as is shewed on Gen. 12. 5.) but that the name of the dead might be raised up upon their inheritances, Ruth 4. 5, 10. And as Christ himselfe came according to the flesh, after this man∣ner of kindnesse shewed by Booz his grandfather; so unto him, and his Church, may the truth of this shadow and legall ordinance be applied. For the Church of Israel was his wife, Hos. 2. who bare him no children by the Law, Rom. 7. and 10. and 11. But the Apostles (his brethren, Iohn 20. 17.) by the immortall seed of the Gospell, begat chil∣dren unto him, both of the Iewes and Gentiles, 1 Cor. 4. 15. Gel. 4. 19. 1 Pet. 1. 23. not that they should be called by any mans name, 1 Cor. 1. 12, 13. but to carry the name of Christ, whose name shall be forever, and continued as long as the Sun; in whom all nations shall blesse themselves: and blessed be the name of his glory for ever, Psal. 72. 17, 19.

Vers. 7. like not] or be not willing, have no de∣light [unspec 7] or pleasure: so in vers. 8. Though God would have brethren performe the soresaid dutie, yet if their affections were contrary, hee forced them not hereunto, lest worse evils should grow in families, through want of love, which is the bond of perfectnesse. But what if the woman her selfe were not willing? For this God giveth no expresse Law; but by the Hebrewes opinion, if she were fit to marry him, and would not, she was judged as a woman rebellious against her husband, and was put away without a dowry, which all other widowes had. If her husbands brethren were many, and the eldest required her, and she were not willing thereto, but would have another brother, they hear∣kened not unto her, for the commandement is, that the eldest should have his brothers wife. Maimony in Iibbum, chap. 2. sect. 10, 11. to the gate] where the Iudges used to sit: so the Chaldee ex∣plaineth it, to the gate of the Iudgement hall (or Court,) before the Elders: See Ruth 4. 1, 2, &c.

Vers. 8. and speake unto him] The brothers wife [unspec 8] goeth after her husbands brother, in the place where he is, and commeth to the Iudges: and they call him, and give him counsell, such as is meet for him and her. If it be good to marry, they counsell him to mar∣rie her: and if it be good to put off the shooe, as if she be very young, and he an old man, or she an old wo∣man, and he a young man, they counsell him to put off (the shooe.) And it is needfull that the Iudges ap∣point a certaine place to sit in, and afterward she pul∣leth off his shoe there before them; &c. Maimony in Iibbum, ch. 4. sect. 1, 2.

Vers. 9. pull off his shooe] It is said in Ruth 4. 7. [unspec 9] that this was the manner in former time in Israel, concerning redeeming, and concerning changing, for to confirme all things; a man pulled off his shooe, and gave it to his neighbour, and this was a testimony in Israel. So in this case it was a signe, that the bro∣ther gave over his right in the woman, and resig∣ned her to any other. Sometime it is a signe of ig∣nominie, Esay 20. 2, 4. that also is implied here, as the words following manifest. The manner of performing this rite is said to be thus; They brought him a shooe of lether, which had an heele, &c. and hee put it on his right foot, and tied the latchet thereof upon his foot, and stood hee and she in the Sy∣nedrion (or Court.) And he setting his foot upon the ground, and she sitting downe stretched out her hand in the Court, and loosed the latchet of his shooe, and pulled the shooe off his foot, and cast it on the ground. After this she stood up, and spitted on the ground before his face, with spittle that might be seen of the Iudges; and it was necessary that the Iudges should see the spittle that came out of her mouth. And afterwards she said, THVS SHALL IT BE DONE TO THE MAN WHICH WILL NOT BVILD VP HIS BRO∣THERS HOVSE; AND HIS NAME SHALL BE CALLED IN ISRAEL, THE HOVSE OF HIM THAT HATH HIS SHOOE PVLLED OFF; all in the holy tongue. And all that sate there, answered after her, HE THAT HATH HIS SHOOE PVLLED OFF, three times. Maimony in Iibbum, chap. 4. sect. 6, 7, 8. Spiritually this sig∣nified, that such as would not beget children unto Christ, it should be declared of them, that their feet are not shod with the preparation (or stability) of the Gospell of peace, mentioned in Ephes. 6. 15. spit in his face] or in his sight, as this phrase is interpreted, Deut. 4. 37. or before him, as Deut. 11. 25. The Hebrews expound it of spitting on the ground before him, as is before noted. And this spitting was a signe of shame and ignominie, as Num. 12. 14. Esay 50. 6. build up his brothers house] that is, beget seed for his brother: as Rachel and Leah are said to build the house of Israel, by bearing children, Ruth 4. 11. See the Annotati∣ons on Gen. 16. 2. the house of him] So there was a note of infamy not upon himselfe onely, but his house, his posterity after him: whereby God shewed how much hee misliked this his unkind∣nesse. And concerning that neerest kinsman, which refused to marry Ruth, left he should marre his owne inheritance, Ruth 4. 6. wee may observe how neither he nor his hath any name or memo∣riall in the booke of God, though there seemed to be just occasion to have named him, Ruth 4. 1. &c. whereas Boaz who did the dutie, hath not onely his genealogie rehearsed, Ruth 4. 18,—22. but is in the roll of the kinred of our Lord Iesus Christ, who came of him according to the flesh, Matth. 1. 1,—5. After all these rites were performed, the He∣brewes doe record, that the Iudges gave unto the woman a Bill subscribed with their names, where∣in they testified to all men, that such a man and

such a woman had on such a day and yeere appea∣red before them, and done all the things fore-men∣tioned, according to the Law of Moses and Israel: which bill was a testimoniall of her full discharge from this man, after which she was free to be mar∣ried to any other. Maimony in libbum, ch. 4. sect. 29, 30.

Vers. 11. When men strive] or fight, as it were flying one upon another. and his brother] that [unspec 11] is, his neighbour; brother is taken here in a large sense, as in Exod. 2. 11. and in many other places. to deliver her husband] This though it was lawfull for her to doe, and a fruit of her love; yet God forbiddeth it to be done by any unlawfull or immodest manner: for wee may not doe evill that good may come, Rom. 3. 8. putteth forth her hand] This noteth a purposed act: for if she had done this unawares, the penalty following was not to be inflicted upon her. So the Hebrews conclude in the generall for all men, He that bringeth shame (on his neighbour) is not guilty (of punishment) for the shame, unlesse he doe it purposely, as it is writ∣ten, AND SHE PVTTETH FORTH HER HAND: but hee that doth shame to his neighbour without intent, is free. Maimony tom. 4. in Chobel (or treat. of him that doth hurt and dammage) chap. 1. sect. 10. by his secrets] or privities; which in the Hebrew have their name of Shame, the shamefull parts. From hence the Iewes have a generall law, that men are to make sa∣tisfaction for all manner shame that they bring upon their neighbour, as is noted on Exod. 21. 19. Their saying is, He that hurteth his neighbour, is bound to make him satisfaction for five things, viz. the dammage, and the paine, and his healing, and his resting, and the shame; and these five things are re∣compensed out of the best of his goods, &c. Hee is bound to pay for the shame by it selfe, Deut. 25. 11, 12. under which law is generally comprehended hee that bringeth shame (upon his neighbour.) Maimo∣ny in Chobel, ch. 1. sect. 1. 8.

Vers. 12. cut off her hand] the instrument where∣with she sinned: by it teaching to cut off and ab∣staine [unspec 12] from such actions. And this severe pu∣nishment God appointeth for her immodest car∣riage.

Vers. 13. a stone and a stone] that is, as the Greek and Chaldee translate, a weight and a weight; mea∣ning [unspec 13] divers weights, wherewith to deceive in buy∣ing and selling, called the bag of deceitfull weights, Mich. 6. 11. In Israel they used to have their weights of stone, or the like: see the Annotations on Lev. 19. 36. So an heart and an heart, meaneth a double deceitfull heart, 1 Chron. 12. 33. This Law forbiddeth not onely all unrighteousnesse in buying, selling, and exchanging; but all unjustice in judgement, Matth. 7. 1, 2. as God blaming the Iudges, saith, You weigh the violent wrong of your hands in the earth, Psal. 58. 3. The like evill is to be avoided in handling the word of God, that it be not deceitfully, 2 Cor. 4. 2. So for measuring the ordinances of God in his Church, by the Reed and Line which he hath given therefore, Ezek. 40. 3, 5. & 43. 10. Re. 11. 1. called a golden Reed, Re. 21. 15.

Vers. 14. in thine house] Though a man doe [unspec 14] not weight or measure with such, yet it is unlawfull to have a light weight, or scant measure in his house or shop, (as the Hebrewes teach from this place,) for another may come, who knoweth not that it lac∣keth weight, and may weight with it. Maimony treat. of Theft, chap. 7. sect. 3. Ephah] or Bushell: in Greeke and Chaldee, a measure and a measure, that is, a double measure. The Ephah is named in stead of all other: what it was, see on Lev. 19. 36. and Exod. 16. 36. So in Prov. 20. 10. A stone and a stone, an Ephah and an Ephah, are an abomi∣nation to Iehovah, even both of them. See also Prov. 11. 1. and 20. 23.

Vers. 15. A perfect stone] in Greeke, A true [unspec 15] weight: so after, a true measure. Hence Solomon saith, A perfect stone is the Lords. delight, Prov. 11. 1. and a just] Hebr. and (a stone of) justice: so an Ephah of justice, that is, most just and exact: contrary to them that made the Ephah small, and the shekel great, Amos 8. 5. So in Ezek. 45. 10. it is said, Balances of justice, and an Ephah of justice, and a Bath of justice, shall ye have. God here com∣mandeth justice and equity in all things, corpo∣rall and spirituall, as our Saviour teacheth us say∣ing, Iudge not, and ye shall not be judged: condemne not, and ye shall not be condemned: forgive, and ye shall be forgiven: Give, and it shall be given unto you, good measure, pressed downe, and shaken together, and running over, &c. Luke 6. 37, 38. And Iob ap∣plying this to his state of life, saith, Let him weigh me in balances of justice, that God may know mine integrity, Iob 31. 6. And every man is willed to ponder (or weigh) the path of his feet, Prov. 4. 26. that is, (as the Apostle expoundeth it) to make strait paths for his feet, Heb. 12. 13. may be lengthned] or, prolonged; or, that they may lengthen thy daies; of which phrase see Exod. 20. 12. As a just weight and balance are the Lords, Prov. 16. 11. and his delight, Prov. 11. 1. so hee rewardeth with blessing and long life, the keeping of this law, than which there is none more necessarie in hu∣mane society.

Vers. 16. an abomination] that is, most abomina∣ble; [unspec 16] yea, not onely the person that doth these, but even the weights and measures themselves are said to be an abomination, Prov. 11. 1. and 20. 23. and the rather for that this injury is done under a shew of justice, and done especially to the poorer sort, which buy by retale, whose wrong God especially regardeth. unrighteousnesse] or inju∣rious evill: which generall word is here added, to imply all other wrongs and deceits, which abound among men, whereby they oppresse and defraud one another: but the Lord is the avenger of all such, 1 Thess. 4. 6. and he hath sworne by the excellency of Iakob, Surely I will never forget any of their workes, Amos 8. 5, 7.

Vers. 17. Remember] Hebr. To remember, of [unspec 17] which phrase see the notes on Exod. 13. 3. A∣malek] that is, the Amalekites, which were the chil∣dren of Esau, Iakobs brother: of whose wicked∣nesse see Exod. 17. 8. &c.

Vers. 18. he met thee] by way of enmitie, not [unspec 18]

of amity; therefore the Greeke translateth, hee re∣sisted thee; when it had beene his dutie to have met them with bread and water, for their refresh∣ing, Deut. 23. 4. In 1 Sam. 15. 2. it is said, hee layd (wait) for Israel in the way. smote the hindmost] Hebr. out off the taile; a stratageme of warre, lawfull against Gods enemies, as Ios. 10. 19: but wicked against his people. The Greeke translateth, Cut off thy hindmost troope: in Chaldee, he killed. feeblè] in Greeke, wearied, in Chal∣dee, lingring: which fact was cruelty in Amalek; for the faint and feeble ought to be comforted and refreshed, Matth. 11. 28. 1 Thess. 5. 14. and such were gathered in therereward, as Israel marched, Numb. 10. 25. Though this might be a just cor∣rection from God, of such as fainted in their tra∣vels, wherein they should have beene incouraged. See the notes on Exod. 17. 8. feared not God] the Chaldee saith, hee feared not the glory of the Lord: for his glory conducted them in a pillar of cloud and fire, Exod. 13. 21. and God by signes and wonders, great plagues and terriblenesse, had brought Israel out of Egypt, which made all peo∣ples afraid, Exod. 15. 14. &c. yet Amalek feared not. As by the feare of the Lord, men depart from evill Prov. 16. 6. so the want of his feare is the cause why men rush into all evill, Psalme 36. 1, 2, &c.

Vers. 19. given rest unto thee from all] under which is implied, a subduing of all the enemies; for [unspec 19] so these phrases doe explaine one another, 2 Sam. 7, 11. with 1 Chron. 17. 10. And here God de∣ferreth vengeance till after many yeeres: so shew∣ing for bearance towards the wicked, which should leade them to repentance, Rom. 2. 4. and compas∣sion towards his people, whom he would not ex∣ercise with all warres at once, lest they should be discomfited. See Exod. 13. 17. blot out] or, ••ipe out the remembrance, that there should no name or memoriall of them remaine: a signe of great, wrath, as Deut. 9. 14. and 29. 20. This judgement God executed by Saul the first King of Israel, whom he sent to destroy utterly these A∣malekites, both man and woman, infant and suck∣ling; 〈…〉〈…〉xe and sheepe, camell and asse, 1 Sam. 15. 2, 〈◊〉〈◊〉 But he failed in the performance of it: there∣fore God stirred up the Simconites (in King Eze∣ki〈…〉〈…〉 daies) and they smote the rest of the Amalekites, that were escaped, 1 Chron. 4. 42. 43. yet Haman of Agag the Amalekite remained, who plotted the death of all the Iewes: but he and his ten sons were killed; and Amaleks memory is perished, Hest. 3. &c. And under this, the like judgement on Antichrist was figured: see the Annotations on Exod. 17. shal•• not forget] that is, Take heed thou forget it not: by forgetting he impli∣eth also neglect of performing this judgement. Therefore Saul who performed it not thorowly, but spared the King, and the best of the cattell, (though for sacrifice unto the Lord) was rejected of God, as having sinned greatly, 1 Sam. 15. 9. 21. 23. and for it hee was slaine, 1 Chron. 10. 13. and an Amalekite, had an hand in his death, 2 Sam. 1, 8, 9, 10.

CHAP. XXVI.

1 The profession of him that offereth the ••a••ket of First-fruits. 12 The confession of him that hath gi∣ven his third yeeres Tithes. 16 The covenant be∣tweene God and the people.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

ANd it shall be when thou art come in∣to [unspec 1] the land which Iehovah thy God giveth unto thee, for an inheritance, and thou possessest it, and dwellest therein; That thou shalt take of the first of all the fruit [unspec 2] of the earth, which thou shalt bring of thy land, which Iehovah thy God giveth unto thee, and shalt put it in a basket, and shalt goe unto the place which Iehovah thy God shall chuse to cause his name to dwell there. And [unspec 3] thou shalt come unto the Priest, which shall be in those dayes, and shalt say unto him, I professe this day unto Iehovah thy God, that I am come into the land which Iehovah sware unto our Fathers for to give unto us. And [unspec 4] the Priest shall take the basket out of thine hand, and shall set it downe before the Altar of Iehovah thy God. And thou shalt an∣swer [unspec 5] and say before Iehovah thy God, A Syrian (ready to perish) was my Father, and he went down into Egypt, & sojourned there with a few men, and became there a nation great, mighty & many. And the Egyptians e∣vill [unspec 6] intreated us, and afflicted us, & laid upon us hard servitude. And we cried out unto Ie∣hovah [unspec 7] the God of our Fathers, and Iehovah heard our voice, and saw our affliction, and our labour, and our oppression. And Ieho∣vah [unspec 8] brought us forth out of Egypt, with a strong hand, and with an out-stretched arme, and with great terriblenesse, and with signes, and with wonders. And he hath brought [unspec 9] us into this place, and hath given unto us this land, a land flowing with milke and ho∣ney. And now, behold, I have brought [unspec 10] the first fruit of the land, which thou, Iehovah, hast given unto mee; and thou shalt s••t it downe before Iehovah thy God, and shalt bow downe thy selfe before Iehovah thy God. And thou shalt rejoyce in all the good [unspec 11] which Iehovah thy God hath given unto thee, and unto thine house; thou, and the Levite, and the stranger that is in the midst of thee.

When thou hast made ••n end of tithing all [unspec 12] the tithe of thy revenue, in the third yeere,

the yeere of tithe, and hast given it unto the Levite, to the stranger, to the fatherlesse, and to the widow, that they may eat within thy gates, and be filled. Then thou shalt say be∣fore [unspec 13] Iehovah thy God, I have put away the holy thing out of mine house, and also have given it unto the Levite, and to the stranger, to the fatherlesse, and to the widow, accor∣ding to all thy commandement, which thou hast commanded me: I have not transgressed thy commandements, neither have I forgot∣ten. I have not eaten thereof in my mour∣ning, [unspec 14] neither have I put away ought thereof for the uncleane, neither have I given ought thereof for the dead: I have hearkened to the voice of Iehovah my God; I have done ac∣cording to all that thou hast commanded me.

Looke downe from the habitation of thine [unspec 15] holinesse from the heavens, & blesse thy peo∣ple Israel, and the land which thou hast given unto us, as thou swarest unto our fathers, a land that floweth with milke and hony.

This day Iehovah thy God hath comman∣ded [unspec 16] thee to doe these Statutes, and Iudge∣ments, and thou shalt keepe and doe them, with all thine heart, and with all thy soule. Thou hast avouched Iehovah this day to be [unspec 17] unto thee for a God, and to walke in his waies, and to keepe his Statutes, & his Commande∣ments, and his Iudgements, and to hearken unto his voice. And Iehovah hath avouched [unspec 18] thee this day to be unto him for a people of pe∣culiar treasure, as hee hath spoken unto thee, and to keepe all his Commandements. And [unspec 19] to give thee to be high, above all nations which he hath made in praise, and in name, and in beautifull glory; and that thou maist be an holy people unto Iehovah thy God, as he hath spoken.

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.

CHAP. XXVII.

1 The people are commanded to write the Law upon the stones, when they are come into the land of Canaan, 5 and to build an altar of whole stones. 11 The T〈…〉〈…〉s divided on Gerizzim and Ebal. 14 The curses pronounced on mount Ebal.

ANd Moses, and the Elders of Israel, [unspec 1] commanded the people, saying: Keep all the Commandement which I com∣mand you this day. And it shall be in the [unspec 2] day when you shall have passed over Iordan, unto the land which Iehovah thy God gi∣veth unto thee, that thou shalt set thee up great stones, and plaister them with plaister.

And thou shalt write upon them all the [unspec 3] words of this Law, when thou art passed o∣ver, that thou maist goe in unto the land which Iehovah thy God giveth unto thee, a land that floweth with milke and honey, as Iehovah the God of thy fathers hath spo∣ken. And it shall be when yee are passed [unspec 4] over Iordan, yee shall set up these stones which I command you this day in mount Ebal, and thou shalt plaister them with plai∣ster. And thou shalt build there an Altar [unspec 5] unto Iehovah thy God, an Altar of stones, thou shalt not lift up any iron upon them.

Of whole stones shalt thou build the Al∣tar [unspec 6] of Iehovah thy God, and thou shalt of∣fer thereon Burnt-offerings unto Iehovah thy God. And thou shalt sacrifice Peace-offerings, [unspec 7] and shalt eat there, and rejoyce before Iehovah thy God. And thou shalt [unspec 8] write upon the stones all the words of this Law very plainly. And Moses, and the [unspec 9] Priests the Levites spake unto all Israel, say∣ing: Take heed, and heare, O Israel; this day thou art become the people of Iehovah thy God. Therefore thou shalt obey the voice [unspec 10] of Iehovah thy God, and doe his Comman∣dements and his Statutes, which I command thee this day.

And Moses commanded the people in [unspec 11] [unspec 12] that day, saying: These shall stand to blesse the people upon mount Gerizzim, when yee are passed over Iordan: Simeon, and Levi, and Iudah, and Issachar, and Ioseph, and Ben∣jamin. And these shall stand for the curse [unspec 13] on mount Ebal: Reuben, Gad, and Aser, & Zabulon, Dan and Naphtali. And the Le∣vites [unspec 14] shall answer, and say unto all the men of Israel with an high voyce.

Cursed be the man that maketh a graven or [unspec 15] a molten image, an abomination unto Ieho∣vah, the worke of the hand of the craftsman, and putteth it in a secret place: and all the peo∣ple shall answer and say, Amen.

Cursed be hee that setteth light by his fa∣ther, [unspec 16] or his mother: and all the people shall say, Amen.

Cursed be hee that removeth his neigh∣bours limit: and all the people shall say, A∣men. [unspec 17]

Cursed be hee that maketh the blinde to erre in way: and all the people shall say, A∣men. [unspec 18]

Cursed be hee that wresteth the judgement of the stranger, fatherlesse, and widow: and all [unspec 19] the people shall say, Amen.

Cursed be he that lieth with his fathers wife, [unspec 20] because hee uncovereth his fathers skirt: and all the people shall say, Amen.

Cursed be he that lieth with any beast: and [unspec 21] all the people shall say, Amen.

Cursed be hee that lieth with his sister, the [unspec 22] daughter of his father, or the daughter of his mother: and all the people shall say, A∣men.

Cursed be hee that lieth with his mo∣ther in law: and all the people shall say, A∣men. [unspec 23]

Cursed be hee that smiteth his neighbour in secret: and all the people shall say, A∣men. [unspec 24]

Cursed be he that taketh a reward to smite a soule the bloud of an innocent: and all the [unspec 25] people shall say, Amen.

Cursed be he that confirmeth not the words of this Law to doe them: and all the people [unspec 26] shall say, Amen.

Annotations.

THe Elders of Israel] in Greeke, the Senate of the sonnes of Israel: compare vers. 9. Here [unspec 1] Moses giveth order for the confirmation of all the Lawes before repeated, by outward signes once to be performed by Israel, when they should be come into Canaan. The end whereof was, to teach them salvation by Christ, & that they should not expect it by the workes of the Law, for that leaveth them under the curse, vers. 26. Gal. 3. 10. all the commandement] that is, commandements, as the Greeke translateth it; or, every commandement. See vers. 10.

Vers. 2. the day] that is, the time, the first op∣portunity. For this rite was fulfilled not the first [unspec 2] day that Israel went into Canaan, but after, as Ios. 8. 30, &c. So day is used for time, Luke 19. 42. set up] or erect, to wit, stones for pillars, as in Exod. 24. 4. to signifie the tribes of Israel; who being brought of God into his good land, were by this extraordinary ••ite to professe their ho∣mage and obedience unto him, otherwise to un∣dergoe the curses of his Law. Which their con∣sciences accusing them of, they might be led unto Christ, for redemption frō the curse. with plaister] or with lime, whiting, that the words of the Law might be written thereon; a memoriall of Gods benefits unto them. This word plaister is used to signifie hypocrisie, as Paul called Ananias a p〈…〉〈…〉∣red (or whited) wall, Acts 23. 3. and the Pharisees are likened to whited (or plaistered) s〈…〉〈…〉 which appeare beautiful outward, &c. Mat. 23. 27. And that seemeth also to be intended here; that all such as seeke life by the workes of the Law (which Israel after did, Rom. 9. 31, 32.) have their hearts with∣in hard and stony, (Ezek. 36. 26.) though out∣wardly they appeare of another nature and co∣lour, and have the profession of the Law upon them, wherein they glory, Rom. 2. 17, 23. There∣fore afterward blessings and cursings are mentio∣ned, vers. 12, 13. but Moses rehearseth none but curses, as being the due of all such hypocrites. And from the last verse of this Chapter, Paul pro∣veth, that as many as are of the workes of the Law, are under the curse, Gal. 3. 10.

Vers. 3. all the words] either the ten comman∣dements called the ten words, Exod. 34. 28. which [unspec 3] are the summe of all Law: or, all the words fol∣lowing in this chapter. See the notes on vers. 8. that thou maist goe in] and consequently pos∣sesse and enjoy the land, which figured heaven: for the Law promiseth life to them that doe it, Rom. 10. 5. though unto man it is unpossible. Or, it may be read, for that thou art come in: as being a reason of this seruice, and of their dutie to keepe the Law. And so the Greeke translateth, When as thou art come in.

Vers. 4. Ebal] or, Gebal; as the Greeke wri∣teth [unspec 4] it, Gaibal: and here the other mount Ger〈…〉〈…〉∣zim. (vers. 12.) is also understood; but because the Curses onely, are after expressed, and they were on mount Ebal, therefore it is named. Of this mount: see v. 12, 13. with plaister] or, with lime, as ver. 2.

Vers. 5. An Altar] to signifie God, the other [unspec 5] party in the covenant, as was at mount Sinai, Ex∣od. 24. 4. and to teach by it, and the sacrifices offe∣red thereon, that there could be no salvation but by Christ, and his sacrifice for remission of sinnes. yron] that is, any yron toole, to hew or polish them, but they should be as they were naturall; to signifie the perfection that should be in Christs humane Nature, whereby hee was acceptable to God, though before men hee seemed altogether deformed, Esay 52. 14. and 53. 2. he was the stone cut out without hands, Dan. 2. 34, 35. And no man might lift up an yron toole upon these stones, to teach that mans wisedome is foolishnesse with God: see the notes on Exod. 20. 25. where the axe of man, polluteth the Altar of God.

Vers. 6. of whole stones] and not of hewen, Exod. [unspec 6] 20. 25. Of such whole or entire stones did Iosua build it, Ios. 8. 31. Burnt-offerings] to obtaine of God by Christ forgivenesse of sins; and sancti∣fication of life: see the Annotations on Lev. 1.

Vers. 7. Peace-offerings] to shew their hope of [unspec 7] peace and prosperity by Christ; and their thanke∣fulnes for his graces: see Lev. 3. eat there] kee∣ping a holy banquet: for the flesh of the peace-offe∣rings were eaten by the owners and Priests, Levit. 7. 15, &c. This taught them the spirituall joy

which they should have in Christ, for his delive∣rance of them from the curse of the Law; and his flesh wee doe eat unto life eternall, Gal. 3. 13. Ioh. 6. 51.

Vers. 8. very plainly] or, plainly and well (or fairly) Heb. making them plaine, doing them well, [unspec 8] Hereby is meant a large and faire writing, easie to be read of all, as in Habak. 2. 2. That all sorts of people might have the knowledge of Gods Law, and learne to doe the same. And by this it appea∣reth, that all the words commanded to be written, (or the Copie of the Law, which Iesus wrote, Ios. 8. 32.) were not the whole booke of Deuterono∣mie, much lesse all Moses books, as some have thought; for what stones would suffice for such a worke? With these whited stones, on whose outside the Law was written, we may compare that white stone (in Rev. 2. 17.) which Christ giveth to all his, and in the stone a new name written, which no man knoweth saving he that receiveth it: those be∣ing to shew the worke of the Law outwardly; this, the worke of Christs grace and Spirit inwardly. Compare also 2 Cor. 3. 2, 3.

Vers. 9. Take heed and heare] or, Attend (hear∣ken) and heare, as the Chaldee expoundeth it; but [unspec 9] the Greeke saith, Be silent and heare. art become the people] or, art made for a people to Iehovah, by renewing of the covenant, declared so to be; and therefore bound to obey his commandements: as it is said, For all peoples will walke, every one in the name of his God: and we will walke in the name of Ie∣hovah our God, for ever and ever, Mic. 4. 5.

Vers. 10. therefore thou shalt] Hebr. And thou [unspec 10] shalt obey; the Chaldee saith, shalt receive the Word of the Lord. By obeying▪ (or hearkning unto,) is meant the due observing or keeping of the things spoken: as, our fathers have not hearkned unto the words of this booke, 2 King. 22. 13. is explained, our fathers have not kept, 2 Chron. 34. 21. Com∣mandements] or, Commandement, meaning every one in particular, and all in generall: for the offen∣ding in one point, maketh us guiltie of all, Iam. 2. 10. See the like in Deut. 5. 10.

Vers. 12. Gerizzim] called in Greeke Garizein; [unspec 12] of it, and the other mount Ebal, Moses said before, they were over against Gilgal, beside the Okes of Moreh, Deut. 11. 30. and Benjamin] these six here named were the worthiest tribes, all borne of Iakobs wives the free women, and none of the handmaids children: God shewing hereby the strength and noblenesse of the Blessings (above the Curses;) and that they belong to such children of the free women, as Paul teacheth us in an allegorie, Gal. 4. 22,—31. Howbeit, though Moses appointeth these to blesse, yet hee expresseth not the blessings: by such silence lea∣ding his prudent reader to looke for them by ano∣ther, which is Christ, Ioh. 1. 17. Act. 3. 26. For silence in the holy story often implieth great my∣steries, as the Apostle (in Heb. 7.) teacheth from the narration of Melchisedek, in Gen. 14.

Vers. 13. for the curse] that is, to pronounce it. In speaking of the blessings, hee nameth the [unspec 13] people, vers. 12. but now for the curse, hee men∣tioneth not the people, but implieth them onely, as if hee were Ioth to name them for such misery. Ebal] in Greeke, Gaibal: this is reported to be neare to mount Gerizzim, but northward; and Gerizzim towards the South, (which is the right side of the world, Psal. 89. 13.) if so they were, it foreshewed the blessings which should be pro∣nounced to those which at the last day shall stand on the right hand, and the curses upon those on the left, Mat. 25. 33, 34. 41. The manner of per∣forming this Law is recorded by the Hebrewes thus; Six tribes went up towards the top of mount Gerizzim, and six tribes went up towards the top of mount Ebal; and the Priests and Levites and the Arke stood beneath in the middest. The Priests were round about the Arke, and the Levites about the Priests, and all Israel on this side and on that, as it is written. And all Israel, and their Elders, and Officers, and their Iudges, stood on this side the Arke, and on that side, before the Priests the Levites, which bare the Arke of the Covenant of the Lord; as well the stranger, as hee that was borne among them; halfe of them over against mount Gerizzim, and halfe of them over against mount Ebal, (Ios. 8. 33.) They turned their faces towards mount Ge∣rizzim and pronounced the blessing, Blessed be the man that maketh no graven or molten (image;) and those (on the one side) and those (on the other) answered, Amen. They turned their faces towards mount Ebal, and pronounced the curse, Cursed bee the man that maketh a graven or a molten (Image) &c. and those (on the one side) & those (on the other) answered, Amen, till they had finished the blessings and the curses. And afterwards they brought stones and built an Altar, &c. Thalmud Bab. in Sotah, chap. 7. Reuben] he was the eldest of all Iakobs sonnes by Lea the free woman, Gen. 29. 32. yet as for defiling his fathers bed hee lost his dignitie, Gen. 49. 3, 4. so here hee is taken from his bre∣thren, to be among the handmaids sonnes, and set on the mount for the curses, one of which was this, CVRSED BE HE THAT LIETH WITH HIS FATHERS WIFE, &c. vers. 20. so the memory of his sinne remained to his posteritie in speciall manner. Gad and Aser] the sonnes of Zilpah, Leahs handmaid, Gen. 30. 10, 11, 12, 13. Zabulon] the sixt and youngest of all Leahs sonnes, Gen. 30. 20. and because there were to be six tribes on this mount, two must bee taken of the free womans sonnes: and God tooke none of Rachels, but the eldest and youngest of Leahs. Dan and Naphtali] the two sons of Bil∣hah Rachels handmaid, Gen. 30. 4, 5, 6, 7, 8.

Vers. 14. the Levites] that is, some of the Priests [unspec 14] the Levites, Ios. 8. 33. their office was to teach Ia∣kob Gods judgements, and Israel his Law, Deut. 33. 10. and as the solemne blessing was by the Le∣vites usually, Deut. 10. 8. so here the curses were by them pronounced to the people. shall answer] that is, speake, or pronounce. Answering is often used for the beginning of a speech, as in Iob 3. 2. to all the men] or to every man: the Greeke saith, to all Israel.

Vers. 15. Cursed] It was commanded that the [unspec 15]

blessing should be put upon mount Gerizzim, De•••• 11. 29. and so in the fulfilling of this precept, Iosua read as well the blessings as the curses, Ios. 8. 34. But the chiefe end of this ordinance was to teach, that so many as are of the works of the Law, are under the curse, as is opened in Gal. 3. 10. The manner is rehearsed before out of the Thalmud, and the like is in the Ierusalemy Thargum upon this place, saying, They turned their faces towards mount Gerizzim, and opened their mouth with bles∣sing; Blessed be the man that maketh not any image, or figure, or any similitude which is hatefull and abo∣minable before the Lord, the worke of the hands of the sonne of man, and putteth it not in a secret place. They turned their faces towards mount Ebal, and said, Cursed be the man which maketh an image, or a figure, or any similitude, which is hatefull and abomi∣nable before the Lord, the worke of the hands of the sonne of man, and putteth it in a secret place: and all the people, these (on the one side) and these (on the other side) answered and said, Amen. Cursing is both in words and deeds, and implieth both the withholding of all good things, and the inflicting of all evill, especially of eternall damnation and torment, Mat. 25. 41. See the Annotations on Gen. 3. 14. and 4. 11. the man] that is, every one, as Paul expoundeth the last of these curses, Gal. 3. 10. teaching us to understand the like of all. gra∣ven] the Chaldee, and Thargum Ierusalemie, in∣terpret it Tselem, an image: under gravon and mol∣ten images, all other like humane inventions are implied, as is noted on Exod. 20. 4. And the like is to bee understood for the transgression of any other commandement of the first table. an abo∣mination to] or, the abomination of Iehovah, that is, which he greatly abhorreth. Hereupon Images and Idols are often called Abominations, 2 King. 23. 13. Esai. 44. 19. Ezek. 7. 20. the craftsman] or artificer, implying all devices of the most wise and prudent, which make Idolls according to their owne understanding, Hos. 13. 2. For Artificers were imployed in the worke of Gods sanctuarie, 1 Chron. 29. 5. but when they leave the word of God, and follow their owne inventions, their worke is cursed and condemned, Ier. 10. 3. 9. Esai. 40. 18. 20. Hos. 8. 6. a secret place] so that not open idolatrie onely, but the most secret is ex∣ecrable, though it be even in the heart: see Ezek. 8. 12. Psal. 44. 20, 21. Amen] or, So bee it, as the Greeke translateth it. A confirmation of the curse with their owne mouths, desiring that it might be, and beleeving that it should bee: see Num. 5. 22. The Hebrewes say of Blessing, Whoso∣ever answereth Amen after him that blesseth, he is as he that blesseth. Maim. in Misneh treat. of Bles∣sings, chap. 1. sect. 11. The same is to be thought of saying Amen after all these curses.

Vers. 16. setteth light by] or, as the Greeke hath, [unspec 16] dishonoureth: see the Annotations on Exod. 20. 12.

Vers. 17. limit] or, land-marke, border: against which the Law was before given, in Deut. 19. 14. [unspec 17]

Vers. 18. blinde to erre] or, to goe astray. They that see, ought to be eyes to the blinde, Iob 29. 15. [unspec 18] and are forbidden to put a stumbling blocke before them, Lev. 19. 14. much more to seduce them from the right way: for they that are proud, and erre from Gods commandements, are cursed; Psal. 119. 21. how much more if they cause others to err•••• He that causeth the righteous to go astray in an evill way, shall fall himselfe into his owne pit, Prov. 28. 10.

Vers. 19. wresteth] or, perverteth, turneth aside: [unspec 19] See the Law concerning this, in Deut. 24. 17.

Vers. 20. fathers wife] of this, and the rest that [unspec 20] follow, see Lev. 18. Because men give themselves over to divers noysome lusts of the flesh, God cau∣seth divers curses to be pronounced against this sin, the more to deterre men from following the same in any sort.

Vers. 24. smiteth] this word is used sometime [unspec 24] for slaying or killing, as Deut. 1. 4. and 13. 15. some∣time for wounding only, Zach. 13. 6. or chastising, Deut 28. 27, 28. sometime for smiting with the fist of wickednesse, Esai. 58. 4. or with the tongue, Ier. 18. 18. in secret] the Greeke expoundeth it, by guile.

Vers. 25. a reward] a bribe, or gift: as the Greeke [unspec 25] translateth it, gifts: and this is the Magistrates sin, Deut. 16. 19. and was found in Israel, as Mic. 3. 11. The heads thereof judge for bribes. to smite] in Chaldee, to kill a soule, that is, a person. the bloud of an innocent] or, as the Greeke expoundeth it, of innocent bloud; which is an effect of briberie, as in Ezek. 22. 12. In thee have they taken bribes, to shed bloud.

Vers. 26. Cursed be he] the Greeke translateth, [unspec 26] Cursed be every man: and so the Apostle alleageth it, Gal. 3. 10. where he giveth this doctrine, So ma∣ny as are of the works of the Law, are under the curse: that whiles men doe the Law outwardly, yet are they cursed by the Law, as being privie transgres∣sors: for the Law is spirituall, but men are carnall, sold under sinne, Rom. 7. 9,—14. confirmeth not] or, stablisheth not: which the Greeke, and our Apo∣stle in Gal. 3. 10. expound continueth not. For when the just man turneth away from his justices, and com∣mitteth iniquitie, &c. all his justice that he hath done shal not be mentioned; in his trespasse that he hath tres∣passed, and in his sinne that he hath sinned, in them shall he die, Ezek. 18. 24. See the Annotations on Lev. 26. 15. the words] in Greeke, all the words: see the like in Lev. 25. 18. Exod. 25. 40. Deut. 19. 15. And so the Apostle citeth this place in Gal. 3. 10. continueth not in all things written in the booke of the Law. to doe them] this is an exposition of the former word confirmeth; and sometime the one is put for the other; as, to confirme the words of this covenant, 2 King. 23. 3. for which another Pro∣phet saith, to doe the words, 2 Chron. 34. 31. For not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2. 13. And for asmuch as there is not a just man upon earth, that doth good and sinneth not, Eccles. 7. 20. therefore by the deeds of the Law there shall no flesh be justified in his sight, Rom. 3. 20. that the Apostle rightly ga∣thereth, as many as are of the works of the Law, are under the curse, Gal. 3. 10. Therefore the use of the Law was to be a Schoolemaster unto Christ, who hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 24. 13.

CHAP. XXVIII.

1 Vpon condition of observing and doing all Gods commandements, hee promiseth many blessings earth∣ly and heavenly. 15 But for disobedience, he threat∣neth manifold curses, plagues, and miseries.

ANd it shall be, if hearkening thou shalt [unspec 1] hearken unto the voice of Iehovah thy God, to observe to doe all his com∣mandements, which I command thee this day, that Iehovah thy God will give thee to bee high above all the nations of the earth. And [unspec 2] all these blessings shall come upon thee, and overtake thee, if thou shalt hearken un∣to the voice of Iehovah thy God. Blessed [unspec 3] shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy [unspec 4] wombe, and the fruit of thy ground, and the fruit of thy cattell, the increase of thy kine, and the flockes of thy sheepe. Blessed shall [unspec 5] [unspec 6] be thy basket and thy dough trough. Blessed shalt thou be when thou commest in, and bles∣sed shalt thou be when thou goest out. Ieho∣vah [unspec 7] will give thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flie before thee seven waies. Iehovah will command [unspec 8] the blessing to be with thee, in thy store-hou∣ses, and in all that thou settest thine hand unto; and he will blesse thee in the Land which Ie∣hovah thy God giveth unto thee. Iehovah [unspec 9] will stablish thee unto him-selfe for an holy people, as hee hath sworne unto thee, if thou shalt keepe the commandements of Iehovah thy God, and walke in his waies. And all [unspec 10] peoples of the earth shall see, that the name of Iehovah is called upon thee, and they shall bee afraid of thee. And Iehovah will make [unspec 11] thee plenteous in good things, in the fruit of thy wombe, and in the fruit of thy cattell, and in the fruit of thy ground, in the land which Iehovah sware unto thy fathers to give unto thee. Iehovah will open unto thee his [unspec 12] good treasure, the heavens, to give the raine of thy land in his season, and to blesse all the worke of thine hand: and thou shalt lend un∣to many nations, and thou shalt not borrow.

And Iehovah will give thee to be the head, [unspec 13] and not the taile, and thou shalt bee above on∣ly, and shalt not be beneath, if thou hearken unto the commandements of Iehovah thy God, which I command thee this day, to ob∣serve and to doe. And thou shalt not goe [unspec 14] aside from any of the words which I com∣mand you this day, to the right hand, or to the left, to goe after other gods to serve them.

And it shall bee, if thou wilt not hearken [unspec 15] unto the voice of Iehovah thy God, to ob∣serve to doe all his commandements, and his statutes which I command thee this day, that all these curses shal come upon thee, and over∣take thee. Cursed shalt thou be in the citie, and [unspec 16] [unspec 17] [unspec 18] cursed shalt thou be in the field. Cursed shall be thy basket, and thy dough-trough. Cur∣sed shall be the fruit of thy wombe, and the fruit of thy ground, the increase of thy kine, and the flockes of thy sheepe. Cursed shalt [unspec 19] thou bee when thou commest in, and cursed shalt thou be when thou goest out. Iehovah [unspec 20] will send upon thee a curse, vexation, and re∣buke, in all that thou settest thine hand unto, which thou wouldest doe, untill thou bee de∣stroyed, and untill thou perish quickly, be∣cause of the evill of thy doings, for that thou hast forsaken mee. Iehovah will make the [unspec 21] pestilence cleave unto thee, untill he have con∣sumed thee from off the land whither thou goest to possesse it. Iehovah will smite thee [unspec 22] with the consumption, and with the burning∣ague, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with meldew, and they shall pursue thee untill thou perish. And thy hea∣vens [unspec 23] which are over thine head shall be brasse, and the earth which is under thee shall be iron.

Iehovah will give the raine of thy land to [unspec 24] be powder and dust, from the heavens shall it come downe upon thee untill thou be destroy∣ed. Iehovah will give thee to bee smitten be∣fore [unspec 25] thine enemies; thou shalt goe out against him one way, and flee before him seven waies, and thou shalt bee for a removing to all the kingdomes of the earth. And thy carkasse [unspec 26] shall bee for meat to all the fowles of the hea∣vens, and to the beasts of the earth, and none shall fray them away. Iehovah will smite [unspec 27] thee with the boyle of Egypt, and with the Emrods, and with the scab, and with the itch, whereof thou canst not be healed. Iehovah [unspec 28] will smite thee with madnesse, and with blind∣nesse, and with astonishment of heart. And [unspec 29] thou shalt bee groping at noone day, as the blinde gropeth in thicke darknesse, and thou shalt not prosper in thy wares, and thou shalt bee onely fraudulently oppressed and robbed all daies, and none shall save thee. Thou shalt [unspec 30] betroth a wife, and another man shall lie with her; thou shalt build an house, and thou shalt not dwell therein; thou shalt plant a vineyard,

and shalt not make it common. Thine oxe shall be slaine before thine eies, and thou shalt [unspec 31] not eat thereof: thine asse shall be violently ta∣ken away from before thy face, and shall not returne unto thee; thy sheepe shall be given un∣to thine enemies, and thou shalt have none to save. Thy sonnes and thy daughters shall be [unspec 32] given to another people, and thine eies shall see, and shall faile with longing for them all the day, and there shall be no power in thine hand.

The fruit of thy land, and all thy labour shall a people eat up which thou knowest not: [unspec 33] and thou shalt be onely fraudulently oppres∣sed and crushed all daies. And thou shalt be [unspec 34] mad for the sight of thine eies which thou shalt see. Iehovah will smite thee with an e∣vill [unspec 35] bovle on the knees, and on the legs, wher∣of thou canst not be healed, from the sole of thy foot, even unto the top of thine head. Iehovah will bring thee, and thy king which [unspec 36] thou shalt set overthee, unto a nation which thou hast not knowne, thou or thy fathers, and there thou shalt serve other gods, wood and stone. And thou shalt be for an astonish∣ment, [unspec 37] for a proverbe, and for a by-word a∣mong all peoples, whither Iehovah shall lead thee. Much seed shalt thou carry out into [unspec 38] the field, and little shalt thou gather in, for the Locust shall consume it. Thou shalt [unspec 39] plant vineyards and dresse them, but thou shalt not drinke the wine, nor gather (the grapes) for the worme shall eat it. Thou [unspec 40] shalt have olive-trees in all thy coast, but thou shalt not anoint thy selfe with the oile, for thine Olive shall cast (his fruit.) Thou shalt [unspec 41] beget sonnes and daughters, but they shall not be thine, for they shall goe into captivity. All thy trees, and the fruit of thy land shall [unspec 42] [unspec 43] the grassehopper possesse. The stranger that is within thee shall get up above thee on high on high, and thou shalt come downe below below. He shall lend to thee, and thou shalt [unspec 44] not lend to him; hee shall bee the head, and thou shalt bee the taile. And all these curses [unspec 45] shall come upon thee, and shall pursue thee, and overtake thee, untill thou bee destroyed, because thou hearkenedst not unto the voice of Iehovah thy God, to keepe his comman∣dements and his statutes which hee hath com∣manded thee. And they shall be upon thee [unspec 46] for a signe and for a wonder, and upon thy seed for ever. Because thou servedst not Ie∣hovah [unspec 47] thy God with joyfulnesse, and with goodnesse of heart for the abundance of all things. Therefore thou shalt serve thine ene∣mies, [unspec 48] whom Iehovah will send against thee, in hunger, and in thirst, and in nakednesse, and in want of all things: and hee will put a yoke of iron upon thy necke, untill he have destroy∣ed thee. Iehovah will bring against thee a na∣tion [unspec 49] from far, from the end of the earth, as the Eagle flieth: a nation whose tongue thou shalt not heare. A nation of a strong face, [unspec 50] which will not regard the face of the old, nor shew grace to the young. And hee shall eat [unspec 51] the fruit of thy cattell, and the fruit of thy land, untill thou hee destroyed, which shall not leave unto thee, corne, new wine, or new oile, the increase of thy kine, or flockes of thy sheepe, untill he have destroyed thee. And [unspec 52] he shall besiege thee in all thy gates, until thine high and fenced walls come downe, wherein thou trustedst, thorowout all thy land, and hee shall besiege thee in all thy gates, thorow∣out all thy land, which Iehovah thy God hath given unto thee. And thou shalt eat the fruit [unspec 53] of thy wombe, the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee, in the siege and in the strait∣nesse wherewith thine enemies shall distresse thee. The man that is tender among you and [unspec 54] very delicate, his eie shall bee evill towards his brother, and towards the wife of his bo∣some, and towards the remnant of his sonnes which he shall leave. So that he will not give [unspec 55] to any one of them of the flesh of his sonnes, whom hee shall eat, because hee hath not left unto him any thing in the siege & in the strait∣nesse, wherewith thine enemies shall distresse thee in all thy gates. The tender woman a∣mong [unspec 56] you and delicate, which would not ad∣venture the sole of her foot to set it on the ground for delicatenesse and for tendernesse, her eie shall bee evill towards the husband of her bosome, and towards her sonne, and to∣wards her daughter: And towards her af∣ter-birth [unspec 57] that commeth out from betweene her feet, and towards her sonnes which shee shall beare, for shee shall eat them for want of all things, in secret, in the siege and in the strait∣nesse, wherewith thine enemy shall distresse thee in thy gates. If thou wilt not observe [unspec 58] to doe all the words of this Law, that are written in this booke, to feare this glorious and fearefull name Iehovah thy God. And [unspec 59] Iehovah will make marvellous thy plagues, and the plagues of thy seed; plagues great and permanent, and sicknesses evill and perma∣nent. And he will bring upon thee every dis∣ease [unspec 60] of Egypt, which thou wast afraid be∣cause of them, and they shall cleave unto the.

Also every sicknesse, and every plague, [unspec 61]

which is not written in the booke of this Law, them will Iehovah bring upon thee, until thou be destroyed. And yee shall be left with a few men, whereas yee were as the starres of [unspec 62] the heavens for multitude, because thou hear∣kenedst not unto the voice of Iehovah thy God. And it shall be, as Iehovah rejoyced over you, to doe you good, and to multiply [unspec 63] you, so Iehovah will rejoyce over you to make you perish, and to destroy you, and ye shall bee plucked from off the Land, whither thou goest in to possesse it. And Iehovah will scatter thee among all peoples, from the [unspec 64] end of the earth, and unto the end of the earth; and there thou shalt serve other gods, which thou hast not knowne, thou or thy fa∣thers, wood and stone. And in those nati∣ons thou shalt not finde ease, neither shall there [unspec 65] bee rest for the sole of thy foot: and Ieho∣vah will give unto thee there, a trembling heart, and failing of eies, and pining of soule.

And thy life shall bee hanging in doubt be∣fore thee, and thou shalt dread night and day, [unspec 66] and shalt not have assurance of thy life. In the morning thou shalt say, Who will give [unspec 67] the evening; and in the euening thou shalt say, Who will give the morning: for the dread of thine heart wherewith thou shalt dread, and for the sight of thine eies which thou shalt see.

And Iehovah will returne thee to Egypt with ships, by the way whereof I said unto [unspec 68] thee, Thou shalt not see it againe any more: and there yee shall bee sold to your enemies, for bondmen and for bond-women, and none shall buy you.

Annotations.

HEarkening thou shalt hearken] that is, shalt con∣tinually [unspec 1] and diligently hearken to (or obey) the voi••e; which the Chaldee translateth, shalt receive the word of the LORD. As in the former Chap∣ter the Law was confirmed by blessings and curses pro••ounced by the people; so here it is confirmed in like sort, but more largely by God himselfe: that Israel might be kept in due obedience, and finding in themselves the impossibility of doing the Law, they might have recourse unto Christ by faith. to observe to doe] in Greeke, to observe (or keepe) and to doe. give thee to be high] that is, set and stablish thee high: as giving 1 Chron. 17. 22. is ex∣pounded, stablishing, 2 Sam. 7. 24. And highnesse meaneth heavenly dignity given of God, by the high (or heavenly) calling, whereby they were made partakers, Phil. 3. 14. Heb. 3. 1. whereby they were to seeke and minde, the things that are above, Col. 3. 1, 2. and have their conversation in heaven, Phil. 3. 20. For, the way of life is above to the wise, that he may depart from hell beneath, Prov. 15. 24. See also Deut. 26. 19.

Vers. 2. overtake thee] or, take h••ld on thee: The [unspec 2] Greeke translateth, finde thee. It meaneth obtaining of all blessings, and effectuall applying of them, for their good and comfort. The like is said of the curses, in v. 15. 45. and generally of Gods words and statutes, of which the Prophet telleth the Iewes, that they overtooke (or tooke hold) of their fathers, when they were punished for transgressing them, Zach. 1. 6.

Vers. 3. Blessed thou] The first blessing is upon [unspec 3] the person, who must be acceptable to God, before any of his workes are accepted, Gen. 4. 4. and the person being blessed, all things prosper about him. What blessing is, see the Annotations on Gen. 1. 22. and 2. 3. and 12. 2. citie] by this, and the field, all places, and all estates of life are meant.

Vers. 4. fruit of thy wombe] or, of thy belly: the [unspec 4] Chaldee saith, the child of thy bowels. The second blessing is upon a mans possessions, of all sorts for increase, which was at the first by God blessing the creatures, Gen. 1. 22. 28. and so continueth, as it is written, And he blesseth them, and they are multiplied greatly, Psal. 107. 39. So Psal. 128. 1, 3. thy ground] or land, the fruits whereof were also figures of heavenly blessing: see Levit. 26. 4. increase] or young: in Greeke, herds: see Deut. 7. 13.

Vers. 5. basket] whereinto fruits are put when [unspec 5] they are gathered, Deut. 26. 2. dough-trough] or dough, or store: see Exod. 8. 3. and 12. 34. These two are named in stead of all places and vessels, wherein the fruits and commodities which God sendeth, are kept for use and store. Therefore the Greeke for basket, translateth barnes (as Luk. 12. 18.) and for the dough-trough, remainders, or store that is left. So in v. 17. And this is the third de∣gree of blessing upon the commodities which men reape of their poss••ssions.

Vers. 6. comest in] by comming in, and going out, [unspec 6] the Scripture meaneth all imployment and admi∣nistration in any businesse, or office, as in govern∣ment of a kingdome, 2 Chron. 1. 10. of the Church; Act. 1. 21. of a family, Gen. 39. 11. Psal. 104. 23. and generally of all other affaires, as 2 Sam. 3. 25. Act. 9. 28. So this fourth blessing concerneth the whole administration and conversation of the Saints.

Vers. 7. smitten] that is, as the Greeke and Chal∣dee [unspec 7] expound it, crushed, and broken: see an exam∣ple of this in Davids enemies, 2 Sam. 22. 38,—43. And this fift blessing concerneth the safety of Gods people, and their victories over their enemies, of whom the chiefe is Sa••an himselfe, and him will the God of peace crush under the ••••et of his people, Rom. 16. 20. ••lee] a signe of discomfiture and destruction: therefore when one Prophet saith, Wilt thou she before thine enemies? 2 Sam. 24. 13. another explaineth it, to be destroyed before thine enemies, 1 Chron. 21. 12. seven waies] that is, many waies: so signifying a ful conquest over them, for seven is a compleat number, often used for ma∣ny, as is noted on Gen. 2. 2. and 33. 3. Lev. 4. 6.

It signifieth also their dispersion, every man his way, whereas they came out joyntly together, all one way.

Vers. 8. will command] that is, will powerfully [unspec 8] send, and effectually procure the blessing. Of this phrase, see Levit. 25. 21. The contrary here∣unto is, hee will send upon thee, v. 20. the bles∣sing] whereunto is opposed the curse, vexation, and rebuke, vers. 20. storehouses] or barnes; in Chaldee, treasures: so in Prov. 3. 10. that thou settest thy hand unto] Hebr. the setting to of thy hand: whereof see Deut. 12. 7. Thus this sixt pro∣mise implieth a generall blessing upon all that the godly hath or doth.

Vers. 9. stablish thee] set thee up firme and sure. This seventh blessing properly concerneth spiri∣tuall [unspec 9] things and heavenly, for the sanctification of the Church, and establishment thereof in that grace, by reason of the covenant and oath of God, whereof he never repenteth, Psal. 110. 4. For the gifts and calling of God are without repentance, Rom. 11. 29.

Vers. 10. is called upon thee] that is, thou art cal∣led [unspec 10] by his name: as before Moses said, Yee are the sonnes of Iehovah your God, Deut. 14. 1. Of this phrase, see the Annotations on Gen. 48. 16. Here God enlargeth his former blessings, in causing them to be knowne and acknowledged of all other peoples. afraid of thee] as was fore-promised, Deut. 11. 25. and had come to passe unto Israel, Deut. 2. 25. and unto Abraham, Esay 41. 5. and other particular persons, as Saul was afraid of Da∣vid because the Lord was with him, 1 Sam. 18. 12. 15, 29.

Vers. 11. make thee plenteous] or, make thee to [unspec 11] excell; in Greeke, multiply thee. in good] or, for good things. An enlargement of the blessing promised in v. 4. which all should see by the abun∣dance of good things from beneath.

Vers. 12. treasure] or, treasury, store-house, which [unspec 12] he expoundeth after to be raine from heaven, for so the Scripture elsewhere mentioneth, treasuries of the snow, and treasuries of the haile, and of the winde, Iob 38. 22. Psal. 135. 7. and these were bles∣sings from above, which caused the increase of those good things promised in v. 4, 5. in his season] that is, in due season; meaning the first and latter raine, mentioned in Deut. 11. 14. See the notes on Levit. 26. 4. shalt lend] that is, shalt have such plenty, as that thou shalt lend unto many nations; a signe both of wealth, liberality, and so∣veraignty; for, the borrower is servant to the man that lendeth, Prov. 22. 7. therefore the Greeke giveth here a double interpretation; thou shalt lend unto many nations, and thou shalt not borrow: and shalt rule over many nations, and they shall not rule over thee: which words are borrowed here from Deut. 15. 6.

Vers. 13. the head] a figure or parable, meaning chiefe in authority and power, (called before, a ru∣ling [unspec 13] over many nations, Deut. 15. 6.) as the taile signifieth inferiority and basenesse, which the Chaldee expoundeth thus, The Lord will give thee to be strong and not weake. This is opened in Esay 9. 14, 15. The Lord will cut off from Israel, head and taile, &c. the ancient and honourable, hee is the head; and the Prophet that teacheth lies, he is the taile. Thus by head here, we may also understand spiritually, the honour of the truth, wherewith the Church of God should bee adorned and exal∣ted. above] in honour and dignity, not earth∣ly onely, but heavenly, as in v. 1. So Christ said to the Iewes, Yee are from beneath, I am from above: yee are of this world, I am not of this world, Iob. 8. 23. Likewise of his Disciples he saith, They are not of the world, even as I am not of the world, Iob. 17. 16. If thou hearken] The condition of the former promises, the first branch whereof is obe∣dience, to doe all that is commanded.

Vers. 14. and thou shalt not] that is, If thou shalt not; for this is the second branch of the condition, [unspec 14] restraining all disobedience against any of Gods words. other gods] which the Chaldee expoun∣deth, Idols of the peoples.

Vers. 15. not hearken] in Chaldee, not receive [unspec 15] the Word of the LORD. Here followeth a large commination of the curses that shall come upon the transgressours of the Law: compare herewith Levit. 26. 14. &c. and this condition is opposite to the former in v. 1, 2.

Vers. 16. Cursed thou] The first curse is upon [unspec 16] their persons, opposed to the blessing in v. 3. What the curse meaneth, see Deut. 27. 15. Gen. 3. 14.

Vers. 17. dough-trough] or store; in Greeke, thy [unspec 17] remainders. This second curse is opposed to the third blessing in v. 5.

Vers. 18. fruit of thy wombe] in Chaldee, the [unspec 18] child of thy bowells. This third curse is set against the second blessing in v. 4.

Vers. 19. commest in, &c.] that is, in all thy [unspec 19] waies and administration. The fourth curse, oppo∣sed to the fourth blessing, in v. 6.

Vers. 20. a curse] so God threatneth the Priests, [unspec 20] in Mal. 2. 2. and this fift denunciation is against the sixt promise of blessing, in v. 8. This curse the Greeke expoundeth, lacke, or penury. vexation] or, trouble, tumult and destruction, as Deut. 7. 23. this the Greeke interpreteth, famine; but the word is more generall, implying warres also, and other plagues upon the body, as Zach. 14. 13. 1 Sam. 14. 20. and 5. 9. And this judgement was upon Israel, 2 Chron. 15. 5. rebuke] this is not onely from men, but from God, who is said to rebuke, not onely by words but by deeds, whereupon men perish, Psal. 80. 17. and his rebuke is with flames of fire, Esay 66. 15. Hereupon the Greeke here trans∣lateth it consumption. How this came upon Israel, see Esay 51. 20. and 30. 17. forsaken me] in Chaldee, forsaken my feare.

Vers. 21. the pestilence] The Greeke and Chal∣dee [unspec 21] translate it, death: see the Annotations on Ex. 5. 〈◊〉〈◊〉. and Levit. 26. 25. The fulfilling of this plague is mentioned in Amos 4. 10.

Vers. 22. consumption] of this and the ague fol∣lowing, [unspec 22] see Lev. 26. 16. the sword] or draught: but the Greeke taketh it in the first sense, transla∣ting it slaughter: So in Levit. 26. 25. blasting] of corne and fruits with a dry winde, 2 Kin. 19. 26.

for the originall word signifieth drinesse; and such was the East-winde that blasted in those parts, Gen. 41. 6. Therefore the Greeke translateth it, corruption with winde. The fulfilling of this judg∣ment is shewed in Amos 4. 9. Hag. 2. 17. meldew] which hath the name in Hebrew of pale∣nesse (as Ier. 30. 6.) & so is here translated in Greeke, and is a plague upon corne, through too much moistnesse, (as blasting is with drinesse) whereby the naturall greenenesse is gone before it bee ripe, and the colour faded. So in Amos 4. 9. Hag. 2. 17. 2 Chron. 6. 28.

Vers. 23. thy heavens] in Greeke and Chaldee, the heaven: see the Annotations on Levit. 26. 19. [unspec 23] It meaneth a restraint of raine, whereby the land should be barren.

Vers. 24. powder] or small dust. In stead of raine, your aire shall be filled with dust, which the winde [unspec 24] and other things raise in time of drought. This word is used, when speech is of Gods judgments, in Esay 5. 24. and 29. 5. Ezek. 26. 10. Nahum. 1. 3. Luk. 9. 5. and with dust was Egypt plagued, Ex. 9. 9. from the heavens] that is, from the aire.

Vers. 25. smitten] in Chaldee, broken: this is [unspec 25] opposite to the fi••t blessing, in ver. 7. flee] and consequently fall and perish; as to flee three moneths before the enemie, 2 Sam. 24. 13. is expounded, to be destroyed three moneths, 1 Chron. 21. 12. for a removing] that is, removed, shaken, and disper∣sed; as the Greeke translateth, thou shalt bee in dis∣persion. This word Ieromy useth when the time of their dispersion was come upon them, Ier. 15. 4. and 29. 18. and 34. 17. So in 2 Chron. 29. 8.

Vers. 26. thy carkasse] that is, carkasses; the Greek [unspec 26] expoundeth it, your dead men: hee meaneth that they should not have honest buriall; but being slain by the sword, should bee eaten by beasts. These words of Moses Ieremy repeateth, Ier. 7. 33. and 16. 4. and 34. 20. And Asaph lamenteth the com∣plement of this plague, Psal. 79. 1, 2, 3.

Vers. 27. boyle of Egypt] or Egyptian ulcer, [unspec 27] whereof see Exod. 9. 9, 10, 11. emrods] or piles, a disease wherewith God smote the Philistines in their secret hinder parts, 1 Sam. 5. 9. Psal. 78. 66. For this disease the Hebrew hath two names, the one in the line Gnaphólim, the other in the margine Techórim; and this latter is used in the line, in 1 Sam. 6. 11, 17. itch] so the Greeke expoun∣deth it: the Chaldee saith, a drie scab. whereof] or, so that thou canst not be healed: and this is con∣trary to the promise made upon their obedi∣ence, in Exod. 15. 26.

Vers. 28. madnesse] or furie; this is properly in [unspec 28] the minde, but manifested by foolish gesture, 1 Sam. 21. 13, 14. And because the Prophets were often moved with extasies, & carried themselves strange∣ly, some in contempt would call them mad men, 2 King. 9. 11. Ier. 29. 26. blindnesse] this is both in body and minde, Esay 42. 19. The con∣trary blessing wee receive by Christ, Esay 42. 7. 16. astonishment] or, amazement, wondring: this is threatned even to the Prophets, in Ier. 4. 9. and other unbeleevers, Habak. 1. 5. Act. 13. 41.

Vers. 29. groping] or, feeling; meant as an effect [unspec 29] of blindnesse of soule, as Paul speaketh of Gods workes to the heathen, that they should seeke the Lord, if haply they might seele (or grope) after him, and finde him, Act. 17. 17. So it is said of the wicked, in Iob 5. 14. They meet with darknesse in the day time, and grope in the noone day as in the night: and in Iob 12. 25. They grope in the darke without light. save thee] that is, as the Greeke translateth it, thou shalt have no belper. So in 2. Sam. 22. 42. they looked, but there was none to save.

Vers. 30. lie with her] or, defile, ravish her. The [unspec 30] Hebrew Shagal signifying the act of generation, as here and in Esa. 13. 16. and Zach. 14. 2. expoun∣ded in the Hebrew margine to bee read Shacab, which is to lie with. make it common] that is, gather and eat the grapes thereof. See Deut. 20. 6. On the contrary, when God promiseth grace, hee saith, the planters shall plant (vines) and shall make them common, Ier. 31. 5.

Vers. 31. not returne] that is, not be returned, or [unspec 31] restored, as the Greeke explaineth it. See the An∣notations on Gen. 2. 20. and 16. 14. to save] in Greeke, no helper: as v. 29.

Vers. 32. faile] or, be consumed, to wit, with long∣ing, [unspec 32] or desire: so it is elsewhere spoken of the eies, in Psal. 119. 82. of the soule, Psal. 84. 3. and of the reines, Iob 19. 27. where Iob speaketh of his desire to see God at the resurrection. no power in thy hand] so the Chaldee expoundeth it, and the Greeke, thy hand shall not be strong (or able) or wee may interpret it, nothing shall bee in the power of thine hand. The contrary is in Mich. 2. 1. Gen. 31. 29.

Vers. 33. eat up] or, devoure: this judgement [unspec 33] came upon Israel by the heathens, Esai. 1. 7. Ier. 5. 17. and 8. 16.

Vers. 34. for the sight] in Greeke, for the sights (or [unspec 34] visions) meaning that they should see such heavy troubles, as should make them mad through feare and sorrow, being without faith, comfort, and pa∣tience. These are the lively and powerfull effects of the Law upon the conscience of sinners, that it bereaveth them of all sense of Gods favour: for the Law is not of faith, Gal. 3. 12.

Vers. 35. evill boyle] sore, or, malignant ulcer: [unspec 35] such a plague spirituall God sendeth on the Anti∣christians, Rev. 16. 2. And in body Iob was affli∣cted with such from the sole of his foot unto the top of his head, for the triall of his faith and patience, Iob. 2. 7.

Vers. 36. bring] or lead, make goe into captivity. [unspec 36] This foretelleth the overthrow of their state, which was accomplished by Assyria and Babylon, 2 King. 17. 6. and 25. 1. &c. thy King] in Greeke, thy Princes: both were fulfilled, 2 King. 24. 14, 15. other gods] as in their owne land they served other Gods, that is, Idols of wood and of stone, Ier. 2. 27. so God threatneth to send them as slaves into other lands, where they would doe the like, though by his Prophets hee warned them not to doe so, Esay 44. 8, 9. &c. Ier. 10. 2, 3,—11. So for making an Idoll in the Wilder∣nesse, God had before given them up to worship the host of heaven, Act. 7. 41, 42. The Chaldee here

translateth; thou shalt serve peoples that serve idols of wood and of stone: So after in v. 64.

Vers. 37. a by word] a sharpe or ••••tting taunt: [unspec 37] this God threatned againe immediatly before it came to passe, Ier. 24. 9. and before that in Solo∣mons daies, 1 King. 9. 7. and it came upon them, as Psalm. 44. 14, 15. &c.

Vers. 38. the Locast] that is, Loc••sts: see the judgements here threatned, fulfilled in Ioel 1. 4. [unspec 38] Amos. 4. 9. and 7. 1, 2. H••g. 1. 6, 11.

Vers. 42. Grash••pper] called in Hebrew Tselat∣sal, [unspec 42] a word here onely used; the Greeke transla∣teth it eris••bee, which is a blasting, or m••••dew, that spoileth corne.

Vers. 44. the head] or, for the head, that is, the [unspec 44] chiefe, which the Chaldee expoundeth strong; as the taile is in Chaldee the weake: see v. 13.

Vers. 46. for a signe] the Greeke and Chaldee [unspec 46] translate plurally, signes and wonders. thy seed] Chaldee, thy sonne••.

Vers. 47. goodnesse of heart] the Greeke trans∣lateth [unspec 47] it, a good heart; the Chaldee, truth of heart: it meaneth also gladnesse, as in Esay 65. 14. it is opposed to sorrow. Of this the Iewes made con∣fession when they were returned from Babylon, Nehem. 9. 35. of all] Greeke, of all things; and Thargum Ionathan addeth, of all good: and so in v. 48. want of all good.

Vers. 48. yoke of iron] that is, hard servitude [unspec 48] under heathen Rulers; as Ier. 28. 13, 14. for ser∣vants are said to be under the yoke, 1 Tim. 6. 1.

Vers. 49. as the Eagle] that flieth swiftly and [unspec 49] violently, therefore the Greeke translateth, like the violence of an Eagle. This is a prophesie of the Ba∣bylonians, the Lion with Eagles wings, Dan. 7. 4. So Nebuchadnezzar is likened to a great Eagle with great wings, &c. Ezek. 17. 3. 12. not heart] that is, not understand: see the notes on Gen. 11. 7.

Vers. 50. of a strong face] that is, bold, fierce, [unspec 50] cruell, and (as the Greeke translateth) impudent. This title is given to Antiochus Epiphanes, the great afflict••r of the Iewes▪ Dan. 8. 23. not re∣gard] not respect or honour any person.

Vers. 51. fruit of thy cattell] thy young beasts▪ See [unspec 51] the fulfilling of this mentioned before the captivi∣ty, Esay 1. 7. corne] The enemies devouring of these earthly blessings in Canaan, the holy land, figured also that Israel should for their sinnes bee deprived of Gods heavenly blessings, till God should turne them againe to himselfe by the faith of the Gospell: and then hee sweareth, If I give (that it, surely I will not give) any more thy corne to be meat for thine enemies, and the sonnes of the stran∣ger shall not drink thy wine, for which thou hast la∣boured: but they that have gathered it, shall eat it, and praise the Lord, and they that have brought it to∣gether, shall drinke it in the Courts of my holinesse; E∣say 62. 8, 9.

Vers. 52. thy gates] in Greeke and Chaldee, thy [unspec 52] cities: so vers. 55. See this fulfilled, 2 King. 17. and 25.

Vers. 53. the fruit of thy 〈◊〉〈◊〉] in Chaldee, the children of thy bowels. The like threatning is [unspec 53] in Levit. 26. 29. Ier. 19. 9. fulfilled, 2 King. 〈◊〉〈◊〉. 29. Lam. 4. 10.

Vers. 54. eie shall be evill] that is, he shall grudge [unspec 54] and envy: see Deut. 15. 9. The Greeke translateth, he shall be witch with his eie. So in v. 56. of his bosome] that is, which lieth in his bosome, as Mic. 7. 5.

Vers. 57. her after-birth] and so her little one [unspec 57] therein; as the Chaldee expoundeth it, the least of her children.

Vers. 58. fearefull] in Greeke, marvellous. [unspec 58] [unspec 59]

Vers. 59. thy plagues] or, every of thy plagues, as the forme of the Hebrew word implieth. thy seed] Chald. thy children. permanent] or, firme, faithfull, and continuing long: as Tharg. Ionath. ex∣plaineth, which shall dure long upon your bodies.

Vers. 60. disease] or sicknesse; in Greeke, sorrow. [unspec 60] Of the plagues of Egypt, see Exod. 8. &c.

Vers. 62. with a few men] Greeke, in a short (or [unspec 62] small) number: Chald. a people of number, that is, soone numbred. See this fulfilled, Esay 1. 9. hearkenedst not] Chaldee, receivedst not the word

Vers. 63. will rejoyce] although the destruction [unspec 63] of the wicked is to themselves miserable, yet Gods judgements upon them are unto him, his Angels, and all the Saints, joyfull, Rev. 18. 20. Ps. 58. 11, 12. Ier. 51. 48. for, when the wicked perish, there is shouting joy, Prov. 11. 10.

Vers. 64. and unto the end, &c.] that is, from one [unspec 64] end of the earth to another. A like phrase is, from the end of the heavens unto the end of them, Matt. 24. 31. Mark. 13. 27. This dispersion of the Iewes is visible even to this day. serve other gods] the Chaldee expoundeth it, serve peoples that serve idols: but it implieth Gods judgment in gi∣ving them over to further sinne: see the notes on vers. 36.

Vers. 65. not finde ease] or, not have quietnesse. [unspec 65] Vnto this curse of the Law for sinne, is opposed the promise of grace in Christ, Ier. 31. 2. a trem∣bling heart] in Greeke, a faint (or discouraged) heart. See Levit. 26. 36. Esay 1. 5. failing of eies] in Greeke, failing eies, that shall looke for deliverance, but not see it. pining of soule] in Greeke, a mel∣ting soule, that is, sorrowfull and fearefull. See Lev. 26. 16. 1 Sam. 2. 33.

Vers. 66. hanging in doubt] that is, uncertaine, [unspec] as after followeth. So the Greeke, thy life shall bee hanging before thine eies. not have assurance of thy life] or, not beleeve in thy life; in Greeke, not beleeve thy life; that is, have no assurance of it, but alwaies feare death.

Vers. 67. Who will give] that is, O that it were [unspec 67] evening: see Deut. 5. 29. A lively description of misery, wherein every houre by night or by day seemeth long and tedious. Compare Iob 7. 3, 4.

Vers. 68. to Egypt] the house of bondage, Exod. [unspec] 20. 2. and figure of spirituall bondage under sinne and Satan: in which estate the Law leaveth all men, till they be redeemed by grace in Christ. So ano∣ther Prophet saith, They shall not dwell in I••ho∣vahs land; but Ephraim shall returne to E∣gypt, and they shall eat uncleane things in Assyria, Hos. 9. 3.

CHAP. XXIX.

Mos•••• being to renew the covenant, exhorteth Is∣rael to obedience, by the m••mory of the workes they have seene. 10 All stand before the Lord, to enter into his covenant. 18 The great wrath on him that flattereth himselfe in his wickednesse. 29 Secret things belong unto God.

THese are the words of the covenant which Iehovah commanded Moses [unspec 1] to strike with the sonnes of Israel, in the land of Moab, beside the covenant which he stroke with them in Horeb.

And Moses called unto all Israel, and said unto them, You have seene all that Iehovah [unspec 2] did before your eies in the land of Egypt, un∣to Pharaoh, and unto all his servants, and unto all his land. The great tentations which th••e eies have seene, the signes, and those [unspec 3] great wonders. Yet Iehovah hath not given [unspec 4] unto you an heart to know, and eies to see, and eares to heare, unto this day. And I have lead you forty yeares in the wildernesse; your [unspec 5] cloathes are not waxen old upon you, and thy shooe is not waxen old upon thy foot. Ye [unspec 6] have not eaten bread, neither have you drunke wine or strong drinke, that yee might know that I am Iehovah your God. And yee came [unspec 7] unto this place, and Sihon king of Heshbon, and Ogh king of Bashan came out against us unto battell, and wee smote them. And we [unspec 8] tooke their land, and gave it for an inheritance to the Reubenites, and to the Gadites, and to halfe the tribe of the Manassites. Therefore [unspec 9] yee shall keepe the words of this covenant, and doe them▪ that ye may wisely doe all that ye•• doe.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Yee stand this day all of you before Ieho∣〈…〉〈…〉 [unspec 10] your God, your heads of your tribes, your elders and your officers, all the men of 〈◊〉〈◊〉▪ Your little ones, your wives, and thy [unspec 11] 〈◊〉〈◊〉▪ that is within thy campe, from the 〈◊〉〈◊〉 of thy wood, unto the drawer of thy water. That thou shouldest passe into the [unspec 12] covenant of Iehovah thy God, and into his 〈◊〉〈◊〉 which Iehovah thy God striketh with ••••ee this day. That hee may stablish thee [unspec 13] this day for a people unto himselfe, and that he may bee unto thee a God, as hee hath spoken unto thee, and as hee hath sworne unto thy fa∣thers, to Abraham, to Isaac, and to Iakob. And not with you your selves alone doe I [unspec 14] [unspec 15] strike this covenant and this oath; But with him that is standing here with us this day be∣fore Iehovah your God, and with him that is not here with us this day. For ye know, how [unspec 16] we have dwelt in the land of Egypt, and how wee have passed in the midst of the nations which yee passed by. And yee have seene [unspec 17] their abominations, and their filthy idols, wood and stone, silver and gold which were with them. Lest there should be among you [unspec 18] man or woman, or family or tribe, whose heart turneth away this day from Iehovah our God, to goe to serve the gods of those nati∣ons; lest there should bee among you a root that beareth gall and wormewood. And it [unspec 19] be when he heareth the words of this oath, that hee blesse himselfe in his heart, saying, I shall have peace, though I walke in the imagination of mine heart, to adde the drunken to the thirsty. Iehovah will not spare him; but [unspec 20] then the anger of Iehovah and his jealousie shall smoke against that man, and every curse that is written in this book shall lie upon him, and Iehovah will blo•• out his name from un∣der the heavens. And Iehovah will separate [unspec 21] him unto evill, out of all the tribes of Israel, according to all the curses of the covenant that is written in this book of the Law. And [unspec 22] the after generation, your sonnes that shall rise up after you, and the stranger that shall come from a farre land, shall say, when they shall see the plagues of that land, and the sick∣nesses thereof, wherewith Iehovah hath made it sicke; That all the land thereof is brim∣stone [unspec 23] & salt, and burning▪ that it is not sowen, neither springeth, nor any grasse groweth therein, like the overthrow of Sodom and Gomorr••h, Admah, and Zebojim, which Ie∣hovah overthrew in his anger & in his wrath.

Even all nations shall say, Wherefore hath [unspec 24] Iehovah done thus unto this land; what mea∣neth the heat of this great anger? Then they [unspec 25] shall say, Because they have forsaken the co∣venant of Iehovah the God of their fathers, which he strucke with them when he brought them forth out of the land of Egypt. For [unspec 26] they went and served other gods, and bowed themselves▪ downe unto them; gods whom they knew not, and hee had

not imparted unto them. And the anger of [unspec 27] Iehovah was kindled against this land, to bring upon it every curse that is written in this booke. And Iehovah rooted them out of [unspec 28] their land, in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong un∣to [unspec 29] Iehovah our God, and the things revealed belong unto us, and to our sonnes forever, to doe all the words of this Law.

Annotations.

TO strike] or, to cut, whereof see the notes on Gen. 15. 18. Here the covenant is renewed [unspec 1] betweene God and the people; and it is the same in effect with the covenant made at Horeb, Exod. 19. and 24. save that Christ, who is the end of the legall covenant, is here more cleerely revealed, es∣pecially in Chap. 30. vers. 11,—14. of Moab] the countrey on the out side of Iordan, whereof see Deut. 1. 1, 5. in Horeb] or Choreb, that is, mount Sinai, where the covenant was given, Ex. 20. and the blessings and curses for confirmation thereof, Lev. 26. 3,—46.

Vers. 3. tentations] or trialls, whereby God tried the Israelites faith, and the hardnesse of the Egyp∣tians [unspec 3] in letting Israel goe: see Deut. 4. 34. and 7. 19. From Gods former benefits, whereof they had experience, hee exhorteth them unto the keeping of the covenant.

Vers. 4. not given unto you] This sheweth the un∣ability [unspec 4] of man to understand the things of God, without the gift of God. And long after this, Paul complaineth of the Iewes, even unto this day, when Moses is read, the veile is laid over their hearts, 2 Cor. 3. 15. and Christ saith, that to them it was not given to understand the mysteries of the kingdome of heaven, Matt. 13. 11, 13, 14.

Vers. 5. upon you] or, from upon you; that is, so as [unspec 5] you should put them off and cast them from you. Compare Deut. 8. 4.

Vers. 6. bread] to wit, ordinary bread out of the earth, but God hath nourished you with Manna, [unspec 6] the bread of heaven, Psal. 78. 24, 25. Deut. 8. 3.

Vers. 7. Sihon] in Greeke, Seon king of Esebon. Of this history see Num. 21. [unspec 7]

Vers. 8. wee tooke] in Chaldee, wee subdued. [unspec 8] to the Reubenites] in Chaldee, to the tribe of Reu∣ben, &c. See the performance hereof in Num. 32.

Vers. 9. wisely doe] or, prudently carry, and with understanding, and consequently prosper: so [unspec 9] in 1 King. 2. 3. Ios. 1. 7, 8.

Here beginneth the one and fiftieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 section of the Law: see the notes on Gen. 6. 9.

Vers. 10. your heads of your tribes] that is, your heads, or chiefe men, which are the heads of your [unspec 10] tribes: the Greeke translateth them by one word Archiphuloi, that is, the chiefe, or Rulers of the tribes.

Vers. 11. thy stranger] in Greeke, the proselyte [unspec 11] which is in the midst of your campe. Such of that mixed multitude as came out of Egypt with Israel, Exod. 12. 38. and others that had joyned them∣selves to the Church. hewer of thy wood] such ashewed wood, and drew water, were the basest servants or slaves of Israel, (as afterward was the case of the Gibeonites, Ios. 9. 21, 27.) who also by faith were admitted into the Church and cove∣nant of Israel.

Vers. 12. That thou shouldest passe] He speaketh to [unspec 12] them all, as to one man; and to passe into the cove∣nant, is a phrase taken from the manner of making covenants, when they passed betweene the parts of the sacrifices, Gen. 15. 17. Ier. 34. 18, 19, 20. his oath] or, his execration; in Greeke, his cur∣ses, because they tooke the curses of the Law upon them, if they kept not the Covenant. This is cal∣led the oath of God, Eccles. 8. 2. So this people returned from the captivity of Babylon, entred into a curse, and into an oath, to walke in Gods law which was given by the hand of Moses, Neh. 10. 29.

Vers. 13. a God] or, for a God: this is the sub∣stance [unspec 13] of the Covenant, even such as is made with us in Christ, 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7.

Vers. 15. not here] meaning their posterity [unspec 15] throughout all generations, to whom this cove∣nant did alike belong. So in Thargum Ionathan it is expounded, and with every generation that shall rise up unto the worlds end, &c. But this is to be understood with exception of the new Cove∣nant, which God promised, and hath now stabli∣shed unto us in Christ, Ier. 31. 31, 32, 33. Heb. 8. 7, 8, 9, 10.

Vers. 16. how wee have dwelt] or, that which we [unspec 16] have dwelt, which Ionathan expoundeth, the num∣ber of yeares that wee have dwelt. This their pere∣grination in Egypt, and deliverance thence, with Gods gracious conduct of them thorow the wilder∣nesse, are named as motives to perswade unto obe∣dience.

Vers. 17. filthy idols] in Hebr. Gillulim, (where∣of [unspec 17] see Levit. 26. 30.) in Greeke, Idols.

Vers. 18. Lest there should be] or, as the Greeke [unspec 18] and Chaldee explaine it, That there be not. whose heart] the heart is to bee kept with all dili∣gence, because out of it are the issues of life, Prov. 4. 23. According therefore to this, Paul warneth the Israelites, Take heed brethren, lest there be in any of you an evill heart of unbeleefe, in departing from the living God, Heb. 3. 12. from Iehovah] in Chaldee, from the feare of the Lord. the gods] in Chaldee, the idols of the peoples. a root] an evill heart forementioned, which is hidden from men, as the root is hidden in the earth, but the fruits after doe appeare. The Chaldee translateth it, a man. beareth] or, fructifieth, bea∣reth fruit: in Greeke, springeth up; which word Paul useth in Hebr. 12. 15. gall and

wormwood] the Greeke translateth, with gall and bitternesse; whereby is meant sinnes, (as the Chal∣dee explaineth it, and) as it was said to Simon Ma∣gus, Thou art in the gall of bitternesse, and in the bond of iniquity, Act. 8. 23. The Apostle respe∣cting this place, saith, lest any root of bitternesse springing up trouble you, Heb. 12. 15, (for enc••o∣les, with gall, saying, enochlee, trouble.) Gall (or Hem∣〈…〉〈…〉ke) was a bitter and poisonous weed, growing in the East countries, as appeareth by Hos. 10. 4. and wormewood likewise: which are applied sometime to sinnes, as here and in Amos 6. 12. Deuteronom. 32. 32. sometime to bitter punish∣ments, as in Ier. 9. 15. and 23. 15. Lament. 3. 15, 19.

Vers. 19. of this oath] or, as the Greeke saith, [unspec 19] of this curse: see vers. 12. I shall have peace] or, peace shall be unto me, that is, safety and prosperity, without hurt or punishment. imagination] or contemplation, that which the heart hath spied out, and looketh unto. So the Chaldee translateth it, imagination, (or conceit) but the Greeke calleth it aberration. This sinne Ieremy often imputeth to this people, Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to adde the drunken] to wit, the drunken soule to the thirsty, or, the moist to the dry; meaning, to adde sinne unto sinne in abundance, as in Esay 30. 1. The soule that desireth is said to thirst, Psal. 63. 1: and as the godly doe hunger and thirst after righteousnesse, Matt. 5. 6. so doe the wicked after unrighteousnesse, and drinke it up like water, Iob 34. 7. which when he hath glutted himselfe there∣with, hee may be said to have added drunkennesse to his thirst. Some understand it also of punish∣ment for sinne, which the Chaldee favoureth, trans∣lating, that I may adde unto him the sinnes of igno∣rance, unto (the sinnes of) presumption. The Hebrew Sephoth, to adde, is sometime used for to consume or destroy. (as in Psal. 40. 15.) in which sense the Greeke Interpreters tooke it here, saying, that the sinner destroy not also him that is without sinne.

Vers. 20. not spare] or, not forgive him in mercy. [unspec 20] For, if wee walke in the light, as (God) is in the light, the bloud of Iesus Christ his Sonne cleanseth us from all sinne, 1 Ioh. 1. 7. But God will not bee merci∣full to any that unfaithfully commit iniquity, Psal. 59. 6. jealousie] which is the rage of a man, that he will not spare in the day of vengeance, Prov. 6. 34. applied here unto the Lord, as in Exod. 20. 5. smoke] in Greeke, burne: a signe of great displea∣sure, as in Psal. 74. 1. shall lie upon him] the Greeke and Chaldee translate, shall cleave unto him. See this word in Gen. 4. 7.

Vers. 21. out of all the tribes] in Greeke, from all [unspec 21] the sonnes of Israel, that is, from the communion of the Church (whereto hee addeth daily such as shall be saved, Act. 2. 47.) even as before in v. 20. the man was separated from communion with God. So he threatneth against the false Prophets, they shall not be in the secret of my people, neither shall they be writtē in the writing of the house of Israel, nei∣ther shal they enter into the land of Israel, Ezek. 13. 9. And this is a separation unto evill, or for his hurt, as on the contrary the Levites were separated for their good when they were designed to stand be∣fore the LORD, to minister unto him, &c. Deut. 10. 8. that is written] in Chaldee, that are writ∣ten: meaning all and every one.

Vers. 22. made it sicke] in Greeke, which he hath [unspec 22] sent upon it. God here signifieth such a certainty of his judgments, as all peoples (within the Church and without) should be witnesses of them.

Vers. 23. and salt] which maketh the land bar∣ren, [unspec 23] as saltnesse is used for barrennesse in Psal. 107. 34. So Abimelech sowed the city with salt, which hee made utterly desolate, Iudg. 9. 45. and the wicked man shall dwell in a salt land and not inha∣bited, Ier. 17. 6. and of mytie places, which should not be healed, it is said, they shall bee given to salt, Ezek. 47. 11. any grasse] or, any herbe: in Greeke, any greene thing; which phrase is used in Rev. 9. 4. This signified a spirituall barrennesse in mens hearts, that they should not bringforth the fruits of the Spirit, Heb. 6, 7, 8. overthrow of Sodom] whereof see Gen. 19. 24, 25. with the An∣notations. Zebojim] by the letters, Zebiim, but read Zebojim, as is noted on Gen. 14. 〈◊〉〈◊〉. in Greeke, Sebocim. These two cities were destroyed with Sodom and Gomorrhe; and so another Pro∣phet saith unto Israel, How shall I make thee as Ad∣mah? shall I set thee as Zebojim? Hos. 11. 8. in his anger] to their condemnation, 2 Pet. 2. 6. he overthrew them, and repented not, Ier. 20. 16.

Vers. 24. shall say] every man to his neighbour, as [unspec 24] Ier. 22. 8. that is, one to another.

Vers. 25. stroke] Hebr. cut, that is, made with [unspec 25] them; which the Greeke translateth, covenanted (or disposed) with their fathers. For things done to the fathers are applied to the children: see v. 14, 15. The like speech is in 1 King. 9. 8, 9. they shall say, Why hath Iehovah done thus unto this land, and to this house? And they shall answer, Because they have forsaken Iehovah their God, who brought forth their fathers out of the land of Egypt, &c. which another Prophet recordeth thus; Because they have forsaken Iehovah the God of their fathers, who brought them forth out of the land of Egypt, 2 Chron. 7. 22. So in Ier. 22. 8, 9.

Vers. 26. other gods] in Chaldee, the idols of the [unspec 26] peoples. gods whom they knew not] or gods which knew not them. and he had not imparted] that is, and hee, to wit, any of those gods, had not imparted or bestowed any good thing upon them. Thus the Chaldee Paraphrast expounds it, and they had not done good unto them: and Ionathan in Tharg, and they had not divided unto them. Or it may be refer∣red to the true God, that he had not imparted, that is, taught them to have any part or fellowship with those gods, or their services. The Greeke transla∣teth, neither had hee distributed unto them. And whereas it is said of the Sunne, Moone, and Stars, that God hath imparted them unto all nations, Deut. 4. 19. this here may aggravate their idolatry, that not onely worshipped such, but even the fictions also of the heathens, gods which they never saw, knew, or had any manner of benefit by them;

whereby their sinne was the moreodious.

Vers. 27. every curse] the Greeke paraphra∣seth, according to all the curses of the covenant, [unspec 27] which are written in the booke of this Law. The ac∣complishment of this was acknowledged by Dani∣el, The curse is powred upon us, and the oath that is written in the Law of Moses the servant of God, because we have sinned against him, Dan. 9. 11. &c.

Vers. 28. rooted them out] or, plucked them up: which is contrary to planting, Ier. 24. 6. and 42. [unspec 28] 10. and 45. 4. Thus the Law of Moses leaveth sin∣ners under the curse, and rooted out of the Lords land: but grace in Christ towards repentant and beleeving sinners, planteth them upon the land, and they shall no more be plucked up, Amos. 9. 15. for they are kept by the power of God through faith unto salva∣tion, 1 Pet. 1. 5. and cast them] or, sent them: in the Hebrew the word cast hath an extraordina∣ry great letter, to signifie the greatnesse of this pu∣nishment. And Baal Hatturim noteth upon it, there is a great Lamed, and a want of Iod, to teach, that there is no casting away like that of the ten tribes. Whereof see 2 King. 17. 18, 23.

Vers. 29. The secret things belong] or hidden [unspec 29] things are to be left unto Iehovah. This is to be un∣derstood generally of all secret things which God hath not revealed in his word, as the times or seasons which the father hath put in his owne power, Act. 1. 7. the day and houre of judgment, Matt. 24. 36. and all other like things. Particularly it may be appli∣ed to Gods counsell concerning the Israelites, in punishing, and casting them off for their sinnes, and afterward calling a remnant of them: which the Apostle treating of in Rom. 11. saith; O the depth of the riches both of the wisdome and knowledge of God! how unsearchable are his judg∣ments, and his waies past finding out! Rom. 11. 33. The Hebrew Nistaroth (here used) sometime mea∣neth secret sinnes, as Psal. 19. 13. Vnto which some of the Hebrewes referre this speech, that secret sinnes: God will punish, but open sinnes are for men to punish, Chazkuni on Deut. 29. & so Iona∣than in Thargum explaineth it, Hidden sinnes are manifest before the Lord our God, and hee will take vengeance on them, &c. and the things revea∣led] or, but open (or manifest) things belong to us, and to our sonnes: upon which last words, the He∣brew text hath extraordinary pricks, to stir up at∣tention to the matter here spoken, as it is indeed worthy of all observation, for it teacheth the con∣tinuall duty of Gods people in all ages, to learne his law, to doe the same, and to have care that true religion may bee continued among their posterity. The Hebrewes say, Every man of Israel is bound to learne the Law, be he poore or rich, be he in health of body, or under chastisements; be he young, or old and decrepit; though he be so poore that he lives on almes; yea, though he have wife and children, he is bound to set himselfe a time to leanne the Law, by day and by night, as it is said, and thou shalt meditate therein day and night. The great wise men of Israel, some of them were hewers of wood, and some drawers of water, and some blinde: notwithstanding they im∣ployeth themselves in learning the Law, day & night. How is a man bound to learne the law? Vntill the day of his death, as it is said, and lest they depart from thine heart, all the daies of thy life, (Deut. 4. 9.) and all the while that he imployeth not himselfe in lear∣ning, he forgetteth. Maimony in Thalmud Torah, chap. 1. sect. 8, 9, 10.

CHAP. XXX.

1 Great mercies promised to the repentant sin∣ners. 11 The commandement is manifest, and wordneere. 15 Life and death are set before them, with an exhortation to chuse life.

ANd it shall be when all these things [unspec 1] are come upon thee, the blessing and the curse which I have set before thee, and thou shalt cause them to returne unto thine heart, in all the nations whither Ieho∣vah thy God hath driven thee: And thou re∣turne [unspec 2] unto Iehovah thy God, and shalt hear∣ken to his voice, according to all that I com∣mand thee this day, thou and thy sonnes, with all thine heart, and with all thy soule: Then [unspec 3] Iehovah thy God will returne thy Captivity, and have compassion upon thee, and will re∣turne & gather thee from all the peoples, whi∣ther Iehovah thy God hath scattered thee. If any of thine bee driven out unto the out∣most [unspec 4] part of the heavens, from thence will Iehovah thy God gather thee, & from thence will he take thee. And Iehovah thy God will [unspec 5] bring thee into the land which thy fathers possessed, and thou shalt possesse it; and hee will doe thee good, and multiply thee above thy fathers, And Iehovah thy God will cir∣cumcise [unspec 6] thine heart, and the heart of thy seed, to love Iehovah thy God, with all thine heart, and with all thy soule, that thou maiest live. And Iehovah thy God will put all these curses [unspec 7] upon thine enemies, and upon thy haters which persecuted thee. And thou shalt re∣turne [unspec 8] and hearken to the voice of Iehovah, and do all his commandemēts which I command thee this day. And Iehovah thy God will [unspec 9] make thee plenteous in every worke of thine hand, in the fruit of thy wombe, and in the fruit of thy cattell, and in the fruit of thy land for good, for Iehovah will returne to rejoyce over thee for good, as hee rejoyced o∣ver thy fathers. If thou shalt hearken unto [unspec 10] the voice of Iehovah thy God, to keepe his commandements, & his statutes, that which is written in this booke of the law, if thou shalt

returne unto Iehovah thy God with all thine heart, and with all thy soule. For, this com∣mandement [unspec 11] which I command thee this day, it is not hidden from thee, neither is it far off.

It is not in the heavens, to say, Who shall goe up for us to the heavens, and take it for [unspec 12] us, and cause us to heare it, that wee may doe it? Neither is it beyond the sea, to say, Who shall goe over to beyond sea for us, and take [unspec 13] it for us, and cause us to heare it, that wee may doe it? But the word is very nigh unto thee, in thy mouth, and in thy heart, to doe it. [unspec 14] See, I have set before thee this day life and good, death and evill. In that I command [unspec 15] [unspec 16] thee this day to love Iehovah thy God, to walke in his waies, and to keepe his comman∣dements, and his statutes, and his judgments, that thou maist live & multiply, and Iehovah thy God may blesse thee in the Land whither thou goest in to possesse it. But if thine heart [unspec 17] turne away, and thou wilt not heare, but shalt be drawne away, and bow downe thy selfe to other gods, and serve them; I denounce un∣to [unspec 18] you this day, that perishing yee shall perish, yee shall not prolong your daies upon the land, which thou art passing over Iordan to goe in thither to possesse it. I take the hea∣vens [unspec 19] and the earth to witnesse against you this day; life and death I have set before thee, the blessing and the curse, therefore chuse thou life that thou maist live, thou and thy seed. To love Iehovah thy God, to hearken to his [unspec 20] voice, and to cleave unto him; for hee is thy life, and the length of thy daies, to dwell up∣on the land which Iehovah sware unto thy fa∣thers, to Abraham, to Isaac, and to Iakob, to give unto them.

Annotations.

THese things] Hebr. these words, that is, things before spoken of. Here follow promises of [unspec 1] grace in Christ to repentant and beleeving sinners. the blessing] that is, as the Chaldee explai∣neth it, the blessings and the curses. After the expe∣riment of the Law, and weakenesse thereof, that it cannot keepe men in the state of blessednesse, nor deliver them from the curse, they are as by a Schoolemaster brought unto Christ, Gal. 3. 24. Rom. 8. 3, 4. have set] Hebr. have given. So in v. 15. and 19. cause them to returne] or, re∣duce, bring againe to thine heart, that is, call to minde, consider seriously. So in Deut. 4. 39. This is the beginning of repentance and turning to the Lord, by calling to minde their sinnes, and Gods words and workes; as in 1 King. 8. 46, 47. If they sinne against thee, &c. and thou bee angry with them, and deliver them to the enemy, &c. If they shall make it returne to their heart, in the land whither they were caried captives, and returne and make supplication unto thee, &c. So in Esay 46. 8. Shew your selves men, make it returne to heart, O yee transgressors: and in Lam. 3. 21. This I make to returne to my heart, therefore have I hope. A like phrase is of the prodigall sonne, in Luk. 15. 17. that hee came to himselfe.

Vers. 2. unto Iehovah] the Chaldee expoundeth [unspec 2] it, unto the feare of the LORD. This is true re∣pentance, both to leave the evill, and to turne un∣to the good, from which they departed. So in Lament. 3. 40. Let us search and try our waies, and turne againe to the Lord. The contrary is complai∣ned of in Hos. 7. 16. they returne, but not to the most high. And here faith also is implyed; for as to come unto Christ, is to beleeve in him, Ioh. 6. 35. so to turne unto the Lord with all the heart, is to beleeve in him; for with the heart man beleeveth unto righ∣teousnesse, Rom. 10. 10. and by faith the heart is pu∣rified, Act. 15. 9. unto which obedience and good workes are adjoyned, Iam. 2. 14,—26.

Vers. 3. will returne thy captivity] will bring [unspec 3] thee againe out of bondage under thine enemies, which figured the bondage under sinne, 2 Pet. 2. 19, 20. Therefore the Greeke translateth it, will heale thy sinnes, that is, will forgive them; as hea∣ling, in Matth. 13. 15. is expounded, forgiving of sinnes, Mark. 4. 12. This is a promise of grace to be performed by Christ, who preached delive∣rance to the captives, Luk. 4. 18. and it is the joy of his people, Psal. 14. 7. and 126. 1, 2. and a fi∣gure of their salvation, Esay 10. 22. compared with Rom. 9. 27. Him hath God exalted with his right hand, to bee a Prince and Saviour, for to give repentance to Israel, and forgivenesse of sinnes, Act. 5. 31. have compassion] or, shew tender mercie; this is the cause of the former grace & deliverance. It is of Iehovahs mercies that we are not consumed, because his compassions faile not, Lament. 3. 22. So the father of the Prodigall sonne, seeing him a far off, had compussion, Luk. 15. 20. And this compas∣sion or mercy respecteth mans misery, Matth. 9. 36. and 14. 14. and gather thee] So after the captivity of Babylon, God promiseth, He that scat∣tered Israel, will gather him and keepe him as a shep∣herd doth his flocke, Ier. 31. 10. This worke Christ hath spiritually accomplished, of whom it is said, that hee should die, not for the nation of the Iewes only, but that also he should gather together in one the children of God that were scattered abroad, Ioh. 11. 51, 52. Therefore this gathering is often celebrated, as in Psal. 107. 1, 2, 3. and 147. 1, 2. and 106. 47, 48.

Vers. 4. If any of thine bee driven] Hebr. If thy driven out; speaking of every particular person, [unspec 4] and of all, as one man. The Greeke translateth, If thy dispersion be, that is, thy dispersed; which word is used in this sense, in Ioh. 7. 35. 1 Pet. 1. 1. outmost part of the heavens] that is, of the world which seemeth to bee bounded by the heavens. The Greeke translateth it, from the end (or

outmost part) of heaven, unto the end of heaven: which phrase Christ useth, of gathering together his Elect at the last day, Matt. 24. 31. See the notes on Deut. 4. 32. This promise Nehemias looked unto, in his praier alleaging Gods words, If yee transgresse, I will scatter you abroad among the nations: But if yee turne unto me and keepe my commandements, and doe them, though any of thine were driven out unto the outmost part of the heavens, yet will I gather them from thence, and bring them unto the place that I have chosen to set my name there, Neh. 1. 8, 9. thy God gather thee] The Thargum called Ionathans expoundeth this to be the Word of the LORD; and the performance to be by the hand of Elias, and by the hand of the King Christ. Respecting (as it seemeth) the promise of Elias, Mal. 4. 5, 6. which was Iohn the Baptist, the fore-runner of Christ, Luk. 1. 16, 17.

Vers. 5. shalt possesse] or, shalt inherit it. This is [unspec 5] a promise of restoring them unto his Church, fi∣gured by the land of Canaan, Psal. 69. 36, 37. Ezek. 36. 8, 11, 12, 24, 28, &c.

Vers. 6. will circumcise thine heart] the Greeke [unspec 6] translateth, will purge (or cleanse round about) thine heart: and both the Chaldee Paraphrasts expound it, will take away the foolishnesse of thine heart, and the foolishnesse of the heart of thy sonnes. This is a promise of spirituall blessings in regeneration and sanctification by Christ, in whom we are circumci∣sed with the circumcision made without hands, in put∣ting off the body of the sinnes of the flesh, by the cir∣cumcision of Christ, buried with him in baptisme, &c. Col. 2. 11, 12. And of this it is said, Circum∣cision is that of the heart in the spirit, not in the let∣ter, whose praise is not of men but of God, Rom. 2. 29. See the Annot. on Gen. 17. The Hebrew Doctors in the Midrash or Commentary on Song 2. 12. from these words, The time of pruning (or of cut∣ting the vines) is come, give this exposition, For the time is come that Israel shall bee redeemed, the time is come that the superfluous foreskin shall bee cut off, which is spoken of in Deut. 30. 6. and the Lord thy God will circumcise thine heart, &c. where they ap∣ply this worke of grace unto Christ whom they looked for. to love] this is the effect of Christs circumcision, that it taketh from us evill, and gi∣veth good; Love being the fulfilling of the Law, Rom. 13. 10. and implying all other graces; as it is said, I will give them one heart, and one way, that they may feare me all daies, &c. Ier. 32. 39. And I will give them one heart, and I will put a new spirit within you: and I will take the stony heart out of their flesh, and will give them an heart of flesh, that they may walke in my statutes, and keepe my ordinances, and doe them, &c. Ezek. 11. 19, 20. that thou maist live] so the Greeke translateth the Hebrew phrase, for thy life, meaning the life of God, here by saith and holinesse, Rom. 6. 11, 13. and hereaf∣ter for ever in heaven: as to enter into life, Matt. 18. 9. is expounded, to enter into the kingdome of God, Mark. 9. 47.

Vers. 7. will put] Hebr. will give. Here follow earthly blessings, which God of his grace will [unspec 7] adde unto the former spirituall. Of which, one is the curses upon their enemies, con∣cerning which it is said, Thou wilt render unto them a recompence, O LORD, according to the worke of their hands: thou wilt give them sorrow of heart, thy curse unto them; thou wilt persecute in anger, and destroy them from under the heavens of the LORD, Lam. 3. 64, 65, 66.

Vers. 8. hearken to] or, obey the voice; which the [unspec 8] Chaldee interpreteth, receive the Word of the LORD: so in vers. 10. The condition of obe∣dience is set before the temporall blessings; for god∣linesse hath the promise of the life that now is, and of that which is to come, 1 Tim. 4. 8.

Vers. 9. make thee plenteous] or, make thee ex∣cellent, unto which Thargum Ionathan addeth, [unspec 9] for good, that yee may prosper in all the workes of your hands. rejoyce over thee] This Christ taught in parables, of rejoycing for the lost sheepe that was found, Luk. 15. 6, 7. and of the Prodigall sonne he saith; It was meet that wee should make merry and be glad, for this thy brother was dead, and is alive againe; and was lost, and is found, Luk. 15. 32. So in the other Prophets, I will rejoyce in Ierusalem, and joy in my people, Esay 65. 19. and, I will rejoyce over them to doe them good, Ier. 32. 41. See also Deut. 28. 63.

Vers. 10. that which is written] meaning all and [unspec 10] every thing written; so teaching us exact obedi∣ence. unto Iehovah] in Chaldee, unto the feare of the Lord.

Vers. 11. this commandement] which after in v. [unspec 11] 14. he calleth the Word; and the Apostle expoun∣deth it, the Word of faith, Rom. 10. 8. So this speech is not of the Law onely, neither sheweth it what man can doe by the Law, much lesse by nature; but is the speech of the righteousnesse of faith, Rom. 10. 6. Though Moses teacheth them also, not to blame the Law of hardnesse to bee learned, seeing God had now caused it to be written & expounded un∣to them. not hidden from thee] or, not too marvel∣lous and hard for thee to know; and so, not impossi∣ble, through faith in Christ, as is the Law without faith, in that it is weake through the flesh, Rom. 8. 3. The Chaldee translateth, it is not separated from thee; and Thargum Ionathan expoundeth, it is not covered (or hid) from you. The holy Ghost in Greeke translateth this word marvellous, Matt. 21. 42. from Psal. 118. and unpossible, Luk. 1. 37. See the Annotations on Gen. 18. 14. and Deut. 17. 8. By Esaias also God saith; I have not spoken in secret in a darke place of the earth, Esay 45. 19.

Vers. 12. to say] that is, that thou shouldest say; [unspec 12] so in v. 13. see the Annotations on Gen. 6. 19. where sundry like speeches are shewed. This say∣ing is meant of the heart also; wherefore the Apo∣stle citeth it thus; Say not in thine heart, who shall goe up into heaven? Rom. 10. 6. Who shall goe up for us] the Ierusalemy Thargum explaineth it, O that wee had one like Moses the Prophet, that might goe up into the heavens, &c. but the Apostle applieth it more heavenly to Christs incarnation; Who shall goe up into heaven, that is, to bring Christ downe from above? Rom. 10. 6. Vnto which doubt hee opposeth the confession with the mouth,

that Iesus is the LORD, vers. 9. that is, that God was manifested in the flesh, 1 Tim. 3. 16. for no man hath ascended up to heaven, (of whō we may learne the true understanding of the Law,) but hee that came downe from heaven, even the Son of man which is in heaven, Iohn 3. 13. and cause us to heare it] that is, preach it unto us. that wee may doe it] or, and we would doe it.

Vers. 13. beyond the sea] Thargum Ionathan explaineth it, beyond the great sea; and Thargum [unspec 13] Ierusalemy addeth, Neither is the Law beyond the great sea, that thou shouldest say, O that we had one like Ionas the Prophet, that might goe downe to the bottome of the great sea, and bring it to us, &c. All things hidden from men, which they cannot at∣taine, are either in heaven above, or beyond sea, in the farre places of the earth: but the Law of God is in neither of these, but neere unto every one, to learne and to doe. who shall goe over to beyond sea] Paul alleageth this place thus, Who shall goe downe into the deepe, that is, to bring up Christ from the dead? Rom. 10. 7. unto which he opposeth in vers. 9. beleefe in the heart, that God hath raised him from the dead. Now, Ionas the Pro∣phet, to whose example the Ierusalemy Thargum applieth this, was a figure of Christ, as himselfe hath said, As Ionas was three daies and three nights in the Whales belly; so shall the Sonne of man be three daies & three nights in the heart of the earth, Matt. 12. 40. And as the Sea in Ionas case is called the Deepe, Psal. 104. 6. and 107. 24, 26. Exod. 15. 5. so David (prophesying of Christ) saith that God had brought him up from the deepes of the earth, Psal. 71. 20. So the Apostle speaking of Christs rising out of the grave, useth the word Abysse or Deepe, which is spoken both of earth and sea.

Vers. 14. But the word] This the Apostle ex∣poundeth [unspec 14] thus, But what saith (the righteousnes which is of faith?) The Word is nigh thee, &c. that is the word of faith which we preach, Rom. 10. 8. By this it appeareth that Moses wrote of Christ, Iohn 5. 46. and that he was closely taught in the Law, E••r Christ is the end of the Law for righteousnesse to every one that beleeveth, Rom. 10. 4. And the Iewes, which cleaving to the Law refused the Gospell, or word of faith, had a zeale of God, but not according 〈◊〉〈◊〉 knowledge, Rom. 10. 2. in thy mouth] or, for thy mouth, that is, for thee to confesse with thy mouth, that Iesus is the LORD, as Rom. 10. 9. So in is used for for in Deut. 9. 4. and 24. 16. in thine heart] or, for thine heart: that thou maist beleeve in thine heart, that God hath raised him (Christ) frō the dead, (& so maist be saved) Rom. 10. 9. to do it] the Law, which is fulfilled by beleeving in Christ; as it is said, This is the worke of God, that ••ee beleeve in him whom he hath sent, Iohn 6. 29. upon which beleefe true obedience followeth; H••••. 8. 10.

Vers. 15. I have set] Hebr. I have given, that [unspec 15] is proposed and confirmed by my doctrine. So in vers. 19. life and good] life as the end, and good as the meanes leading to life: or life, that is, God himselfe, (of whom hee saith i•• vers. 20. hee is thy life;) and good, that is, fe∣licity following. The Greeke version changeth the order thus, life and death, good and evill. Thar∣gum Ierusalemy explaineth it, the Law of life, which is a good Law; and the Law of death, which is an evill Law. And Thargum Ionathan thus; The way of life, for which a good reward shall be re∣compenced to the just; and the way of death, for which an evill reward shall be recompenced to the wicked.

Vers. 16. to love] this is a declaration of the life [unspec 16] and good fore-mentioned, which they, whose hearts God would circumcise, vers. 6. should come unto by the faith that is in Christ. in his wai••s] the Chaldee saith, in the wayes that are right before him. keepe his commandements] which is an effect of love; as, If ye love me, keepe my comman∣dements, Iohn 14. 15. and, This is the love of God, that we keepe his commandements, 1 Iohn 5. 3. And this is his commandement, that we should beleeve on the name of his Sonne Iesus Christ, and love one ano∣ther, &c. 1 Iohn 3. 23.

Vers. 17. But if] or, And if thine heart turne, [unspec 17] &c. This is the death and evill fore-spoken of: see Deut. 29. 18. other gods] in Chaldee, the idols of the peoples.

Vers. 18. perishing yee shall perish] that is, assu∣redly [unspec 18] and speedily perish; as the Greeke saith, pe∣rish with perdition. So in Deut. 4. 26.

Vers. 19. I call the heavens, &c.] This obtesta∣tion [unspec 19] of heavens and earth, (used also before in Deut. 4. 26.) may be understood of God and the Angels in heaven, (as Paul expresseth them in 1 Tim. 5. 21.) or of the other creatures also in hea∣ven and in earth; as Iosua said, This stone shall be a witnesse unto us, for it hath heard all the words of the Lord, &c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens, & heare Oearth: & in Psa. 50. 4. He will call to the heavens from above, and to the earth to judge his people; and in Iob 20. 27. the hea∣vens shall reveale his iniquity, and the earth shall rise up against him. I have set] Hebr. I have gi∣ven, that is, faithfully proposed by doctrine, and discharged my dutie: so in vers. 15. The life and blessing which he set before them, was by the faith of Christ, Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ, and seeking to be justified by the workes of the Law; for as many as are of the workes of the Law, are under the curse, Gal. 3. 10. therefore chuse] Hebr. and chuse thou; or, and thou shalt chuse: which is the dutie of all Gods people, to be performed by grace in Christ. So Da∣vid chose the way of truth, the precepts of God, Psal. 119. 30. 173. Compare also Ios. 24. 15, 22. Thargum Ionathan explaineth this speech thus, and chuse ye the way of life, which is the Law, that ye may live in the life of the world to come, you and your sonnes. This is true, if it be understood not of the Law of workes, but of the Law of faith, as Rom. 3. 27, 28. and 9. 31, 32, 33.

Vers. 20. to hearken to his voice] in Chaldee, to [unspec 20] receive his word. unto him] Chald. unto his feare. he is thy life] that is, the author of thy life and salvation through Christ, as in Iohn 17. 3. This is life eternall, to know thee the onely true God, and Iesus Christ whom thou hast sent: yea, Christ

himselfe is the resurrection and the life, Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come, and hath given us an under∣standing that we may know him that is true: and we are in him that is true, even in his Son Iesus Christ; this is the true God, and eternall life.

CHAP. XXXI.

1 Moses being ready to die, encourageth the peo∣ple that should goe into Canaan. 7 He encourageth Iosua that should be their Governour. 9 He delive∣reth the Law unto the Priests, which was to be read in the soventh yeere unto the people. 14 Moses and Iosua present themselves before the Lord, 16 who fore-telleth the peoples falling from him, and his an∣ger against them therefore. 19 Hee commandeth a song to be written, to testifie against the people. 24 Moses delivereth the booke of the Law to the Levites, to be kept in the side of the Arke, for a wit∣nesse against them and their rebellion. 28 Hee ma∣keth a protestation to the Elders.

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ANd Moses went and spake these [unspec 1] [unspec 2] words unto all Israel. And hee said unto them, I am an hundred & twen∣ty yeeres old this day, I can no more goe out and come in: and Iehovah hath said unto me, thou shalt not goe over this Iordan. Ieho∣vah thy God he goeth over before thee; hee [unspec 3] will destroy these nations from before thee, and thou shalt possesse them: Iosua he shall go over before thee, as Iehovah hath said. And Iehovah will doe unto them as hee did to Si∣hon, [unspec 4] and to Og, Kings of the Amorite, and unto the land of them whom hee destroyed.

And Iehovah will give them before you, and yee shall doe unto them according to e∣very [unspec 5] commandement which I have comman∣ded you. Be ye strong and couragious, feare [unspec 6] not, neither be discouraged because of them: for Iehovah thy God, he it is that goeth with thee, he will not faile thee, nor for sake thee.

And Moses called unto Iosua, and said un∣to him, in the eies of all Israel; Be thou strong [unspec 7] and couragious, for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them, and thou shalt cause them to inherit it. And [unspec 8] Iehovah, he it is that goeth before thee; hee will be with thee, hee will not faile thee, nor forsake thee; feare not, neither be dismaid.

And Moses wrote this Law, and gave it un∣to the Priests, the sonnes of Levi, which bare [unspec 9] the Arke of the covenant of Iehovah, and un∣to all the Elders of Israel. And Moses com∣manded [unspec 10] them, saying; at the end of seven yeeres, in the solemnity of the yeere of re∣lease, in the feast of Boothes, When all Israel [unspec 11] is come to appeare before Iehovah thy God in the place which he shall chuse, thou shalt reade this Law before all Israel in their eares.

Gather together the people, men, and wo∣men, [unspec 12] and children, and thy stranger that is within thy gates, that they may heare, and that they may learne, and may feare Iehovah your God, and observe to doe all the words of this Law. And that their sonnes which [unspec 13] have not knowne may heare, and learne to feare Iehovah your God all the daies that yee shall live on the land, whither ye are going o∣ver Iordan, to possesse it.

And Iehovah said unto Moses, Behold thy [unspec 14] daies approach to die; call Iosua, and present your selves in the Tent of the congregation, that I may give him a charge. And Moses and Iosua went and presented themselves in the Tent of the congregation. And Iehovah [unspec 15] appeared in the Tent, in a pillar of a cloud, & the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses, [unspec 16] Behold, thou liest downe with thy fathers, and this people will rise up, and goe a whoring af∣ter the gods of the strangers of the land, whi∣ther they are going in to be amongst them, and will forsake mee, and breake my covenant which I have stricken with them. And mine [unspec 17] anger shall be kindled against them in that day, and I will forsake them, and will hide my face from them, and they shall be de∣voured, and many evils and distresses shall finde them; and they will say in that day, have not these evils found us, because our God is not amongst us. And I, hiding will hide my [unspec 18] face in that day for all the evils which they shall have done, in that they are turned unto other gods. And now write ye this song for [unspec 19] you, and teach it the sonnes of Israel, put it in their mouthes, that this song may be a wit∣nesse for mee against the sonnes of Israel. For I will bring them into the land which I [unspec 20] sware unto their fathers, that floweth with milke and honey, and they shall eat and be fil∣led, and be fat, and they will turne unto other gods, and serve them, and despightfully pro∣voke me, and breake my covenant. And it [unspec 21] shall be when many evils and distresses have found them, that this song shall answer before them for a witnesse, for it shall not be forgot∣ten out of the mouth of their seed: for I know their imagination which they doe this day, be∣fore I have brought them in unto the land which I sware. And Moses wrought this [unspec 22]

song in that day, and taught it the sonnes of Israel. And he charged Ioshua the sonne of Nun, and said; Be strong and couragious, for [unspec 23] thou shalt bring in the sonnes of Israel unto the land which I sware unto them, and I will be with thee. And it was when Moses had made an end of writing the words of this [unspec 24] Law in a booke, untill they were finished, That Moses commanded the Levites which bare the Arke of the covenant of Iehovah, [unspec 25] saying: Take this booke of the Law, and put it in the side of the Arke of the covenant [unspec 26] of Iehovah your God, that it may be there for a witnesse against thee. For I know thy re∣bellion, [unspec 27] and thy stiffe necke: Behold, while I am yet alive with you this day, yee have beene rebellious against Iehovah, and how much more after my death? Gather together unto [unspec 28] mee all the Elders of your Tribes, and your Officers, that I may speake in their eares these words, and call the heavens and the earth to witnesse against them. For I know, [unspec 29] that after my death, corrupting yee will cor∣rupt (your selves,) and will turne aside from the way which I have commanded you, and evill will befall you in the latter daies, because yee will doe evill in the eyes of Iehovah, to provoke him to anger through the worke of your hands. And Moses spake in the eares [unspec 30] of all the Church of Israel the words of this song, untill they were ended.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the two and fiftieth Section or Lecture of the Law: See the notes on Gen. 6. 9. And here Moses set∣teth the state of Israel in order before his death.

OLd] Hebr. sonne of an hundred and twenty [unspec 2] yeeres; of which phrase see Gen. 5. 32. So long while Noe preached to the world, building the Arke, Gen. 6. 3, 14. 1 Pet. 3. 19, 20. Of these 120. yeeres, Moses lived 40. in Pharaohs court in Egypt, Acts 7. 20, 23. forty in the land of Madian, Acts 7. 29, 30. Exod. 7. 7. and 40. yeeres he governed Israel. I can no more goe out] that is, no more administer in my office: see the Anno∣tations on Num. 27. 17. This inability of Moses was not so much for his age, (for his eye was not dim, nor his naturall moisture fled, Deut. 34. 7.) as for the ordinance of God next mentioned. and Iehovah] or, for Iehovah hath said; as is shew∣ed in Num. 20. 12. Deut. 3. 25, 26. And is often in stead of For, as is noted on Gen. 12. 19. Or it may be taken as another reason, why Moses might no longer governe them.

Vers. 3. Ioshua] in Greeke, Iesus, who was sub∣stitute [unspec 3] in Moses place, Num. 27. 16, 17, 18. &c. A figure of our Lord Iesus, who by grace and truth bringeth us into Gods eternall rest, after the en∣ding of Moses Law, Iohn 1. 17. Rom. 10. 4. Thus the people are comforted in respect of their sor∣row for Moses death, by promise of the Lords pre∣sence among them, and Ioshuahs succeeding go∣vernment under him.

Vers. 4. of the Amorite] that is, of the Amo∣rites, [unspec 4] as the Greeke translateth: by whose destru∣ction (before mentioned in Numb. 21. 23. &c. Deut. 2. and 3.) Israel is encouraged against their other enemies. the land] that is, the people of the land.

Vers. 5. commanded you] which was, to root [unspec 5] them out, and let none remaine, Deut. 20. 16, 17.

Vers. 6. Be ye strong] or, Be confirmed, Hold [unspec 6] fast, to wit, your faith in God: in Greeke, Quit you like men; which word Paul useth in 1 Cor. 16. 13. So after, in vers. 7. couragious] or, be hardy, strong, valiant in heart and carriage. This word is applied to the heart in Psal. 27. 14. and armes, in Prov. 31. 17. and signifieth an increase and stedfastnesse, Prov. 24. 5. Ruth 1. 18. The like exhortation is often used, as Ios. 10. 25. 1 Chron. 22. 13. 2 Chron. 32. 7. hee it is] in Chaldee, his Word it is. So in vers. 8. faile thee] or, let thee goe, leave thee to thy selfe, but will hold thee fast. So vers. 8. and Ios. 1. 5. Heb. 13. 5.

Vers. 7. strong and couragious] or, confirmed and strong, as vers. 6. Iosua being to beare the charge [unspec 7] and toile of the people; hath the same exhortation and promise in particular, that was before unto all: and it was in the eyes of all, lest any after Moses death should deny his authority. A like speech Davide made to Salomon, 1 Chron. 28. 20.

Vers. 8. he will be with thee] the Chaldee para∣phraseth, [unspec 8] his Word will be thy helpe.

Vers. 9. this Law] in Greeke, all the words of this [unspec 9] Law in a booke. which bare the Arke] they had the chiefe charge to looke to the Arke, and other holy things; and though the Levites bare it, as ap∣peareth by Num. 3. 31. and 4. 15. and 10. 21. yet sometime the Priests themselves also bare it, as when they passed over Iordan, Ios. 3. 6, 17. when they compassed Iericho, Ios. 6. 12. So after in v. 25. Moses spake to the Levites. the Elders] the Ma∣gistrates: as the Priests by teaching, so the Elders by governing are to look that the Law of the Lord be observed, Mal. 2. 7. Hos. 4. 6. Mich. 3. 1. 2 Chron. 19. 6, 8, 9, 10.

Vers. 10. of seven yeeres] that is, of every se∣venth [unspec 10] yeere, which was a yeere of release, Deu. 15. 1. the solemnity] or, the set time; as the Greeke and Chaldee translate it, the time. release] of debts, Deut. 15. 1, 2, &c. that being freed from worldly cares, they might apply their mindes to Gods Law. A figure of the yeere of grace, and re∣mission of our debts by Christ; whereupon wee should give our selves to holinesse, Luke 4. 18, 19, 21. Rom. 6. 10, 11, 12, 13. Boothes] or Ta∣bernacles, whereof see Lev. 23.

Vers. 11. which he shall chuse] to set his Arke [unspec 11]

and Tabernacle, and so to place his name there, Deut. 16. 2. thou shalt reade] speaking to Is∣rael generally, and it was performed in speciall by the chiefest of them, either the high Priest, as Ezra (the chiefe of them that returned from Baby∣lon) read it, Nehem. 8. 1, 2, 3, &c. or as the He∣brewes say, the King himselfe (when they had a King) used to reade. For this Commandement was to Ioshua, and therefore the King read it, saith Chaz∣kuni upon this place. Which is by others of them declared thus, The King was he that read in their eares, and they read in the womens Court; (which was the outer Court-yard of the Temple.) And the King read sitting, and if he read standing, it was the more commendable. He read from the beginning of Deuter••nomy, &c. When he read, they blew trum∣pe••s through all Ierusalem, for to assemble the people. And they set up a great Pulpit of wood, [as is menti∣oned also in Nehem. 8. 4.] and set it in the midst of the Court-yard, and the King went up and sate ther∣on, that they might heare him reade; and all Israel that went up to the feast, gathered round about him. And the Minister of the Synagogue (such as wee reade of in Luke 4. 17. 20.) tooke the booke of the Law, & gave it to the Ruler of the Synagogue, (such as is mentioned in Luke 13. 14.) and the Ruler of the Synagogue gave it to the Sagan, (or second chiefe Priest, called in Acts 5. 24. the Captaine of the Temple,) and the Sagan gave it to the High Priest, and the High Priest to the King, for to honour him before the multitude. And the King tooke it standing, and if he would he sate downe and opened it, and seeing it, he blessed God, (as is recorded of Ez∣ra in Neh. 8. 5, 6.) and after read till hee made an end: Then he ••olded it up, and blessed (God) againe after it, as the manner was to blesse in the Synagogues. Both the reading and the blessing was in the holy tongue. The hearers were bound to prepare their hearts, and to make their eares attentive to heare with feare and reverence, and with joy and trem∣bling, as in the day when (the Law) was given on (mount) Sinai: though they were great wise men, which knew the whole Law every whit, they were bound to heare with great attentivenesse, &c. for the King is the Messenger (of the Congregation) to cause the words of God to be heard. If the day of assem∣bling (the people) began to be on the Sabbath, they de∣ferred it till after the Sabbath, because of the blowing with Trumpets, &c. which might not put away (the keeping of) the Sabbath. Maimony in Misneh, tom. 3. in Chagigah, chap. 3. sect. 3, 4. &c. in their eares] that they may heare and understand it, as the Chaldee translateth, and cause them to heare it: which hearing is often used for understanding, as is noted on Gen. 11. 7. So in Neh. 8. 8. they read in the booke, in the Law of God distinctly, and gave the sense, and caused them to understand in the reading.

Vers. 12. women and children] which though they were not bound to come up at the yeerely [unspec 12] feasts, Exod. 23. 17. yet to this reading they were bound, such as could understand, Neh. 8. 3. The Hebrew canons say, Whosoever is free from appea∣ring (before the Lord, Exod. 23. 17.) is free from the commandement of Gather together, (Deut. 31. 12.) except women and children, and the uncircumci∣cised; but the uncleane is free from this commande∣ment, as it is written (in vers. 11.) when all Israel is come; but the (uncleane) was not fit to come. And it is cleare, that such as were of neither sex, or of both sexes, were bound to come, seeing women were bound. Maimony in Chagigah, chap. 3. sect. 2. thy gates] in Greeke and Chaldee, thy cities.

Vers. 14. thy dayes approach] or, are nigh, at [unspec 14] hand: and so the terme of his life fulfilled; as where it is written, the kingdome of heaven approa∣cheth, Matth. 4. 17. another explaineth it, The time is fulfilled, and the kingdome of God approacheth (or, is at hand,) Marke 1. 15. to die] under∣stand, for thee to die: of such want of the person, (easie to be understood by the context,) see the notes on Genes. 6. 19. and 23. 8. and 47. 29. The Greeke translateth, Behold, the dayes of thy death approach. and I will give] or, that I may command him, or charge him: which being done in the Tabernacle, and by Gods appearing in the cloud, vers. 15. served both for Iosuahs own con∣firmation, and to assure all Israel that he had au∣thority from God over them. Compare Numb. 27. 18, 19.

Vers. 15. Iehovah appeared] that is, a glorious [unspec 15] signe of his presence; as in Thargum Ionathan it is expounded, the glory of the divine majestie of the Lord. pillar of a cloud] out of which he was wout in favour to speake: see Exod. 33. 9. Psal. 99. 7.

Vers. 16. liest downe] to wit, to sleepe, that is, to [unspec 16] die: as Iob 14. 12. Acts 7. 60. 1 Thess. 4. 13. thy fathers] the faithfull of former times, signifi∣ing the immortality of the soule, as is noted on Gen. 25. 8. Wherefore Thargum Ionathan para∣phraseth on this place thus; thou liest downe in the dust with thy fathers, and thy soule shall be treasured up in the treasury of eternall life with thy fathers. goe a whoring] or fornicate, that is, commit ido∣latry, as the Chaldee explaineth it. gods of the strangers] in Greeke, the strange gods of the land; in Chaldee, the idols of the peoples of the land. they are going] Hebr. he is going; speaking of the people as of a man; so after often in this Chapter. The rea∣son hereof is noted on Gen. 22. 17.

Vers. 17. will hide my face] in Chaldee, will take [unspec 17] away my divine presence. So in vers. 18. devou∣red] or eaten up, to wit, of their enemies, made a prey, Hebr. to eat, which is used passively, as to beare, Eccles. 3. 2. that is, to be borne. See the notes on Gen. 6. 20. and 16. 14. finde them] that is, befall, or come upon them: so after, and in Psal. 119. 143. Neh. 9. 32. found us] Hebr. found mee, because my God is not in the midst of me.

Vers. 18. other gods] in Chaldee, idols of the peo∣ples: [unspec 18] so in vers. 20.

Vers. 19. this song] in Greeke, the words of this [unspec 19] song; after described in Chap. 32. containing a pro∣phesie of their falling away, & of Gods judgments following. It was given in a song, that it might the more easily be learned, and kept in memory, with delight, & might move their affections. against] or in, that is, amongst the sonnes of Israel: so in vers. 26.

Vers. 20. and be fat] the like is prophesied in Deut. 32. 15. and shewed to have come to passe in [unspec 20] Neh. 9. 25, 26.

Vers. 21. answer before them] that is, testifie be∣fore [unspec 21] (and against) them. their imagination] the thing forged in their heart; which the Greeke translateth, their maliciousnesse (or naughtinesse.) This imagination is before the thoughts or cogitati∣ons, as appeareth by 1 Chron. 28. 9. and 29. 18. See Gen. 6. 5.

Vers. 23. I will be with thee] in Greeke, he will be with thee; as being the words of Moses (whom [unspec 23] the Greeke before named) concerning God. The Chaldee translateth, my Word shall be thy helpe. See vers. 8.

Vers. 25. the Levites] especially the Priests the [unspec 25] sons of Levi, as in vers. 9.

Vers. 26. in the side] or, by the side: which in [unspec 26] Thargum Ionathan is expounded, in a coffer by the right side of the Arke.

Vers. 27. stiffe necke] or, hard necke; which else-where [unspec 27] is likened to an iron sinew, Esay 48. 4. See Exod. 32. 9.

Vers. 28. Elders of your Tribes] in Greeke they [unspec 28] are named by one word Phularcha••, that is, Rulers (or Princes) of your Tribes.

CHAP. XXXII.

1 Moses song, which setteth forth Gods mercies unto Israel, their sinnes, and his chastisements by sword, famine, pestilence and captivity. 36 His mercie in Christ to∣wards them in the end. 46 Moses exhor∣teth them to set their hearts upon his words. 48 God sendeth him up to mount Nebo, to see the land of Canaan, and die.

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GIve eare ye heavens, and I will [unspec 1] speake, and let the earth heare the sayings of my mouth. My doctrine shall drop as the raine, [unspec 2] my speech shall distill as the deaw, as the small rain upon the tender herbe, and as the showres upon the grasse.

For I will proclaime the name of Iehovah; give yee greatnesse unto our [unspec 3] God.

The Rocke, perfect is his worke, [unspec 4] for all his wayes are judgement: God is faithfulnesse, and without iniquity; just and righteous is he. They have [unspec 5] corrupted themselves, their spot is not (the spot) of his sonnes, (they are) a crooked and perverse generation.

Do ye thus requite Iehovah, O peo∣ple foolish and unwise? Is not hee [unspec 6] thy Father that hath bought thee? hath not he made thee, & established thee?

Remember the dayes of old, con∣sider the yeeres of generation and ge∣neration; [unspec 7] aske thy Father, and he will shew thee; thy Elders, and they will tell thee. When the most high divi∣ded [unspec 8] inheritance to the nations, when he separated the sons of Adam, he set the bounds of the peoples, according to the number of the sonnes of Israel.

For Iehovahs portion is his people, [unspec 9] Iakob is the line of his inheritance. Hee found him in a land of wilder∣nesse, [unspec 10] and in an empty place, and how∣ling of the desart; hee led him about, he instructed him, he kept him as the apple of his eye.

As an Engle stirreth up her nest, [unspec 11] fluttereth over her young, spreadeth abroad her wings, taketh them, bea∣reth them on her wings. Iehovah a∣lone [unspec 12] did leade him, and there was no strange god with him.

He made him ride on the high pla∣ces of the earth, that he might eat the [unspec 13] fruits of the field, and he made him to sucke honey out of the rocke, and oile out of the flinty rocke. Butter [unspec 14] of kine, and milke of the flocke, with fat of Lambes, and of Rams of the breed of Bashan, and of Goat-bucks, with the fat of the kidneies of wheat, and the bloud of the Grape, thou did∣dest drinke pure wine. But Iesurun [unspec 15] wexed fat, and kicked; thou art wex∣en fat, thou art growne grosse, thou art covered with fatnesse: then he for∣sooke God which made him, and lightly esteemed the Rocke of his sal∣vation. They provoked him to jea∣lousie [unspec 16] with strange gods, with abomi∣nations they provoked him to anger.

They sacrificed to devils, not to God▪ to gods whom they knew not, to new [unspec 17] gods that came lately up, of whom your fathers were not afraid. Of the [unspec 18] Rocke that begat thee thou art un∣mindfull, and hast forgotten God that formed thee. And Iehovah saw it, & contemptuously abhorred them, [unspec 19] because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will [unspec 20] see what their end shall be; for they are a very froward generation, sonnes in whom is no faith. They have pro∣voked me to jealousie with that which [unspec 21] is not god; they have provoked mee to anger with their vanities: and I will provoke them to jealousie with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine [unspec 22] anger, and shall burne unto the lowest hell, and shall consume the land, and her increase, and set on fire the foun∣dations

of the mountaines. I will heape evils upon them, I will spend [unspec 23] mine arrowes upon them; They shall [unspec 24] be burnt with hunger, and devoured with the burning coale, and with a bitter stinging plague, and I will send upon them the teeth of beasts, with the poyson of serpents of the dust. Without, the sword shall be∣reave; [unspec 25] and from the chambers, ter∣rour: both the young man and the virgin, the suckling with the man of gray haires. I said I would scatter [unspec 26] them into corners, I would make the remembrance of them to cease from among men. Were it not that I fea∣red [unspec 27] the wrath of the enemy, left their adversaries should behave themselves strangely; left they should say, Our high hand, & not Iehovah hath done all this. For they are a nation voyd [unspec 28] of counsels, and there is no understan∣ding in them. O that they were wise, [unspec 29] that they understood this, that they would consider their latter end. How should one chase a thousand, & [unspec 30] two put ten thousand to flight, ex∣cept their Rocke had sold them, and Iehovah had shut them up. For their [unspec 31] Rocke is not as our Rocke, even our enemies being judges. For their vine [unspec 32] is of the vine of Sodom, and of the blasted fields of Gomorrah: their Grapes are Grapes of gall, they have most bitter clusters. Their wine is [unspec 33] the poyson of dragons, and the cru∣ell venome of aspes. Is not this laid [unspec 34] up in store with me, and sealed up in my treasuries?

To mee belongeth vengeance and [unspec 35] recompence; in the time their foot shall slide; for the day of their ca∣lamity is neere, and the things that shall come upon them make haste. For Iehovah will judge his people, [unspec 36] and repent himselfe for his servants, when hee shall see that the hand is gone, and there is none shut up, or left. And hee shall say, Where are [unspec 37] their gods, the Rocke in whom they trusted for safety? Which did eat [unspec 38] the fat of their sacrifices, did drinke the wine of their drink-offerings? let them rise up, and helpe you, let him bean hiding-place for you. See now [unspec 39] that I, I am he, and there is no God

with me: I do kill and make alive; do wound, and I heale; and there is none that delive∣reth out of mine hand. For I lift up my [unspec 40] hand to the heavens, and say, I live for ever.

If I whet my glittering sword, and mine hand take hold on judgement, I will render [unspec 41] vengeance to my adversaries, and will reward them that hate mee. I will make mine ar∣rowes drunke with bloud, and my sword shall [unspec 42] devoure flesh, with the bloud of the slaine, and of the captives from the beginning, the revenges of the enemy. Shout joyfully yee [unspec 43] nations with his people, for he will avenge the bloud of his servants, and will render venge∣ance to his adversaries, and will make atone∣ment for his land, for his people.

And Moses came, and spake all the words [unspec 44] of this song in the eares of the people, hee and Hoshea the sonne of Nun. And Moses [unspec 45] made an end of speaking all these words unto all Israel: And he said unto them, Set your [unspec 46] heart unto all the words which I testifie a∣mong you this day, which you shall com∣mand your sonnes, to observe to doe all the words of this Law. For it is not a vaine [unspec 47] word for you, because it is your life; and through this word ye shall prolong your daies upon the land, whither yee are going over Iordan to possesse it.

And Iehovah spake unto Moses in that [unspec 48] [unspec 49] selfe-same day, saying; Goe up into this mountaine of Abarim, mount Nebo, which is in the land of Moab, that is over against Ie∣richo, and see the land of Canaan which I am giving to the sonnes of Israel for a possession.

And die in the mount whither thou goest [unspec 50] up, and be gathered unto thy peoples, as Aa∣ron thy brother died in mount Hor, and was gathered unto his peoples. Because ye tres∣passed [unspec 51] against me among the sonnes of Israel, at the waters of Meribah of Kadesh in the wildernesse of Zin, because ye sanctified me not in the midst of the sonnes of Israel. Yet [unspec 52] thou shalt see the land before thee, but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel.

〈♫〉〈♫〉 GIve eare O heavens to that which I declare, and [unspec 1] 〈♫〉〈♫〉 heare, O earth, what my mouths sayings are. Drop [unspec 2] 〈♫〉〈♫〉 downe as doth the raine shall my doctrine; distill as 〈♫〉〈♫〉 deaw so shall my speech divine: as on the tender 〈♫〉〈♫〉 herbe the small raine powres, and as upon the grasse 〈♫〉〈♫〉 the greater showres: For I Iehovahs name proclaime [unspec 3] 〈♫〉〈♫〉 abroad; O give ye greatnesse unto him our God.

The Rocke, most perfect is his action, because his wayes are judgement every one: [unspec 4] God is most faithfull, and iniquity in him is none, but just and right is he.

They on themselves have brought corruptions, [unspec 5] their spot is not of (those that be) his sonnes, they are a generation which is turnd to perversnesse, and to crookednesse.

Doe ye Iehovah in this wise reward, [unspec 6] O foolish folke, and wanting wise regard? thy Father that hath bought thee, is not hee? hath he not made thee, and establisht thee?

Remember thou the dayes that were of old, [unspec 7] minde ye the yeeres of ages manifold: aske thou thy Father, and thee shew will hee, thine Elders (aske) and they will tell it thee.

When the Most high dealt to the Nations [unspec 8] their heritage, and severed Adams sonnes; the borders of the peoples set he then, as number was of Israels children.

For his folke is Iehovahs portion, [unspec 9] Iakob the line of his possession.

Him in a land of wildernesse he found, in empty place, and howling desart ground: [unspec 10] about he led him, taught him prudency; he kept him as the apple of hit eye.

Like as an Eagle stirreth up her nest, [unspec 11] she moveth fluttring over her youngest; she spreds abroad her wings, them taketh soft, upon her wings she beareth them aloft: [unspec 12] So did Iehovah leade him all alone, and other strange god with him was there none. He made him ride on the earths places hie, [unspec 13] that he might eat the fields fertilitie; he made him also from the rocke to sucke honey, and oile out of the flinty rocke: Butter of kine, milke also of the flocke, [unspec 14] [unspec \2] with fat of Lambs, and Rams of Basan stocke, and Goats, with fat of wheaty kidneies fine, and of the Grapes-bloud thou didst drink red wine.

But Iesurun did wex fat, and did kicke, [unspec 15] thou art wext fat, art covered, art growne thicke; the God which made him, then did he forsake, and of the Rock which sav'd him, light did make.

With strange gods they to jealousie him mov'd, [unspec 16] with loathsome idols they his anger prov'd.

They sacrific'd to devils, not to God; [unspec 17] to gods of whom themselves no knowledge had: unto new gods, which up but lately came, such as your fathers feared not the same. The Rocke that thee beg at thou mindest not, [unspec 18] and God that formed thee thou hast forgot. And of his sonnes and daughters, then the Lord [unspec 19] did see the provocation, and abhord.

And I will hide my face from them, said he; [unspec 20] I will behold what their last end shall be: for a most froward generation they children are, in whom faith there is none. [unspec 21] They have me unto jealousie moved with that which is not God, haue me stirred to indignation with their idols vaine: I them will move to jealousie againe with those which are no folke; to indignation I will provoke them with a foolish nation.

For, in mine anger kindled is a fire, [unspec 22] and to the lowest hell shall burne in ire; and shall consume land, and fruits of the same, and the foundations of the mounts inflame.

Vpon them I will heape up evill sorrowes, [unspec 23] upon them I will spend my piercing arrowes. They shall be burnt with hunger, and devour'd [unspec 24] with burning coales, and bitter plague out-pour'd: and teeth of beasts upon them I will bring, with poyson of serpents in dust-creeping.

Without, the sword it shall bereave them quite, [unspec 25] and from the inmost chambers fearefull fright: both the choise young man, and the virgin faire, the suckling, with the man of hoary haire. I said, I would them into corners drive, [unspec 26] I would men of their memory deprive.

Were it not that the wrath of th'enemy [unspec 27] I feared, lest behave themselves strangely their adversaries should, lest they should say, our high hand hath done all this, and not Iah. For they a people whose counsels are gone, [unspec 28] and understanding in them there is none. O that they wise were, would this understand, [unspec 29] that they consider would their latter end.

How should one make a thousand flee in chace, [unspec 30] and two make even ten thousand flie apace, except their strong Rocke had them sold away, iehovah had them shut up to decay. For their Rocke is not like our Rocke mighty, [unspec 31] and judge let be our very enemy. For their vine of the vine of Sodom is, [unspec 32] and of Gomorrahs blasted vine branches: their Grapes they be the Grapes of poysned gall, the clusters that they have are bitter all. Their wine is of the dragons poison fell, [unspec 33] and of the aspes whose venome is cruell. Is not this same laid up in store with mee, [unspec 34] even sealed up within my treasuree? To me belongs vengeance, and to repay [unspec 35] in time, when as their foot shall slide away: for day of their calamity is nie, and things that come on them, come hastily.

For Iah will to his people doe judgement. [unspec 36] and for his servants will himselfe repent, when he shall see that their strong hand is gone, and shut up, or remaining there is none. And he shall say, where doe their gods abide, [unspec 37] the rocke on whom for safety they relide? They which their sacrifices fat devour'd, [unspec 38] which drank the wine on their oblations powr'd let them arise, and shew you helpfull grace, let him be unto you an hiding place. Behold yee now, that I, even I am he, [unspec 39] and God there is not any beside me:

I kill and quicken; wound, and whole I make, and out of mine hand none away can take. For to the heav'ns my hand I lift on hie, [unspec 40] and say, I live unto eternity. If that my glittering sword I sharpe doe make, [unspec 41] and that mine hand on judgement hold doth take, unto my foes I render will vengeance, and them that hate me I will recompence. Mine arrowes I will drunken make with bloud, [unspec 42] (my sword shall also flesh devoure for food.) with bloud of them that wounded are, and thrall, even from the first beginning principall, shall be revenges on the enemy. Yee Gentiles with his folke shout joyfully, [unspec 43] bloud of his servants for avenge will he, and render vengeance unto them that be his adversories, and atonement make both for his land, and for his peoples sake.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the three and fiftieth Section of the Law: See Gen. 6. 9.

GIve eare] or, hearken yee heavens. Moses be∣ginneth this propheticall song, calling as [unspec 1] with the sound of a trumpet, the heavens and earth, (and all the creatures in them,) to bee wit∣nesses of his words, (as in Dent. 30. 19. and 31. 28.) the more to affect the hearts of the people. So Esaias beginneth his prophesie against rebelli∣ous Israel, Esa. 1. 2. For though men die, yet hea∣ven and earth endure, Psal. 119. 89, 90, 91. Eceles. 1. 4. And though men will not heare, yet other creatures shall heare and witnesse against them, Ios. 24. 27. and I will] or, that which I shall speake: as, and he shall prepare, Mal. 3. 1. is expounded, which shall prepare, Mar. 1. 2. and let the earth heare] or, heare O earth; for he changeth the per∣son, and in Esay 1. 2. hee changeth the order also, Heare ye heavens, and give eare thou earth; and in Ier. 22. 29. O earth, earth, earth, heare the word of Iehovah.

Vers. 2. My doctrine] or, My received lear∣ning: [unspec 2] the doctrine of religion is so called, because it is received from God, not devised by men; as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you. So our Saviour saith, As my Father hath taught mee, I speake these things, Iohn 8. 28. And so it should be received of the hearers, as the word of God, not of men, 1 Thess. 2. 13. shall drop] or, let it drop; as being a wish, and also a promise that his doctrine should be pro∣fitable and effectuall, as the raine; which as it wai∣teth not for the sonnes of men, Mich. 5. 7. so it commeth downe from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud: in like sort, the word of God sha•• not returne unto him void, but it shall accomplish that which hee pleaseth, Esay 55. 10. 11. The Chaldee translateth, My doctrine shall be sweet as

the ••ai••e•• the Greeke, let it be expected as the raine. the raine] which maketh the barren▪ earth fruitfull, and so resembleth the word of God, and effect thereof in the hearts of men: see Esay 45. 8. Contrary to false teachers, which are clouds with∣out water, Iude v. 12. For, who so boasteth himselfe of a false gift, is clouds and winde without raine, Prov. 25. 14. shall distill] or, let it distill, or s••ow downe: as the Greeke translateth, let my words come downe as the deaw; and the Chaldee, let my speech be received as the deaw. The manner of de∣livering Gods word is here, and often, likened to a dropping, Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe, to raine or deaw, figures of heavenly graces. See Genes. 27. 28. the small raine] or small drops; in Hebrew Seghnirim, so named of haires, like which it falleth. Or it may have affini∣ty with Saghnar, a storme, and meane a stormie raine, figuring the doctrine of the Law, which as it was given with storme and tempest, Heb. 12. 18. so it worketh like effect in the conscience. So the Greeke translateth it a showre, or showry raine: the Chaldee, as the rainy winds which blow upon the ten∣der herbe. the showres] the strong or greater raine, which falleth with manifold drops, or with vio∣lence as arrowes: the Chaldee translateth them drops of the latter raine; whereof see Deut. 11. 14. The with-holding of these was a punishment, as in Ier. 3. 3. the showres have beene with-holden, and there hath been no latter raine: the giving of them was a blessing, Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse] as the people sometime are likened to grasse, for their fraile and momentany state, Esay 40. 6, 7. so here they are likened to grasse & herbs, which grow by the raine, Iob 38. 26, 27. that they should not be unfruitfull hearers, like stones or san∣dy ground, whereon nothing groweth.

Vers. 3. proclaime] or publish, preach: but the [unspec] Chaldee turneth it, pray in the name of the Lord. give ye greatnesse] or majestie, that is, magni∣〈◊〉〈◊〉 him: so in Iude 25. to the onely wise God our 〈◊〉〈◊〉 he glorie and majestie (or greatnesse:) and 〈…〉〈…〉 Chron. 29. 11. Thine, O Iehovah, is the great∣nesse, and the power, and the glory, &c.

Vers. 4. The Rocke] that is, as the Greeke trans∣lateth God: so in vers. 18, 30, 37. 1 Sam. 2. 〈◊〉〈◊〉 [unspec] 〈◊〉〈◊〉 Sam, 22▪ 2, ••2. God is called the Rocke, because of his might, stability and immutability; and to his Church he is a firme foundation, Matth. 16. 〈◊〉〈◊〉 and Christ is the Rocke, 1 Cor. ••0. 4. his worke, in Greeke, his workes; so worke, in Psal. 9••. 〈…〉〈…〉 workes in Heb. 3. 9. and it implieth his workes both of creation, and redemption of his people, & 〈◊〉〈◊〉 other, wrought in them▪ which are said to be perfect, or unblemished, because there is no defect, no fault in any of them. Therefore in it the righte∣ous 〈◊〉〈◊〉 [unspec] joyce, Psal. 92, 5. hi•• 〈◊〉〈◊〉] that is, 〈◊〉〈◊〉 administration, his d〈…〉〈…〉 judgement] that 〈◊◊〉〈◊◊〉 judicious, right and equal 〈◊〉〈◊〉 and so shall m••y finde that walke in them Psal. 〈…〉〈…〉 8, 9, 10. faithfulness] or faith, understand, 〈◊〉〈◊〉 God of faith, 〈…〉〈…〉 most faithfull & true, that all may relie safely 〈…〉〈…〉 and his word. without ••••••quity] on 〈…〉〈…〉 injurious evill▪) in him, as the Greeke translateth. So in Psal. 92. 16. Iehovah is righteous, my Rocke, and no iniquity is in him. right] or righteous: in Greeke, just and holy the Lord is. As his faith is constant to those that fol∣low him, so is his justice righteous to such as for∣sake him.

Vers. 5. They have corrupted themselves] or, It [unspec 5] hath corrupted it selfe; speaking of the people, (as is expressed in Exod. 32. 7.) as of one man, and prophesying here their falling away from God. Or, It hath corrupted (it selfe) before him, that is, before or against God. The Greeke translateth, they have finned: and corruption is used both for sinne, as in Gen. 6. 11. and for destruction following sinne, as Gen. 6. 13. it being alwaies the changing of the e∣state of a thing from good to evill. And this cor∣rupting themselves, was chiefly by idolatry, as vers. 15, 16, 17, &c. Exod. 32. 7, and implieth also their destruction; and it is ascribed to themselves, that it might not be imputed unto God: so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters, Esay 1. 4. and this their action is opposed to the perfection of Gods worke, in vers. 4. their spot] or, their blot, their blemish; that is, their vice, or evill, (as the word is explained in Deut. 17. 1.) and thereupon their blame. This is opposed to Gods faithfulnesse in vers. 4. and it is an effect of their foresaid corruption, and an evi∣dent signe thereof. not of his sonnes] that is, not such a spot (or blemish) as is in the sonnes of God through their infirmity, whereto all are sub∣ject; but such as is in a crooked and perverse gene∣ration, that will not be reclaimed from their wees. And this is a declaration of the effect of the Law in Israel, which was added because of transgressions, Gal. 3. 19. and when it came, sinne reviued; and the passions of sins, which were by the Law, did ef∣fectually worke in their members, to bring forth fruit unto death, as Rom. 7. 9, 5. But the grace of God through the Gospel, worketh contrary effects of sanctification, which the Apostle layeth down in these words of Moses, thus; That ye may be blame∣lesse and sincere, the children of God, unblemished (or spotlesse) in the midst of a crooked and perverso gene∣ration, among whom shine ye as lights in the world, holding fast the word of life, Philip. 2. 15, 16. The Chaldee expoundeth it, They have corrupted them∣selves, and not him; sonnes that have served I∣dole. crooked] or f••••ward; it is contrary to strait or even, Esay 42. 16. and they that are thus in heart, are an abo••••nation to the Lord, Pra••. 11. 20. This title Peter gave unto the Iewes that refused the Gospell Act. 2. 40. & here∣in the people are opposed to God just and righte∣ous, in vers. 4. as they that perverted all eq••nty, Mich. 2. 9. and had made them crooked pathes, E∣say 59. 8. perverse] that turne and writhe them∣selves and others, as wrestlers are: but this word is applied to such as are perverse in minde and counsell, Iob 〈◊〉〈◊〉. 10▪ used also by our Saviour in Lu. 9. 41. O saithlesse and perverse generation. Hereby Israels habi•• in evill is sigh〈…〉〈…〉, 〈…〉〈…〉sting the ho∣ly Ghost, Act▪ 〈◊〉〈◊〉. 51. so that their corruption and spot could not be 〈◊〉〈◊〉, but remained upon

them as malignant ulcers. Compare Esay 1. 5. 6. ler. 5. 3.

Vers. 6. requite] or reward, recompence. This is [unspec 6] a sharpe rebuke of the ungratefull people, (set downe therefore question-wise,) who in faith and obedience should have shewed at least their thank∣full hearts, as did hee which said, What shall I ren∣der unto Iehovah for all his beneficiall rewards unto mee? I will take up the cup of salvation, and call up∣on the name of Iehovah, Psal. 116. 12, 13. foo∣lish] or vile: the Hebrew Nabal, is such a foole as hath his understanding and judgement saded and depraved, whereupon hee becommeth vile and wicked, saying in his heart, there is no God, Psal. 14. 1. and blaspheming his name, Psal. 74. 18. This foole, or vile person, is opposed to the noble or liberall, Esa. 325. The Chaldee here trans∣lateth, people which have received the Law, and are not wise. Father] by regeneration, as 1 Pet. 1. 3. Deut. 14. 1. bought thee] or, thy purchaser, thy possessour, owner; see the Annotations on Ex. 15. 16. And this aggravateth their sinne, who denied the Lord that bought them, as 2 Pet. 2. 1. for the oxe knoweth his owner (or him that bought him) though Israel did not know, Esay 1. 3. made thee] not onely in the first creation, as Gen. 1. 26. but in exal∣tation to dignity after redemption, as God is said to have made Moses and Aaron, 1 Sam. 12 6. who advanced them to that honour in his Church. Therefore this word is used for a degree of grace after creation, as in Esay 43. 7. I have created him for my glory, I have formed him, yea I have made him. So Christ is said to have made twelve, when hee ordained them to the office of Apostleship, Mar. 3. 14. And Paul saith of Israel, that God ex∣alted the people, when they dwelt as strangers in the land of Egypt, Acts 13. 17. ••established] formed, fitted, & ordered firme and stable, that thou migh∣test abide in his grace.

Vers. 7. of old] or, of the world and ages past, all which will testifie of Gods grace unto his people. [unspec 7] Thus Moses confirmeth that which hee spake of Gods goodnesse towards them, in vers. 6. and by this the Saints confirmed themselves in their troubles and feares, Psal. 77. 6. 7. &c. and 119. 52. and 143. 5. So in Esay 46. 9. Remember the for∣merthings of old, for I am God, and there is none else, &c. generation and generation] that is, all gene∣rations, and every of them: so in Psal. 89. 2. to ge∣neration and generation; and Esth. 3. 4. day and day, that is, euery day▪ and Ezr. 10. 14. citie and citie, that it, every citie, he will shew] This the Psalmist confirmeth, saying, O God, with our eares we have heard, our Fathers have told unto 〈◊〉〈◊〉, the worke thou wroughtest in their daies, in daies of old, &c. Psal. 44. 1, 2, &c. So in Iudg. 6. 13. Where be all his mi∣racles, which our fathers ••••ld us of▪

Vers. 8. divided inheritance] that is, appointed and gave lands and Countries for the nations to [unspec 8] inherit; as mount 〈◊〉〈◊〉 to the Edomites; Deu. 2. 5. A•• to the Moabites, Deut. 2. 9. and so to others, 〈◊〉〈◊〉 9. 7. For God hath 〈◊〉〈◊〉 of 〈◊〉〈◊〉 bloud ••ll mankinde, for to dwell on all the face of the earth: & hath determined the times before appointed, and the bounds of then habitations, that they should seeke the Lord, if haply they might feele after him, and finde him, Acts 17. 26, 27. separated] into distinct families, and peoples, with severall languages; whereof see Gen. 10. and 11. chapters. bounds] or, borders, limits of the peoples; which may be re∣ferred specially to the peoples in the land of Cana∣an, whose bounds God proportioned before hand, according to the number of the sonnes of Israel, that they might be possessors of it after the Canaa∣nites. Though generally there is also a proportion betweene the 70. nations reckoned in Gen. 10. and the seventy soules of Israel, which was their whole number when they went downe into Egypt, Gen. 46. 27. Deut. 10. 22. and more particularly be∣tweene Canaan with his eleven sonnes, Genes. 10. 15,—18. and the twelve sonnes of Israel, which be∣came Patriarchs to the Church of God, Exo. 1. 1,—4. Gen. 48. 28. Acts 7. 8. the sons of Israel] in Greeke, the Angels of God: so the Lxx translated this place purposely, lest the heathens should here take offence, that Israel should be matched with the 70. nations, that is, with all peoples of the world. And the Iewes supposed there were seven∣ty Angels, rulers of the seventy nations; and there∣fore they say according to the number of the Angels of God, whereby they meane seventy. Their opi∣nion is to be seene in R. Menachem on Gen. 46. where he saith, It is a generall rule that there is one (degree of) glory above another, and they that are beneath, are a secret signification of those that are a∣bove, and the 70. soules (Gen. 46. 27.) signifie the 70. Angels that are round about the throne of (Gods) glory, which are set over the nations. But wee are warned to beware how wee intrude our selves into those things which wee have not seene, Coloss. 2. 18.

Vers. 9. portion] or part, which hee hath divi∣ded [unspec 9] unto himselfe, Exod. 19. 5, 6. and for whom he long before prepared an habitation. And as he hath taken his people for his portion, so they againe take him for theirs, Psal. 142. 6. and hee is cal∣led the portion of Iakob, Ier. 10. 16. and 51. 19. This word Paul applieth to our heavenly calling in Christ, speaking of the portion of the inheritance of the Saints in light, Coloss: 1. 12. Iakob] that is, the posterity of Iakob; which being the name of his infirmity, before he was called Israel, com∣mendeth Gods love unto his, when they were weake and unworthy. And Iakob is the generati∣on of them that seeke Gods face, Psal. 24. 6. the line] or, the cord of his inheritance, that is, his heritage, as by line or measure befallen or allot∣ted to him; and so his peculiar, whom none other can challenge. Compare Psal. 16. 6, 7.

Vers. 10. Hee found him] that is, God found Ia∣kob, [unspec 10] meaning Iakobs posterity, the Israelites, whom God found, and was present with them in the wildernesse, to helpe them in all their miseries. Therefore the Greeke translateth, He sufficed him: and the Chaldee, He sufficed their necessities: as fin∣ding is used for sufficing, in Numb. 11. 22. Gods people of themselves doe all goe astray like lost sheepe: but hee seeketh and findeth them, for

their salvation, Esay 53. 6. Psal. 119. 176. Luk. 15. 24,—7.—32. land of wildernesse] a wilde or de∣sert land, where no inhabitants were, no dwelling citie, no food to sustaine him, Ps. 107. 45. Ier. 2. 6. See before in Deut. 8. 15. The wildernesse figured the peoples of the world, Ezek. 20. 35. amongst whom Gods people straied, till he found them up: for when we were yet sinners, and enemies, he loved us, and reconciled us to himselfe by the death of his Sonne, Rom. 5. 8. 10. empty place] in Chaldee, a dry place; Hebr. emptinesse: a place not to be in∣habited, as appeareth by the opposition in Esay 45. 18. So all men naturally are emptie, till they be filled with grace, and made the habitation of God through the Spirit, Eph. 2. 11, 12,—22. howling of the desart] or, yelling of Ieshimon: the wildernesse is called a place of howling, for the wilde beasts that dwell there, or for the wants that men finde therein: and Ieshimon, which signifieth a de∣sart, or desolation, may be taken for a speciall wil∣dernesse so named, as in Num. 21. 20. or general∣ly, for all desolate waste places: and such was that which Israel wandered in, Psal. 78. 40. The Greek and Chaldee translate it, a waterlesse place; and so in Esay 43. 20. God promiseth to give waters in Ieshimon, (or in the wildernesse.) It figured our e∣state in sinne, without Gods Word and Spirit, which are likened unto waters, Esay 44. 3. Iohn 3. 5. and 7. 38, 39. he led him about] to wit, in the wildernesse forty yeeres, as Deut. 8. 2. Or, hee compassed him about, to wit, with his love and pro∣vidence: so the Greeke translateth, be compassed but, and the Hebrew well beareth it. Thus David saith, to God, thou wilt compasse me about with songs of deliverance, Psal. 32. 7. and in Ier. 31. 32. com∣passing is used for going about to winne ones love and favour; which may also be intended here. The Chaldee translateth, Hee placed them round about 〈◊〉〈◊〉 divine Majestie: which may have reference to Israels encamping round about Gods Tabernacle, N••m. 2. instructed him] or, made them to under∣stand, to wit, by his Law, and by his Spirit, as Ne∣〈…〉〈…〉. 9. 18. 20. So the Chaldee explaineth it, hee learned them the words of the Law. apple of his 〈◊〉〈◊〉 or the blacke (the sight) of his eye; that is, with 〈◊〉〈◊〉 diligent care and love tendering them. Thus D••vid prayeth, Keepe me as the apple of the eye, Psa. 17. 8. and the Prophet saith, He that toucheth you, 〈…〉〈…〉heth the apple of his eye, Zach. 2. 8.

Vers. 11. an Eagle] the chiefest of all birds, [unspec 11] which similitude God therefore applieth to him∣se•••• ••here, and in Exod. 19. 4. stirreth up] or, 〈…〉〈…〉th up her nest, that is, her young ones: which 〈◊〉〈◊〉 Eagle rowseth up with her cry; so God did 〈◊〉〈◊〉 people with his Word and promises, whiles 〈◊〉〈◊〉 slept in their sinnes in Egypt. This is decla∣〈…〉〈…〉 Ezek. 20. 5, 6, 7. and the history is in Exod. 4. 29, 30, 31. So to the Church it is said, Awake, 〈◊〉〈◊〉 put on thy strength, O Sion, &c. Esa. 53. 1. and 〈◊〉〈◊〉 thou that sleepest, and stand up from the dead, 〈◊〉〈◊〉 Christ shall give thee light, Eph. 5. 14. flut∣〈…〉〈…〉th] or moveth and cherisheth. This is the word 〈◊〉〈◊〉 in Gen. 1. 2. the Spirit of God moved (or flutte∣〈…〉〈…〉) upon the face of the waters. That openeth the meaning here to be Gods motions by his Spirit in the hearts of his people. spreadeth abroad] as preparing herselfe to flight, and thereby provo∣king her young to goe with her. This God per∣formed by spreading out the wings of his power against Egypt in plaguing them, and for Israel in preserving them from those plagues; so making way for his people to passe out of the place of their bondage. taketh them] that if they be slacke or negligent, shee may procure them to come away. So God by his Angels tooke hold on Lots hand, and led him out of Sodom, Genes. 19. 16. and hasted the departure of Israel out of E∣gypt, Exod. 12. on her wings] in gentle∣nesse, and for their safety: not in her talents where∣with she beareth her prey. And the Eagle soaring high, her young being on her wings, are safe from all danger. Thus God lead Israel safe thorow the red sea, Exod. 14. and into the wildernesse of Sinai, where hee said unto them, You have seene what I did to the Egyptians; and I have borne you upon Eagles wings, and brought you unto my selfe, Ex∣od. 19. 4. So Christ giveth to the woman his Church, two wings of a great Eagle, that she might flee into the wildernesse, into her place where she is nourished, Rev. 12. 14.

Vers. 12. alone lead] or, lead him alone; which [unspec 12] may be referred to Iehovah their onely leader, and so the Greeke explaines it: or, to the people lead alone, as in Num. 23. 9. & Deut. 33. 28. they are said to dwell alone; and thus the Chaldee interpre∣teth it. lead him] that is, lead Israel, conducting them thorow the wildernesse in safetie, as Deut. 8. which mercie is often mentioned, Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9. 12. The Angell of his presence saved them, Esay 63. 9. with him] with Iehovah; or, with Israel; as the Greeke translateth, with them. God erected his Tabernacle, and set his true worship in Israel, without commixture with the idolatrie of the nation. And unto that they should have kept themselves, as Psal. 81. 8, 9, 10. The Chaldee parphraseth, there shall no service of idols be established before him.

Vers. 13. made him ride] made Israel to con∣quer [unspec 13] and triumph: so riding is often used for con∣quecing and subduing: as, Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19. 11. 14. high places of the earth] or, of the land, to wit, Canaany, which they conquered: and by the high places, are meant the mountaines, and high walled cities which they subdued, Deut. 1. 28. A like promise is made in Esai. 58. 14. I will cause thee to ride on the high places of the earth: and in Deut. 33. 29. thou shalt tread upon their high places. The Chaldee here translateth, He placed them on the strong places of the earth. and he did eat] or, that he might eat: the Greeke saith, he fed them with the fruits of the fields. fruits] or, fruitfulnesses, all things that grew in the fields. honey out of the rocke] that is, honey of Bees nestling in rocks: or honey fruits, as dates and the like, which grow on palme trees, (as oile on olive trees,) in rocky places: that where∣as rocks and stones are usually barren, God made such places fruitfull to Israel; even as he gave them

water out of the rocks in the wildernesse, Exod. 17. 6. Num. 20. 11. whereto this here also may have reference, and meane waters sweet as honey and oile. This honey and oile figured the heavenly graces which God bestoweth upon his Church in Christ, (who is likened to a Rocke, 1 Cor. 10. 4.) and which he would continue, if men would hearken unto his Law, Psal. 81. 14,—17. and 119. 103. Song 4. 11.

Vers. 14. Butter of kine] or, of the herd, that [unspec 14] is, made of Cowes milke: these things were a signe of the fruitfulnesse of the land, as is observed by the Prophet, Esai. 7. 21, 22. And as soft and smooth words are sometimes likened to butter, and oile, Psal. 55. 22. so here they figured the soft and comfortable words of grace, wherwith God sa∣tiateth the soules of his people. The Chaldee para∣phraseth, He gave them the spoiles of their kings and rulers, with the riches of their great and strong men, &c. and so in Amos 4. 1. Princes of Samaria are called kine of Basan. of the flocke] of sheepe and goats, Levit. 1. 10. for the food of them and of their houshold, as Prov. 27. 27. fat of lambs] that is, fatted lambs, rams, &c. of the breed of Ba∣san] Hebr. sonnes of Basan, that is, bred and fed on mount Basan, which was a fertile place, and good to nourish cattell, Num. 32. 1. 3. 4. 33. fat of the kidnies of wheat] that is, fine flower of the kernels of wheat. The flower which is the best and the principall, is called the fat, here and in Psal. 81. 17. and 147. 17. and the kernels are called kidnies, because when they are full, they resemble kidnies in shape. bloud] that is, juice of the grape, which is red coloured like bloud. Hereupon Christ killing his enemies, and having his cloths sprinkled with bloud, is described like one treading grapes in the wine-fat, Esai. 63. 2, 3. Rev. 14. 19, 20. and 19. 13. And this sense the Chaldee keepeth here, translating it, the bloud of their mighty men shed like water. But literally it is meant of the wine that was plentifull in the land of Canaan; and spiritually of the heavenly graces wherewith Christ filleth his people, Esai. 55. 1. thou didst drinke] he turneth his speech to Israel: the Greeke for more plaine∣nesse translateth as before, they dranke. pure wine] or red wine, as in Psal. 75. 8. and in Esai. 27. 2. In that day sing yee unto her, a vineyard of red wine; and such was the best wine in that land: the Greeke translateth it onely wine. Thus Moses, by honey, oile, butter, milke, fat flesh, fine bread, and wine, (seven things under which number all other are comprehended,) signifieth the manifold bles∣sings which Israel enjoyed in their land. Which was a figure unto them of the most fertile King∣dome of Christ, and the heavenly comforts of his Word and Spirit, wherewith he satisfieth his peo∣ple. And of these, some are food for children to sucke, as honey, oile, butter, and milke, Esai. 7. 15, 16. the rest are stronger meats for men: so the faithfull have in their infancy easie instruction, the sincere milke of the Word, to grow thereby; and in their ripe age, the higher mysteries of the Gospell, as 1 Pet. 2. 2. 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14.

Vers. 15. Iesurun] or Ieshurun, that is, as the [unspec 15] Chaldee explaines it, Israel; the Greeke, Be∣loved; so in Deut. 33. 5. 26. where the Chaldee againe translates it Israel; the Greeke, Beloved: and in Esai. 44. thou Iesurun whom I have chosen; the Chaldee saith, thou Israel: the Greeke, thou beloved Israel. It hath the name of Iosher, Righteous∣nesse, as being a righteous people by calling, ha∣ving Lawes right and equall, if they had walked in them. Or it may be derived of Shor, which is to Looke or See, because this people saw the glory of God at the giving of the Law. The same word Shor is also a Bullocke, which some thinke Moses here alludeth unto, as if Israel were wexed like a fat bullocke which kicked. But the other places where this this word is used, imply no such thing. wexed fat] in Chaldee, waxed rich. This was the occasion of their falling from God, the prospe∣ritie and blessings which they had in Canaan, as is also shewed in Neh. 9. 25, 26. They tooke strong cities, and a fat land, and possessed houses full of all goods, Wells digged, Vineyards, and Oliveyards, and fruit trees in abundance: so they did eat, & were filled, and became fat, and delighted themselves in thy great goodnesse. And they turned disobedient, & rebelled a∣gainst thee, and cast thy law behinde their backs, &c. The like complaint is in Ier. 5. 27, 28. Though this may imply also the fatnesse of their heart, whereof see Esay 6. 10. Matth. 1••. 15. kicked] that is, be∣haved themselves contemptuously, and wexed wanton: and it signifieth their contemptuous a∣buse of Gods holy ordinances, as he complaineth of Priests, Wherefore kicke yee at my sacifice, and at mine offering, which I have commanded, &c. 1 Sam. 2. 29. This word Paul seemeth to respect, when he speaketh of such as tread under foot the Sonne of God, Heb. 10. 29. thou art covered] or, thou hast covered, thy selfe, thy face, or thine heart with fatnesse, as is explained in Iob 15. 27. thus; hee covereth his face with his fatnesse; and maketh col∣lops of fat on his flankes. And in Psal. 17. 10. They are inclosed in their owne fat; with their mouth they speake proudly: and in Psal. 73. 7. Their eyes stand out with fatnesse. he forsooke God] in Chaldee, he forsooke the service of God: hee turneth his speech away from the people, as they that would not heare: and speaketh to heaven and earth for to wit∣nesse; as in vers. 1. And this is the first part of their sinne, to forsake the good God. made him] by creating, and advancing him, as in v. 6. lightly esteemed] or, vilely and foolishly despised; Hebr. je∣nabbel, of Nabal foolish, as he called them in v. 6. The Chaldee expounds it, hee provoked to anger. the Rocke] the mighty God Christ; as vers. 4. So the Greeke translateth, he departed from God his Saviour.

Vers. 16. provoked him to jealousie] or, made him [unspec 16] jealous, that is, exceeding angry: for jealousie is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. strange gods] the Chaldee explaineth it, the service of Idols, or ido∣latry. So in Psal. 78. 58. they provoked him to jea∣lousie with their graven images. And in 1 King 14. 22, 23. the Iewes provoked him to jealousie with their sinnes, &c. for they also built them high places,

and images, &c. And this is the second part of their sinne, to turne to idols and devils. abominati∣ons] that is, abominable idols, or false gods, and o∣ther sinnes, as Levit. 18. 26, 27. Deut. 7. 25. 2 King. 23. 13.

Vers. 17. to devils] that waste and destroy man-kinde, as their name Shedim here signifieth: see [unspec 17] Levit. 17. 7. and these are in this respect opposed to God, who maketh and saveth his people, v. 15. So Ieroboams calves are called Dev••ls, 2 Chron. 11. 15. and all the Gentiles idols are Devils, 1 Cor. 10. 20. and Antichrists, Revel. 9. 20. And unto de∣vils the Israelites sacrificed their sons & their daugh∣ters, when they sacrificed them unto the Idols of Canaan, Psal. 106. 37, 38. whom they knew not] had no knowledge or experience of any good from them: or, gods which knew not them, that is, had done them no good; as on the contrary the true God saith, I did know thee in the wildernesse, Hos. 13. 5. where the Chaldee explaineth, I sup∣plied their necessities. came lately up] Hebr. came from neere, that is, from neere time: which when it is spoken of a thing past, meaneth lately; when of a thing to come, it meaneth shortly, as in Ezek. 7. 8. were not afraid] with horrour, lest they should be hurt by them. So the originall word pro∣perly signifieth, and therein differeth from that feare or reverence which we owe to the true God. Hee meaneth, that they were such Gods as could neither doe good nor evill, as is said in Ier. 10. 5. Bee not afraid of them for they cannot doe evill, neither also is it in them to doe good.

Vers. 18. the Rocke] that is, as the Greeke saith, [unspec 18] the God, and the Chaldee, the strong Feare, that is, the strong God: see v. 4. begat thee] with the word of truth, that thou shouldst be a kinde of first-fruits of his creatures, as Iam. 1. 18. The Chaldee expoundeth it, created thee; which may also bee applied to creating in Christ Iesus unto good workes, as Ephes. 2. 10. unmindfull] in Greeke, hast forsaken: this & the word following, hast forgotten, sheweth their long continuance in their sin, wher∣of God complaineth by the Prophet, My people have forgotten me daies without number, Ier. 2. 32. And is not only forgetfulnesse in minde, but in af∣fection and action; as when they made a Calfe in the wildernesse, they forgat God their Saviour, Ps. 106. 19. 21. So God when he will punish them, threatneth, I will utterly forget you, and forsake you, Ier. 23. 39. Hereupon he saith, Remember these, O Iakob and Israel, for thou art my servant; I have formed thee, thou art my servant, O Israel, shew not thy selfe forgetfull of mee, Esay 44. 21. that formed thee] or, that brought thee forth: in Greeke, that nourished thee: in Chaldee, that made thee. God is here likened to a father that begat, and a mother that bare or brought forth; both which do set forth his love, and the worke of his grace.

Vers. 19. saw] the Chaldee saith, it was revealed [unspec 19] before the Lord. God the Iudge first taketh notice of the sinne, as in Gen. 18. 20, 21. contemptu∣ously abhorred] or, loathed, despised as loathsome; which the Greeke expresseth by two words, he was jealous, (or fervent) and he was provoked: the Chal∣dee, his anger was strong. This word, which is commonly used for mens contemptuous provo∣king or despighting of God, is here and in Lam. 2. 6. applied to God his despising and loathing of sinne and sinners. the provoking] or, the ange∣ring, the indignation or griefe, caused by his sons and daughters, that is, by them which had beene his children by his gracious calling of them, and would seeme so to be still, but their spot was not such as his childrens, v. 5.

Vers. 20. will hide my face] the Chaldee ex∣pounds [unspec 20] it, will take away my divine presence. It mea∣neth also the withdrawing of his favour; there∣fore his children often praied against this, Psal. 27. 9. and 102. 2, 3. Exod. 33. 15, 16. And when God threatneth judgment to his people, he saith, I will shew them the backe and not the face in the day of their calamity, Ier. 18. 17. And here their pu∣nishment is answerable to their sinne: as they first withdrew their love and obedience from God, so he withdrew his presence and grace from them; that though they sought him, they should not finde him, Prov. 1. 28. The contrary is promised to the faithfull, They shall see his face, Rev. 22. 4. will see] and let others see: as the Greeke saith, I will shew what shall be to them at the last. Now the last end of sinners, if they convert not, is their de∣struction, Psal. 73. 17, 18. Prov. 14. 12, 13. and 23. 32. very froward] Hebr. a generation of frowardnesses, or, of perversities, that is, a most fro∣ward and perverse people. This word Paul useth of heretickes, Tit. 3. 11. no faith] no firmnesse, truth, or stability: for faith hath the name of sted∣fastnesse: see the notes on Exod. 17. 12.

Vers. 21. not god] or, no god: a prophesie of the [unspec 21] rejection of the Iewes, with the cause thereof. They left the Lord their God, and tooke another, so they made him jealous and angry: the Lord al∣so will leave them and take another people, so they shall bee provoked. their vanities] that is, as the Greeke translateth, their idols, or, as the Chal∣dee expounds it, their service of idols. So Idols are called vanities, Ier. 8. 19. and 14. 22. 2 King. 17. 15. because they are nothing, 1 Cor. 8. 4. not a people] or, no people, that is, by the Gentiles which now are not my people, whom I will call to my faith and obedience by the Gospell, whereby the Iewes shall have occasion of jealousie and anger. So Paul expoundeth this in Rom. 10. 19, &c. And in 1 Pet. 2. 10. which in time past were not a people, but are now the people of God. And in Hos. 1. 10. In the place where it was said unto them, Yee are not my people; there it shall bee said unto them, Yee are the sonnes of the living God. Thus God threat∣neth to take his Kingdome from the Iewes, and give it to the Gentiles. a foolish nation] and therefore vile and despised: so this is a reward of their foolish despising of the Lord, forementioned v. 15. The Iewes understand these things of the Chaldeans, which caried them captive and so grie∣ved them; because it is written, Behold the land of the Chaldeans, this was not a people, &c. Esay 23. 13. But the Apostles exposition is heavenly, shew∣ing therejection of the Iewes for refusing Christ;

and calling of the Gentiles, (esteemed of them fooles) for which the Iewes were angry, as appea∣reth by Rom. 11. 14. 1 Thess. 2. 15, 16. which Gentiles are called foolish, because they were carri∣ed away after dumbe idols, 1 Cor. 12. 2. Whereup∣on it is said, They are altogether brutish and foolish: the stocke is a doctrine of vanities, Ier. 10. 8. They became vaine in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fooles, Rom. 1. 21, 22.

Vers. 22. kindled in mine anger] or, burneth from [unspec 22] mine anger, or, through my nostrill, that is, by the breath thereof. By fire is meant Gods fiery judg∣ments, which by the enemy, drought, blasting, and otherwaies he would bring upon their land, Amos 2. 2, 5. So in Ezek. 30. 8. God, saith hee, will set a fire in Egypt, which the Chaldee there ex∣poundeth, peoples strong as fire; but here the Chal∣dee translateth, For an East winde strong as fire com∣meth forth from before me in anger. As before, God withdrew his good things from them, so now hee threatneth to inflict evils upon their land, and up∣on their persons. the lowest hell] or, the hell of lownesse, that is, the lowest part of the earth; for so Sheol, or Hell, here and often meaneth, as Num. 16. 30, 32, 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire, which should burne downeward, even to the middest of the earth. the earth] or, the land, wherein Israel dwelt, which should be wasted with war, drought, &c. that no man should dwel, no fruits should grow thereon: for God turneth springs of waters into dry ground; a fruitfull land into saltnesse (or barren∣nesse) for the wickednesse of them that dwell therein, Psal. 107. 33, 34. So upon the famine in Israel, the Prophet complaineth; The fire hath devoured the pastures of the wildernesse, and the flame hath burnt all the trees of the field, Ioel 1. 4,—19. foundations of the mounts] that is, the strongest pla∣ces of the land, Ierusalem it selfe, founded on the holy mountaines, was destroyed by the fire of Gods wrath, Amos 2. 5. Lament. 2. 1, 2, 3. So it is said, The Lord hath kindled a fire in Sion, and it hath devoured the foundations thereof. Lam. 4. 11.

Vers. 23. I will heap] or, will adde: I will consume, will spend evils on them: the Greeke saith, I will ga∣ther [unspec 23] together evils against them. These plagues con∣cerne the people, as the former did their land. arrowes] that is, plagues that shall come suddenly and swiftly, Zach. 9. 14. Arrowes meane plagues of all sorts, as the Scriptures mention the evill ar∣rowes of famine, Ezek. 5. 16. of pestilence, Psal. 91. 5. and other sicknesses, Psal. 38. 2, 3. Iob 6. 4. of warres, Ier. 50. 14. of thunder, lightning, &c. 2 Sam. 22. 14, 15. And among the Gentiles this phrase was used, as the pestilence is called, an evill arrow, by Homer in Iliad. 1.

Vers. 24. burnt] in Greeke, consumed: Moses [unspec 24] useth a word not elsewhere found in Hebrew, but in the Chaldee it signifieth to heat or burne; and so it may intimate their destruction by the Chalde∣ans, at what time they were so burnt with famine, that their visages were blacke as a cole, their skin clave to their bones, Lament. 4. 8. Others translate it, filled or mested; so it answereth to their sinne, who had filled themselves, and kicked, vers. 15. and now for a punishment should bee filled with hunger. This the Chaldee favoureth, translating it, blowne up (or swollen) with famine. And this is the first evill arrow of famine, as Ezek. 5. 16. the burning cole] hereby the lightning or hot thunderbolt seemeth to be meant, as in Psal. 78. 48. or the burning carbuncle, a fiery ulcer on the body, as in Habak. 3. 5. this word is joyned with the pe∣stilence. Properly the word signifieth fiery coles, Song 8. 6. figuratively it is applied to arrowes that flie, Psal. 76. 4. The Greeke and Chaldee here expound it, devoured with fowles. bitter] in Greeke, incurable. stinging plague] in Hebrew, Keteb, which is the name of a deadly stinging dis∣ease, joyned with the pestilence, in Psal. 91. 6. which the Apostle translateth a sting, in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greeke there ex∣poūdeth it. But here the Greek calleth it the disease Opisthotonos, which is a strange & vehement disease in the necke, when by the stiffenesse of the nerves or sinewes, the necke is strained backward to the shoulders, and killeth a man within foure daies, as Cornel. Celsus sheweth in l. 4. c. 3. But it see∣meth here to be more generall, for the pest and o∣ther terrible sicknesses, wherby God soone cutteth off the life of man with bitternesse. The Chaldee expoundeth it evill spirits. the teeth] Hebr. the tooth of beasts, wild beasts to devoure men and cat∣tell: see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents] or, creeping things, wormes: the Chal∣dee translateth it, dragons that creepe in the dust. The wild beasts kill by force; wormes and serpents by secret subtilty.

Vers. 25. Without] abroad out of the cities. [unspec 25] the sword] of the enemy by warres. bereave] or rob, to wit, all sorts and sexes, as after followeth. Thus God threatneth his foure sore judgments, mentioned in Ezek. 14. 21. Revel. 6. 8. the sword, and the famine, and the evill beasts, and the pestilence, to cut off from them man and beast. terrour] in∣ward terrours of conscience, whereof see Iob 15. 20,—24. terrours of death, as Psal. 55. 5. and so the Chaldee translateth it, dread of death; meaning that they should even die through feare. both the young man] to wit, shall be bereaved: so all sorts shall be cut off with these judgements.

Vers. 26. scatter them into corners] or, drive them [unspec 26] from corner to corner: in Greeke, disperse them; in Chaldee, destroy them. Here God sheweth the mea∣sure of their punishments, which though they de∣served to have in all extremity, yet hee would mo∣derate in mercy.

Vers. 27. Were it not] or, but that I feare the [unspec 27] wrath (or provocation) of the enemie. God speaketh these things after the manner of men: and in re∣gard of his glory (that the enemy should not blas∣pheme) he would spare Israel from utter destructi∣on. So God pleadeth also with them in Ezek. 20. 13, 14, 21, 22, 44. behave themselves strange∣ly] or, make strange of the matter, deny and dissem∣ble the truth of the thing: which the Chaldee expoundeth, magnifie themselves. Compare

Psal. 140. 8. Or, it may meane the strange and in∣humane dealing of the enemies against Israel.

Vers. 28. For they] that is, the Israelites, as the [unspec 28] next verse sheweth, and it is a reason of the destru∣ction which God thought to have brought upon them, v. 26. it may also bee applied to their ene∣mies. void of counsels] or, as the Greeke trans∣lateth, which have lost counsell, in that they have forsaken Gods Law, which should be their coun∣sellor, Psal. 119. 24.

Vers. 29. O that they were] or, as the Chaldee [unspec 29] translateth it, If they were wise. Compare Psal. 107. 43. Hos. 14. 9. understand] which is the effect of wisdome, whereof they deprived themselves. consider their latter end] study and apply their minds to Gods workes past, present, and to come: this want of wisdome in them, the Prophet lamen∣teth, She remembred not her latter end, therefore she came downe wonderfully, Lament. 1. 9.

Vers. 30. one chase a thousand] Seeing God pro∣mised Israel that they should chase their enemies, [unspec 30] and an hundred of them should put ten thousand to flight, Levit. 26. 7, 8. how should on the con∣trary, one enemy chase a thousand of them, if God had not sold the Israelites for their sinnes? their Rocke] that is, God, as the Greeke translateth: see v. 4. sold them] in Chaldee, delivered them, meaning to the enemies, to whom they were sold even for nothing, as Psal. 44. Esay 52. 3. and this was for their iniquities, Esay 50. 1. shut them up] in Greeke, delivered them; meaning, into the enemies hand, as Psal. 31. 9. So God is said to shut up (that is, deliver) his people to the sword, Psal. 78. 62. See this phrase in Deut. 23. 15.

Vers. 31. their Rocke] the god on whom the [unspec 31] heathens relye: so the Greeke explaineth it, For our God is not like their gods. The person is chan∣ged, as if Moses, or the people spake of the hea∣then idols, that they could never have given their worshippers power over Israel, if God their Rocke had not sold them. Iudges] for the enemies were afraid of the God of Israel because of his for∣mer judgments on the Egyptians, 1 Sam. 4. 8. Ba∣laam confessed the power of God, and his good∣nesse unto Israel, Num. 23. 8, 12, 19, 20, 21. &c. The Egyptians would have fled, for they percei∣ved that God fought for Israel, Exod. 14. 25.

Vers. 32. their vine] the vine of Israel, so other [unspec 32] Prophets compare Israel with Sodom and Gomor∣rah, Esay 1. 10. Ezek. 16. 45, 46, 56. Although therefore these things may be applied to the hea∣thens, yet chiefly they respect Israel in their apo∣stasie; for, what things soever the Law saith, it saith it to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God, Rom. 3. 19. By the vine here, the Chal∣dee understandeth, punishment, translating, Their vengeance is like the vengeance of the people of So∣dom. And that such was their sinne and punish∣ment, Ieremy complaineth in Lam. 4. 6. This may also be applied to the apostasie of Antichrist, of the vine] or, above the vine of Sodom, that is, worse than it. God had planted Israel a noble vine, wholly a right seed, but they turned into the degene∣rate plant of a strange vine, Ier. 2. 21. So God planted the Christian Church in Christ the true vine, Ioh. 15. 1. but they degenerated, and wor∣shipped the beast Antichrist, whose citie is spiritual∣ly called Sodom, Revel. 11. 8. blasted fields] or blasted vines (or vine branches) that grow in Go∣morrahs fields. So the Greeke translateth it here, a vine branch. And the Hebrew Shedémah, which is sometime used for a field, or vine, Esay 16. 8. is in Esay 37. 27. blasted corne; and for it in 2 King. 19. 26. is written Shedephah, which properly sig∣nifieth blasted corne, or blasting, Deut. 28. 22. which sense I thinke is to bee retained here, as the Chaldee translateth it, their smiting or beating, that is, when Gomorrah was burnt with fire, Gen. 19. and the fields and vines in them blasted, they brought forth none but bitter and hurtfull grapes; so did this people Israel, and so doe Antichristians. their grapes] the grapes of them and him, that is, of them all, and of every one, for so much the Hebrew forme implieth; by grapes meaning their workes, as in Esay 5. 4. gall] that is, bitter, venemous, and hurtfull, as the Chaldee explaineth it, the gall of serpents: See Deut. 29. 18. most bitter] Hebr. clusters of bitternesses; meaning, most evill and noisome doctrines and actions: and as sometime it is used for bitter afflictions, Iob 13. 26. so here the Chaldee applieth it to the reward of their evill workes. The brests of Christs Church (out of which the people sucke the wine of Gods graces by the ministery of the Gospell) are likened to clusters of grapes, Song 7. 7. So here on the contrary is signified the corruption of true doctrine by false Prophets and ministers of Antichrist.

Vers. 33. their wine] wine is sometime used to [unspec 33] signifie the fruits and graces of Gods Spirit, Song 4. 10. and 5 1. and 8. 2. Here it signifieth the corrupt doctrine & heresies wherewith the Iewes poisoned themselves and their disciples: and the wine of fornications, that is, the heresies and ido∣latries of Antichrist, wherewith all nations have beene made drunken, as Rev. 17. 2. poyson of dragons] in Greeke, fury (or hot wrath) of dragons; that is, their doctrines and actions are venemous and deadly in soule and body, as being doctrines of devils, and the poison of the old dragon whom Antichristians adore, 1 Tim. 4. 1. Rev. 13. 4. and 12. 3, 4, &c. So in Esay 59. 5. They hatch Cocka∣trice egges, &c. hee that eateth of their egges dieth. cruell] in Greeke, incurable furie of aspes; in Chaldee, as the gall of aspes, the crueli serpents; which are venemous serpents that will not bee charmed, Psal. 58. 5, 6. and so it noteth their incu∣rable maliciousnesse: and when it is used for pu∣nishment, it noteth also the grievousnesse of it, as, Hee shall sucke the poison of aspes, the vipers tongue shall slay him, Iob 20. 16.

Vers. 34. this] in Greeke, these things; that is, [unspec 34] the sinnes of Israel forementioned; as the Chaldee expounds it, all their workes. laid up in store] which the Chaldee interpreteth, manifest before me. Their evillfruits, the grapes of Gomorrah, and of gall, God laid up for to punish. sealed up] not to

be lost, or forgotten, or left unpunished; where∣fore the Chaldee paraphraseth, laid up against the day of judgment in my treasuries. According to this phrase Iob speaketh, My transgression is sealed up in a bag, and thou sowest up my iniquity, Iob 14. 17. speaking of his sins w^ch God left not unpunished: though the time and meanes of punishment is to man unknowne, as a sealed booke cannot be read, Esay 29. 11. in my treasuries] or, among my treasures: meaning Gods secret wisdome & know∣ledge, when and how to punish them for it. So the Apostle speaketh of treasures of wisdome and knowledge, Coloss. 2. 3. and in Iob 38. 22, 23. the treasurs (or treasuries) of snow and of haile are mentioned, which God reserveth against the time of trouble, against the day of battell and warre.

Vers. 35. To mee vengeance] or, vengeance is [unspec 35] mine, to punish Israel for their rebellions, and to punish their enemies for abusing them. Therefore the Apostle maketh this a generall doctrine, and teacheth us to commit our injuries unto God; Belo∣ved, avenge not your selves, but rather give place un∣to wrath; for it is written, vengeance is mine, I will repay, saith the Lord, Rom. 12. 19. And by this hee would deterre us from sinne, Heb. 10. 29, 30. in the time] or, at the time, to wit, which I have ap∣pointed, that is, in due time; or, as the Greeke trans∣lateth, in the time when their foot shall slide: mea∣ning, then his vengeance should be seene. their foot shall slide] or, shall bee removed; which the Chaldee expoundeth, they shall bee caried cap∣tive out of their land. But it is more generall, and signifieth their fall into manifold afflictions, a∣gainst which David praieth, and comforteth him-selfe in the mercy of God, Psal. 17. 5. and 38. 16, 17. and 121. 3. and 94. 18. calamity] The originall word properly signifieth a fogge, or thicke cloud, and is fitly applied to the time of affliction, and dismall day; which the Greeke translateth, day of perdition; and the Apostle calleth the day of judgment, the day of perdition of ungodly men, 2 Pet. 3. 7. that shall come upon them] or, that are rea∣dy for them and for him, that is, for every of them. make haste] Hebr. maketh haste: a word singular and masculine, joyned with the former word plu∣rall and feminine, to intimate a particular haste∣ning of every judgment in sore measure. This sen∣tence the Apostle hath reference unto, when pro∣phesying of false teachers, he saith, their judgment now of a long time lingneth not, and their perdition slumberath not, 2 Pet. 2. 1, 3.

Vers. 36. judge his people] that is, punish the [unspec 36] evill, and defend the good against the oppressors. So against such as forsake Christ Paul alleageth this sentence, The Lord will judge his people; and ad∣deth, It is a fearefull thing to fall into the hands of the living God, Heb. 10. 30, 31. And for defence the Psalmist saith, Iudge mee, O God, and plead my cause against an unmercifull nation, Psal. 43. 1. repent himselfe] change the course of his administration towards his people, as a man when hee repenteth changeth his way. This is spoken of God not pro∣perly, (for he cannot repent, 〈◊〉〈◊〉 Sam. 15. 29.) but after the manner of men, as is noted on Gen. 6. 6. For this repentance of God concerning his ser∣vants, Moses praieth, in Psal. 90. 13. and God promiseth, if a nation turne from their evill, hee will repent him of the evill that he thought to doe unto them, Ier. 18. 8. and performed it towards the Ninevites, Ion. 3. 10. and towards the Israelites, Amos 7. 2, 3, 6. And hereupon men are exhor∣ted to turne unto the Lord, For hee is gracious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the evill, Ioel 2. 13. the hand] of his people, that is, their strength; which the Greeke explaineth thus, for he seeth them feeble. So hand is for strength, or power; as, the hand (or power) of the sword, Iob 5. 20. the hand of the dog, Psal. 22. 21. and there is none shut up] or, and nothing is shut up or left: or, and come to nothing (consumed) is hee that is shut up, and that is left. And so it may be un∣derstood both of persons and of goods, that there is none shut up in the enemies hand, as captive or pri∣soner, none left untaken by the enemy; or, none shut up in houses, cities, towers, to escape the ene∣my; none left escaped from destruction. It meaneth an utter overthrow of their state and kingdome; as the overthrow of Ieroboams house is threatned in these termes, I will cut off from Ieroboam him that pisseth against the wall, him that is shut up and left in Israel, 1 King. 14. 10. The like is threatned to Ahab, 1 King. 21. 21. And this compassion here promised, was in some sort shewed to Israel, in the daies of Ieroboam, sonne of Ioash, as it is written, For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel, 2 King. 14. 26.

Vers. 37. And he shall say] that is, the Lord shall [unspec 37] say, as the Greeke version explaineth it. God here upbraideth the idols which Israel followed, as be∣ing vaine, and unable to helpe them: whereby Israel also receiveth a sharpe rebuke, and checke of conscience for leaving the Lord, to follow such. It may also bee referred to the gods of the heathens, over whom God thus triumpheth, after he hath re∣deemed his people. But Ieremy useth the like speech against Israel, Where are thy gods that thou hast made thee? Let them arise if they can helpe thee in the time of thy trouble, &c. Ier. 2. 28.

Vers. 38. did eat the fat] that is, to whom they [unspec 38] burned the fat of their sacrifices; which therefore are said to be eaten by those gods; as the sacrifices to the Lord, was called his bread, Lev. 21. 6. let him be] in Greeke, let them be: but this hath re∣ference to the Rocke (the mighty God) forementio∣ned, vers. 37. in whom they hoped for safety. So God said to Israel, Goe and cry unto the Gods which yee have chosen, let them save you in the time of your tribulation, Iudg. 10. 14. It is a sharpe reproofe, with an upbraiding of their folly.

Vers. 39. See now] in Greeke, See see. God ha∣ving [unspec 39] manifested the vanity of false gods, provoketh all to come unto him, who is himselfe alone eter∣nall, powerfull; and gracious. Ionathan in his Thar∣gum paraphraseth here thus; When the word of the Lord shall be revealed for to redeeme his people, hee well say to all peoples, See now, &c. I I am he] in Greeke, I am: it is the more vehement by doubling

the word I, as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also, I am the same, that is, eter∣nall and unchangeable: so in Psal. 102. 28. Thou art hee, which the Apostle expoundeth, thou art the same, Heb. 1. 12. Ionathan aforesaid openeth it thus, I hee that am, and have beene, and I hee that shall bee. This accordeth with Gods describing of himselfe in Revel. 1. 4. and 16. 5. And here the my∣stery of the Trinity is implied, as in Deut. 6. with mee] in Greeke, besides mee; and so in Esay hee saith, besides mee there is no God, Esay 45. 5. I doe kill] none but I have power of death and life: so Anna in her Song saith, Ieho∣vah killeth and maketh alive, hee bringeth downe to the grave, and bringeth up, 1 Sam. 2. 6. Hereby Christ is knowne to be very God, For as the Fa∣ther raiseth up the dead, and maketh them alive; even so the sonne maketh alive whom he will, Ioh. 5. 21. Hee hath the keies of hell and of death, Rev. 1. 18 Gods killing and wounding, implieth the hatred which he hath in justice against sinne and sinners: his reviving and healing, sheweth his love out of grace to his creatures, and mercy in respect of their misery. I heale] so in Iob 5. 18. Hee maketh sore, and bindeth up; he woundeth, and his hands doe heale. And in Hos. 6. 1. He hath torne, and hee will heale us: he hath smitten, and hee will bind us up. Io∣nathan in his paraphrase saith, I have smitten the people of the house of Israel, and I will heale them in the latter daies. that delivereth] or, can deliver: so in Esay 43. 13. even before the day was I am hee, and there is none that delivereth out of mine hand: I will worke, and who shall let it? It teacheth us the omnipotency which God onely hath.

Vers. 40. For I lift] or, when I lift up my hand; [unspec 40] which is a signe of swearing, as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greeke here ex∣plaineth it, I will lift up my hand unto heaven, and sweare by my right hand, and say, &c. Though the lifting up, or stretching forth of the hand, is also for a signe, to make the hearers attentive, Esay 49. 22. Act. 26. 1. I live] understand, as I live: these are the words of an oath; as in Ier. 4. 2. thou shalt sweare Iehovah liveth. And because God can sweare by no greater, he sweareth by himselfe, Heb. 6. 13. So the Angell lifted up his hand to heaven, and sware by him that liveth for ever and ever. Rev. 10. 5, 6. And as an oath is for confirmation, and to shew the immutability of his counsell, Heb. 6. 16, 17. so here God confirmeth the former threat∣nings and promises by an oath; which Ionathan in his Thargum explaineth thus; As I live, so will I not breake mine oath for ever.

Vers. 41. my glittering sword] Hebr. the lightning [unspec 41] of my sword, that is, the bright glittering blade of my sword; which the Greeke translateth, If I whet my sword like lightning. So in Gen. 3. 24. the flame of a sword, that is, a bright flaming sword; and in Hab. 3. 11. at the shining of the lightning of thy speare, that is, of thy glittering speare. This simili∣tude sheweth Gods judgments to be swift, violent, powerfull, terrible, as in Zach. 9. 14. his arrow shall goe forth as the lightning. So in Ezek. 21. 10. his sword is fourbished that it may glitter. on judg∣ment] that is, on weapons of judgment; the arrowes after mentioned, v. 42. or, take hold of it (the sword) in judgment. Here judgment seemeth to be meant of rigour and severity, opposed unto mercy, Iam. 2. 13. Esay 34. 5.

Vers. 42. drunke with bloud] this signifieth a [unspec 42] great slaughter of the enemies, and a full satisfying of Gods justice upon them. Like this is the dip∣ping (or embruing) of the foot in the bloud of the enemies, Psal. 68. 23. shall devoure, or, shall eat flesh; which the Chaldee expoundeth, shall kill a∣mong the peoples. So the Lords sword is said to de∣voure, in Ier. 12. 12. with the bloud] or, from the bloud. the slaine] or, the wounded; speaking singularly of one, but meaning every one, as the Greeke translateth, wounded ones. the captives] Hebr. the captivity; which word is often used for a multitude of captives, or prisoners taken in war: as in Num. 21. 1. Deut. 21. 10. Iudg. 5. 12. So the Chaldee translateth, of them that ar•• 〈…〉〈…〉led, and of captives. from the beginning] or, from the head: which word is sometime used for the first begin∣ning, Iudg. 7. 19. but commonly for the head, chiefe, and principall; and so the Greeke here trans∣lateth it, from the head; whereby the heads, cap∣taines, and chiefe of the enemies are meant, on whom God would take vengeance. Or, from the beginning, that is, from the first time that the ene∣mies have oppressed Gods people, God will leave none of them unpunished. revenges of the enemy] that is, revenges shall be executed upon the enemy, for all their wrongs that ever they did to Israel since the beginning.

Vers. 43. Shout joyfully] or sing: in Greeke, re∣joyce. [unspec 43] nations] or Gentiles. with his people] the Greeke addeth this word with, which the Apostle alloweth in Rom. 15. 10. So, he followeth not us, Mar. 9. 38. is explained, he followeth not with us, Lu. 9. 49. The Chaldee expoundeth it, Land yee peoples, the judgment of his people. It is an exhortatiō to the Gen∣tiles, to sing praises unto God, for his mercie to thē & to the Iewes; as the Apostle saith, That the Gen∣tiles might glorifie God for mercie; as it is written, For this cause I will confesse thee among the Gentiles, and sing unto thy name. And againe he saith, Rejoyce yee Gentiles with his people, Rom. 15. 9, 10. the bloud of his servants] in Greeke, of his sonnes. So in Rev. 19. 1, 2. much people in heaven say All〈…〉〈…〉, and glorifie God, for judging the great Whore, and avenging the bloud of his servants at her hand: meaning the bloud that was shed, as in Psal. 79. 10. make atonement] and so be reconciled unto: in Greeke, will purge the land, to wit, from the sinne and uncleannesse thereof; as the high Priest on Atonement day did make atonement for the holy place, because of the uncleannesse of the sonnes of Isra∣el, and because of their transgressions, in all their sins, Lev. 16. 16. So it is a prophesie of grace in Christ, who should make expiation for his Church and people; for him God fore-ordained to be a propiti∣ation through faith in his bloud, Rom. 3. 25. for his people] the Greeke translateth it, the land of his people: the Chaldee better, for his land and for his people, speaking according to the types of old;

where the Land of Canaan was the inheritance, the people of Israel the heires, that was called, the Lords land, Hos. 9. 3. and they the Lords people.

Vers. 44. Moses came] the Greeke addeth, un∣to [unspec 44] the people; and Ionathan in his Thargum addeth, from the tabernacle the house of doctrine. this song] in Greeke, this Law, as in v. 46. So Asaph called his song, a Law, Psal. 78. 1. Hosheah] in Greeke, Iesus: elsewhere called after the He∣brew, Ioshua: see Num. 13. 17. and Deut. 31. 14, 19.

Vers. 46. set your heart] that is, your hearts; as, [unspec 46] harden not your heart, Ps. 95. 8. is interpreted, your hearts, Heb. 3. 8. in Greeke, attend with your heart. It meaneth a diligent consideration & application, which elsewhere God explaineth thus, Behold with thine eies, and heare with thine eares, and set thine heart upon all that I shall shew thee, Ezek. 40. 4. and 44. 5.

Vers. 47. a vaine word] or, a vaine thing; that [unspec 47] in doing thereof you should lose your labour; but in keeping it, there is great reward, Psal. 19. 12. your life] so Paul saith, Moses describeth the righteousnesse which is of the Law, that the man which doth those things shall live by them, Rom. 10. 5, 6. where he opposeth it to the righteousnesse of faith. And by life is meant eternall life, as our Saviour answered the Lawyer, asking what hee should doe to inherit eternall life, &c. Doe this and thou shalt live, Luk. 10. 25,—28.

Vers. 48. in that selfe same day] Hebr. in the body [unspec 48] (or strength) of this day. See this phrase in Gen. 7. 13. and 17. 23.

Vers. 49. Nebo] the performance of this com∣mandement, [unspec 49] see in Deut. 34. 1. &c. See also Num. 27. 12.

Vers. 50. unto thy peoples] thy godly forefathers: in Greeke, thy people. See the Annotations on Gen. [unspec 50] 25. 8. mount Hor] whereof see Numb. 20. 23. &c.

Vers. 51. trespassed] in Greeke, disobeyed my [unspec 51] word. Of this trespasse, see Num. 20. 10, 11, 12. Here Moses at his death maketh a commemorati∣on of his sinne, for an acknowledgment of Gods justice against him, and a warning to all people, not to disobey by his example. Meribah] or, contention of Cadesh: so the Greeke translateth it, contradiction.

Vers. 52. before thee] or, over against thee, that [unspec 52] is, a farre off, for so this phrase often signifieth, as is noted on Numb. 2. 2. So that may be said here of Moses, which Paul speaketh of the godly fathers, These all dyed in faith, not having received the pro∣mises, but having seene them afar off, and were per∣swaded of them, and saluted them, &c. Heb. 11. 13.

CHAP. XXXIII.

1 Moses blessing Israel before his death, shew∣eth the Majesty of God, and his love to the people, in giving them his Law, and guiding them thorow the wildernesse. 6 The blessing of Reuben; 7 Of Iu∣dah; 8 Of Levi; 12 Of Benjamin; 13 Of Ioseph; 18 Of Zabulon and Issachar; 20 Of Gad; 22 Of Dan; 23 Of Naphtali; 24 and of Aser. 26 The excellencie of God, and of Israel under his pro∣tection, who should dwell in a fruitfull land, and through his helpe subdue their enemies.

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ANd this is the blessing wherewith Mo∣ses [unspec 1] the man of God blessed the sons of Israel, before his death. And hee [unspec 2] said, Iehovah came from Sinai, and rose up from Seir unto them; hee shined forth from mount Pharan, and hee came with ten thou∣sands of Saints: from his right hand the fire of the Law for them. Yea, the lover of [unspec 3] the peoples, all his Saints, are in thine hand, and they sate downe at thy feet, every one shall receive of thy words. Moses commanded [unspec 4] us a Law, the inheritance of the Church of Iakob. And hee was in Ieshurun a King [unspec 5] when the heads of the people gathered them∣selves together, the tribes of Israel.

Let Reuben live, and not die, and his men [unspec 6] be a number.

And this (is the blessing) of Iudah: and [unspec 7] he said, Heare, Iehovah, the voice of Iudah, and unto his people bring thou him: his hands be enough for him, and an helpe from his di∣stressers be thou.

And of Levi he said, Thy Thummim and [unspec 8] thy Vrim, with the man thy gracious saint, whom thou temptedst in Massah, contendedst with him at the waters of Meribah. Who [unspec 9] said of his father, and of his mother, I re∣spect him not, and his brethen hee acknow∣ledgeth not, and his sonnes he knoweth not, for they observe thy saying, and keepe thy Covenant. They shall teach thy judgments [unspec 10] unto Iakob, and thy Law unto Israel: they shall put incense in thy nostrill, and the whole burnt-sacrifice upon thine Altar. Blesse, O [unspec 11] Iehovah, his power, and the worke of his hands favourably accept thou: smite thorow the loines of them that rise against him, and of them that hate him, that they rise not a∣gaine.

Of Benjamin he said, The beloved of Ie∣hovah [unspec 12] shall dwell in confident safety by him: he shall cover him all the day, and betweene his shoulders he shall dwell.

And of Ioseph hee said, Blessed of Iehovah [unspec 13] be his land: for the precious things of the hea∣vens, for the dew, and for the deepe that coucheth beneath. And for the precious [unspec 14]

things, the revenues of the Sunne; and for the precious things, the thrusting forth of the Moons; And for the chiefe things of the an∣cient mountaines; and for the precious things [unspec 15] of the everlasting hills. And for the preci∣ous [unspec 16] things of the earth, and the plenty there∣of; and the favourable acceptation of him that dwelt in the bramble-bush, let it come on the head of Ioseph, and on the crowne of the head of the separated among his brethren. His glory (be like) the firstling of his bullock, [unspec 17] and his hornes the hornes of an Vnicorne: with them he shall push the peoples together, to the ends of the land; and they are the ten thousands of Ephraim, and they are the thou∣sands of Manasses.

And of Zabulon he said, Rejoyce Zabu∣lon [unspec 18] in thy going out, and Issachar in thy tents. They shall call the peoples to the mountaine, there they shall sacrifice the sacrifices of Iu∣stice, 19 for they shall suck the abundance of the seas, and treasures hid in the sand.

And of Gad he said, Blessed be he that en∣largeth [unspec 20] Gad; as a couragious Lyon he dwel∣leth and teareth the arme with the crowne of the head. And he provided the first part for [unspec 21] him, because there in a portion of the Law-giver was he protected; and he came with the heads of the people, he did the justice of Ieho∣vah, and his judgments with Israel.

And of Dan he said, Dan is a renting Li∣ons [unspec 22] whelpe, he shall leap from Bashan.

And of Naphtali he said, Naphtali satisfied [unspec 23] with favourable acceptation, and full with the blessing of Iehovah, possesse thou the Sea and the South.

And of Aser he said, Blessed with sons be [unspec 24] Aser, let him be favourably accepted of his brethren, and dipping his foot in oyle. Iron and brasse thy shooes, and as thy dayes thy [unspec 25] strength.

There is none like God, Ieshurun, who rideth [unspec 26] upon the heavens for thy helpe, and in his excellency on the skies. The God of anti∣quity [unspec 27] is thy mansion, and underneath are the armes of eternity, and he will thrust out the e∣nemy from before thee, and will say destroy. And Israel shall dwell in confident safety a∣lone, [unspec 28] the fountaine of Iacob, upon a land of corne and new wine, also his heavens shall drop down deaw. O happy art thou Israel! [unspec 29] who is like thee ô people? Saved by Iehovah the sheild of thy helpe, and whose sword is thy excellency, and thine enemies shall falsly deny unto thee, and thou shalt tread upon their high places.

Annotations.

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Here beginneth the 54. and last Se∣ction, or Lecture of the Law: see Gen. 6. 9.

THe man of God] which the Chaldee expoun∣deth, [unspec 1] the Prophet of the Lord. So Samuel is called a man of God, 1 Sam. 9. 6, 7. and in v. 9. hee is also called a Seer, and this is added, he that is now (called) a Prophet, was before time called a Seer. So these three names are one: though a man of God is so named in respect of his divine calling to the ministerie (wherefore the minister of the New Te∣stament is also called, a man of God, 1 Tim. 6. 11. 2 Tim. 3. 17.) a Seer is in respect of the Visions which they saw, Esay 1. 1. and a Prophet, for ut∣tering the things seene and taught of God. See Gen. 20. 7. Exod. 7. 1.

Vers. 2. from Sinai] or, as the Greeke translateth [unspec 2] it, unto Sinai: for the Hebrew Min, which usually signifieth From, is sometime put for unto, by the interpretation of the Holy Ghost himselfe, as, from Baale of Iudah, 2 Sam. 6. 2. is by another Prophet explained to Baalah, 1 Chron. 13. 6. So the Deliverer shall come from (or out of) Sion, Rom. 11. 26. is the same that hee shall come unto Sion, Esay 59. 20. Min hashamajim, from heaven, 2 Chron. 6. 21. is El hashamajim, unto (or in) hea∣ven, 1 King. 8. 30. Thus Mikkedem is to the East, or Eastward, Gen. 13. 11. Mitsts••phon is North∣ward, 1 Sam. 14. 5. and sundrie the like. Sinai is a mountaine in Arabia, Gal. 4. 25. where God gave his Law, Exod. 19. from (or out of) that moun∣taine, God came unto Israel, and (as the Chaldee interpreteth) was revealed there unto them; and from thence came with his people to conduct them towards Canaan. Or came unto Sinai, and to his people there. And this is the first chiefe blessing unto Israel, Gods Law, Tabernacle, Statutes, and Iudgments given them at Sinai: after which hee called them to journey towards the Land of pro∣mise, Deut. 2. 6, 7. rose up] as the Sunne a∣riseth; for of that rising the Hebrew word is pro∣perly used. The Chaldee translateth it, the bright∣nesse of his glory from Seir appeared unto us. So E∣saias prophesying grace to the Church, saith, The glory of Iehovah is risen (as the Sunne) upon thee. And of the heavenly Ierusalem which Christ hath built, it is said, The Citie hath no need of the Sunne, neither of the Moone to shine in it; for the glory of God doth lighten it, and the Lambe is the light there∣of, Rev. 21. 23. from Seir] the mountaine of the Edomites, Deut. 2. 4. 5. As Israel compassed Edoms land, they were stung with fiery serpents for their murmuring: then God appointed the Brazen serpent (a figure of Christ) to be set up to heale them, Num. 21 4.—9. And here was a se∣cond degree of grace, whereby God shined unto them, as he doth unto us by his Gospell, after wee have beene under the Schoolemaster of his Law, Rom. 7. 4,—25. Gal. 3. 23, 24, 26. unto them]

or, unto him, meaning Israel; therefore the Chal∣dee expoundeth it, unto us. shined forth] or, shi∣ned bright and cleare, as the Sunne shineth in his strength. This word is used for the cleare manife∣station of Gods power, in saving his people, or punishing their enemies, Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth, hee hastened from mount Pharan; the Chaldee, hee was revealed in his might upon mount Paran. Pharan] or Pa∣ran, the name of a mount, and of the wildernesse [unspec] of the Ismaelites, Gen. 21. 21. thorow which Is∣rael travelled, Num. 10. 12. Neere it, Moses by the Spirit of God explained the law more cleerly, & repeated this booke of Deuteron. Deut. 1. 1, &c. So the Prophet after speaketh, the Holy one (came) from mount Pharan Selah, Habak. 3. 3. Some of the Hebrewes understand these things otherwise thus, Hee rose up from Seir unto them, that is, to the sonnes of Esan, that they might receive the Law, but they would not. From thence hee went to the sonnes of Ismael, that they might receive it, but they would not. And then he came unto Israel. R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place, and R. Eliezer in Pirkei, chap. 41. But un∣to us it sheweth the third degree of Gods grace, who after wee are come unto Christ by faith, doth sanctifie us by his Spirit, informing us in his truth and waies, and so prepareth us to enter into his heavenly rest, as by Moses he prepared Israel to en∣ter into the Land of Canaan, Rom. 8. 2, 3,—11. Gal. 3. 2, 14. and 4. 6. and 5. 16, 18, of Saints] Hebr. of sanctitie; meaning spirits of sanctity, which Ionathan in his Thargum expoundeth, ho∣ly Angels. So Stephen saith, that Israel received the Law by thy disposition of Angels, Act. 7. 53. and Paul calleth the Law, the word spoken by Angels, Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels, Heb. 12. 22. which are all ministring spirits, sent forth to minister for them who shall bee heires of salvation, Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites, (as in v. 3.) with whom, or for whom God came from Sinai. from his right hand] to wit, went, or, at his right hand was. the fire of the Law] or, of the ordinance; Hebr. Esh dath (of which word Dath, the Greekes borrowed their word Tatto, to order, or ordaine the Legall fire, or the fiery Law) and it is so called, because the Lord spake those words out of the midst of the fine, Deut. 5. 22. and to shew the nature and effect of the Law, which is like fire, Ier. 23. 29. The Greeke transla∣teth it, Angels Angels with him: the Chaldee thus, his right hand wrote out of the midst of fire, the Law he gave unto us. Answerable to this Legall fire is that fire of the Law of the Spirit, which was given with cloven tongues like fire, Act. 2. 3, 4. The He∣brewes say by tradition, that the Law appeared, written with blacke fire upon white fire, before the Lord. R. Moses Gerundens. and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous. Vnto us the fire of the Law is the Spirit of God, whiles wee being baptized with the holy Spirit, and with fire, Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus, made free from the Law of sinne and death, Rom. 8. 2.

Vers. 3. Yea the lover of the peoples] that is, yea (or certainly) hee loveth, or thou (O God) lovest the peoples, or protectest them. The Hebrew Chobeb signifieth a loving embracing, or hiding, as in the bosome; and so implyeth Love and Protection. And the peoples are meant of the tribes of Israel, as in Iudg. 5. 14. after thee Benja∣min, among thy peoples; and in Act. 4. 27. the peo∣ples of Israel. The Greeke translateth, And he spa∣red his people: the Chaldee, yea, he loved them for tribes, that is, of his love chose and disposed them to be tribes. It may imply also the strangers con∣verted unto God. And now in Christ there is neither Iew nor Greeke, neither bond nor free, for we are all one in him, Gal. 3. 28. all his Saints that is, the Saints of Israel, as the Chaldee expoundeth, all the Saints of the house of Israel. Or, the Saints of God, as in Psal. 34. 10. Feare Iehovah yee his Saints. So his Saints may be used for thy Saints; as his commandements, Dan. 9. 4. for thy commande∣ments: see the notes on Deut. 5. 10. in thine hand] in thy power and custody, under thy gui∣dance, care, and protection. Hand is often for power: so the Chaldee here translateth, with power hee brought them out of Egypt: and in the hand, is un∣der the guidance and direction, Num. 4. 28, 33. so the Greeke here translateth, and all the sanctified ones are under thine hand. It noteth the safety of Gods people, as Christ saith of his sheepe, none shall plucke them out of mine hand, my Father which gave them mee is greater than all, and none is able to pluck them out of my fathers hand, Ioh. 10. 28, 29. sate downe] or, were set downe, were joyned: the He∣brew word T〈…〉〈…〉 here used, is not found else-where; but after the Arabik, it signifieth to sit downe; and the Greeke word Thake•• to sit, seemeth to bee borrowed of it. And it hath reference here to the Israelites, abiding at the foot of mount Sinai, to receive the Law, Exod. 19. and to the manner of Disciples sitting at their Masters feet, to bee taught; as Paul saith, hee was brought up at the feet of Gamaliel, Act. 22. 3. The Greeke translateth, and they are under thee: the Chaldee, and they were led under thy cloud; respecting the guidance of Is∣rael thorow the wildernesse, Num. 10. ••1, 12. Other Hebrewes refer it to the peoples comming into the Sanctuary, to learne Gods commande∣ments, for that is called the footstoole of his feet, (Psalme 99. 5. Ezek. 43. 7.) Chazkuni on Deut. 33. every one shall receive] or, hee (speaking of the people) shall receive: which the Greeke transla∣teth, he received: the Chaldee, they received.

Vers. 4. Moses commanded us] these are the [unspec 4] words of the people, therefore Ionathan in his Thargum prefixeth, The sonnes of Israel said, Mo∣ses commanded, &c. The Law was first and properly of God; but being given by Moses ministery, it is called The Law of the Lord by the hand of Moses, 2 Chron. 34. 14. and there∣upon the Law of Moses, 2 King. 14. 6. La••. 24. 44. Ioh. 7. 23. 1. Cor. 9. 9. And the particular things commanded of God in the Law, are said to bee commanded by Moses, Mar. 1. 44. and 10. 〈◊〉〈◊〉.

The Scripture it selfe openeth this phrase, for that which in 2 King. 21. 8. is written, Moses commanded them, is in 2 Chron. 33. 8. expoun∣ded, by the hand of Moses. inheritance] or, pos∣session, to have and enjoy it to them and their po∣sterity, as a thing of worth and excellency. Here∣upon David saith, Thy testimonies have I taken as an heritage for ever, for they are the joy of mine heart, Psal. 119. 111. So men are said to inherit the pre∣mises, Heb. 6. 12. to inherit the blessing, Heb. 12. 17. 1 Pet. 3. 9. to inherit eternall life and salvati∣on, Mat. 19. 29. Heb. 1. 14. the Church] or congregation; in Greeke, the Synagogue of Iakob, that is, of the posterity of Iakob, the twelve tribes; as Ionathan in his Thargum saith, The Church of the tribes of Iakob.

Vers. 5. he was] Moses was in Iesurun a King; which the Greeke translateth, a Prince. So the He∣brewes [unspec 5] (as Chazkuni on this place) say, Moses was the King: and Maimony in Misn. in Beth habchi∣rah, chap. 6. sect. 11. Moses our master was a King. So Princes are called Kings, in Psal. 105. 30. Ier. 19. 3. Or it may be understood of God himselfe, that hee was their King, as 1 Sam. 12. 12. Ieshurun] in the Chaldee, Israel; see Deut. 32. 15. the heads] that is, the chiefe, the Governours, together with the people, as was at the giving of the Law, Exod. 19. 7,—17.

Vers. 6. Let Reuben live] the Chaldee addeth, [unspec 6] to life eternall. This blessing may respect Reubens sinne with his fathers Concubine, for which hee lost his birthright of his father, Gen. 35. 22. and 49. 4. and the sinne of the Princes of that tribe, which rebelled with Korah, Num. 16. 1. &c. But mercy is here promised in Christ, that hee should live before God among his brethren. So hee went armed before them against the Canaanites, Ios. 4. 12. and not die] the Chaldee expounds it, and let him not die the second death; (by which name the Scripture calleth eternall damnation, Revel. 20. 6. 14.) So Ionathan in his Thargum paraphraseth, Let Reuben live in this world, and not die with the death wherewith the wicked shall die in the world that is to come. It is very vsuall in the Scripture, to set downe things of importance and earnestnesse, by affirmation of the one part, and deniall of the o∣ther; as in Esay 38. 1. thou shalt dye and not live, Num. 4. 14. that they may live & not die, Ps. 118. 17. I shall not dye but live, Gen. 43. 〈◊〉〈◊〉. that wee may live and not die, Ier. 20. 14. Cursed bee the day, &c. Let not that day be blessed, 1 Ioh. 2. 27. it is true, and is not lying, 1 Ioh. 2. 4. he is a lyar, and the truth is not in him, Ioh. 1. 20. he confessed and deni∣ed not, 1 Sam. 1. 11. and remember mee, and not forget thine handmaid, Deut. 9. 7. Remember, for∣get not, Deut. 32. 7. O people foolish, and not wise; and many the like. a number] by a number may be understood few: as in Deut. 4. 27. Gen. 34 30. men of number is a few men, so one numbred; and in Esay 10. 19. a number meaneth few; and then the former deniall not, is againe to bee repeated to this sense, and his men be not few in number. Ex∣amples of such understanding the word not are shewed in the Annotations upon Num. 4. 15. O∣therwise, by a number is meant a great number; as the Greeke translateth, many in number. Onke∣los the Chaldee Paraphrast expoundeth it, and let his sonnes receive their inheritance by their number: and Ionathan paraphraseth, Let his young men bee numbred with the young men of his brethren of the house of Israel.

Vers. 7. the blessing of Iudah] the word blessing [unspec 7] is to be understood from v. 1. And Ionathan in his Thargum supplieth it. So doth the Scripture often, as in 1 King. 22. 24. which way went the spi∣rit? the word way is supplied from 2 Chron. 18. 23. and sundry the like, as is noted on Ger. 4. 20. and 24. 33. Here Iudah the fourth brother is in the se∣cond place, for the honour of the kingdome which was to be in this tribe, Gen. 4. 9. and hee marched formost of all the tribes, Num. 10. 14. so he is set before Levi here, (as he is also by his precious stone, in Revel. 21. 19.) Simeon his name is quite o∣mitted in this blessing, for by his sinne of old hee lost his honour, and was to be scattered in Israel, Gen. 49. 5. 7. and his posterity for their sinne in the wildernesse were greatly diminished, that being at the first muster fifty nine thousand and three hun∣dred men, Num. 1. he was at the latter muster but twenty two thousand and two hundred, Num. 26. 14. Neither were there any Iudges of his tribe, as God raised up of sundry others, Iudg. 2. 16. &c. Yet forasmuch as Simeons inheritance was in the midst of the inheritance of the sonnes of Iudah, Ios. 19. 1. and he went with his brother Iudah to fight against the Canaanites, Iudg. 1. 3. it is thought that his blessing was implied in Iudahs; and so Io∣nathan in his Thargum coupleth Simeon with Iu∣dah, in this place. Howbeit the Greeke in many copies joyne Simeon with Reuben in the former blessing thus; Let Reuben live and not die, and let Simeon be many in number. the voice] when he praieth, as the Chaldee translateth, Receive, O Lord, the praier of Iudah, when hee goeth forth to warre. This blessing is to bee compared with Ia∣kobs, who likeneth Iudah to a Lions whelpe, gone up from the prey, &c. Gen. 49. 9. and it had ac∣complishment in David, who was of Iudah, and a fighter of the Lords battels; in which hee often praied, as his Psalmes testifie. Likewise in Abijah and the Iewes against Israel, 2 Chron. 13. 14,—18. in Asa, warring against the Ethiopians, 2 Chron. 14. 11, 12, 13. in Iehosaphat fighting against the Ammonites, 2 Chron. 20. 5, 6,—18. in Eze∣kias against the Assyrians, 2 Chron. 32. 20, 21, 22. and others. But chiefly in Christ, the Lion of the tribe of Iudah, Revel. 5. 5. him God did heare alwaies, Ioh. 11. 42. bring thou him] the Chal∣dee addeth, in peace; and Thargum Ionathan ad∣deth, from the battell in peace. This had accom∣plishment, as otherwise, so in Davids returne to his people and kingdome, 2 Sam. 19. 11,—15. and Christs returne unto Israel, whereof see Rom. 11. 26,—31. be enough for him] when he fighteth, as God taught Davids hands to warre, and his fin∣gers to fight, Psalme 144. 1. and girded him with strength to battell, 2 Sam. 22. 35, 40. The Greek translateth, judge for him; the Chald. execute

vengeance for him on them that hate him. So in Gen. 49. 8. thine hand (Iudah) shall bee in the necke of thine enemies. be thou] for by his owne strength no man shall prevaile, 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper, Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. &c.

Vers. 8. of Levi] or, unto Levi, that is, the tribe [unspec 8] or posterity of Levi: as in Thargum Ionathan it is said, And Moses the Prophet blessed the tribe of Levi, and said. thy Thummim and thy Vrim] by interpretation, thy perfections and thy Lights: these were mysteries put into the high Priests brest-plate; whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood, which was committed to Aaron and his seed, till Christ came, who had the Priest-hood for ever, after a more excellent order, Heb. 6. 20. And the speech here may bee directed unto God, who gave these mysteries to the Priest: and so the Chald. explaineth it, Thummim & Vrim thou didst put upon the man that was found holy before thee: and Sol. Iarchi saith, Hee speaketh as to the Majestie of God. Or it may be spoken to the tribe of Levi, who had the Vrim and Thummim among them, but ap∣propriate to one mā only, who was the high Priest, a figure of Christ. with the man] understand, be with the man, or, to the man, that is, they belong to him, with him they are, and so let them re∣maine. thy gracious saint] thy mercifull, pious, or holy one; or, of thy holy one: which title is gi∣ven to God himselfe, (Ier. 3. 12.) to Christ, (Psal. 16. 10. with Act. 13. 35, 36, 37.) and to all godly men (Psal. 149. 5.) And here referring it to Aaron, or to Christ, the man thy holy one, may meane one thing, thy holy man, (as a man a Prince, in Exod. 2. 14.) or, if wee read it, the man of thine holy one, it is meant the man of God: and in Psal. 106. 16. Aaron is called the Saint of the LORD. temptedst] or triedst. This word is sometime spoken of God, as hee tempted Abraham, Gen. 22. 1. and the Israelites in the wildernesse, Deut. 8. 2, 15, 16. Sometime of men who are said to have tempted God and Christ, Exod. 17. 2. 1 Cor. 10. 9. in Massah] or, in the temptation; a place so called because there Israel tempted God, Exod. 17. 7. or, with temptation, and so it is no propet name. contendedst] or strive••st, pleadedst: this also is sometime spoken of God, whose con∣tending with men, is the blaming and punishing of them, Esay 49. 25. Iob 10. 2. Ier. 2. 9. some∣time of mens contending, as Israel did with the Lord at the waters of Meribah (or of Contenti∣on) Numb. 20. 13. By reason of this diversuse of these words, the understanding of this blessing is also divers, thus; Thy Thummim and thy V∣rim (O God) be with the man thy gracious Saint, (Aaron and his seed) whom thou temptedst with tentation; contendedst with him (for his sinne) at the waters of Meribah, Num. 20. 12, 13. Or, thy Thummim and thy Vrim (O Levi) bee with (Aaron and his seed) the man of thy gracious (God) whom thou (with the other Israelites) temptedst in Mas∣sah, &c. Exod. 17. 2. Numb. 20. Or thus, Thy Thummim and thy Vrim (O Levi) is with (or ••e longs unto) the man thy gracious Saint (Christ Ie∣sus) whom thou temptedst in Massah, &c. 1 Cor. 10. 9. In this last sense, the weaknesse of the Leviticall Priesthood is implied, which kept not Vrim and Thummim, but lost them at the captivi∣ty of Babylon, Ezra 2. 63. and it is not knowne that they ever had them more, untill by Christ (our High Priest after the order of Melchisedek) they were restored by the Light and Truth of the Gospell. The Chaldee interpreteth it in Aa∣rons or Levies praise, Thummim and Vrim thou didst put upon the man (or cloathedst with them the man) that was found holy before thee, whom thou tem ptedst with tentation, and hee was perfect; thou provedst him at the waters of contention, and hee was found faithfull. This may seeme not well to accord with the history in Num. 20. touching Aa∣rons person: yet the Hebrews (as Sol. Iarchi on this place) say of the Levites, that they mur∣mured not with the other murmurers. And of Levi God saith by his Prophet, My covenant was with him, life and peace, and I gave them to him for the feare where with he feared mee, &c. Mal. 2. 5. And againe, They kept his testimonies and the ordinance that hee gave them, Psal. 99. 7. The Greeke translateth, And of Levi hee said, Give yee Levi his Manifest-ones and his Truth, (that is, his Vrim and his Thummim) to the holy man whom they tempted in tentation, they reviled him at the wa∣ter of Contradiction. This interpretation may well bee applied unto Christ also, as before is shewed.

Vers. 9. who saith] or, who said. of his] or, [unspec 9] unto his father, &c. I respect him not] I see not, or, looke not upon him. The Greeke translateth, That saith to his father and to his mother, I have not seene (or, I respect not) thee. This is meant either of the Priests continuall duty, who by the Law, if his father, mother, brother, or child did die, hee might not mourne for them, but carry himselfe as if hee did not respect, know, or care for them; as is said of the High Priest, that was anointed and cloathed with the ornaments, and had Vrim and Thummim upon his heart; for his father or for his mother he shall not bee defiled, neither shall hee goe out of the Sanctuary, &c. Levit. 21. 11, 12. Nei∣ther might Aaron mourne for his sonnes, or E••••a∣zar and Ithamar for their brethren Nadab and A∣bihu that were slaine, neither might they goe out from the doore of the Tabernacle, on paine of death, Lev. 10. 2,—7. For God would have them more to regard their function, and duty in his service, than any naturall affection whatsoever. And herein Christ was figured, (unto whom this blessing chiefly belongeth) who when hee was told, that his mother and his brethren stood without to speake with him, hee answered, Who is my mother? and who are my brethren? &c. whosoever shall doe the will of my Father which is in heaven, the same is my brother, and sister, and mother, Mat. 12. 46,—50. This may also have reference to the Levites fact, who being commanded or Moses, killed every man his brother, friend,

neighbour, and sonne, that had sinned in making and worshipping the golden Calfe, & so filled their hand (or consecrated themselves) unto the LORD, that hee might give upon them a blessing, Exod. 32. 26,—29. acknowledgeth not] or, ac∣knowledged not: the first respecteth the Law, Lev. 21. the other their fact, Exod. 32. To this latter the Chaldee referreth it, translating thus, Who had no compassion on his father, or on his mother, when they were guilty of judgement; and accepted not the fa∣ces (or persons) of his brother, or of his sonne. his sonnes] or, his sonne, that is, any of his sonnes or children: see the notes on Deut. 2. 33. knoweth not] or, knew not. Here knowledge is used for care or regard, as in Iob 9. 21. knowing is opposed to disposing; and in 1 Thess. 5. 12. know them which labour among you, that is, regard them: and in Prov. 12. 10. a righteous man knoweth (that is, regardeth, or hath care of) the life of his beast. for they observe] that is, by Law are bound to observe, Levit. 21. or, they have observed in their practise, Exod. 32. The Greeke translateth it singu∣larly, He hath observed thine oracles, and kept thy covenant.

Vers. 10. They shall teach] or, Let them teach. As [unspec 10] in v. 8. hee mentioned their gifts and calling, in v. 9. their sanctification; so here he teacheth their administration in the Word, Praier, and other mi∣nisteriall duties. For it is said, They shall teach my people (the difference) between the holy and prophane, and cause them to discerne betweene the uncleane and the cleane; and in controversie they shall stand in judg∣ment, and they shall judge it according to my judg∣ments &c. Ezek. 44. 23, 24. Compare also Levit. 10. 11. Deut. 17. 9, 10, 11. and 24. 8. and the commendation which God giveth of Levi, in Mal. 2. 6, 7. The Law of truth was in his mouth, and ini∣quity was not found in his lips: hee walked with mee in peace and equity, and did turne many away from iniquity. For the Priests lips should keepe knowledge, and they should seeke the Law at his mouth, for hee is the Angell of the LORD of Hosts. unto Ia∣kob] by Iakob and Israel, are meant, all the posteri∣ty of Iakob, and the weake with the strong: for the Church in respect of her infirmity is called Ia∣kob, Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel: see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe, Ioh. 21. 15, 16. incense] the sweet perfume which the Priests burnt daily upon the golden Altar; a figure of Christs mediation with the praiers of the Saints, Revel. 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests, wherefore it is writ∣ten, It pertaineth not unto the Vzziah, to burne in∣cense unto the Lord, but to the Priests, the sonnes of Aaron, that are consecrated to burn incense, 2 Chron. 26. 18. in thy nostrill] or nose, that is, before the••; or, as the Greeke translateth, in thine anger: for the Hebrew Aph signifieth both Nose and Anger: and both agree well with the Priests worke; for when God in anger sent a plague among the peo∣ple, Aaron put incense in his censor, and made at∣tonement for the people, so the plague was staied, Num. 16. 46, 47, 48. the whole burnt-offering] Hebr. the Calil; whe••eof see Lev. 6. 22, 23. the Greeke here translateth it the continuall (oblation.) Here∣by all other sacrifices are meant, which the Priests offered on the Lords Altar, Levit. 1. and 2. and 3. wherein the worke of Christ, offering himselfe for his Church, was figured.

Vers. 11. his power] so the Greeke translateth, [unspec 11] his strength; By power, is meant sometime an army of men, as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred, that they might bee increased and strengthened in number and in knowledge. Wherefore the com∣pany of Levites is called an host or armie, Num. 4. 3. &c. In this sense Maimony (in treat. of the Re∣lease and Iubile, chap. 13. sect. 12.) expoundeth it, saying, The Levites are separated from the waies of the world, they wage not warre like the other Is∣raelites, neither have they inheritance, &c. but they are the power (or armie) of God, as it is written, Blesse Lord his power. Sometime by power, riches and substance is meant, as in Deut. 8. 18. and so the Chaldee expoundeth it here. For whereas Levi had no inheritance among the tribes, but had the Lord, and his first-fruits, tithes, and offerings for their inheritance and livelihood, Num. 18. 20. 21. &c. Moses praieth for a blessing on this meanes of theirs. worke of his hands] all his admini∣stration, in doctrine, burning incense, sacrificing, &c. Compare Ezek. 43. 27. that rise against him] as Korah, Dathan, and Abiram, that rose up against Moses and Aaron, were all destroyed with their assistants, Num. 16.

Vers. 12. Of Benjamin] or, Vnto Benjamin, who [unspec 12] is blessed here before the other Tribes, and before his elder brother Ioseph, because the lot of his in∣heritance was betweene the sonnes of Iudah and the sonnes of Ioseph; and Ierusalem (where the Levites after administred in the Temple) belong∣ed to Benjamin, Ios. 18. 11. 28. And in the hea∣venly Ierusalem (the Church of Christ) the first foundation is a Iasper, which was Benjamins stone, Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iu∣dah, and Priesthood of Levi, Benjamin continu∣ed with them in the truth, 2 Chron. 11. 1. 3. 12, 13. Beloved] meaning the tribe of Benjamin, who as their father was beloved of Iakob, Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell] or praier-wise, let him dwell. inconfident safety] that is, boldly, securely, safely. by him] by the Lord, who would tender this little tribe, as Iakob tendered Benjamin, whom he kept at home with him, Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts therea∣bout, by the Temple of God. hee shall cover him] or let him, meaning God, cover him: so the Greeke translateth, God overshadoweth him. The word meaneth a covering or protection from evill, as in Esay 4. 6. The Chaldee expoundeth it, he shall be a shield over him. all the day] or, eve∣ry day; in Greeke, all daies, that is, continually and for ever. his shoulders] that is, Benjamins; & by shoulders are meant the coasts of his land, as

Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof. So this is a prophesie, that the temple (wherein God dwelt amongst his people) should be builded in Benjamins lot, and in the head or chiefe citie, which was Ierusalem. he shall] that is, God shall dwell: so the Chal∣dee translateth, and in his land the divine Majestie shall dwell. And when God had chosen mount Sion for his habitation, he said, This is my rest for ever, here will I dwell, Psal. 132. 14.

Vers. 13. of Ioseph] or, unto Ioseph. Hee is next [unspec 13] blessed, because the first birthright was derived unto him, 1 Chron. 5. 2. And his posterity were many and great in Israel, Ios. 17. 14,—18. his land] Iosephs inheritance in Canaan. And as the Land which the Lord curseth, yeeldeth not fruit, or bringeth forth thornes and briars, Gen. 4. 11, 12. and 3. 17, 18. so the land which hee blesseth, bringeth forth much and good increase, Psal. 65. 10,—14. The Hebrewes say, There was not of all the inheritance of the tribes, a land so full of all good things as Iosephs was. Sol. Iarchion Deut. 33. for the precious things] or, with dainty fruits. Of this word, see the Annotations on Gen. 24. 53. of the heavens] which God by the influ∣ences and moisture of the heaven and aire causeth the land to bring forth. And these were figures of spirituall blessings in heavenly things by Christ, whereby the barren nature of man is made fruit∣full. for the dew] or, by the dew, and raine which maketh the earth to fructifie. So Isaac bles∣sing Iakob, said, God give thee of the dew of the hea∣vens, Gen. 27. 28. On the contrary, David said for a curse, yee mountaines of Gilboa, let there bee no dew, neither let there be raine upon you, 2 Sam. 1. 21. that coucheth beneath] or, that lieth under; whence waters spring out of the earth: so the Greeke translateth, of the deepes of the fountaines beneath. Likewise the Chaldee, for the welling fountaines and deepes that proceed from the deepe places of the earth beneath. See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse, as in Ezek. 31. 4. The waters made him great, the deepe set him up on high, with her rivers running a∣bout his plants. And with this blessing Iakob bles∣sed Ioseph, in Gen. 49. 25. but Moses here inlar∣geth it.

Vers. 14. the revenues] that is, the fruits which [unspec 14] by the warmth of the Sunne are brought forth. It is said by the Hebrews, that Iosephs land lay open to the Sunne, which made the fruits sweet. Sol. Iarchi on Deut. 33. the thrusting forth of the Moones] that is, fruits which every Moone thrusteth forth, or causeth to grow every moneth: for all fruits grew not at once; in one moneth they gathered summer fruits, in another Olives, in the third Dates, saith Chazkuni; and Sol. Iarchi addeth, There are some fruits which the Moone ripeneth, as Cucumbers, and Gourds. As the Sunne by warmth, so the Moone by moisture maketh the earth fruit∣full.

Vers. 15. chiefe things] Hebr. the head, that is, principall; the Greeke translateth it, the top of the [unspec 15] mountaines. There fruits are first ripe. anci∣ent mounts] Hebr. mountaines of antiquity, or, of prioritie, which were from the beginning: so after, hills of eternity, that is, everlasting hills; which are so called, because they are unmoveable and lasting, have beene from the beginning, and shall continue to the end of the world; or because of their conti∣nuall fruitfulnesse. So in Habak. 3. 6. Compare this with Iakobs blessing, Gen. 49. 26. Iosephs he∣ritage in Canaan had many fertile mountaines and hills often mentioned, as Mount Ephraim, Iudg. 17. 1. the mountaines of Samaria, Amos 3. 9. and 4. 1. and 6. 1.

Vers. 16. the plenty thereof] all creatures that fill [unspec 16] the same, Psal. 24. 1. the favourable acceptati∣on] or, the good will, favour. The Greeke trans∣lateth, and the things acceptable unto him that ap∣peared in the Bramble-bush: the Chaldee thus, and the good will of him whose dwelling is in heaven, and unto Moses he appeared in the Bramble-bush. of him that dwelt] or, of my dweller, that is, of my God that dwelt in the bramble, that is, God w^th ap∣peared unto Moses there, Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush, which burned, but was not consumed: a figure of Christs presence with his peo∣ple in afflictions, that they perish not in them. let it] that is, let this blessing come, or, it shall come; the Greeke saith, let them come; the Chaldee, let all these things come: and the originall word come, implieth an abundant and speedy comming. Compare Gen. 49. 26. from whence Moses taketh this blessing. the crowne of the head] whereby is meant an open, apparant, and plentifull powring out of these blessings, as the like phrase is used al∣so in curses, Psal. 7. 17. the separated among his brethren] or, the Nazirite of his brethren, mea∣ning Ioseph, who was separated and exempted to be a choise and chiefe man among his brethren: as the Greeke translateth it, the honoured (or glori∣fied) among his brethren: see the notes on Gen. 49. 26. So Chazkuni here explaineth it, Ioseph that was prince of all his brethren.

Vers. 17. His glorie] or, Hee hath glory (or beau∣ty, [unspec 17] comelinesse) like his first-borne bullocke. The Chaldee expounds it, The chiefe of his sonnes, his glory, &c. And Chazkuni applieth it to Iosua, The first King which the holy blessed (God) chose him of Iosephs seed, was Iosua, &c. and a king is likened to a bullocke, which is king of beasts. hornes] which signifie strength, and glory, and kingdome, Psal. 75. 5, 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings, Dan. 8. Revel. 17. of an Vnicorne] that is, of Vni∣cornes, the singular put for the plurall: it is a beast which will not be tamed, Iob 39. 9, 10, 11. See the notes on Num. 23. 22. push] in Chaldee, kill. So in Psal. 44. 6. ends of the land] or, of the earth, to wit, the land of Canaan, for Iosua with his hornes and armies conquered all that land. and they.] the hornes formentioned. So Chaz∣kuni on this place saith, the hornes are the ten thou∣sands of Ephraim, &c. And here he giveth to E∣phraim the yonger, ten thousands, & to Manasseh the elder but thousands, according to Iakobs prophesie,

that Ephraim should be greatest, Gen. 48. 19. and so was his increase greater than his brothers, in Num. 1. 33. 35. though in the last mustering of them, and now when Moses blessed them, the men of Manasseh were many moe than of Ephraim, Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim, are referred to Iosua and his men that conquered Canaan; the thousands of Manasses, to Gedeon and his men, (Iudg. 7.) by Sol. Iarchi, on Deut. 33.

Vers. 18. of Zabulon] or, to Zabulon; and with [unspec 18] him he joyneth Issachar his brother, (both sonnes of Lea,) as partner of his blessing. So these two joyned in one, and the foure next (the sonnes of the handmaids;) are set and blessed together next after Ioseph. And it is a tradition of the Hebrewes, that these five, Zabulon, Gad, Dan, Naphtali and Aser, were those five mentioned in Gen. 47. 2. when Ioseph tooke of his brethren five men, and presented them before Pharaoh. Sol. Iarchi on Deut. 33. and Thargum Ionathan on Gen. 47. 2.

Rejoyce Zabulon] that is, God so blesse thee, as thou maist have cause to rejoyce in thy prosperitie. thy going out] to trade in merchandise by ship∣ping; for Zabulon, by Iakobs blessing, was to dwell at the haven of the Seas, &c. Gen. 49. 13. so here Moses blesseth him with good successe in his traffique, or going out to warres, as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it, in thy going out to warre against thine enemies. And in Iudg. 5. 18. Zabulon is commended for jeo∣parding their lives unto the death, in the high places of the field. and Issachar] to wit, rejoyce thou al∣so. Issachar was elder brother to Zabulon, Gen. 30. 18. 20. yet Iakob blessed Zabulon first, Gen. 49. 13, 14. and so doth Moses here; and God in parting their inheritance preferreth Zabulon, giving him the third lot, and Issachar the fourth, Ios. 19. 10. 17. in thy tents] that is, in thy dwelling at rest, or tarrying at home; for so the remaining in tents, is opposed unto going forth to warres, or traffique, or hunting abroad, Ios. 22. 4. Iudg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home, house or citie; as, the tents of Iakob, Mal. 2. 12. where the Chaldee translateth, the cities of Iakob: so these tents of Issachar, meane his quiet life at home, differing from Zabulons going abroad to trade. Chazkuni (on this place) noteth, that Issa∣chars land was good to sow, and hee sate in tents to keepe his fields; and Moses prayeth that hee might prosper and rejoyce in his fields. And so Iakob said un∣to him (in Gen. 49. 14.) couching betweene two bounds; betweene the limits, to keepe his fields. The Chaldee translateth, and Issachar in thy going to ap∣point the times of the solemne feasts in Israel: having reference to that which is written in 1 Chron. 12. 32. of the sonnes of Issachar, that had understanding for the times, to know what Israel ought to doe, &c. which some of the Hebrewes understand of the times and seasons of the yeare, new moones, and feasts. So Sol. Iarchi here expoundeth it, and Issa∣char, prosper in thy sitting in tents, for the Law, sit∣ting and making intercalation of the years, & appoin∣ting the new moones; as it is said (in 1 Chron. 12. 32.) And of the sonnes of Issachar, that knew understan∣ding for the times, &c. the heads of them were 200. they were heads of the Counsell, imployed herea∣bouts &c.

Vers. 19. They shall call] or, let them call, and so [unspec 19] shew their thankfulnesse to God, by inviting o∣thers to Gods house, and shewing them a good ex∣ample, by their owne frequenting the Lords moun∣taine. the mountaine] mount Sion, where Mo∣ses by the Spirit, foresaw Gods Temple should be builded. The Chaldee paraphraseth, They shall ga∣ther the tribes of Israel to the mountaine of the house of the Sanctuarie. Though by peoples the Gentiles also may be implied, whom they having occasion to trade with, should provoke to true religion, as in Esai. 2. 2, 3. All nations shal flow unto it, and many people shall goe and say, Come yee, and let us goe up to the mountaine of the house of the Lord, &c. of justice] that is, just, righteous and acceptable sacri∣fices, offered in faith, according to Gods Law: as the way of justice, is a just and righteous way, Matt. 21. 32. So David exhorteth, Sacrifice yee the sacri∣fices of justice, and trust unto Iehovah, Psal. 4. 6. the abundance] in Greeke, the riches of the Sea; which the Chaldee expoundeth, they shall ••at the riches of the peoples: taking seas figuratively for peo∣ples, as is often in the Prophets. So in Esay 60. 5. 16. The abundance of the sea shall bee converted unto thee, &c. & thou shalt also sucke the milke of the Gen∣tiles. treasures hid in the sand] or, hidden trea∣sures of the sand. The Greeke translateth, the mer∣chandise of the nations, that dwell by the sea coast.

Vers. 20. inlargeth Gad] this may be under∣stood [unspec 20] of Gads inheritance, which the blessed God would inlarge, as he promised Israel, I will inlarge thy border, Exod 34. 24. Or understood of his per∣son, and then his inlarging is his deliverance out of distresse, as in Psal. 4. 2. thou hast inlarged mee, when I was in distresse. So it hath reference to Gads troubles, prophesied in Gen. 49. 19. see the Anno∣tations there; and the historie of Gads inlargement by Iephthah, in Iudg. 11. a couragious Lion] see this word in Gen. 49. 9. There were of the Ga∣dites in Davids time mighty warriers, whose faces were like the faces of Lions, and were as swift as the Roes upon the mountaines, 1 Chron. 12. 8. the arme] this noteth strength, as the crowne of the head, principalitie; meaning that none should be so strong or excellent, but Gad should overcome them. The Greeke translateth, hee shall breake the arme and the Ruler: the Chaldee, he shall kill rulers with kings. This may have reference both to his warres in subduing the Canaanites, going armed before his brethren, Ios. 1. 12, 13, 14. and to that famous victorie which he got over the Hagarims, 1 Chron. 5. 18, 19, 21, 22. as also to the couragi∣ous acts of Iehu, 1 King. 9. and 10. chapters.

Vers. 21. he provided the first part for him] or, [unspec 21] as the Greeke translateth, he saw his first-fruits: or, he provided in the beginning (at the first) for himselfe. Gad, with Reuben, saw the Land of Ia∣zer and Gilead, that it was a place for cattell; and the sonnes of Gad and of Reuben asked of Moses and of the Princes, that the land might be given them

for a possession, Num. 32. 1,—5. It may also bee understood of the Lord, that he provided this first portion for Gad; or, that Gad himselfe saw, that is, enjoyed (as the Chaldee expoundeth it, received) his first part. Sol. Iarchi openeth it thus, Hee saw (or provided) to receive his portion in the land of Si∣hon and Ogh, which was the first-fruits (or begin∣ning) of subduing the land. in a portion of the Law-giver] the portion which God by Moses the Law-giver gave unto Gad, Num. 32. 33. pre∣tected] or, hidden, covered, sieled: there in the fen∣ced Cities they left their wives and children under Gods protection, whiles they went to warre be∣fore their brethren, Num. 32. 26, 34, 35, &c. Ios. 1. 14. he came] that is, Gad came. with the heads] that is, the Princes and Captaines of the people, with whom Gad went to warre, Ios. 1. 14. and so it is a prophesie of a thing to come, as alrea∣dy done. Or, he came to the heads, to the Princes, when hee desired to have that land given him, Numb. 32. 2. But the former seemeth fittest; and so Sol. Iarchi explaineth it, They went armed before them when they conquered the land. justice] that which was just and right in the Lords eyes, and his judgements upon the Canaanites in destroy∣ing them: so Iosua commendeth their obedience, Ios. 22. 1, 2, 3. It may also have reference to other judgements, as those executed by Iehu, 2 King. 9. and 10. and by Elias the Prophet upon Baals Priests, 1 King. 18.

Vers. 22. Lions whelpe] in Chaldee, strong as a [unspec 22] Lions whelpe. In Gen. 49. 17. Iakob likened Dan to a Serpent, for his subtill and secret undermining of his enemies: Moses here likeneth him to a Li∣on, which signified his strength and prowesse, shewed when this tribe fought against Leshem, and smote it with the edge of the sword, Ios. 19. 47. Iud. 18. 27. 29. he shall leape] or, that leapeth; re∣ferring it to the Lion leaping from mount Basan, where Lions kept: for Basan was not Dans posses∣sion, but Manassehs, Deut. 3. 13. Numb. 32. 33. Ios. 13. 7, 8, 11. Chazkuni here saith, because Ba∣san was a place of Lions and wilde beasts, he likeneth him to a Lion. The Chaldee expoundeth it, his land shall be watered with the rivers that run from Bashan.

Vers. 23. Naphtali] in Greeke Nepthaleim. He [unspec 23] was Dans brother, both of them borne of Bilbah Rachels handmaid; but God and Aser were of Zil∣pha, Leahs maid. Moses keepeth not Iakobs or∣der (Gen. 49.) in blessing the tribes. satisfied with favourable acceptation] in Greeke, the satiety (or abundance) of acceptable things: hee meaneth, that the tribe of Naphtali should have in their land many good and acceptable fruits, through Gods favour and blessing. There also the light of Gods favour in Christ abundantly appeared, Matth. 4. 13, 15, 16. and Capernaum in this tribe was Christs Citie, Mar. 2. 1. Matth. 9. 1. wherein he did many mighty workes, Matth. 11. 23. the blessing of Iehovah] blessings given of him; and, as Chazkuni expoundeth it, Whosoever commeth into his land, and seeth the first ripe fruits, shall blesse the Lord for them. But the Greeke translateth, let him be filled with blessing of (or from) the Lord. the sea] this the Chaldee interpreteth, the sea of Gi∣nosar, called in the new Testament the lake of Gen∣nesaret, Luke 5. 1. in Hebrew Chinnereth, Numb. 34. 11. Deut. 3. 17. R. Sol. Iarchi here saith, The sea of Cinnereth fell to his portion.

Vers. 24. with sonnes] or, for sonnes, for multi∣tude [unspec 24] of children; the Chaldee saith, with the bles∣sing of sonnes: as in Asers tribe there were now 53. thousand and foure hundred men of warre, Num. 26. 47. let him be] in Greeke, he shall be acceptable to his brethren. dipping] in Greeke, hee shall dip his foot in oile, that is, shall have plenty of oile, that he may set his feet therein: according to Ia∣kobs blessing, that his bread should be fat, Genes. 49. 20.

Vers. 25. thy shooes] that is, the ground under [unspec 25] thee shall have Mines of iron and brasse, that thy feet may seeme to be shod with them. This also may signifie his strength, to tread downe his ene∣mies; as Christs feet were of fine brasse, Rev. 1. 15. thy strength] or, thy old age. The Hebrew Do∣bee (here only used,) is in Greek translated strength: and so the Chaldee expoundeth it, as the dayes of thy youth, thy strength. The Latine version, and o∣thers expound it old age, so named of weaknesse; meaning that his old age should be strong and lusty, as the daies of his youth. Others, fame, or report; that as his daies were, so his fame should be as long as he lived. Chazkuni saith, Daba is the same that Daab, weaknesse or debility, (as Cebes is the same that Ceseb a Lambe) and that it meaneth the daies of old age in which a man is weake; as if he should say, even in the time of their old age they shall be strong.

Vers. 26. Ieshurun] that is, O Israel: see Deut. [unspec 26] 32. 15. The Greeke translateth, There is none like the God of the Beloved-one: the Chaldee saith, there is no God like the God of Israel. This conclusion concerneth all the tribes of Israel in generall, cele∣brating the glory and goodnesse of God, commu∣nicated with his Church; and their participation of his graces, to their perpetuall happinesse. rideth] which is a signe of honour, and of his spee∣dy comming to helpe his people: so in Psal. 68. 34. For which cause he is said also to ride upon the Cherub, 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation, Hab. 3. 8. This was fulfil∣led in the warres against the Canaanites, Ios. 10. 10, 11, 13. and before, against the Egyptians, Exod. 9. 23. and 14. 24, 25. And Christ still rideth in hea∣ven upon a white horse, to conquer the enemies, for his Churches sake, Rev. 6. 2. and 19. 11,—16. The Chaldee translateth, whose habitation (or di∣vine majestie) is in the heavens. in thy helpe] or, for thy helpe: in Greeke, thine helper. in his ex∣cellency] or, for his high majestie, magnificence; in Chaldee, strength. So in Psal. 68. 35. Gods works are for the manifestation of his excellent glory, in the helpe and salvation of his people. skies] the highest heavens, which the Greeke calleth the fir∣mament; the Chaldee, the heavens of heavens.

Vers. 27. The God of antiquity] that is, the anci∣ent [unspec 27] (or eternall) God; which the Chaldee inter∣preteth,

God that was from the beginning. Here∣upon David intituleth him the God that sitteth from antiquity, (or abideth of old) Psal. 55. 20. and Asaph saith, God is my King from antiquity, Ps. 74. 12. And hee is before all things, and by him all things consist, Coloss. 1. 17. is thy mansion] or, will be thy habitation: or, prayer-wise, be thy man∣sion, that is, thy protection; as the Greeke transla∣teth, will protect thee. So Moses saith, Lord, thou hast beene our mansion (or habitation,) in every ge∣neration and generation, Psal. 90. 1. Vnder this name Mansion, all things needfull are implied, both for life and salvation in this world, and in that which is to come, Iohn 14. 2. armes of eterni∣tie] that is, eternall (or everlasting) armes: or, armes of the world. Israel is protected under Gods ever∣lasting armes or power; God is their defence o∣ver and under: his left hand is under the head of his Church, and his right hand doth embrace her, Song 2. 6. The Greeke translateth, under the strength of the everlasting armes: the Chaldee expoundeth it, and by his Word the world was made. Sol. Iarchi ex∣plaineth it thus, and underneath his Mansion doe all strong armed dwell. The armes of the world were Sihon and Ogh, and the Kings of Canaan, which were the strength and power of the world, &c. but their strength was weakned before him. But the armes of eternity are rather meant here of the armes of the eternall God, who is most ancient without begin∣ning; and eternall, without ending; who saith, I am the first, and I am the last: and besides me there is no God, Esay 44. 6. destroy] speaking to Is∣rael, whom he would enable to destroy their ene∣mies: the Greeke translateth, Perish, speaking to the enemy. So God by Christ, not onely preser∣veth his people from harme, but destroyeth him that hath the power of death, that is, the devill, Heb. 2. 14. and with him all other enemies perish.

Vers. 28. alone] secure from enemies, as Ier. 49. [unspec 28] 31. or, alone, and shall not be reckoned among the na∣tions, as Num. 23. 9. This dwelling in safety had accomplishment under Christ, of whom it is said, In his dayes Iudah shall be saved, and Israel shall dwell safely, Ier. 23. 6. the fountaine] that is, the people which flow out of Iakob, as out of a well or fountaine: so that fountaine is here used for a river or streame issuing from a fountaine, as in Psal. 104. 10. and waters often signifie peoples, Rev. 17. 15. Thus David calleth them of the fountaine of Israel, Psal. 68. 27. and Esaias saith, which are come forth out of the waters of Iudah, E∣say 48. 1. The Hebrew word sometime signifieth a fountaine, sometime an eye; in which latter sense some interpret it here, the eye of Iakob, shall looke unto a land of corne, &c. his heavens] the hea∣ven or aire over the land of Israel, shall drop down deaw, whereby it shall be fruitfull. Thus Moses confirmeth to Iakobs seed the blessing which Isa∣ak gave unto Iakob, Gen. 27. 28. Spiritually hea∣vens signifie the ecclesiasticall estate, Revel. 4. 1. deaw and raine signifie heavenly doctrine, as Deu∣ter. 32. 2.

Vers. 29. who is like thee] not any people. So Da∣vid [unspec 29] said, What one nation in the earth is like thy peo∣ple, like Israel, 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah] or, in Iehovah, that is, Christ, called Iehovah our righteousnesse, Ier. 23. 6. shield of thy helpe] that is, thine helpfull shield, which aideth thee against thine enemies; the Chal∣dee saith, strong for thine helpe; the Greeke, thy helper will shield (or protect) thee. sword, is thy excellency] in Greeke, thy glorie (or boasting:) that thou maist truly glory in his sword, not in thine own: as the Church doth in Psa. 44. 4, 7. they inhe∣rited not the land by their own sword: and, my sword shall not save me. Christ appeared with a two-ed∣ged sword in his mouth, Rev. 1. 16. and with a sword in his hand, as Prince of the Lords host, Ios. 5. 13, 14. and the sword of the spirit is the word of God, Ephes. 6. 17. shall falsly deny] shall dissem∣ble that they were thine enemies, and faine to be friends for feare. This David acknowledged, the sonnes of the stranger falsly deny unto me, Psal. 18. 45. The Greeke translateth, shall lie unto thee. Chaz∣kuni explaineth it thus, They that are enemies to thee in their heart, shall falsly deny unto thee through feare, & shall shew themselves thy friends, & shall be obedient to doe thy pleasure. And Sol. Iarchi giveth an example, as the Gibeonites which said, From a very farre countrey thy servants are come, &c. tread on their high places] or, on their heights: in Greeke, thou shalt ride upon their necke: see a like phrase in Psal. 66. 12. The Chaldee expoun∣deth it, thou shalt tread on the joynts of the neckes of their Kings: which thing was fulfilled in Iosuahs time, Ios. 10. 24, 25. By heights or high places, are meant all the high and fortified places, wherein the enemies kept for their safety; as mountaines, high walled Cities, &c. as David when he was safe from his enemies, rejoyceth that God had set him upon his high places, 2 Sam. 22. 34. And as it is the glory of God, that hee treadeth upon the high places of the earth, Amos 4. 13. Mich. 1. 3. and upon the high places (or heights) of the sea, Iob 9. 8. so he communicateth this glory to his people, that should vanquish all their enemies; as was also said in Deut. 32. 13. he made him ride on the high pla∣ces of the earth. And by the weapons of their war-fare, which are mighty through God, they pull downe strong holds, and cast downe every high thing that exalteth it selfe against the knowledge of God, 2 Cor. 10. 4, 5. Death shall be swallowed up in victorie, 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet, Rom. 16.

CHAP. XXXIV.

1 Moses from mount Nebo vieweth the land. 5 He dieth there, and is buried of God. 7 His age and vigour when he died. 8 The Israelites mourne for him thirty dayes. 9 Ioshua succeedeth him. 10 The praise of Moses.

ANd Moses went up from the plaines [unspec 1] of Moab unto mount Nebo, to the top of Pisgah, which is over against

Iericho: and Iehovah caused him to see all the land from Gilead unto Dan. And all [unspec 2] Naphtali, and the land of Ephraim, and Ma∣nasseh, and all the land of Iudah, unto the hindmost sea. And the South, and the plaine of the valley of Iericho, the Citie of Palme-trees, [unspec 3] unto Zoar. And Iehovah said unto [unspec 4] him, This is the land which I sware unto A∣braham, unto Isaak, and unto Iakob, saying; unto thy seed will I give it: I have caused thee to see it with thine eyes, but thou shalt not go over thither. And Moses the servant of Ie∣hovah died there in the land of Moab, accor∣ding [unspec 5] to the mouth of Iehovah. And he bu∣ried [unspec 6] him in a valley in the land of Moab, over against Beth-peor, and no man knoweth of his Sepulchre unto this day. And Moses was an hundred and twenty yeeres old when hee [unspec 7] died, his eye was not dimme, nor his naturall moisture fled. And the sonnes of Israel wept [unspec 8] for Moses in the plaines of Moab, thirty daies: and the daies of weeping, of mourning for Moses, were ended. And Ioshua the sonne of Nun was full of the Spirit of wisedome, [unspec 9] for Moses had laid his hands upon him, & the sonnes of Israel hearkened unto him, and did as Iehovah commanded Moses. And there [unspec 10] arose not a Prophet since in Israel like Moses, whom Iehovah knew face to face. In all the signes and the wonders which Iehovah sent [unspec 11] him to doe in the land of Egypt, to Pharaoh, and to all his servants, and to all his land. And in all the mighty hand, and in all the great terrour which Moses did in the eyes of [unspec 12] all Israel.

Annotations.

MOses went up] as God commanded him, Deu. 32. 49. plaines of Moab] in the wilder∣nesse [unspec 1] where Israel pitched, and where Moses had explained all this Law unto them. See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name, Araboth Moab. mount Nebo] or, of Nebo, that from thence hee might view the holy land, as Iohn from an high mountaine was shewed the holy Ierusalem, Rev. 21. 10. and Ezekiel like∣wise before him, Ezek. 40. 2. Nebo was the name of a mountaine, and of a Citie by it, which was gi∣ven for a possession to the Reubenites, Numb. 32. 37, 38. 1 Chron. 5. 3, 8. Pisgah] in Greeke, Phasga: in Chaldee, Ramatha: so named of the highnesse of it: See Deut. 3. 27. Ierecho] in Greeke Iericho, a Citie within the land of Canaan, which the Israelites first conquered, by faith causing the wall to fall downe, Ios: 6. Heb. 11. 30. See after on vers. 3. caused him to see] as in vers. 4. or, shewed him, as the Greeke translateth. from Gilead] in Greeke, the land of Galaad: But Galead was on the outside of Iordan, and given to Reuben, Gad, and halfe Manasseh, Deut. 3. 12. 13. being conquered by Moses himselfe; so that there was no need to view that, but from that Countrey forward hee viewed all the rest. Therefore the Hebrewes expound the word Eth, by Min, From; saying, From Gilead which was on the outside of Iordan, towards the Sunne rising, where in Moses was standing; unto Dan, which is the border of the land of Israel, as it is written, from Dan even to Beersheba, (1 Sam. 3. 20.) Chazku∣ni on Deut. 34. Others referre it to a spirituall vi∣sion of things to be done after in this Countrey; as Ionathan in his Thargum paraphraseth, The Word of the Lord shewed him all the Mighties of the land; the valiant acts which should be done by Iephthe of Gilead, and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it, He shewed him the sonnes of Dan committing ido∣latry, as it is written (in Iudg. 18. 30.) and the sons of Dan set up the graven image: and he shewod him Samson, that should come out of him for a Saviour. By Dan here we are to understand Leshem or Laish, a Citie in the furthest part of the land Northward, called also Dan, Ios. 19. 47. Iudg. 18. 27, 29.

Vers. 2. all Naphthali] in Greeke, all the land of [unspec 2] Nephthali, which lay also Northward in Galilee, Matth. 4. 15. of Ephraim and Manasseh] meaning the halfe tribe of Manasseh that dwelt within lordan; this was in the middest of the land in Samaria: see Ios. 16. and 17. 7,—11. of Iu∣dah] which was the Southerne part of the Coun∣trey, Ios. 15. 1. &c. for the land was farre more long than broad: and by naming these few chiefe countries, he implieth all the rest with them. These also in Thargum Ionathan, and Sol. Iarchi, are ap∣plied to the captaines of the house of Naphtali, that were joyned with Barak, and the Kings which Iosua the sonne of Nun, of the tribe of Ephraim, should kill; and the valiant acts of Gedeon sonne of Ioash, of the tribe of Manasseh, and all the Kings of Israel, and kingdome of the house of Iudah, that should rule in the land, untill the Sanctuary should be destroyed at the last. the hindmost] or, utmost sea, that is, the maine sea, which was the Westerne coast: see the notes on Deut. 11. 24.

Vers. 3. the south] in Greeke, the wildernesse: [unspec 3] the utmost Cities of the tribe of the sonnes of Iu∣dah, towards the coast of Edom, described in Ios. 15. 21. &c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin, along by the coast of Edom, &c. Thus Moses viewed the land after the order that Abraham did at the first: see Genes. 12. 6, 7, 8, 9. with the Annotations there. God here sheweth Moses all the kingdomes, and glory of Canaan, from an high mountaine, for his com∣fort and strengthening of his faith, who saw the promises a farre off, saluted them, and died, as did his godly forefathers, Heb. 11. 9. 13. On the con∣trary, the Deviil taketh Christ up into an excce∣ding high mountaine, & sheweth him all the king∣domes of the world, and the glory of them, to draw

him (if he had beene able) from the faith and ser∣vice of God, unto the worship of Satan, Matth. 4. 8, 9. the plaine of the valley of Iericho] in Greeke, the regions about Iericho: this last part which Moses viewed, was the first which the Israeliees possessed, Ios. 2. 1. and 3. 16. and 4. 13, 19. Sol. Iarchi here saith, God shewed to Mo∣ses, Solomon casting the vessels of the sanctuary, as it is said, In the plaine of Iordan did the King cast them, 2 Chron. 4. 17. Citie of palme-trees] so Iericho is called here, and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing, as Balsam and the like; the Citie had the name Ierecho, by interpretation, Odo∣riferous, or Fragrant. unto Zoar] in Greeke, Segor. Thus the last part which Moses viewed, was both neerest unto him, and the pleasantest of all the land of Canaan: for all the plaine of Iordan was well watered, it was as the garden of the Lord, Gen. 13. 10.

Vers. 4. I sware] that is, I promised by oath: see Gen. 12. 7. and 22. 16, 17. Psal. 105. 9, 10, 11. [unspec 4] thy seed] in Greeke, your seed: in Chaldee, thy sonnes. caused thee to see] in Greeke, I have shewed it to thine eyes. This view was by the mar∣vellous worke and grace of God towards his ser∣vant, that in one place and time hee should behold so large a Countrey; and in it (by the eye of his spi∣rit) so many mysteries as in that holy-land (so cal∣led in Zuch. 2. 12.) were comprehended: and it being the land of Immanuel, (or of Christ) Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus; unto whō Moses and his Law is a Schoolemaster, Gal. 3. 24. not goe over] to wit, over the river Iordan, be∣cause Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel, Numb. 20. 12. And as hee and others could not enter into the good land, because of their unbeleefe, Heb. 3. 19. so all that are of the workes of the Law, and not of the saith of Christ, though they may behold the blessing a farre off, yet shall they not enter in to en∣joy the same, Gal. 3. 9,—12. Rom. 9. 31. 32.

Vers. 5. servant] so he is often called, even of God himselfe, Ios. 1. 2. and in the new Testament, as Rev. 15. 3. the song of Moses the servant of God. [unspec 5] This title he had in respect of his office, being go∣vernour of Israel: as David also had, in Psal. 18. 1. and 36. 1. See Numb. 12. died there] in the mountaine, Deut. 32. 50. as Aaron died on the top of mount Hor, Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land, it foreshewed the end and abroga∣tion of Moses Law, when men are come to the Go∣spell of Christ: for, after that Faith is come, we are no longer under the Schoolemaster, Gal. 3. 25. The Law hath dominion over a man as long as he liveth: for the woman which hath an husband is bound by the Law to her husband so long as hee liveth; but if the husband be dead, she is loosed from the law of the hus∣band: So we also are become dead to the Law, by the body of Christ, that we should be to another, even to him who is raised from the dead, Rom. 7. 1, 2, 4. Therfore upon this death of Moses, God speaketh unto Israel, to go over Iordan into the Land, Ios. 1. according to the mouth] in Greeke and Ghal∣dee, by the word. The day of his death, by the Iewes tradition, was the seventh of Adar, (which we call February:) so Ionathan in his Thargum on this place saith; On the seventh day of the mo∣neth of Adar, Moses the Master of Israel was borne; and on the seventh day of the moneth of Adar he was taken out of the world.

Vers. 6. he buried him] that is, Iehovah buried [unspec 6] him, or Michael (that is, Christ, who is Iehovah, one with the Father,) Iude vers. 9. Signifying that none but Christ should abolish the Law and Ordi∣nances given by Moses, Rom. 8. 3. Gal. 3. 13, 14. Coloss. 2. 14, 16, 17. Heb. 9. 9, 10, 11, &c. and 10. 1,—9. And this was a speciall honour unto Moses person, whom the Lord loved when he was dead, and buried his corps (which we finde not done to any man else in the world,) which he will also raise up incorruptible and glorious, at the day of his ap∣pearing. in a valley] he died in the mountaine, Deut. 32. 50. but was buried in a valley. over against Beth-Pehor] the Greeke saith, neere to the house of Phogor; of which place, see Deut. 3. 28. no man knoweth] God would not have Moses Sepulchre to be knowne, (though the devill con∣tended with him hereabout, Iude vers. 9.) because there should be no occasion of superstition or ido∣latry thereby, as is thought of some. Chazkuni saith, that none which inquire of the dead (as Deut. 18. 11.) might seeke unto him. The chiefe cause seemeth to be a mysterie, that the Law (whereof Moses was the minister) being once dead and abrogated by Christ, should never more be sought after, but quite abolished out of the conscience of sinners, that the grace of Christ may live & raigne alone. See Gal. 4. 9, 10, 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel, never to be found or enjoyed by them any more. For Christ destroyed both their Citie and Sanctuary, as was foretold in Dan. 9. and they have been many daies without a King, and without a Prince, and without a sacrifice, and without an image, and without an E∣phod, and without Teraphim; and so shall be untill they returne and seeke the Lord their God, and [the sonne of] David their King, Hos. 3. 4, 5.

Vers. 7. yeeres old] Hebr. sonne of 120. yeeres: [unspec 7] so the yeere of his death fell out in the 2553. yeere of the world: and his yeeres accord with Noes preaching and preparing of the Arke, Genes. 6. 3. his eye] in Greeke, his eyes: his eye-sight fai∣led him not, as did Isaaks, Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing, as Exod. 10. 5. Numb. 11. 7. so it may be meant here also, his visage was not wrinkled. Chaz∣kuni here expoundeth it, the shining of his face, mentioned in Ex. 34. 30. his naturall moisture] his radicall humour, wherein the life and strength of the body consisteth, which when it is spent and dried up, a man dieth. The Greeke translateth, his lips were not corrupted: the Chaldee saith, the bright∣nesse of the glory of his face was not changed: having reference to Exod. 34. 30, &c. sled] that is, de∣parted

from him. Thus outwardly and inwardly Moses retained his vigour, beauty and naturall strength; that he died not through feeblenesse, or defect of nature, as most men did at his age, though he had beene a man of sorrowes, and broken with many cares for the people. And hereby the conti∣nuall force of the Law is signified; the power wher∣of decaieth not in the conscience of sinners by number of daies, or multitude of workes, till God take it away, and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth: whiles we are in the flesh, the passions of sinnes which are by the Law, do worke in our members, to bring forth fruit unto death, Rom. 7. 1, 5.

Vers. 8. the plaines of Moab] in Greeke, Araboth [unspec 8] Moab by Iordan, over against Iericho; as v. 1. thirty daies] so long they mourned also for Aaron: see Num. 20. 28.

Vers. 9. Iosua] in Greeke, Iesus the sonne of Nave. [unspec 9] of wisdome] in Greek, of understanding the spirit of wisdome, meaneth wisdome ministred by the spi∣rit of God, wherein he was a figure of Iesus Christ, who being full of the holy Spirit, entred upon the worke of his ministration here on earth, Luke 4. 1, &c. On him the spirit of the Lord rested, the spirit of wisedome and understanding, the spirit of counsell and might, the spirit of knowledge, and of the feare of the Lord, Esa. 11. 2. laid] or, imposed his hands upon him: of this see Numb. 27. 18,—23. As Mo∣ses by imposition of hands authorized Iesus the sonne of Nun, and bare record unto him: so the Law of Moses which was in the heart and bowels of Iesus the sonne of God, gave authority and bare record unto him, Heb. 7. Acts 26. 22, 23. & Moses himselfe appeared talking with Iesus, and speaking of his decease, which he should accomplish at Ierusa∣lem, Luke 9. 30, 31. hearkened unto him] that is, obeyed him: as after also they promised, in Ios. 1. 16. 17, 18. See the notes on Num. 27. 20.

Vers. 10. knew face to face] the Chaldee saith, [unspec 10] was revealed unto him face to face. So in Exod. 33. 11. it is said, Iehovah spake unto Moses face to face, as a man speaketh unto his friend: and in Num. 12. 8. he said, with him will I speake mouth to mouth. See the Annotations there.

Vers. 12. the mighty hand] that is, workes [unspec 12] wrought with a mighty hand, and powerfull go∣vernment, and administration; according to that which is said, Humble your selves therefore, under the mighty hand of God, &c. 1 Pet. 5. 6. great terrour] that is, workes done with great terrour; which the Greeke translateth, great marvels: the Chaldee, great visions. These things doe magni∣fie Moses office and administration, that the Lawes which he hath written & confirmed by such signes and wonders might be acknowledged to be of God; wherefore he and his writings are worthily celebrated thorowout the world, confirmed of God himselfe, Numb. 12. 7, 8. approved and ex∣pounded by all the Prophets after him, by Christ himselfe and his Apostles; so that they which heare not him, will not be perswaded, though one rose from the dead, Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses, as he promised, Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high, a man approved of God among the Israelites, by miracles, wonders, and signes, which God did by him in the middest of them, Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe, 2 Cor. 5. 19. whō God buried not, as he did Moses, but raised him frō the dead, that he saw no corrup∣tion. Of him Moses wrote, and to him give all the Prophets witnesse, that through his name, whosoever beleeveth in him shal receive remission of sins, Act. 10. 40. 43. And by him, all that beleeve are justified from all things, from which we could not be justified by the law of Moses, Act. 13. 39. This is the true God, & eter∣nall life, 1 Ioh. 5. 20. To him be honour, and glory, and praise, throughout all generations; and let all the earth be filled with his glory, Amen, and Amen.