Commentary on the Old Testament Volume 1

CHAP. VII.

ANd hitherto of the first particular; now followeth the second, an [Particular 2] exhortation to make no leagues with the seven Nations, into whose land the Lord should bring them, but utterly to destroy them and their gods, burning their idols in the fire, which exhortation is interlaced with most ample promises of blessings, if they did thus, and all fear of being able to overcome them, that they might have power so to do, is taken away. In this exhortation then, 1. there is a charge against these heathens and their idols, verse. 1, 2, 3, 4, 5. 2. A reason, why they should do according to this charge, they were chosen to be a special people, verse. 6, 7, 8. 3. They are pressed to execute this charge by threatenings and promises, verse. 9, 10, &c. to verse. 17. 4. An objection is answered, if they should say in their hearts, that they were not able to root out these people's, verse. 17, 18, &c. to verse. 25. 5. The charge of destroying their images is further explained, they must be utterly consumed with fire, none of the gold or silver of them being possessed by any of them, verse. 25, 26.

Touching the first, when the Lord, saith he, shall bring thee into the land, whither thou goest to possess it, and shall cast out many nations before thee, the Hittites, the Amorites, &c.] Here first the people's are reckoned up, with whom they must thus deal, being seven, yet sometime said to be more, as Gen. 15. 19. where ten are numbered, and sometime fewer, as Exod. 23. 23. where only six are numbered, see my exposition upon Gen. 15. 19. where fewer are named, the rest are left to be understood under the name of the Canaanites Synecdochically. Comestor in his Scholast. history saith, that three of the ten Nations reckoned up, Gen. 15. 19. were expelled, before the children of Israel came thither, viz. the giants by the children of Lot, the Horites by the Edomites, and the Evites by the Cappadocians. And we read indeed of the Emims, giants expelled before the Moabites, and of the Horites before the Edomites, Deut. 2. 10, 11, 12. and of the Avims expelled by the Caphtorim, verse. 23. But these seem to be people's divers from them mentioned, Gen. 15. 19. see the notes Deut. 2. 10. and therefore the former, which is Calvin's, is to be preferred.

Then followeth the charge, 1. To destroy them utterly. 2. To make no covenant with them. 3. To make no marriages with them. 4. To break down and to destroy their altars, images, and groves, and to burn their graven images with fire. For the charge to destroy them utterly, and to make no covenant, or marriages with them, see before Exod. 34. 11, 12, 15, 16. & Exod. 23. 31, 32, 33. If this shall seem to be too cruel, to show no mercy, but to destroy all without respect of sex or age: Calvin answereth well, that they having been spared now 400. years, and having abused this lenity to wax the more audacious to commit all manner of abominable wickedness, it was just with God at the last to root them quite out, and to purge the land of such an impure generation, and the Israelites being appointed to execute this his wrath upon them, it was no cruelty but dutiful obedience in them to destroy them. Moreover God is judge over all men, and therefore what he appointeth in his justice to be done, far be it from man, out of a foolish conceit to show more pity, to call cruelty. The making of covenants or marriages with them is so strictly forbidden, lest hereby they should be hindered from executing this judgment upon them, and as is expressed, Vers. 4. lest they should be corrupted by their idolatries, neither could the land, where the sanctuary of God was, be sufficiently purged if they were suffered to live in it.

Touching marriages, Maimonides saith, they are not only unlawful with any of these seven Nations, but also with any other people's, and therefore what Israelite soever lay with such a woman by way of marriage was to be beaten. And thus, he saith, this Law is expounded by Ezra, where not only the wives taken of these nations, but also of the Amorites, Moabites, and Egyptians are spoken of; and order is taken for the puting of them away again as unlawful. Of the charge against their altars, groves, and images, see Exod. 23. 24. and Exod. 34. 13. Numb. 23. 52. and Deut 12. 1, 2, 3.

Touching the second, verse 6, 7, 8. they were an holy people, specially [ 2] chosen, and that not because they were numerous and mighty, for they were fewest, but for God's free love, and for the oath to their fathers, which was a reason of great force, why they should cleave to God, being separate from both idols and idolaters. The word rendered special people, Heb. is 〈 in non-Latin alphabet 〉 , a people of price, for the word signifieth a treasure, or precious thing, see Exod. 19. 5. hereby, saith Calvin, gold, silver, and precious stons are set forth in many places.

Touching the third, verse. 9, 10, &c. here is a most terrible threatening, if they disobey herein, God will repay them as haters of him, to their [ 3] face, to destroy them, and a most gracious promise, of love and blessing in every kind, if they obeyed, and finally that they should consume their enemies. The word rendered [consume] is 〈 in non-Latin alphabet 〉 thou shalt eat up, so it is said, Numb. 14. 9. they are bread for us. And these words verse. 16. are both a promise, and a charge to destroy them without pity.

Mystically, saith Rabanus, we are here threatened, if we destroy not the seven Nations, and promised if we do; the seven Nations being seven sins, gluttony, fornication, covetousness, wrath, worldly sorrow, fearfulness, and pride. These if we seek to destroy by ensuing temperance, chastity, liberality, patience, salutiferous joy, fortitude, and humility, we shall be blessed with all sorts of blessings but if we join with them, they shall certainly turn to our destruction. Again, he saith, these Nations are said to be many, and they the fewest of all people, it being mystically intimated, that where the foresaid vices take place, they are not alone, but each one hath a brood of other vices. From gluttony come eating and drinking; from fornication filthy speeches, scurrility and foolish talking; from covetousness lying, deceit, thefts, perjuries, false testimonies, violence, and rapacity; from wrath murders, cryings and indignation; from worldly sorrow rancor, pusillanimity, bitterness, desperation; from fearfullnesse, idleness, unquietness, instability of mind and body, verbosity and curoisity; and lastly, from pride contentions, heresies, boasting, contempt, disobedience, blasphemy, murmuring, and detraction.

Touching the fourth, verse. 17, 18. &c. If they should fear, that they should not be able to destroy them, because they were more then they, the mighty works done for them against Pharaoh must be remembered, and the like help from God almighty expected again. And particularly it is promised, that the hornet shall be sent to destroy those, that hide themselves, so Exod. 23. 28. and Josh. 24. 12. by weak means God will confound the mighty, as Pharaoh by flies, and frogs, &c. But he saith, that they should not be driven out all at once, but by little, least the wild beasts should multiply against them. If that Deut. 9. 3. thou shalt destroy them quickly seemeth to be against this, it is easily reconciled, they should destroy so many of them, quickly, as was necessary to make room for them to inhabit, but the rest by degrees. How this was accomplished, and how many of their kings were soon destroyed, see Josh. 10. 24. and Chap. 12. 7. & 9. 24. even to 31. But for the fulfilling of this, that they should not drive them all out at once, see Josh. 15. 63. And besides the reason here rendered, lest the wild beasts of the field should multiply upon them, there is another rendered, Judge. 3. 1, 2. &c. that by this remnant he might prove them and chastise them afterwards for their sins, as Judge. 2. 21, 22. For because of their sins he there threatened never to drive them out. This promise then, that none of them should be able to stand before them was conditional, if they obeyed his Laws, and for a means to make them the more careful to do this, and more fearful of offending, the driving of them all out at once was deferred. The Lord's hand is not shortened, that he cannot [Note.] help, but our sins do separate between our God and us, neither may we ever expect the fulfilling of his gracious promises to us, but when we serve and obey him. Again note, that enemies and afflictions are necessary to keep us from pride, security, and disobedience. The hornets here promised to be sent, and Exod. 23, Vers. 28. to drive out their enemies saith Rabanus, were never sent, that we read of, and therefore by them the stings and inward prickings through fear, to the consuming of their enemies are to be understood, for hereby they were weakened and made to flee before them.

Moreover he applieth the reason, lest the beasts of the field multiply upon thee; to us, when our spiritual enemies; our sins subdued unto us, we must take heed, that the beasts, pride, boasting, and vain-glory, grow not upon us, to destroy us, unto which we may add, security, all most dangerous to Christians.

Again, the leaving of some enemies still unsubdued, who were weaker, when the stronger were destroyed, showeth, that even to those, to whom God giveth greater gifts, he giveth not the lesser, that there may ever be something to humble them, and to strive against, and seeing when they strive they cannot prevail, they may acknowledge, that the good things which they have attained, they have not of themselves, who by their own strength are not able to attain the least. Thus when sin is expelled, the virtue of humility and holy solicitude being brought in, the invasion of the aforesaid beasts most dangerous shall be prevented, whereas if these virtues be not brought in, the house will be found empty; and seven evil spirits will enter, and the latter end will be more dangerous, then the beginning.

Touching the fifth, verse. 25, 26. the graven images of their gods must [ 5] not only be burnt, but the gold and silver of them consumed with fire upon pain of being accursed, like them, if any presumed to do otherwise, reserving and bringing any of this treasure into his house. By graven images, molten images are also understood, which are mentioned Isaiah 30. 22. and all the coverings, ornaments and appurtenances thereof. But images made by the heathen for beauty only, and not for idolatry, are lawful, saith Maimonides, for they be the graven images of their gods only, which are forbidden, that is, both they and the things, that serve them, and which are offered to them, or made for them, they are all unlawful for any use.

By this ordinance it appeareth, in how great abomination the Lord had [Note.] idols, in that the very metals and things about them, were counted so filthy, as that they could never be purged or made fit for use anymore, wherefore idolatry is a most foul and filthy sin. If it be demanded, whether the things about idols be unlawful likewise for us to put to any use at this day, I answer with Calvin, that this was but a temporary precept, and therefore in this time of the Gospel, wherein the Apostle saith, all things are lawful, bindeth not, but to abhor idols, and all their appurtenances. This gold and silver about idols is called accursed, and it is threatened, that they shall be cursed, if they take any of it, here Cherem is put for accursed, signifying cut off or separated, and not only things separated to utter destruction are thus called, but also the gold and silver of Jericho, which must come into the Lord's treasury; it was Cherem, cursed to any that should take it, and brought a curse, that is, cutting off, as to Achan. The Rabbins in explaining what things are accursed and made unlawful through idols, say that it is anything made by man for that purpose, but any creature, as mountain, tree, fountain or beast, which the heathen have worshipped and so turned into idols, are lawful notwithstanding, but a beast being killed for the service of an idol, is unlawful, if it be his own, that killed it, otherwise not; so Maimonides.

CHAP. VIII.

ANd hitherto of the second particular of the Exhortations after the proposal of the law; now followeth the third, from hence to ch. 9. 7. being an exhortation to remember God's singular mercies towards them, and not to ascribe their victories to their own prowess. And here again [Particular. 3] is first a commemoration of mercies past guarded with exhortation before and behind, verse. 1, 2, 3, 4, 5, 6. 2. A description of the good land, to the possession whereof they were going, verse. 7, 8, 9. 3. A caveat against forgetting God, and self-conceitedness, teaching them, from whom all good cometh, verse. 10, 11, &c. to verse. 19. 4. A commination, if they sinned hereagain, verse. 19, 20. 5. A repetition of God's going before them to expel their enemies, chap. 9. 1, 2, 3. 6. A caveat not to ascribe their future victories to their own righteousness, but to God's mercy, verse 4, 5, 6.

Touching the first, he beginneth with exhortation, verse. 1. to keep all God's commandments that it might go well with them: then to enforce it the more, he commemorateth singular favors past, the long way and the long time, that God led them in the wilderness, even 40 years, thus humbling and proving them with hunger, but then feeding them with Manna, keeping their garments from waxing old, and their feet from swelling all that time, verse. 2, 3, 4, 5. Lastly, he concludeth with the same exhortation, verse. 6. For these words, to know what was in thine heart, the vulgar Latin hath, to make known; verse. 2. the meaning being hereby set forth: for God needeth not to use any means to know anything in man, since that of himself he knoweth what is in everyone; but by sending afflictions he maketh known and manifesteth, what vice or what grace is in men's hearts, a faithful heart trusteth in God in adversity, but an unfaithful uttereth murmurings, Psal. 78. 40, 41.

that man liveth not by bread only, but by every word, that proceedeth out of the mouth of the Lord.] Here, saith Rabanus, is intimated a double substance in man; one of the body sustained by bread, the other of the soul fed by the Word of God, and sustained by faith wrought hereby; for thus a man cometh to be in Christ, and is a new creature, walking in newness of life, and so this may be applied unto him, which here followeth, his garment waxeth not old, and his feet swelleth not, because he that goeth in the way of good works, is kept unhurt, according to that, God knoweth the way of the just, and the way of the wicked shall perish. Thus also many Expositors more. But Calvin better, by every word of God, understandeth any way that God willeth to sustain men, sometime miraculously supplying them with other things instead of ordinary bread, as he did the Israelites with Manna, sometime by his immediate power without anything, as Elisha and Moses were sustained 40 days without any food. That they might know and believe, that God had other ways to sustain them, as long as he pleased, besides the ordinary of common food, he fed them 40 years with Manna, and that in every want they might trust in his providence. Moreover he saith, that this is spoken to draw their minds up to God, acknowledging, that it is by his power that they are preserved at all times, even when it is not so apparently seen, as when they were fed with ordinary food; for never doth man live by bread only, but by every word of God, although in ordinary times he is most unapt to look into this. Now that according to this interpretation only the bodily food is meant, and not the spiritual by the word here spoken of, appeareth by our Lord's producing of this passage, Matth. • . 4. to beat off a temptation to turn stones into bread, it being, as if he had said, there needeth no such miraculous transmutation to be made, for man liveth not by bread only, but any way, that God hath appointed, even without all sustenance, when he pleaseth thus to sustain him. And according to this sense it best agreeth to this place, seeing by this experience so many years they might well learn to trust in God's providence in all times of want, because they saw, that he could sustain them, when ordinary means failed; by extraordinary. Ainsworth applieth it to the written Word of God, the ground of faith, Rom. 10. 17. which they, that have abiding in them, shall be fed assuredly in soul and body, Psal. 37. 3. but I rest in the former.

Thy garment waxed not old] That is, was not worn out with age, as the Sept. hath it both here and Deut. 29. 5. Nehem. 9. 21. so that God did not only show a miracle in their food, but also in their clothing, that we may learn for all these to trust in him, and not to take care, what we shall eat or drink, or wherewith we shall be clothed.

and thy foot swelled not] Deut. 29. 5. thy shoe waxed not old upon thy foot. the Cald. and Sept. thy shoes were not bare or broken: but the not swelling of the feet in this place seemeth to imply their preservation from surbating, when they travelled so long through a dry and hard wilderness full of sands, and so their preservation in bodily health and strength.

As a man chasteneth his son, so God chastened thee] This is again propounded to be considered, Prov. 3. 12. Psal. 94. 12. Heb. 12. 9, 10. and to know this in the heart, as is here said, is by experience and feeling from the heart to acknowledge and to make use of afflictions accordingly; see a like phrase, Josh. 23. 14.

Touching the second, verse. 7, 8, 9. For the Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains, and depths, &c. a land of wheat, and barley, wines and figtrees, pomgranats, oil olive and honey, &c.] By a good land is meant a fruitful land, and because plenty of waters conduce unto fruitfulness, here are said to be brooks of water, and depths, that is, not shallow and with little, but much water in them for the use of men and cattle, Psal. 104. 10, 11. By oil olive, are meant olive trees, yielding oil, so the Cald. olives, that make oil. And it is added, that they should eat bread without scarcenesse, but for sin they were scanted herein, Ezech. 4. 16. as is threatened Deut. 28. 30, 33, 39.

whose stones are iron, and out of whose mountains thou mayst dig brass] This is peculiarly applied to Asher, Deut. 33. 25. but Job 28. 2. iron is said to be taken out of the dust, and brass out of the stone, Deut. 11. 10, 11. this commendation of this land is further amplified by comparing it with Egypt, because although that was a most fruitful country by the inundation of the river Nile, yet it cost great labor to make ditches and channels to bring the water into all parts, which labor should be spared in Canaan, because there the land was all watered from time to time with rain, which fell not in Egypt.

If it shall seem incredible, that the land of Canaan was then so fruitful, seeing it is now so barren, and before this in the days of Abraham, Isaac, and Jacob there were divers families in that land. I answer, it is not to be doubted but by God's singular blessing it was made at their entrance to exceed in fruitfulness, a token whereof was the cluster of grapes and other fruits brought thence by the searchers, Numb. 13. but now for sin it is in barrenness made like Sodom, as is threatened Deut. 29. 23.

By the good Land of Canaan, heaven was figured out, wherein there is no want, but fullness of joy forever, and the state of the Church of the faithful here, who are refreshed with the Spirit, as with waters, Joel 3. 18. Ezech. 47. 1. Revel. 22. 1. Psal. 65. 10. and as with fine wheat flower and wine and honey, Psal. 81. 16. & 147. 14. Cantie. 8. 2. And as the faithful enjoy such comforts of the Spirit, so they yield fruit to refresh others, as the pomgranate tree, Cantic. 4. 13. c. 6. 11. Hos. 10. 1. c. 14. 7. Psal. 1. 3. & 52. 10. and in the Church is brass and iron to make the shield of faith, the breast-plate of righteousness, &c. Eph. 6. 12, 13. and God is a wall of fire and of brass about it.

Touching the third, verse. 10, 11, &c. When thou hast eaten, and art full, thou shalt bless the Lord, &c. Beware that thou forget not the Lord thy God in not keeping his Commandments.] Three things are here given warning of; 1. That they give thanks unto God, when they have eaten and filled themselves. 2. Not to show unthankfulness by neglecting God's Commandments in the midst of their prosperity and abundance, when he hath so greatly obliged them unto him, in bringing them out of Egypt, providing for and guiding them in the way, and feeding them with Manna; and finally after many afflictions doing them so much good, verse. 11, 12, 13, 14, 15, 16. 3. Not to ascribe their wealth and plenty to themselves and their own power, but to God's blessing, whereby wealth is gotten, verse. 17, 18.

For the first, the wicked are said to eat and not to be satisfied, Mich. 6 14. Hag. 1. 6. and this is a further favor added to the godly to have meat to eat and to be satisfied, Prov. 13. 25. Psal. 147. 14. From this precept of blessing God, when they had eaten, the Rabbins teach, that after eating everyone was bound to bless, that is, to praise God, and after drinking likewise, although they ate but one morsel, or drank but one little draught, and not unto fullness, and as after, so before eating and drinking, and before smelling to any sweet thing, and before the doing of anything in the law commanded. And not only men, but also women and children, that they might be trained up to the Commandments; and unclean persons were to bless also, thus Maimonides. Thus the Lord Jesus hath taught us in his own example to bless God before meat also, Matth. 14. 19, 20. Mar. 14. 22. Luc. 22. 19. And in everything, saith the Apostle, give thanks, 1 Thess. 5. 17. 1 Tim. 4. 4. 1 Cor. 10. 30.

For the second, hereby is shown, that to transgress against God's Laws is to forget God, as Psal. 106. 19, 20. Jer. 2. 32. Psal. 103. 18. and that in prosperity we are most apt thus to forget him; so Hos. 13. 6. it is complained, that they did, when they were full, their hearts were lifted up and they forgot God, firstpride cometh of prosperity and plenty, and then this forgeting as Calvin noteth; wherefore pride is specially to be taken the heed of by the wealthy, 1 Tim. 6. 17. His leading them through great and terrible wilderness was spoken of before, Chap. 1. 19. but only it is here amplified, wherein were fiery Serpents and Scorpions and drought; see the notes there, for the water brought out of the flint, Numb. 20. and Exod. 17. 6.

For the third, for these words, hath gotten me this wealth, Heb. hath made me this wealth. The Lord would have us all to know, that his blessing maketh rich, as Prov. 10. verse. 22. how they sinned herein, see Hos. 2. verse. 8. Touching the fiery serpents spoken of verse. 15. Rabanus saith, it was called from thirst, because it killeth those that were stung by thirst, they were so small that they could scarce be seen, when they were trodden, and killed, before their poison was felt; rightly therefore figuring out heresies, which be divers, as these serpents, but all mortiferous, in the midst of which God preserveth his faithful servants. As wealth in Canaan figuring out the Church was the gift of God, so grace here and glory hereafter are in no part to be ascribed to ourselves, but to God's mercy alone.

Touching the fourth, verse. 19, 20. if they disobeyed and served other gods, he testifieth against them, that they should surely perish, as the nations, [ 4] of whom they learned this, perished. For these words, I testify against you, the Septuagint hath, I take heaven and earth to witness against you; and thus indeed Moses also speaketh, Deut. 30. 19. for, surely perish, it is also, perishing ye shall perish. The gold and silver gotten in greatest abundance shall not save them that transgress, when the day of destruction cometh, Zeph. 1. 18.

CHAP. IX.

HEre followeth the fifth, verse. 1, 2, 3. where the people inhabiting Canaan [ 5] are first set forth, to be greater and mightier then they, even the sons of Anak, Giants, that none could stand against, dwelling in great Cities and fenced up to heaven: and then the Lord's going before them to expel these, is mentioned, as it must needs be, that the greater and the more mighty might be driven out before the lesser and weaker.

Thou art to pass over Jordan this day,] That is, very shortly, day is put here for time, comprehending many days, as Deut. 1. 1. and Numb. 34. 12. and for Cities walled and very great, and the sons of Anak there, see before Numb. 13. 28.

The Lord goeth before thee, as a consuming fire.] Against which no strength of man is able to stand, see Deut. 4. 24. and whereas it is said, that they should drive them out quickly, see Deut. 7. 22.

Touching the sixth, verse. 4, 5, 6. It is twice repeated, that God gave them not that good land for their own righteousness, but for the wickedness [ 6] of the inhabitants they were expelled, and for God's mercy and his oath to their fathers, the Israelites were brought in, when as they were unworthy, being a stiff-necked people. Therefore he warneth them to take heed, that they never say, for their own righteousesse, God brought them in thither. And he nameth not only righteousness, but also uprightness of heart, v. 5. least any should think, that although for their fails in their works they are not worthy, yet for their upright and good intentions they are. In like manner it is not for the good works or good meaning of any man that God bringeth him to the heavenly Canaan, but only for his mercy and promise sake, Ephes. 2. 8, 9. but for their wickedness, the wicked are deprived hereof, Jude ver. 14, 15. This title of a stiffnecked people given to them seemeth to be taken from the Lord, Exod. 32. 9, 10. see Ezech. 20. 43. Ch. 36. 31, 32. speaking to the same effect.

And hitherto of the third particular; now followeth the fourth, being a [Particular. 4] commemoration of their rebellions formerly committed, most aptly brought next to their stifneckednesse, verse. 6. as an illustration thereof, and of their own great unworthiness. In reckoning up of their rebellions, he first speaketh generally, ever since they came out of Egypt, telling them that they had been rebellious. Secondly, he insisteth upon that act of rebellion whereby the Lord was most provoked at Horeb, where the Law was given, when they worshipped the golden calf, not omitting other particular rebellions also, as at Taberah, Massah, and Kibroth-hattaavah, verse. 22. and at Kadeshbarnea, verse. 23. In relating their sin at Horeb he first showeth, what it was with all the circumstances, and how greatly God was provoked thereby, verse. 8, 9, 10, &c. to verse. 18. Secondly, how long Moses humbled himself and fasted and prayed for them, before he could avert the anger of the Lord, Vers. 18, 19, 20, 21. Thirdly, he addeth four other rebellions, verse. 22, 23, 24. Fourthly, he repeateth that of his fasting and praying for them, verse. 25, 26, &c. to the end of the Chapter. 5. He commemorateth the renewing of the Law in two tables, which he was commanded to prepare, Chap. 10. v. 1, 2, 3. 4, 5. Sixthly, certain removes to the place, where Aaron died, another rebellion of theirs being herein intimated, when they wanted water, Numb. 20. for which he was cut off, before the entering into Canaan, Vers. 6. Seventhly, some other removes which were made after Aaron's death, but these being only mentioned, he reflecteth upon the Tribe of Levi, of which Aaron was, commemorating the separating of that Tribe to the service of the Sanctuary, and to live upon it and therefore to have none inheritance in Canaan, which was first ordained, Numb. 3. and again, Numb. 18. the same words being used, that here. Wherefore Levi hath no part nor inheritance with his brethren, for the Lord is his inheritance, verse 20. which also is brought in to put them in mind of the conspiracy of Korah and his company and of their mutining hereupon, which was another great rebellion, provoking the Lord to wrath against them, Numb. 16. But all this is to be understood to have been done before Aaron's death, not after, according to the order here followed; for Moses respected not order in everything in this discourse, but was intent to the touching upon all their rebellions only, and this part is had v.ers. 7, 8, 9. Lastly, he concludeth with repeating again with how long a times intercession and fasting he prevailed for their preservation, and a grant, that they should go in and possess the Land of Canaan, verse. 10, 11. where the third time he speaketh of his forty days and forty nights fasting, as if he could never sufficiently inculcate, how difficult it was to reconcile God's favor to them, so great was his indignation against them, whereby they might be the better prepared to receive his Exhortations next following, to take heed of rebelling again hereafter.

For the first, from v. 8. to v. 18. see Exod. 32. here being nothing else, but [ 1] a repetition of the same.

For the second, verse. 18, 19, &c. Moses fasted not, saith Calvin, those [ 2] forty days by way of sorrow, it being as easy for him to fast, as for the Angels, but thus sequestering himself, as it were from men, and renouncing an human life he was gathered unto God, because without his doing thus, so great a wickedness could not be expiated. This his fasting was, when he was called up into the mount with his new Tables prepared for the renewing of the covenant, being frustrated by their Idolatry, Exod. 34. 28. so that his praying was not only at his being in the mount, but before, whereupon God shown himself to be reconciled by calling him up and causing him to prepare new Tables, wherein he might write the covenant again in token of his reconciliation, yet he prayed also, when he was gone up, that he might be further confirmed touching the same. And he further saith, although the second fast of Moses be spoken of three times, yet it wus but once; thus Calvin, and Junius to the same effect, when I had prevailed by my prayers for pardon, I was with the Lord in the mount again 40 days to receive the Law renewed, which was by that fowl sin of idolatry frustrated.

The words used here, and v. 25. seem to imply 40 days and 40 nights, first spent in fasting and prayer to obtain pardon, and those c. 10. 10. other 40 days, and 40 nights in receiving the Law again, after that at the command of the Lord he had prepared two new Tables for the Law to be written upon. But because two times only of his fasting are mentioned, Exod. 24. 18. and Exod. 34. 28. I have already rejected that opinion. But yet I cannot think, that he prayed sometime without fasting to obtain mercy for them in this case, and much less that he fasted without being humbled for their sin, because it is expressly said, I fell down before the Lord 40, days and 40 nights, I did neither eat bread nor drink water, because of all your sins, &c. for I was afraid of the anger, &c. and v. 26. I prayed therefore, &c. It is rather therefore to be held, as I conceive, that the 40 days and 40 nights three times spoken of was all one and the same time, from his first returning to the Lord to pray (after the stamping of the golden calf to powder, and execution done upon 3000 offenders, as Exod. 32.) until his last coming back again, the covenant being renewed in the compass of which time, he prayed, as Exod. 32. 31. and could not at the first prevail, but to have an Angel sent with them, then he descended and brought the people word, and removed the tabernacle out of the camp, prayed therein, for the Lord's presence to go with him, and prevailed, Exodus 33. And lastly, having prepared new tables, he went up again, &c. Exod. 34. If it be objected against this, that he is said to have stayed in the mount 40 days, and 40 nights, chap. 10. 10. it may well be understood, that from this first going up to his last coming down, thus much time was expired, in all which the holy man was so intent to this pacification, that he utterly neglected to take any food, God miraculously sustaining him, that in all this time he fainted not for want thereof.

He saith, God was angry with Aaron also to have destroyed him, but he prayed and obtained pardon for him, which was not particularly spoken of before.

He saith, he took their sin, meaning the calf, and stamped it to powder, &c. the calf made for idolatry is called their sin, because hereby they had sinned, see the like phrase Esa. 31. 7.

And hitherto of the second, touching the third, v. 22, 23, 24. their other rebellions were first at Taberah, of which Numb. 11, 1. 2 At Massah, [ 3] which was before that Exod. 17. although it be here placed after. 3 At Kibroth-hattaavah, Numb. 11. 34. 4 At Kadesh-barneah, Numb. 13. and he concludeth, ye have been rebellious against the Lord, since the day that I knew you. Implying many other rebellions, as Numb. 16. Numb. 20. &c. which for brevities sake are omitted. [ 4]

Touching the fourth, v. 25. Because in mentioning his falling down before the Lord, v. 18. he had said nothing of his praying, and the form used by him, he here repeateth his falling down 40 days and 40 nights; that is sometime praying, and then having an uncomfortable answer, bringing them word thereof, then praying again, and preparing new tables of stone, and receiving the Law the second time, as hath been already shown. And then remembereth the words, which he used, v. 26. O Lord God destroy not thy people and thine inheritance, which thou hast redeemed by thy greatness, &c. This prayer is nowhere had before, but when he returned up to the Lord again, he is said to have used other words, If thou wilt forgive this sin, if not, blot me out of the book which thou hast written, Exod. 32. 32. yet before his first coming down, he prayed to this effect, Exod. 32. 11, 12. For these words, Thus I fell down before the Lord 40 days and 40 nights, as I fell down at the first. Junius hath it, therefore I fell down before the Lord 40 days and 40 nights, wherein I said that I fell down, v. 25. the Heb. word translated as is 〈 in non-Latin alphabet 〉 signifiing, which or wherein, as Junius rendereth it, and these words, at the first, are supplied by the translators, and therefore they being left out, it is better to read it, as Junius doth, supplying these words I said, for so the time is apparently the same with that, v. 18. whereas this other reading maketh it doubtful, whether another time of fasting and praying be not meant here. The vulgar Latin hath it, quibus eum suppliciter deprecabar, ne deleret vos.

CHAP. X.

TOuching the fifth cap. 10. 1. 2. And the Lord said unto me at that time, hew thee two Tables of stone like unto the first, and come up to me into the mount, and make an ark of wood, &c.] This was done, Exod. 34. 1. but no [ 5] mention is there made of the Ark, but Exod. 25. 10. so that here is an hysteron proteron, the making of two new Tables, which was last, being placed first. And yet because Moses mentioneth them here in this order, it is to be held, that the Ark making was now again appointed the second time, as the tables for the Law were made again, the first being broken, for the use of which the Ark served. For although the Ark was appointed to be made before, yet nothing was herein hitherto done, nor the materials called for, of which it was to be made, till Exod. 35. and as the covenant, so the ordinance of making the Ark to keep it in was by that fowl sin of theirs frustrated; and therefore it was necessary, that it should be again spoken of at this time. But v. 3. where he saith, that he made an Ark, and hewed two tables of stone, the order is plainly inverted, for these tables were hewed first, Exod. 34. and the Ark made by Bezaleel, Exod. 37. For it is not probable, that Moses himself made a temporary Ark to put the tables in, in the mean season: whereas the Lord both saith here, that he would write upon these tables, and v. 4. it is said, that he did write, but Exod. 34. 27. that Moses wrote these words, see how it is to be reconciled, upon that place, and the mystery herein, v. 5. And I put the tables in the Ark which I had made, that is, not immediately, but when the Ark and Tabernacle, and all things about it were finished, and set up, Exod. 40. 20. and he saith, that he made it, because he appointed it to be made, and saw to the making of it.

Touching the sixth v. 6. 7. And the children of Israel took their journey frem Beeroth of the children of Iaakan to Mosera, there Aaron died, &c. From Beeroth of the children of Iaakan is from the wells of that people, for so Beeroth signifieth; what place this was, is uncertain, because it is nowhere mentioned before.

Some think it is that called Bene-Jaakan, Numb. 33. 31. because Benei Hebr. signifieth sons, and Beeroth, the wells or pits of them not before spoken of, are here mentioned, to denote in what part of the land of these children of Jaakan the Hebrews then were. But because they are said, Numb. 33. 30. to have removed from Moseroth to come to Benei-Jaakan; but here from Beeroth of the sons of Jaakan to Mosera, which Ainsworth, himself acknowldgeth to be the same with that Moseroth, only the plural being here changed into the singular: that of Ibn Ezra is rather to be preferred, that Beeroth of the sons of Jaakan was not all one with the Bene-Jaakan spoken of Numb. 33. 31. but another place, otherwise called Kadesh; for Kadesh was in the border of the Edomites country, see Numb. 20 and Iaakan came of Esau or Edom. 1 Chron. 1. 42. and from Kadesh they are said to have come to the place where Aaron died, Numb. 20. 22. And as for Moserah, he supposeth that the wilderness, where mount Hor stood, might be so called, seeing Aaron died upon mount Hor, and that was many journeys from Moseroth, even 7. see Numb. 33. 30. and 37, 38. Junius, who is the author of the former, saith; that Moserah is here named after, although before Bene-Iaakan, Numb. 33. 30. per 〈 in non-Latin alphabet 〉 , and to make it the more probable, he rendereth the words thus, from the wells of the children of Iaakan and Moserah; but here is no word signifying and, and therefore it is better to follow our translation to Moserah, although there be no word neither, signifying to, because to is commonly to be supplied in speaking of removes from place to place, as here immediately after, v. 7. Moreover it is said, there Aaron died, which must have reference to Moserah, which cannot be that, Numb. 33. 30. because that was too far distant; but some other as hath been already said. His speaking of Aaron's dying here showeth the reason, why passing over all other removes to this he mentioneth this next to their coming from Horeb, viz. to put them in mind of their rebellion. Numb. 20. which caused Aaron's cutting off on this side Jordan.

From thence they journeyed to Gudgodah, and to Jotbath, &c. Numb. 33, 32, 33. they are said to have removed to Horhagidgad, and from thence to Jotbathah, that is, the mount Gidgad and Jotbath, the names but little differing from these here used; wherefore they are thought by some to be the same: but because removes were after the death of Aaron, it is rather to be held, that this Jotbath was that place for the plenty of waters there, otherwise called Beer, a well. Numb. 21. 16. to which they came after that Aaron was dead, for here it is accordingly described, a land afrivers of water, and then Gudgodah happily was the place on the other side of Arnon not named before, to which they came next before this, Numb. 2. 13.

Touching the seventh, v. 8, 9. At that time the Lord separated the tribe of [ 7] Levi to bear the Ark of the covenant, &c. This separating of Levi was long before Aaron's death, and the removes immediately before commemorated, and therefore by these words at that time, is not to be understood the time spoken of v. 7, 8. but the time, whilst they were about mount Horeb or Sinai, as v. 1. and yet not till the tabernacle erected, for after this God speaking out of the tabernacle appointed the tribe of Levi to be separated for his service; Numb. 3. and after the rebellion of Corah renewed this ordinance again, Numb. 18. appointing their maintenance. So that having gone in his discourse far from Horeb, he here returneth again to speak of the tribe of Levi, of which Aaron was, and of the Levites being peculiarly chosen to minister about the tabernacle, whilst they were there, because one great rebellion had been about this also, Numb. 16. for which many perished.

Touching the eighth, v. 10. 11. And I stayed in the mount, as at the first time, [ 8] 40 days and 40 nights, &c. This was twice before spoken of, and here he concludeth with it again, to show that by his intercession the Lord was reconciled unto them, he being herein a type of Christ, by whose mediation alone, we can recover God's favor, which we have lost by our sins.

And hitherto of the fourth particular in the exhortations after the law, [Particular. 5] now followeth the fifth, being a pressing of them with more exhortations upon the premises from hence to the end of ch. 11. The arguments here used to press to obedience, are divers. 1 Because this is all, which the Lord [Arg. 1] requireth for all his benefits, and to be for time to come preserved from his judgments, and that they might enjoy good things, v. 12. 13. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord, to walk in his ways; to love and to serve, &c. The word rendered require is ask, or crave; for so the Lord condescendeth unto us, Mich. 6. 8. 2 Cor. 5. 20. that he might move our hard hearts the more, for loving God, see before, Deut. 6. 5. for fearing him, Deut. 6. 13. and likewise for serving him. To walk in his ways is to keep his commandments, as is expressed, v. 13. and Ps. 25. 4, 5. and he is neither feared, nor loved, nor served, but so far forth as his commandments are kept And these, he saith, they are commanded to keep for their good, Prov. 9. 12. Deut. 6. 24. The second argument, because [Arg. 2] God being Lord over all the world out of his free grace chose them above all other people, verse. 14. 15. &c. This argument is here fir stpropounded. Behold the heavens, and the heavens of heavens are the Lord's, the earth also, &c. By the heaven of heavens, the third and highest heaven, and all the holy Angels there is meant, 2 Cor. 12. 2. So Targ. Jonah. paraphraseth upon it, the heaven of heavens, and companies of Angels, which are there to minister before him, see the like speech, 1 Kings 8. 27. and Nehem. 9. 6. Secondly, he exhorteth hereupon to circumcision of heart, and not to be anymore stif-necked, that is, neither to have rebellion in their hearts, nor outwardly to show it. In saying be no more stif-necked, he hath reference to Deut. 9. 6. where they are said to have been such, and instances are given of their stif-neckednesse: of the circumcision of the heart, see also Rom. 2. 29. Col. 2. 11. Phil. 3. 3. Deut. 30. 6. Ier. 9. 26. Act. 7. 51. to be circumcised in heart is to have the rebellious affections and motions of the heart mortified, the fore-skin of the heart being that natural corruption, from whence all these arise.

Thirdly, he amplifieth the argument taken from God's power over all, v. 17. For the Lord your God is God of gods, and Lord of lords, a great God, mighty and terrible, which regardeth not persons, nor taketh reward, so that if ye will not be moved in way of gratitude towards him, who hath peculiarly chosen you to fly all sin and rebellion for time to come, ye can expect nothing but destruction from his Almighty power, no respect being had unto you, although now in much mercy taken to be his peculiar people: God is here called God of gods in respect of all others that have this title, as idols, 1 Cor. 8. 5, 6. the Angels, Psalm. 8. 5. Heb. 2. 7. and Magistrates, Psalm. 82. It is said also that he respecteth not persons, 2 Chron. 19. 7. Job 34. 19. Acts 10. 34. Rom. 2. 11. Gal. 2. 6. &c. and taking of rewards is said to be done by the unjust to pervert judgment, 1 Sam. 8. 3. and therefore the most just Judge of all will take none. And that he is no respecter of persons, nor will take reward, he proveth, verse 18. He doth execute the judgment of the fatherless and widow, and loveth the stranger, &c.] For to take rewards is against the innocent, Psalm. 15. 5. and not to judge justly the fatherless and widow, Isaiah 1. 16, 17. Fourthly, hereupon he exhorteth to love the stranger, &c. verse 19. and not transgress by doing them, or any other helpless persons any wrong, or denying relief unto them in their need, which were not to love them, James 2. Fifthly, from this particular he proceedeth again to inculcate the general; To fear God, to serve and to cleave to him, and to swear by his name; enforcing it with a new argument, He is thy praise and thy God, and hath done for thee these terrible things, &c.] Of cleaving to God see before, Deut. 4. 4. and after Deut. 11. 22. 13. 4. 30. 20. and Acts 11: 23. 1 Cor. 6. 17. it is as a wife cleaveth to her husband, being inseparable from him in her affection. Of swearing by his name, Deut. 6. 13. He is thy praise, that is, thou oughtest thus always to glorify him by doing his will, which is to his praise. He is thy praise saith Junius, that is, the argument of thy praise metonymically; so Gen. 46. 27. Exodus 15: 2. and Ier. 17. 14. Psalm. 109. 1. These terrible things; the Septuagint render it, These glorious things, meaning both his mercies to them, and judgments upon their enemies, as Psalm 106. 22. 2 Sam. 7. 23.

And hereunto he addeth their unspeakable increase from seventy to be as the stars in number, as he had also said before, Deut. 1. 10.

CHAP. XI.

THe third Argument, because they had had so much experience of God's [Argum. 3] great goodness in delivering them out of Egypt, and had seen terrible acts of his upon the way, and in particular against Dathan, &c. being sufficient to deter any the most hard hearted from sinning, verse. 1, 2, 3, 4, &c. to verse. 10. Therefore thou shalt love the Lord thy God, and keep his change, his statutes, judgments, and commandments always. And know you this day, for I speak not to your children, which have not known or seen, &c. By charge, here is meant his custody or observation, as Levite. 8. 35. & 18. 30. of statutes and judgments, see Chap. 4. 1. He saith, that he speaketh not to their children, that had not seen, but knew only by hear-say, but to them that were eye-witnesses of God's most mighty gests, so as that if they made not an impression in them to cause the better obedience, they should show themselves most stupid and senseless. He meant not by thus saying, that their children and posterity after them should not be likewise bound to love and serve God for these singular favors, for he chargeth them often to recount them to their children, as Exod. 13. 14. Deut. 6. 7, 8. and in this Chapter, verse 19. but he hereby putteth them on to be Ring-leaders and examples of piety to them. The word rendered chastisements, here, is 〈 in non-Latin alphabet 〉 by Calvin rendered eruditio, properly signifieth nurture both by words and works, and therefore the Cald. hath it, doctrine, or instruction; and so it is used Deut. 4. 36. and 8. 5. Levite. 26. 18. Prov. 1. 2. Touching the acts done for them against Pharaoh, see Exodus 14. and Exodus 7. 8, 9, 10, &c.

And what he did to you in the Wilderness, &c.] Of this, see Deut. 8. 15, 16.

And what he did to Dathan and Abiram.] Of which see Numb. 16 This might specially move them to fear to rebel in going beyond the bounds set them, although under a pretence of piety, this being the most terrible judgment that had yet been sent amongst them, even like to that against Sodom, Gen. 19.

Therefore ye shall keep the commandments, &c.] As he began with exhortation, verse. 1. so he here concludeth this passage, adding a promise, if they obeyed, that they should be strong to enter into that land flowing with milk and honey, &c.

The fourth Argument is taken from the consideration of the state of the [Argum. 4] land of Canaan, into which the Lord would bring them, verse. 10, 11, 12, &c. to verse. 22. It is not as the land of Egypt, where thou sowedst thy seed and wateredst it with thy foot, as a garden of herbs; But it is a land of hills and valleys, &c.] In Egypt it never rained, but by the river Nile all the grounds being plain were watered at one time of the year continually, and when the overflow of waters being gone, the ground grew dry again, they watered all their fields, where their corn grew, with water drawn in ditches, and thence taken with much labor to water them. But in Canaan it was not so, the Inhabitants there depended from time to time upon rains falling from the clouds upon hills and valleys, and therefore it would stand them in hand to serve God diligently, that he being pleased might send seasonable rains, and not in wrath shut up the heavens from raining. Which that they might the better do, he calleth upon them to have God's Laws continually in their hearts, to bind them upon their hands, and as frontlets between their eyes, &c. as Deut. 6. 7, 8, 9. where see the meaning of all these charges. And for the comparison made between Egypt and Canaan, see what hath been said upon occasion of a like passage, Deut. 8. 7, 8, 9.

Whereas it is said, I will give you rain in due season, the first and the latter rain, it is to be understood, that commonly they had but two times of rain in the year in Canaan, the one at the beginning of their year in the month answering to our September in part, and in part to October, for at this time the year began for civil things, and the other in the month Abib, answering to our March in part, and in part to April; and at this time began their Eccles. account of the year, the first was soon after▪ their corn sown, the second a little before harvest, at which times therefore good store of rain falling availed much unto plenty, but if it wanted, or overabounded, scarcity ensued. And of the rains of these two times it is here spoken, the first and the latter rain, see also Joel 2. 23. Zechar. 10. 1. Hos. 6. 3. Jer. 5. 24.

Touching this that the eyes of the Lord are said always to be upon this land, hereby is meant God's care and providence for good, as also Jer. 40. 4. Ezr. 5. 5. Psal. 34. 16. The eyes of the Lord upon any place are like the Sun shining upon it, which being kept away by an eclipse, all things therein do suffer, so that the aspect of his eyes is as necessary, that a country may subsist and the creatures in it, as the Sun: wherefore it cannot be denied, but that his eyes are upon all countries to make the sun to shine and the rain to fall seasonably, Act. 14. 17. yea upon those parts, where no man dwelleth, Job. 38. 26. but they were in a singular manner upon the land of Canaan.

The fifth Argument is, because if they were obedient, they should drive [Argum. 5] out their enemies, and none of them should be able to stand before them, ver. 22, 23, 24, 25. Every place, whereon the soales of your feet shall tread, shall be yours, from the wilderness, and Lebanon, from the river even the river Eupbrates to the uttermost sea shall your coast be.] See the same description of their bounds, Josh. 1. 3, 4. where the utmost sea is said to be towards the sun going down, that is westward, Hebr. for utmost, is 〈 in non-Latin alphabet 〉 , the after sea, or the sea behind, because the east was counted the forepart of the world, the south the right hand, and the north the left; and Euphrates, Hebr. 〈 in non-Latin alphabet 〉 was east, being called the river 〈 in non-Latin alphabet 〉 , for the greatness thereof, the wilderness was Paran fouthward, and Lebanon was northward, for the river Euphrates, when this was afterwards accomplisht in Solomon's days, there is nothing but the river mentioned, the same yet being meant, 2 Chron. 9. 26. of the bounds of that country, see more fully Numb. 34. 3. & Exod. 23. 31.

The sixth Argument, because they should be blessed, if they obeyed, [Argum. 6] but otherwise accursed, and he commandeth the blessing to be put for this end upon Mount Gerizim, and the curse upon Mount Ebal, verse. 26, 27, &c. to the end of the Chapter.

In speaking upon disobedience, he saith, if ye will not obey, &c. but turn aside out of the way, which I command you this day to go after other gods.] This particular of idolatry is brought for an instance, because hereby a man turneth away from all the Law of God, so that he, who committeth idolatry, is as if he denied the whole law, thus Solom. Jarchi. Likewise verse. 16. this same is brought for instance, and Chap. 8. 19. and in many other places. That idolatry is a breaking of the whole Law also, is intimated, Commandment 2. where idolaters are called haters of God, and keeping the Commandments is opposed to idolatry. The Mount Gerizim here spoken of is said to be over against Gilgal in the champion, besides the plains of Moreh. Gilgal was the place where Joshua circumcised the people, Josh. 5. 9. so soon as they were gone over Jordan, having this name from the reproach of uncircumcision, being now rolled away; for Gilgal is rolling. In the plain of Moreh God appeared first unto Abraham, after his coming into Canaan, and this is said to be by Shechem, and here Abraham built an Altar. And this Shechem was Samaria, see Joh. 4. 5. so that Mount Gerizim was near to Samaria. In Talmud Babyl. it is said, that Mount Gerizim and Ebal were in Samaria, and that upon Gerizim the Samaritans had a temple, of which mention is made, 2 Machab. 6. 2. and here they did sacrifice calling themselves those, that belong to the blessed Mount, taking occasion thus to err, as Ainsworth thinketh, from this putting off the blessing here; but Joh. 4. 20. it seemeth rather, that they grounded upon the fathers worshipping there, as Abraham and Jacob. Of the manner of putting the blessing upon mount Gerizim, and the curse upon Mount Ebal, see more Deut. 27. 12. and Josh. 8. 32. half the tribes standing by one mount to bless, and the other half by the other to curse, Joshua reading both the blessings and the curses before them, and then the Levites pronouncing them, when the cursings were read, they upon mount Ebal said Amen; and contrariwise when the blessings were pronounced, they upon Mount Gerizim said Amen, as may be gathered from that which is expressed about the cursing, although nothing be said Deut. 27. of the like answer to the blessing, because Jos. 8. it is said, that he read both the blessings and cursings, as Moses commanded. By putting the blessings and the cursings thus upon two Mountains, which were always conspicuous to the eye, the Lord set up, as it were a continual monument to be seen of that, which was spoken to the ear, that whensoever they looked upon them, they might remember the curses hanging over their heads, if they transgressed, and the blessings ready to follow them, if they obeyed, and so be restrained from sinning, and excited to obedience.

CHAP. XII.

HItherto of the proposal of the moral law in the ten Commandments and of the exhortations to keep it. Now followeth the repetition and illustration of the ceremonial and judicial, from hence to Chap. 27. And first that Ordinance touching the place, where they should serve God, is repeated at large, Chap. 12. & 13. and all idolatrous places are appointed to be destroyed together with idols, and images, and such as go after them. 2. Divers other ordinances about the service of God are set forth, Chap. 14, &c. to Chap. 19. 3. There is a catalogue made of many judicial laws, Chap. 19, &c. unto chap. 26. 4. Forms of confession and prayer are added, when they brought their first fruits and tithes, Chap. 26. In the first tract again there is first a preparative, verse. 1, 2, 3. Secondly, the ordinance, verse. 4, 5, &c. to verse. 29. Thirdly, a caveat against hearkening after the manner of the heathen in serving their gods, verse. 29. 39, 31, 32. Fourthly, a charge not to hearken to those amongst themselves, that should entice to go after other gods, but to destroy all such, Ghap. 13.

Touching the first, that they might the more acceptably serve God in [Particular. 1] the place, which he should choose, he first chargeth them to destroy all the places, where the heathen served their gods upon mountains, and hills, and under green trees, and to demolish their altars, pillars, groves and graven images there, and to put out their names from those places. Touching altars, groves and images, see before, Deut. 7. 5. of pillars, see what they are, Levite. 26. 1. If there were any buildings erected anywhere for these, they must be beaten down, see this executed upon some built by Solomon and by Jeroboam, 2 King 10. 27. and Chap. 23. 13. these were the high places so much spoken of in the sacred history; and the green trees were the groves appointed to be cut down, for in such places the heathen delighted to worship and to sacrifice to their gods. For the abolishing of their names, see the like done Numb. 32. 38. and they are forbidden to name these names, Exod. 23. 13.

Note hence, that who so will set up the pure worship of God, must [Note.] put down and abolish all known Idols and superstitions in the land, there is no agreement betwixt God and Idols.

Touching the second, verse. 4, 5, &c. ye shall not do so to the Lord, but to the [Particular. 2] place which the Lord shall choose to put his name there, even to his habitation shall ye seek, and thither shall ye come, and bring your burnt offerings, &c.] The first words here are by the Hebrews applied both to the names of God, to the holy Scriptures, which serve to set him forth, and to his sanctuary and Altar and Court. For as the names of Heathen gods are commanded to be abolished, and their Altars and houses to be destroyed, so contrariwise it was unlawful in any place to raze out any holy name, whereby the blessed God is set forth, to burn any part or parcel of his holy Scripture, and therefore when it is very old, it must be laid up, except it be such, as hath been written by heretics; and lastly, to take away one stone from his Altar, Sanctuary or Court, by way of destroying. Wherefore he that doth thus, saith Maimonides, was to be beeten. Touching the place appointed for sacrificing, &c. it is appointed, Levite. 17. but that which is there briefly set down, here is declared more largely, for the reason of restraining them to one place, see the notes there. But in that place it is said, that they must come to the door of the Tabernacle, here to the place which the Lord shall choose to put his name there, respect being had to the Temple, which should afterwards be built, in which the Lord saith, that his name should be, 1 King. 8. 29. & 14. 21. 2 King. 21. 4, 9. by his name, as the Cald. hath it, his divine presence being meant, which dwelt there. To restrain them thus to one place was a singular means as Rabanus noteth, to preserve them from idolatry and erroneous worship, because here the pure worship of God was maintained. Against going to other places it is also spoken, Amos 5. 5. In saying, to his habitation shall ye seek; he meaneth that they should come for answers from God, and to pray, Exod. 25. 22. Numb. 7. 89. & 27. 21.

Thither shall ye come and bring your sacrifices and burnt offerings, your tithes and heave offerings of your hand, your vows and freewill offerings, and the firstlings of your herd and flocks.] Levite. 17. sacrifices only are spoken of, but the sacrifices are here explained to be all these, sin-offerings and peace-offerings, tithes were both of corn, of the herds and flocks Levite. 27. 30, 32. and of tythe corn it is spoken again, verse. 17. the heave-offerings of their hand, were the first fruits of the earth, Numb. 18. 11. so called because they must bring them in their hands, and they were heaved up before the Lord, Deut. 26. 2. Concerning vows and freewill-offerings, see Levite. 7. 16. of firstlings, Numb. 18. 15, 17.

And there ye shall eat, &c.] That is, such of these holy things, as the people were allowed to eat, Levite. 7. 19, 20. and in this Chap. verse. 17. of the sin-offerings they might eat nothing but the Priests only, Levite. 7. and some tithes were holy, which also belonged to the Priests, see Levite. 27. 30. that ye may rejoice in all, that ye put your hands unto; that is, that ye may be blessed of God in everything, Deut. 15. 10. & 23. 20. & 28. 8. ye and your households, who are meant by households is more particularly explained, verse. 18.

Ye shall not do after all the things, that we do here this day, every man whatsoever is right in his own eyes, &c.] Here the time is set, when they should observe the former ordinance, viz. when they should be quietly settled in the Land of Canaan, for now they were in travel, and therefore could not keep their Passovers and other feasts, with sacrifices, or bring tithes &c. as Exod. 13. 5. the time of keeping the Passover, and paying first fruits is precisely set down to be, when they should come into Canaan, And here verse 1. these are said to be the Statutes, which they should keep in that Land. The Septuagint, for these words, as we do, have it, as ye do, as if Moses had here taxed their Idolatry, but he doth plainly distinguish only betwixt the times of keeping the ceremonies of the Law and not keeping them, wherein at this time they offended not, because the leaving of them undone now was necessary. This is spoken, saith Calvin, not that now they might sacrifice where everyone thought good, but to show that yet they were not tied to one place only, for they had their Altar, and so sacrificed sometime in one place, and sometimes in another, as the Campe removed from place to place, so that by saying [everyone what is right in his own eyes, he meaneth nothing else, but that they had more liberty for the place to worship God in at this time, then they should have afterwards, and the reason here following Vers. 9.

For ye are not yet come to the rest, &c. But when ye go over Jordan, &c. then there shall be a place, &c.] Proveth this to be the meaning.

If it be said, they had a Tabernacle now, and not in any place; but only [Object.] at the door of the Tabernacle might they kill their Sacrifices.

I answer, yet he saith truly, we do what seemeth right in our own eyes, in respect [Sol.] of the place, because they were well pleased, whilst the Tabernacle was no further from them, to bring their offerings thither, but when they should dwell many miles further of, it would be far more laborious, and not so willingly assented to come thither. It is then said thus also, because they could not but think well of it to come so far as the Tabernacle to worship and serve God, when as they all pitched round about it, and so were nigh unto it.

In describing the time of appointing one certain place, he saith, when he giveth you rest from all your enemies round about; so that ye dwell in safety, intimating, that the place of God's habitation should not be appointed immediately after their coming into Canaan; but the Tabernacle should be sometime in one place and sometime in another, whereunto they should resort, till that a Temple was built, which was not till the time of Solomon, in whose days there was great peace, and then a most magnificent one was built. Here instead of vows, free-will-offerings, and firstlings mentioned, verse. 11. nothing else is repeated, but your choice vows, for which the Cald. hath, your fairest vows, Calvin, the offerings brought upon vows, which should be all of the best and choicest, the rest are for brevities sake left to be understood.

Notwithstanding ye may eat flesh, &c.] Lest they should think in being commanded to bring and eat before the Lord, Levite. 17. that they might not eat flesh in other any place, this is here inserted, being a permission to kill and eat in every place their common meat, both the clean and unclean, only the blood must not be eaten, so Lev. 7. 26. & 17. 13.

Thou mayest not eat within thy gates the tythe of thy corn, wine, oil, &c.] There was one kind of tythe, which belonged altogether to the Levites, that is, the yearly tythe, Levite. 27. 30. but the tithes of the nine parts which were second tithes, are here meant, Deut. 24 22. 23. Of these the owners and their families might eat at the place appointed only, and likewise of their firstlings, heave-offerings, vows, &c. see Chap. 14. 23. of divers sorts of tithes, see Levite. 27. 30. This is mystically applied by Rabanus to the ascribing of all our good works to God's grace and not to any virtue in us. For he that doth thus, eateth of the holy things within his own gates, and is subject to be cut off therefore, because he seeketh his own praise, and not the praise of God, and so doth grievously offend God. But whoso out of humility of heart ascribeth all his goodness to the divine virtue and grace, eateth in the place, which the Lord hath chosen, for the affection of true humily and innocence is doubtless the place, which God hath chosen. And therefore all both men servants and maid-servants, sons and daughters, and Levites are thus to endeavor to do good, and thus they shall be accepted before him.

Take heed that thou forsake not the Levite as long as thou livest] This is added, because the Levite was also spoken of verse. 18. as one, that they must call to partake with them and their families in all their holy feasts. He forsaketh the Levite, that either defraudeth him of his tithes, or offerings, the means appointed for his maintenance, Mal. 3. 8. Nehem. 10. 39. or that neglecteth him, setting up to themselves a Ministry of their own, which is taxed, 2 Chron. 13. 9. And hereby are commended to all Christian people the Ministers of the Gospel likewise, 1 Cor. 9. Gal. 6. 6. 1 Thess. 5. 12.

When the Lord shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, &c. If the place, which the Lord hath chosen to put his name there, be too far, &c.] Here is nothing else, but a more large repetition of that, verse. 15. only in case, that any of them dwelling far off from the temple should think, that they might kill there for sacrifice and eat of the flesh without sinning, this conceit is here beaten down: for even such far dwellers might eat the flesh of sheep and oxen, none otherwise, but as others, viz. as they eat the Roebuck and the Hart, which were not for sacrifice; but for ordinary food only. Our translation rendering it, if the place be too far, then thou shalt eat, &c. maketh the sense somewhat perplexed, as if the meaning of the former permission, verse. 15. were, that only such far dwellers should eat flesh within their own gates, but others only before the Lord in the holy place. But in the Hebr. which Junius also followeth, it is, if the place be far off, &c. and thou shalt kill and eat, 〈 in non-Latin alphabet 〉 , even as the Roebuck and the Hart is eaten, thou shalt eat thereof; whereby the sense is made plain to be that which hath been already said. Nearer dwellers then are permitted thus to eat flesh, verse. 15. within their own gates, and here far dwellers in other parts of the country, which should afterwards by God's blessing be added to their first conquered possessions. Maimonides grounding upon this, and rendering the words, if the place be far off, and not too far, saith it is unlawful to kill any beast or fowl for common food in the court of the sanctuary; but for sacrifice only; and if any presume to kill such there, it may not be eaten, but buried, so that even they that dwelt near, were not only permitted to kill and eat at their own houses their common meat, but were interdicted the killing of it in the holy place.

Only the holy things, which thou hast, thou shalt take and go to the place, which the Lord shall choose.] This law is not absolute for all holy things, it is not necessary for everyone to carry them in kind, but if the way be not too far, if it be, they may redeem them and carry the price, Deut. 14. 24.

Thou shalt offer thy burnt-offerings, the flesh and the blood upon the altar, &c. and the blood of thy sacrifices shall be poured out, &c. and thou shalt eat the flesh.] If here shall seem to be a contradiction in that they are bidden to offer the flesh and yet to eat it, this easily reconciled, the flesh of burnt-offerings must be offered upon the altar, Levite. 1. but of the peace-offerings meant by the sacrifices here, the owners did eat. Levite. 7.

And hitherto of the second particular; the third followeth, verse. 29, 30, [Particular. 3] &c. When the Lord shall cut off the nations before thee. &c. take heed that thou be not snared by following them, &c.] They are charged here not only not to serve their gods, but not to inquire, how they served their gods, to serve the Lord so; whereupon Maimonides saith, that they ought not to inquire how any idol was served, although they never meant to serve such service; and Ainsworth, that not only idolatry, or worshipping of idols is here forbidden, but also the false and idolatrous worship of the true God. And indeed it is plainly against serving God with such rites, as Idolaters serve idols with, as the Papists do, erecting images, ascribing divers things to the tuteleship of divers Saints, as they of divers gods and goddesses, &c. but it is not hereby taxed to use any rite, which was first used by the people of God, although it be taken up amongst idolaters, such as be some of the rites of our Church of England. For not doing as the heathen idolaters, see Levite. 18. 3. and for keeping God's Ordinances only, as here verse. 32. Levite. 18. 4, 5. & Deut. 4. 2. he addeth then against this precept to the Word of God, that bringeth in to the worship of God, that is heathenish.

CHAP. XIII.

TOuching the fourth particular in this 13 Chapter, here are 3. cases put of enticers to idolatry; 1. Of prophets, verse. 1, 2, &c. 2. Of [Particular. 4] near friends, verse. 6. 3. Of any whole city, verse. 12. For the first, prophets were such as spake to the people for their instruction in divine things, having some immediate revelation from God, or pretending to have such revelation either by vision, or dream, of which two, Numb. 12. 6. Wherefore it is said here, if there shall wise, or Hebr. when there shall stand up amongst you a prophet or dreamer of dreams: by the first one being meant, that had something revealed more plainly unto him in vision; and by the other, one that saw things more darkly. Having given them warning hitherto against Ringleaders to idolatry amongst the Heathen; now he warneth them against corrupt teachers, that should stand up amongst themselves to seduce them; by the word, stand, noting their open and bold carriage.

Hereby is intimated, that even in the Church of God there are never [Note.] wanting some Doctors, that stand for error, 2 Pet. 2. 1. 1 Cor. 11. 19. Act. 20. 29. and that under a pretence of working by God, and by the power of his Spirit. For such Prophets sometime may show signs, or foretell things to come, as it is here said, and giveth thee a sign or a wonder, and and the sign or wonder come to pass, whereof he spake to thee, saying, Let us go after other gods, &c. thou shalt not hearken to him, for the Lord your God proveth you, &c.] By sign or wonder here any miraculous and supernatural thing is to be understood; by giveth, either his doing of any such thing, or his foretelling of it; of both which in a true Prophet, see 1 King. 13. 2, 3. and in false prophets, Exod. 7. 22. 1 King. 22. 17. Matth. 12. 39, 40.

If it be demanded how false prophets are able at any time to give such signs, or to foretell things to come? Chytraeus showeth, that there are [Qu.] divers ways to know things to come; 1. By Divine revelation. 2. By natural causes, as Astronomers know the weather, and Physicians the events of many diseases, and astrologers divers things. 3. By political reason, as Cicero knew long before by observing the state of things, and the dispositions of rulers the civil wars to come. 4. By the help of the devil, thus Pythia is said, sitting upon a tripos and blown upon by the devil furiously to give answers, and such were all the Oracles of Apollo, and of Jupiter Dodoneus, Hammon, and of the Sybills. Thus all that have familiar spirits, enchanters, sooth-sayers and wizards foretell things. 5. By superstitious observations, as by the flying of birds, the entrails of birds and beasts, &c. And any of these ways may a wicked instrument give a sign of something to come, for even Balaam prophesied by the Spirit of God, and Caiaphas.

But how is it said, the sign or wonder come to pass, when as Deut. 18. 22. this is put as a means to try, whether the Lord hath spoken by a Prophet [Qu.] or no; if the thing, that he speaketh of, cometh not to pass, the Lord sent him not? I answer, that is spoken of, as a trial of those, which seek not to seduce, but to acquire vain glory to themselves, hereby they shall be known from such, as the Lord truly honoreth with the Spirit of prophesy, that their predictions shall not come to pass: but here seducers are spoken of, that would draw after other gods, if such foretell anything truly, or do any wonder, they are by this convinced to be false prophets, viz. that they would draw to idolatry. For the Church of God hath something certainly to rely upon, viz. the written Word, which we know is of God, whosoever therefore of what dignity soever or glory in the Church shall seek to pervert this truth, and give a sign for this end, is undoubtedly a Deceiver, and worketh not by God, but by the devil. To the same effect Maimonides saith, if there standeth up a prophet and doth great signs and wonders, seeking to satisfy the Prophesy of Moses, we know certainly, that this is by enchantment or sorcery, and therefore we may not hearken to him, &c. Popish signs then shown to persuade to idolatry and superstition do plainly evince the doers of them to be deceivers, neither should any man be moved hereby, for they are but strong delusions to make men believe a lie.

Moreover Maimonides putteth 3. differences more betwixt these prophesies and the true; 1. Although something spoken of by a deceiver be true, yet it is never all true, and sometimes nothing at all, as Isaiah 44. 25. and Jerem. 23. 28. what is the chaff to the wheat? the deceiver hath some wheat, and some chaff; but the true prophet all wheat of truth, and no chaff of falsehood, 2 King. 10. 10. not a word of his falleth to the ground. 2. A deceiver can foretell no good truly, as Jeremiah said to Ananiah, a deceiver, the prophet that speaketh peace when his words shall come to pass, it shall be known, &c. A true Prophet may indeed foretell judgment, and yet the thing not come to pass; as when Jonah prophesied of the destruction of Nineveh, because such prophesies are always conditional, unless they repent; but he never foretelleth good, but it is effected, for herein God never changeth. 3. Although a Prophet showeth no sign▪ but cometh with the commandment, and seeketh not to bring in a new commandment, if another known and approved Prophet testifieth of him, it is a sign, that he is a true Prophet.

This last is to be noted to convince the Jews by their own rules, that Christ was a true Prophet, because John the Baptist, whom all men [Note.] acknowledged to be a Prophet, bare witness of him, Matth. 21. 26. Joh. 1. 15. Joh. 5. 33. and Moses and all the Prophets, Act. 2. 22, 24. John 1. 45. and Moses and Elias appeared talking with him, Matth. 17. and God the Father, Matth. 3. 17. Moreover, he came with many signs and wonders, neither did he seek to draw any from the Commandments, but to fulfill them.

If it be demanded, why the Lord would suffer any false prophets to give any signs, this being so dangerous a thing to draw men after them? It is answered, he did thus to prove them, that is, that their constancy in cleaving to him and to his truth might be manifested, as is said, 1 Cor. 11. 19. If this shall seem harsh dealing to expose men to danger, by suffering deceivers to work so powerfully amongst them, seeing God knoweth the weakness of men? Calvin answereth well, the Lord doth arm all such, as love him with a pure heart with the inexpugnable virtue of his Spirit, so that they cannot be ensnared with lies: but others, whose hearts were seen before not to be right, are carried thus headlong to destruction through their own default only, because they were reprobates before, and never had any hearty love to the truth. The children of God may indeed also through their own injury and neglect be drawn away for a time in part, but they shall soon rise again by repentance.

Vers. 4. a preservative is prescribed to keep from the danger of seducers, Ye shall walk after the Lord and fear him, &c.

And that prophet or dreamer of dreams shall be put to death, &c.] This, saith Maimonides, was after conviction and judgment given by the great Synedrion consisting of 71 Elders. For thus both God would have such wicked persons destroyed in way of revenge, that sought to destroy the souls of others, and by making them examples of judgment de • er • e others the more from attempting the like.

Hitherto of the first sort of seducers, now followeth the second. ver. 6. If thy brother, the son of thy mother, thy son or thy daughter, or wife of thy bosom or friend, &c.] There is no relation so near, but in case of enticing to idolatry, the dearest brother, daughter, son, or wife must be revealed and stoned to death. Thus we must show, that we love neither brother nor sister, &c. above the Lord. For the proceedings hereabout Maimonides saith, he that was enticed, must first take witnesses to see, whether the enticer would speak before them, and if not, he must lay privy wait thus, place two witnesses secretly, where they may not be seen of the enticer, but they may see him, then he must say to the enticer, What is that which you said to me? and when he hath answered, he must reply, How should we leave our God which is in heaven, and go and serve stocks and stones? if hereupon the enticer holdeth his peace, he is free, but if he still persuadeth, then the witnesses bring him to the judgment hall, and stone him: of the manner of stoning, see upon Levite. 24. 23.

Touching the third case here, put verse. 12, 13, &c. If thou shalt hear say in one of thy Cities, which the Lord thy God hath given thee to dwell there, Certain men the children of Belial are gone out from among you, and have withdrawn the inhabitants of their city, &c. the children of Belial, the wicked are many times called, as 1 Sam. 2. 12. Judge. 19. 22. 1 King. 21. 10. 1 Sam. 1. 16. 2 Sam. 23. 6. Nahum. 1. 15. a wicked thought is also called a thought of Belial, Deut. 15. 9. Hebr. it is 〈 in non-Latin alphabet 〉 , signifying either without yoke, or without profit, or which ascendeth not: for the wicked cast off the yoke of the Lord, having nothing good in them, but are most hurtful, and therefore shall not ascend to the heavenly glory, but shall be cast down into the bottomless pit; Ainsworth is for the first of these, Calvin for the second; but I see no reason, but that we may take them all in. The Cald. rendereth it, sense of wickedness; and the word is used, 2 Cor. 6. 15. to set forth the devil.

are gone out from among you] They are said to go out, that forsake the truth and go after errors, 1 •• h. 2. 19. and the looking to and purishing of such foul evils is not committed to them in any other place, but within their own limits, in their own cities; for the Church judgeth not those that are without.

Then thou shalt inquire, and search diligently, &c.] Because the judgment to be executed in this case is most terrible, there must be no rash, but most deliberate proceedings, the thing must be found to be certain, and then the judgment executed. And accordingly Josh. 22. when the tribe of Reuben, Gad and half Manasseh had made an Altar, whereupon they were suspected to have an idolatrous intention, Joshua and the rest of the Elders went not to fight against them presently, but first inquired into the reason of it.

Thou shalt surely smite the Inhabitants of that City with the edge of the sword. destroying it and all that is therein with the edge of the sword, &c.] God's hatred is such against idolatry, that he will have Idolaters and their posterity rooted out, if any of his people turn to such abominations, he will neither have old nor young spared, male nor female, nor their very cattle, houses, stuff or substance, but all must be consumed with fire, and so lie as an heap forever, never to be built again. For the manner of proceeding about this, Maimonides saith, that the great Synedrion of 71 being first informed of such a revolt, sendeth to the City revolted to inquire more certainly of the truth thereof, and hearing, that the whole City, or the greatest part, is thrust away from God, they forthwith send two learned men thither to convert the seduced, whereupon if they repent and be converted, they are spared; if not, all Israel is warned by this Synedrion to go to war against them, then their City is besieged, till it is broken up; being broken up, many Courts of Judgment are set, and the guilty are brought to be judged, one after another, and that by witnesses; and if they be found to be the lesser number, they are stoned, and the rest of the City spared; but if the greater, they are all destroyed, and their women and children, &c. Thus he; but this seemeth to me to be a way of proceeding too difficult; for where shall there in a City thus revolted be found witnesses enough against every particular delinquent? Moreover, the guilty being thus singled out, it were injustice after this to destroy together with them the not guilty, being neither their wives nor children.

The more certain way, and more agreeable to the Divine Law, were, after certain knowledge had by public signs and monuments of idolatry to proceed to the utter destroying of an idolatrous City. Moreover Maimonides delivereth divers other rules to show, what goods are to be destroyed in this case, and what not: First, the goods to be destroyed are all even of the guiltless inhabiting there. Secondly, of strangers, if they have inhabited there thirty days, and have been likewise drawn away. But if they have not inhabited there so long, they are stoned, but their goods go to their heirs. 2. The goods of the Citizens being kept in another City go likewise to their heirs. Thirdly, things sanctified for the use of the temple are first redeemed, then burnt. Fourthly, the second tithes and the holy Scriptures, that are within the city, are laid up in store, &c.

If it shall seem too great severity to destroy even little children, that have not offended. Calvin answereth well, that all are subject to the judgment of God, and therefore it being his Will, every man must reverence his proceedings, as the very Angels do, and not mutter against them.

But for little ones, it is to be held, that God never causeth any thus to be destroyed, but the reprobate only, and if he doth appoint any such in justice to the everlasting torments of hell fire, it ought not to seem strange unto us that he adjudgeth them together with their wicked parents to a bodily death, to show his detestation of idolatry.

Of the beasts thus killed it was unlawful to make any use or profit, as of the ox stoned to death. The houses and stuff and all the goods must be burnt for the Lord, that is, in zeal for him, who was so highly dishonored by idolatry; and when this is done, the Hebrews say, the sacrifice Calil is offered, which averteth wrath and procureth mercy and blessing. Whereas it is said, such a City shall not be built again, but abide as a heap forever, the Hebrews say, that only the building of it is forbidden, or using it for habitation, but not for gardens or orchards.

CHAP. XIV.

HAving hitherto spoken of the first general part touching idolaters foreign and domestical, now followeth the second, viz. divers other ordinances about the service of God, according to the destinction made, ch. 12. from hence to chap. 19. And first here is ordained a difference to [Ordinance 1] be held betwixt the ministers and people of God, and the heathen in their hair and food. In their hair and flesh, Ye shall not cut yourselves, nor make any baldness between your eyes for the dead; of cutting themselves, see Levite. 19. 28. and of making baldness and cutting, Levite. 21. 5. Thus the heathen used to do in sorrowing, when a father or mother died; and there was some reason for it, saith Cazkuni, because when his father died, he had no father left him but of wood, nor mother but of stone, as Jer. 2. 27. but the people of God are God's children; and therefore although they lose father or mother, yet they are not fatherless, but have a father, who is great, living and permanent, even the holy blessed God. And this was one reason of this precept they should not sorrow, as the heathen, who are without hope, and another was that they should not disfigure their bodies, which were more precious then the heathens.

In their food they must eat none abominable thing, but the ox, the sheep and the goat, &c. the abominable thing saith Sol. Jarchi, is that, which God hath made abominable by forbidding it; so that of itself nothing is abominable but only by virtue of God's ordinance prohibiting the Jews to eat hereof for a spiritual signification, which is, as Baal-hatturim hath it, to show that they should not be mixed with the wicked gentiles, who were like unto these beasts. For of itself every creature of God is good, 1 Tim. 4. 4. and nothing is unclean now under the gospel, Rom. 14. 4. Here be ten kinds of clean beasts: 1. The Ox; 2 the Sheep; 3 the Goat; 4 the Hart, whose female is the Hind, of which see Job 39. 1, 2. 1 Kings 4. 23. 5. the Roebuck called Tsebi, in Hebr. from beauty, and therefore a man is bidden concerning his wife, Let her be as the loving Hind, and the pleasant Roe, 1 Kings 4. 23. 6 the fallow Deere, Hebr. Iachmur, Cald. & Arab. Iachmura. Greece 〈 in non-Latin alphabet 〉 , the Buffe, buffle or wild Ox, all black and bigger then the common Ox and fiercer: But our translation following Junius rendereth the 9 Bubalus the wild Ox, and he saith, that this is rendered Dama a Do by R. Iehudah, the most ancient of the Rabbins, and of greatest authority; 7 the wild goat, the Septuagint render this tragelaphos, a Goat-Hart, in part like a Goat, and part like an Hart; Chyeraeus saith, it hath the horns of an Hart, and the beard of a Goat. But the Hebrews render it wild Goat, or a rock Goat as Junius also doth, because it liveth upon the rocks; 8 the Pygarg, this also is reckoned by Pliny amongst the kinds of Goats; for he reckoneth up rupicapras, ibices, oryges, damas, pygargos, & strepsicernas. Junius rendereth it strepsicerotes, saying, that the Afri call the beast Aldasse by this name. It is a wild beast saith Ainsworth, like a fallow Deere, or Roebuck; 9 the wild Ox, the Septuagint render it Oryx; that is, saith Chytraeus, an Unicorn cloven footed of the bigness of a Goat, bearded, but the beard is turned the contrary way, viz. to the head. But the Cald. the wild bull; 10 the Chamois, Septuagint render it Camelopardalis, Junius Camelopardalides, a Camel and a Pantheresse, as if it were a beast participating of two kinds. The Cald. Ditsa, a kind of Roe, the Chamois is a French name of a beast like a wild Goat. There are none amongst all the beasts in the world, say the Rabbins hereupon lawful to be eaten, but these ten kinds only, as was shown upon Levite. 11. and they put a difference betweeen these, calling the first three cattle, and the seven letter beasts, saying, that the fat of the 7 may be eaten, and their blood must be covered, but of the 3 the fat may not be eaten, and there is no charge given to cover their blood. The general rule for clean beasts is, if they divide the hoof and chew the cud, and the contrary for the unclean, of which before, Levite. 11. 3. &c. as also of fowls and fishes.

Thou shalt not eat of anything that dieth of itself, thou mayest give it to the stranger, &c, or sell it to an alien, &c.] This is repeated from Levite. 17. 15. Every soul that eateth that which died of itself, &c. whether it be one of your own country or a stranger, he shall not wash his clothes, &c. here seemeth to be a contradiction, but as I shown there, by a stranger a proselyte is to be understood, here a mere heathen. The same was made before, Levite. 11. 39, 40. Thou shalt not seethe a Kid in his mothers milk; this was twice set down before, Exod. 23. 19. and chap. 34. 26. see the notes there.

The second Ordinance repeated here, is touching the maintenance of [Ordinance 2] God's Ministers.

Thou shalt truly tithe all the increase, that the field bringeth forth year by year, and thou shalt eat before the Lord in the place which the Lord shall choose, &c.] As the tithe of corn, &c. which the field yieldeth, so the tithe of herds and flocks are mentioned, Levite. 27. 32. And here it is not only said, that they should eat their tithe of corn, wine and oil there, but also the firstlings of their herds and flocks; so likewise Deut. 12. 17. But Numb. 18. the tithes and firstlings, and first-fruits are given to the Levites for an inheritance, and the tenth of these was to be paid again by them to the high Priest; which being so, how is this liberty given to the owners to eat them? Touching tithes, it is commonly answered, v. 22. it is not spoken of the first tithe, belonging to the Levites and Priests; but v. 23. of the second to be taken out of the nine parts, after that the first was paid, this which must be eaten nowhere, but at Jerusalem was in the owners power, not the first, see Levite. 27. 30. But touching the firstlings, I find nothing spoken particularly by any Expositor, yet by the same reason that the tithes to be eaten there are expounded of a second tithe, a second sort of firstlings also must needs be meant, which when the first were taken out for the Levites, were the first remaining still to the owners.

These things they are appointed to eat before the Lord, that they might learn to fear him, that is, by resorting from time to time upon these occasions to the place where his fear and true religion was taught and practiced: so Cazkuni, that when thou goest up to eat the second tithe, and shalt see the Priests in their service, the Levites singing, the Israelites standing, the Synedrion judging, and the Doctors teaching, thou mayest learn to fear the Lord. They also learned to fear God, when in obedience to his command they came to his place with their tithes; thus thankfully acknowledging all their increase to come from his blessing: for who would not fear God, when he knoweth that he can enjoy no good think for this life, but of his gift.

Here it is provided, if the way be far, that the owner may turn his tithe into money, and therewith go up and buy what he desireth for this holy feast, if God's blessing be so great upon him that he is not able to carry his tithes in kind. For redeeming tithes, it must be by adding a fifth part more, Levite. 27. 31. The Rabbins say, it must be redeemed with silver coined, not uncoynd, and that to the worth, the tithe being first separated, and if the price be a thing commonly known, one witness must be taken, if uncertain, three chapmen must value it, and it must not be carried from place to place, before the redeeming, &c. The tithe being converted into money, this money must not be laid out to buy any beast withal, but at Jerusalem saith the Rabbin, and it seemeth to be implied in the words; but whereas he saith, that they may not buy with the money salt or water towards the feast, but honey, eggs, and milk, because they came out of the ground, it is too restraining, seeing anything that a man desired to eat is allowed to be brought herewith. And the Levite within thy gates; Septuagint and Cald. within thy Cities thus expressing the meaning, because the Levites dwelt in the Cities of the other Tribes. The Levites must not only have the first tithes wholly, but also participate of the feast made with the other. Thou shalt not forsake him; so it is commanded, Deuteronomy 12. 19. such is the care of the Lord about his Ministers maintenance. And by tithes have they been for the most part maintained under the Gospel. If any man now denieth to pay his tithes, the saying of Saint Augustine is most true. This is the most just custom of God, if thou wilt not give him tithe, thou shalt be brought to a tithe, thou shalt give to the wicked Soldier which thou wilt not give to the Priest.

At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates, and the Levite, &c. shall come and eat, &c. Calvin, as the words sound, understandeth here all the tithe of the third year numbering from the seventh, which was the Sabbatical year, rejecting that opinion that a second or third sort of tithes is here meant. He saith therefore that this is a correction or interpretation of the former Law touching tithes. The Levites should have them two years wholly to themselves, but lest they should over abound, the poor and strangers must have part with them the third year, as they had also every seventh year. But if no more sorts of tithes be admitted, but one only, how shall that verse 23. be reconciled with Numb. 18. 24 Moreover, as Augustine reasoneth, this must needs be meant of another sort, because one sort must be carried up to Jerusalem from year to year, and the owner and his family might spend thereof: But this is to be laid up within their gates, and the owner might eat none of it, but give all to the Levite, &c. the poor, Deuteronomy 26. 12. Junius therefore is for another sort, which he calleth the third tithe; the Rabbins for a second sort; for this three year, as in other years: the first sort is for the Levites, who must come and take it, and the second for the poor, who come and take that.

According to their doctrine then the second tithe set out of the nine parts was to be used two years, as was said, verse 23. but the third year, it went all to the poor. See more, Leviticus 27. 30. It is to be held rather a third, then a second, because the second was carried up yearly to Jerusalem; but this not, so that if it were the same with the second, one year in three must be passed over without feasting before the Lord. And of this tithe it is not said, the Levite shall come and take his due, but shall come and eat in common, as the poor should come and eat, yet happily, as they say, neither did eat there, but had their portions set out and carried it away and ate thereof. For the owner, saith Maimonides, giveth to every, one of the poor so much, as may satisfy him out of this tithe, of Wheat half a Kab, of Barley a Kab, of Rie a Kab, of Figs 25 shekels weight, of Wine half a logge, of Oil a quarter of a logge, and of other fruits not less, then may buy food enough for two meals. If his tithes will not afford so much, then he setteth them before them, and they divide them part and part like.

CHAP. XV.

THe third ordinance repeated here is touching the seventh year, thtt [Ordinance. 3] it should be a year of release, wherein debts must be remitted to the poor. Of the Sabbath of the seventh year it was spoken before, but not of releasing debts that year, wherefore this is here set forth. But how it is to be understood see my exposition, Exod. 23. 11.

At the end of seven years thou shalt make a release. And this shall be the manner of the release, &c.] I have already shown, that these words are properly to be understood, at the end of the seventh year, not at the beginning or any other time of that year. And thus the Hebrews generally understand it, the seventh year releaseth not debts of money, but at the end thereof, as the end of the year is punctually set down, Deut. 31. 10. to be at the feast of Tabernacles. Therefore the lender may require his debt at any time in that year, as in others, but only when the sun is set in the night of the new years day the debt is lost, thus Maimonides. And for this release he hath certain distinctions, as first, If it be lent upon a Bill, it is now lost, but not, if land be tied for it. Secondly, if at the lending ten years were set, it is not released at the end of the seventh. Thirdly, If it be lent upon pawn, it is not released. Fourthly, If the judges have given sentence before, and 5. If it be a mulct or a forfeit, it is not released, &c. many of which seem to be nothing else, but illusions of this Law, the scope of which is charity to every poor person in releasing his debt unto him, but most probably not to the rich. According to this we are taught to pray forgive us our debts as we forgive our debtors, and this releasing of debts figured out God's forgiving of the debts of sin in Christ. Ibn Ezra will have this release of debts to be made at the beginning of the seventh year, alleging, Jer. 34. 14. where these words at the end of seven years, let ye go every man his brother, are explained thus, when he hath served thee six years. Here indeed the end of seven years, when servants are to be let go free is said to be the seventh year, because that is the last of the seven, and therefore it must needs be so understood as being thus explained also in the Law. But for so much as the release of debts is set down in other terms, and no such explanation hereof made, and not in the same terms with the release of servants, it is clear, that the time for this is not so to be understood, as the time for that. For in speaking of debts releasing, he saith, at the end of seven years, but of servants, the seventh year thou shalt let him go free, verse. 12. and for further explanation, when he hath served thee six years.

For every Creditor that lendeth ought] Heb. is every master of the lending of his hand, that lendeth ought, an Hebraism to express a Creditor.

Of a forreinour thou mayest exact it, &c.] That is, of one of another Nation, the Cald. therefore hath it, of a son of the people's. This charity of releasing debts was to be exercised only towards their brethren that came of the same father Israel, to maintain always a remembrance of their brotherhood, that they might be knit together in the more love, and therefore men of other nations were excluded. But for as much as all Christians of divers Nations now are brethren in Christ, their love should be such towards one another, as in the case of poverty to release debts of money also.

Save when there shall be no poor among you, &c.] These words seem to be an exception to the Law of making a release to a brother, as if they should not be bound hereby, when they should all be so well to pass, that there should be no poor amongst them: but verse. 11. maketh against this, where it is said, the poor shall never cease out of the land. Wherefore these words are rendered by Junius thus, only because there ought not to be one needy with thee. Ainsworth, only that there be not in thee a needy man, and thus understood it setteth forth the end of this Law, viz. to keep men from extreme poverty, into which many are brought by having their debts exacted. Calvin also mentioning divers Expositions of the words concludeth, that this is best, prorsus ne sit mendicus, let there be no beggar at all, that is, through your default in exacting debts, that is, let none be brought to extreme poverty, and if thou shalt think, that so thou mayest in time become poor thyself, it is added, for the Lord shall greatly bless thee, &c. The word 〈 in non-Latin alphabet 〉 aphes here used hath divers significations, as not, nothing, besides, unless, but, and unto is joined 〈 in non-Latin alphabet 〉 , because, or when. The vulgar latin rendereth both together omnino, there shall not be at all a poor man amongst you, as Calvin before. And to this do I subscribe, holding, that the two words here used are not severally to be respected in their significations, but that 〈 in non-Latin alphabet 〉 is put to 〈 in non-Latin alphabet 〉 as a particle without signification, and so it is being joined with 〈 in non-Latin alphabet 〉 , not, here following, as if he had said, there shall not at all be one poor with thee, that is, made miserably poor by thy exacting of debts at hands.

For the Lord thy God blesseth thee, &c.] That is, shall bless thee, but it is spoken of as already done for the certainty thereof, thou shalt reign over many Nations; this is added to the former blessing, that they should be lenders and not borrowers, because the borrower is a servant to the lender, Prov. 22. verse 7. but Israel brought other Nations into subjection also.

If there be a poor man one of thy brethren within any of thy gates, &c] After the Ordinance of releasing debts, the Lord here provideth, that they should not in this regard deny to lend to the poor, because otherwise worldly men would have thought, that they would take order, that this Law of releasing should not prejudice them at all; for, if the case were so, they would not lend near that time for fear of losing their money.

But the Lord chargeth, Beware that there be not a thought in thy wicked heart, &c.] Heb. in thy heart of Belial, touching which word see before, Chap. 13. 13. so that to shift off giving to the poor in his need is a great wickedness, Matth. 25.

And thine eye be evil against thy poor Brother] Where there is a wicked heart averse from the relieving the poor, the evil eye doth declare it, and therefore this is also forbidden, see the like use of this phrase of an evil eye, Prov. 23. 6. and Matth. 20. 15. and the contrary of a good eye, Prov. 22. 9. Eccles. 35. 8.

And to encourage to lend and give, the Lord promiseth great blessings in all that they should put their hands unto, so likewise, Isaiah 58. verse. 10, 11.

For the poor shall never cease out of thy land, &c] God could give enough to everyone for the supply of his own wants, but he will not, that by the poor our charity may be tried, and according to this it is said, Mark. 14. 7. the poor have ye always with you.

If thy Brother an Hebrew man or woman be sold unto thee, and serve thee six years, in the seventh thou shalt let him go free, &c. see Exod. 21. 1, 2, 3. where this hath been already explained and the mystery declared.

And this is the fourth Ordinance repeated also with some enlargement [Ordinance 4] verse. 13.

And when thou lettest him go out free, thou shalt not send him away empty &c. Maimonides expoundeth this Law of sending servants away free the seventh year, of such as were sold by the Magistrates, not such as sold themselves, but this is a distinction without ground, and against that Jer. 34. 9. and the Law, Exod. 21. 2. see Levite. 25. 39. The quantity to be given to a servant, when he goeth out free, is not set down, but the master is commanded to furnish him liberally, out of the flock, floor, and winepress; Maimonides is bold to set down the quantity, not less then the worth of thirty shekels grounding upon Exod. 21. 32. but there is no ground for it, wherefore it was to every man's own good will, so that he dealt liberally.

For the case next put, if the servant will not leave his master, he must bore his ear with an awl, and the reason of dealing liberally with the servant let go, he hath been worth a double hired servant, &c. see before upon Exod. 21. 2. These words, thou shalt furnish him liberally, verse. 14. Heb. are furnishing thou shalt furnish him, the words being taken from a chain, because some substance given him at his going away was a as chain of gold, an ornament unto him, whereas the want of substance disgraced him, and he should thus be as a vagabond, and ready to sell himself again through need, to another master.

The fifth Ordinance, verse. 19. is for sanctifying the firstlings of the herd and flock, of which see Exod. 13. & 22. 30. & 34. 19. but here it is added [Ordinance 5] which was not said before, thou shalt do no work with the firstling of thy bullock nor shear the firstling of thy sheep, thou shalt eat it before the Lord thy God, from year to year, &c. The meaning is, that they should not make any benefit of hallowed things, but give them wholly to the Lord. But what is this, thou shalt eat it before the Lord, &c. for if it were the Lord's, how could the owner eat it, since all the Lord's dues were given to the Priests, [Qu.] Numb. 18. 15? Ainsworth saith that these words thou shalt eat it, are directed to the Priests, not to the owners, and likewise the next words, If there be any blemish in it, &c. thou shalt eat it within thy gates; and Junius calleth it an Apostrophe to the Priests. But forasmuch as Chap. 10. 23. and 12. 17, 18. the eating of the firstlings is allowed to the owners, another solution is to be sought, as upon Chap. 14. 23. For the next clause, as the Roebuck and the Hart, and this, only thou shalt not eat the blood, &c. see Ch. 12. 23, 24.

CHAP. XVI.

THe sixth Ordinance here repeated is touching the Passover. Thou shalt [Ordinance 6] Sacrifice the Passover to the Lord thy God, of the flock and the herd in the place which the Lord shall choose to put his name there.] This is repeated from, Exod. 12. and Chap. 13. where yet no mention is made of the herd, but only of a Lamb or Kid to be eaten; and from Numb. 28. 17, 18. where sacrifices out of the flock and herd are appointed, but no mention made of the place, where they should he sacrificed, or the Passover eaten; wherefore to supply this defect, the place is here appointed to be that, which the Lord should choose, of which see Deut. 12. 5. and all things touching the Passover and the Sacrifices at that feast have been sufficiently explained before. Only whereas verse. 7. it is rendered in our translation, thou shalt eat it roast, the Heb. hath it, thou shalt seeth and eat it, for it is 〈 in non-Latin alphabet 〉 the same word, that is used for seething with water, Exod. 12. 9. where another word 〈 in non-Latin alphabet 〉 is put for roast, and thus both the Chaldee and Septuagint render it here thou shalt seeth, but the Septuagint add thou shalt seeth and roast, and this of seething is followed by Junius. Our Translators happily considering, that the Passover must not be eaten sodden, but roast, feared, if the word should be rendered seeth, that there would be a contradiction here. But that which is here appointed to be sodden is not the Pascal Lamb, but parts of the Sacrifices at this time offered, as the distinction is plainly made, 2 Chron. 35. 13. For besides the Lamb, which was eaten roasted, and the sacrifices appointed for every of the seven days of the Passover, Numb. 28. men might voluntarily offer many other peace-offerings, as Josiah is said to have given for the Passover 30000. Lambs and kids, and 3000 bullocks, and others a great number more, wherewith all Israel then feasted, and the flesh of these sacrifices is that, which is here appointed to be sodden, and not the pascal lamb.

The seventh Ordinance here repeated is about the feast of weeks, verse. 9, [Ordinance 7] 10, &c. touching which, see Lev. 23. 15. and Numb. 28. 17, 31. But here a tribute of a free-will offering is commanded to be brought to feast withal, the Levite and poor being called unto it, which was not spoken of before; and this is left to every man's own good will for the quantum thereof. The word rendered tribute here, is Missah in Hebrew, of Mas, a tribute, it is put Deut. 15. 8. for enough, so that it must be a sufficient quantity to feast withal. Upon this day, otherwise called the feast of Pentecost, the people of Israel came to Mount Sinai and kept their first feast there, Exod. 19. and now the law was given, and afterwards the Spirit, Act. 2. wherefore at this especially they were to feast and rejoice before the Lord in remembrance of these things, and for the joy of them.

The 8. Ordinance here repeated is about the feast of tabernacles, touching [Ordinance 8] which enough, Lev. 23. 3. and of the three feasts here put together, at all which they must appear, so many as were males, but none empty, Exod. 28. 14, 15.

The 9. Ordinance is about the making of Judges and Officers in all their [Ordinance 9] gates, who should judge with just judgment, yers. 18, 19, 20. and take no bribes. This was first the advice of Jethro to Moses, Exod. 18. 21. and afterwards God himself upon the complaint of Moses, that he could not alone bear the burden of the people, appointed Judges and officers over them, Numb. 11. 16. How the Judges were distinguished, and in what order they proceeded in the choosing of them, see Numb. 11. 16. The officers are called Shotrim, and in Greek, 〈 in non-Latin alphabet 〉 , Scribes, their office was to speak and to proclaim to the people what they ought to do, Deut. 20. 5, 9. Josh. 1. 10, 11. and to execute the sentence of the Judges. For they had staves and whips, saith Maimonides, and stood before the Judges, and went about into streets and shops to look to right weights and measures, and to smite all that did wrong at the commandment of the Judges, and wheresoever they found any foul matter, they brought the offenders before the Judges into the judgment hall, where he was judged according to his wickedness. The vulgar Latin for officers, hath masters, that is, saith Hugo Cardin. to instruct the ignorant; or by Judges and masters, he will have learned and wise Judges understood. The word 〈 in non-Latin alphabet 〉 cometh of 〈 in non-Latin alphabet 〉 praeesse, dominari, to rule, so that they were officers, that had rule under the Judges. Junius for officers hath moderators. And the Judges must be made in their gates, that is, must sit publicly to judge the people, one as well as another within and without the cities, see Prov. 31. 23. That Judges must judge justly, see also Deut. 24. 17. and not respect persons, Lev. 19. 15. Deut. 1. 17. Prov. 24. 23. nor take gifts, Exod. 23. 8.

The 10. Ordinance, verse. 21. Thou shalt not plant thee a grove of any trees [Ordinan. 10] near to the altar of the Lord, neither shalt thou set thee up any image, &c.] The Gentiles used to sacrifice in groves, and therefore to cut off all occasions of idolizing with them, this ordinance is made, see Exod. 34. 13. Junius by these words, near the altar, understandeth both in place and in esteem, accounting it next in excellency to the altar, or equal, or before it. How they sinned afterwards against this, see Jud. 3. 7. c. 6. 25. 1 King. 14. 23. c. 16. 33. 2 King. 21. 3, 7. 1 King. 18. 19. The Judges therefore straitly forbad the planting of any tree within the court of the sanctuary, upon pain of beating; of images or statutes here forbidden, see Levite. 26. 1.

CHAP. XVII.

THe 11. Ordinance here repeated is, that no beast having a blemish, [Ordinance 11] or being ill-favored should be offered to the Lord, verse. 1. of this, see more Levite. 22. 22. For ill-favored, Hebr. is, any evil word; in the Cald. any evil thing whatsoever; that is, if it be sick or lame, &c. Mal. 1. 8. whereas ox and sheep are only named, all other beasts fit for sacrifice are to be understood hereby; and it is to be known, that 〈 in non-Latin alphabet 〉 rendered an ox, doth properly signify a bull; and indeed bulls and not oxen were fit for sacrifice, because the ox was imperfect, as being without his stones. By a blemish in an ox, Hugo understandeth a wicked intention in the work; and by a blemish in a sheep, foolishness in simplicity, because by the ox is set forth labor, by the sheep simplicity.

The 12. Ordinance here repeated, is against the worshippers of the [Ordinan. 12] host of heaven, against which it is provided, Deut. 4. 19. and here the penalty of such offenders is set down to be stoning to death, as of those, that seduce to idolatry, c. 13.

Here in putting the case of any worshipping the host of heaven, it is added, [Note.] which I have not commanded; to intimate, that the worship, which God hath not commanded, is sinful, although it be not expressly forbidden, but only in general, as under that precept, thou shalt have none other gods but me; to worship the host of heaven is forbidden, as likewise to worship Saints departed, or Angels.

Vers. 5. thou shalt bring forth unto thy gates that man or woman and stone him to death] That is, to the gates of that city where he served other gods, and not where he was condemned to die, so Maimonides. But the Ordin. Gloss better, to the gates, where judgment is given, that he may not be put to death without being judged first. Of the manner of stoning, see Levite. 24. 23.

Vers. 6. at the mouth of two or three witnesses shall he be put to death, &c.] One witness is not enough, but there must be two or three at the least, as hath been already touched, ch. 13. 6. see also Deut. 19. 15. Because it is said, at the mouth, the Rabbins gather, that no testimony is to be taken by writing or otherwise, but the witness being present to speak with his own mouth. But in money matters the hand-writing of a witness being dead may be taken. Thus, saith Hugo, by the witness of the two Testaments, and of the three Persons, Father, Son, and Holy Ghost, every wicked man shall be condemned at the last day, according to that, 1 Joh. 5. there be three that bear witness in heaven, &c. and every preacher ought to condemn the wicked by three witnesses, 1. Of the heart, which is when he is of sufficient understanding in the word. 2. Of the mouth, when he hath the gift of utterance, and teacheth the law. 3. Of the work, when unto teaching well, he joineth living well. And in the Word there be three that testify against every wicked person, the Law, the Prophets, and the Gospel.

The 13. Ordinance is, that if an hard case falleth out, they must go to [Ordin. 13] the place, which the Lord should choose, and propound it to the Priests and Levites, and the Judge there, who must declare, what the Law is, and to this must everyone stand, and who so disobeyeth the sentence of the priest, or Judge, must be put to death.

If there rise a matter too hard for thee in judgment, between blood and blood, plea and plea, stroke and stroke,] This is spoken to the Judge in any particular city. By blood and blood we may understand murder and manslaughter, the shedding of blood premeditated out of malice, or suddenly and unawares: for if the inferior Judges cannot tell whether to judge it, and so whether the blood-shedder may have the benefit of the city of refuge or not, they must go to the superior Judges to know. By plea and plea, understand any matter of strife; by stroke and stroke, the Cald. understandeth the plague of leprosy, of which the Priest is to judge, Lev. 13. and Chap. 14. but it is more probable, that a blow given to the hurting or wounding of any is meant.

Then thou shalt come to the Priests, the Levites, and the Judge, &c.] For the better understanding of this, it is to be known, that unto the Priests and Levites some Elders of the people were joined to sit in judgment: for so Jehoshaphat constituted a Synedrion at Jerusalem, 2 Chron. 19. 8. and bad them judge uprightly between blood and blood, law and commandment, statutes and judgments, verse. 10. and amongst these, as the high priest was head over the Priests and Levites, and the judgment of Ecclesiastical causes properly belonged to him; so Zebadiah was over the lay Judges, and the judgment of all civil matters belonged to him, verse. 11. But they must not judge of their own heads, but according to the sentence of the law, verse. 12. And when the high Priest with his assistants set down any such sentence, or the chief Judge with his, it must be performed accordingly upon pain of death: and this death, saith Maimonides, was by strangling, and that at Jerusalem, when it was a feastival time, that all might hear and fear to do the like. For their manner of proceeding according to this Ordinance Maimonides saith, that first they, whose case was to be judged, came to the Synedrion of their own city, and if the Judges there could not tell what sentence to give, then they with these Judges or their messengers went up to Jerusalem to the Synedrion of the mountain of the temple, if they could not tell, then they went to the Synedrion at the door of the court of the temple, and if they could not tell, to the chamber of hewn stone and to the great Synedrion there. And the sentence given here must stand, but if afterwards, these Judges being dead and gone, by another Synedrion succeeding them their judgment be disannulled, and another given, this must be stood to, because it is said, thou shalt come to the Priests, Levites and Judge, that shall be in those days; within the danger of this law they brought all such, as would not receive their traditions afterwards, except the Sadducees, who were trained up in their fathers opinions from their youth. But without all warrant from hence: for the sentence which is according to the law only, which was written must stand inviolable, and not traditions that were delivered by word of mouth only, as they hence pretend, that whatsoever the great Synedrion decreeth is to be obeyed. Mal. 2. 7. the Priests lips shall preserve knowledge, and they shall inquire the law at his mouth; and not whatsoever he will be pleased to decree. The Scribes and Pharisees sitting in Moses his chair must be obeyed, but their works not imitated, that is, what they did by tradition, and not according to the Law of God, for by these they overthrew the law. Something like unto this ordinance was that Exod. 18. of bringing the harder matters to Moses to be judged by him.

The 14 Ordinance is, if when they were come into the land of Canaan, [Ordinan. 14] they would set up a King, they must set up one of their brethren, not a stranger, and he must not multiply horses, nor wives, nor treasure much, but have the book of the law by him and read thereupon continually, and learn to fear God, and not to be proud and to lift up himself above his brethren. The Lord foresaw what they would desire to do afterwards, viz. to have a King over them, as other nations had, when being like to the idolatrous Gentiles in the manner of their government, there would be more danger of being perverted; wherefore passing over the time of Judges, as Calvin noteth, he pitcheth upon this time, giving instructions here aforehand for this case.

If it shall seem strange, that after this ordinance the Lord was offended with them for desiring a King. It is to be understood, as Hugo hath it, that it is only permitted here and not ordained. But their offense was not simply in desiring a King, but out of diffidence, that the Lord could not otherwise sufficiently protect them against their enemies, as Chytraeus hath it. Whilest they were governed by judges, none being lifted up to so high dignity as the regal, God himself was their King, and he did oft times in their distress show his Almighty power in delivering them by judges, whom he immediately stirred up and placed over them, as Gideon most piously said, I will not rule over you, neither shall my son, but the Lord shall rule over you; which whilst it was so, all men's eyes were towards God, and their trust was in him, but now they changed their trust in God into trust in a King, for which the Lord was justly displeased, and gave them a King in his wrath, and took him away in his anger. But afterwards he gave them a King, even David, a man after his own heart, and then to have a King began to be a great glory to the common-wealth. They are charged, if they would make them a King not to set up a stranger, because such being idolaters would be ready by his power to oppress the true religion, which it is every Kings duty to maintain, as Calvin noteth. And their King must not multiply horses, nor cause his people to return into Egypt to multiply horses, which charge is given, because Egypt abounded with horses; as Hugo hath it, and as we may gather, in that Pharaoh being drowned and all his host, it is said, The horse and his rider hath he thrown into the Sea, Exod. 15. 1. and in that so many goodly horses were brought to Solomon out of Egypt, 2 Chron. 1. 16, 17. see also Esa. 31. 1. Because Egypt was so wicked, they must not go thither, nor multiply horses, which they could not well do without having commerce with that country. Yet the Rabbins say, Hebrews might dwell in any country in the world, saving in Egypt, but for commerce they might go thither. Another reason, why they might not multiply horses was, because horses were the principal of worldly strength, lest they should put confidence in them, Psalm. 20. 8. Deut. 20. 1. Prov. 11. 31. Again, the King is charged not to multiply wives to himself, lest his heart be turned away. God at the first joined together but one man and one woman, of which also it is spoken, Mal. 2. 14. but for the multiplying of posterity, Jacob afterwards had more wives, and David, &c. which is thought to have been done by divine dispensation, so that the having of more wives then one, is not here forbidden to the King, but the having of many, and specially of foreign Nations, whereby there is danger of having his heart turned away as was Solomon's, 1 King. 11. 4. Lastly, the King must not greatly multiply his silver and his gold, whereby is not meant that he should not have any great treasure by him; for David had silver and gold in abundance which he gave to the building of the Temple, and Solomon likewise which is commemorated as a thing wherein his great glory to which God raised him consisted. But it is said, that he should not multiply it to himself, that is, as covetous, and thinking it a great happiness to be exceeding rich: for so there is danger in riches, Prov. 30. 8, 9. Matth. 6. 24. cap. 13. 22. 1. Tim. 6. 9. under these 3 mystically saith Hugo are forbidden in horses pride, in wives fleshly pleasure and luxury, and in gold and silver covetousness. For the Kings reading continually in the book of the Law, that he might leran to fear God. Maimonides saith, every King is to write the book of the Law for himself besides that which was left him by his father; and if he had none left him, he must write two copies, one to leave in his house, and the other to carry with him whithersoever he went, whether he went to war or sat in judgment And it is said, that this copy should be written out of the book which is before the Priests, because the original copy of the Law was kept by them in the sanctuary, Deut. 31. 26. and therefore the writing made according to this was surely right. For herein saith the gloss, there was nothing perverted, nothing corrupted. The King must always be reading in the book of the Law, that knowing the will of God for the right governing of all in matters civil and ecclesiastical, he may have a care to rule accordingly, and not only to punish murderers, adulterers, &c. but to provide that sound doctrine be taught and embraced in the Church by all his subjects: So Chytraeus, who alledgeth many examples of David, Solomon, Asa, Jehoshaphat, &c. Nebuchadnezzar, Evilmerodach, Darius, Cyrus, Constantine. magnus, Valentinianus, Theodosius, who professed himself to be a Prince tied to the Laws, and that his authority depended upon the authority of the Law, and Charles the great, who set over the people subdued by him godly Doctors, and adjoined Colleges of teachers and learners of the true doctrine.

CHAP. XVIII.

THe 15. Ordinance is, that the Priests and Levites should have no part [Ordinance 15] nor inheritance in Cannan, but the offerings of the Lord and his inheritance, the shoulder, the two cheeks and the maw of sacrifices, and the first fruits, and the first fleece of the sheep. By part here the Rabbins understand part of the spoils of the enemy, see Numb. 18. 20. yet of the spoils of Midian the priests had a great part, being set out as a tribute to the Lord in acknowledgement, that the victory came from him, Numb. 31. 26. The Lord is said to be their inheritance, that is, his part whatsoever he hath willed to be given unto him, which may be found, Numb. 18. to be 24 several things. The Lord's part or inheritance, saith the gloss, are tithes, but not only tithes, but things devoted, &c. are his. He is too covetous saith Jerome hereupon who is not satisfied with the Lord; for how can he want anything that hath him, who hath all things. For the shoulder of sacrifices, that and the beast was given to Aaron and his sons, Exod. 29. 27, 28. and it was the right shoulder. For these words, From him that offereth a sacrifice, Hebr. are 〈 in non-Latin alphabet 〉 signifying either sacrificing a sacrifice, or slaying a slaughter. It is commonly taken by Expositors for sacrificing in this place, but the Hebrews understand any clean beast killed anywhere or upon any occasion, saying, that the shoulder, the two cheeks and the maw of them all are to be given to the Priests from time to time, both within the land of Canaan and without: and if there be no Priest nor Levite near, then the price is to be given, it must not be taken nor asked, but given with honor; so Maimonides, and if it be thus understood, it is a new ordinance for other maintenance of the Priests and Levites not spoken of before; and this is most probable, because not only the shoulder is given them as in sacrifices, but also the cheeks and maw. For these words, This shall be the Priests due, Hebr. is, this shall be the Priests judgment, so likewise the vulgar Latin, Junius the Priests right, the Cald. his due, and thus the word 〈 in non-Latin alphabet 〉 is used Psalm. 81. 5.

For the first fruits, see before, Exod. 22. 29. Numb. 18. 12. For the first fleece, it was not spoken of till now, but only the tithe of the herd and of the flock, Levite. 27. 32. Touching this, the Rabbins determine it to be one of sixty at the least, as of other first fruits the sixtieth part is the least; if any man having many such fleeces will give them to divers Priests, he must not give less to any one then 5 shekels weight of white wool, even enough to make a little coat. This Ordinance is an addition to the former laws for the better maintaining of the Priests, they and the Levites must not only have the tithe of wool, but the first fruits also.

The 16 Ordinance is, that any Levite coming from his City with an [Ordinance 16] hearty desire to serve God at his Temple shall have a part amongst his brethren; besides that which cometh of the sale of his patrimony, v. 6, 7, 8. For these words verse. 8. They shall have like portions to eat besides that which cometh of the sale of his patrimony, Hebr. rendered word for word are these. They shall eat portion as portion, besides his sales by the fathers. The Cald. hath it besides the ward, which shall come on the Sabbath, as the fathers have appointed: the Septuagint beside the sale, which is according to the Family. Junius, besides the price of the things which any of them hath sold according to the families of their fathers, expounding it of their houses sold in the Cities where they dwelt, because it might be objected now, they had money to maintain them withal; therefore they needed not to eat of the offerings there; this is spoken by way of prevention, they shall have like portions to eat with their brethren, but according to the families of their fathers, the Kohathites amongst the Kohathites, and Gershonites amongst the Gershonites, and not confusedly. The scope of this Ordinance, say the Rabbins, is, that whereas the Priests were divided by Moses into eight wards or charges, and afterwards by Samuel and King David into four and twenty, one head being set over every ward which went up to Jerusalem by course to serve every week at solemn Feasts, if any other Priests, whose course it was not to serve, that week should come up to serve, he should serve, and have a like portion with them; but this was only in the offerings of that Feast, not in the offerings upon vow, or voluntary offerings, or daily sacrifices, which they only offered, whose course it was to serve then. Wherefore they give this for the sense, as if it had been said, they shall eat portion, like portion of the offerings of the Congregation, but not of other things, which the fathers have already apportioned them, appointing every ward his week. And they expound these words, If any Levite, of a Levite being a Priest, because the Priest only, and not ordinary Levites might eat of the gifts of the Sanctuary.

Saint Augustine whom Rabanus followeth, understandeth by the sales, the tithes and the first fruits sold by them that dwelt far off, with the price of which they bought again at Jerusalem; of these the Levites should have their part, when they came up to serve, which belonged to the families of their fathers. Calvin holdeth that a provision is here made for the Levites, which lived not as other Levites in their Cities, but gave themselves wholly to serve God at his Temple, the other must have the tithes only to live upon, but these both their parts in them and other maintenance also with the ordinary servitours there to feed upon, as they dedicated themselves wholly to the service of God, so God thus rewarding them with a double honor. This place is so obscure, that no exposition brought doth fully satisfy, except happily that of Junius. The exposition of the Rabbins, seemeth not to be true, because although Priests were of the tribe of Levi, yet they are nowhere set forth by the name of Levites, but of Priests; and because of the sales here spoken of, they say nothing, and if they should mean the vow offerings, &c. these were not for sale, but for food to the Priests.

That of Augustine is overthrown because it is said of his sales, whereas not the Levite, but the owner selleth those tithes that are sold, and bringeth the price to Jerusalem. And lastly Calvin's is too general, and determineth not, what their sales were. These sales therefore, I hold with Junius were of their houses in the Cities where they dwelt, of which it is said, if a Levite cometh from any of thy gates, where be sojourneth, they being called their gates, or Cities, as the Septuagint hath it, because they were given to the Levites out of every Tribe to dwell in, and they had none inheritance otherwise of their own, and so were but as sojourners there, and yet they might sell, Levite. 29. which if they did out of a desire to be rid of worldly incumbrances, that they might altogether attend upon the service of God, they should have their portions, as others had notwithstanding to live upon, but in order

The 17. Ordinance is that none should make his child to pass through [Ordinance 17] the fire, or use divination, or observe times, or be an enchanter or witch, &c. neither should they seek to such, but to the Prophet, whom the Lord promised to raise up unto them. For the first of these causing their children to pass through the fire, see Levite. 18. 21. For using divination see Levite. 19. 26. But the word, whereupon I spake of divination there, is the same, that is used here in the third place 〈 in non-Latin alphabet 〉 an enchanter, and 〈 in non-Latin alphabet 〉 for a diviner of divinations. The Rabbins distinguish thus betwixt them, the diviner is one, that taketh upon him, as a Prophet to foretell what shall come, the means that he used being sand, or stones, or lying down upon the ground, iron or a staff, which he leaneth upon, at which last it is glanced, Hos. 4. 12. The enchanter, or as one going upon the Etymology of the word 〈 in non-Latin alphabet 〉 , turneth it, the observer of fortunes, for 〈 in non-Latin alphabet 〉 is to search and to find out by experience, Gen. 30. 27. whereupon they that look at signs of good or evil luck, as overcuriously searching into events, are called 〈 in non-Latin alphabet 〉 , those I say, are set forth to be such as say, because my morsel fell out of mouth or my staff out of my hand, I will not go to such a place, for if I go, this is a sign of ill luck unto me, or because a Fox passed by on my right hand, I will not go forth today, lest some deceitful person meet me, &c. They that addicted themselves thus to the observation of signs of good and evil luck amongst the Hebrews were beaten; of divining and enchantment see more, Levite. 19. 26. The same is too too common amongst many Christian people, and yet no fault thought to be herein, but let us remember this Law and fear to do the like. For observers of times, see also the same place, these are planetaries, that by the planets judge of good▪ and evil days. This saith Maimonides is unlawful, and therefore it should be made known, that they are lies, which fools imagine thus to be true, and to be the observations of the wise. Of witches see Levite. 20. 27. and Chap. 19. 31. Exod. 22. 18. a witch must not be suffered to live, and in this last place only this word setting forth witches is used, in the other wizards, which by and by followeth. The Rabbins distinguish betwixt them thus, a witch was a sorcerer, or magician, of which sort Exod. 7. and these were either such as held the eyes, whom we call juglers, or such as did mischief by the help of the devil, these they say, were to be put to death, the other to be beaten. A wizard was one that put a bone in his mouth of a bird called jadvangh, and burnt incense and did other things, and at length falling down uttered things to come, wherefore a wizard called 〈 in non-Latin alphabet 〉 and this word cometh from knowing; such are also called cunning men, such as well as witches must be put to death, Levite. 20. 6, 27. or a charmer, Heb. that charmeth a charm, or an enchanter. They are such, say the Rabbins, that speak words of a strange Language and without sense, and believe out of their foolishness, that these words are profitable, if they be said to a serpent or scorpion to keep a man from being hurt by them, or over a wound to cure it, and likewise to read a verse out of the Bible. Moreover they lay the book of the Law over a child, that it may not be frighted, &c. such are not only charmers, but deniers of the Law, because they make it medicinal for the body, whereas it is not but for the soul only, according to that Prov. 3. 22. they shall be life unto thy soul; so Maimonides, or a consulter with familiar spirits; of these and wizards see Levite. 19. 31. this is called Act. 16. 16. the spirit of Python from Pythius Apollo, the chief oracle of the Heathen; and Apollo was thus called, because he was feigned to have killed the serpent Python, see Isa. 29. 4. For the manner of this consulting, Maimonides saith, it was by burning incense, and holding a rod of a myrtle tree in his hand, and waving it and, whispering certain words secretly, and the inquirer hear one speak out of the earth with a low voice, or by taking a dead man's skull and burning incense thereto, till such a voice was heard. Or a necromance, Heb. or a seeker to the dead. This is said to have been done thus, the necromancer fasted, and lay amongst the graves, that the dead might come unto him, and make known that which he asked. Or else he clad himself with clothes for that purpose, burnt incense and spake certain words, and slept by himself, that such a dead person might come unto him and talk with him in a dream. All these are said to be an abomination to Lord, and thus did the Nations, which were cast out before them.

The Lord will raise up a Prophet unto thee in the midst of thy brethren like unto me, to him shall ye hearken, &c.] Having shown to whom they should not hearken, now he showeth to whom they should hearken, not to those that spake by the devil, but to one speaking the words of God. For if they should not always have had some to go unto, that by him they might be resolved of their doubts and queries, and to be informed of the will of their God, they might have thought themselves worse dealt withal then the Heathen, who had their diviners and wizards, whom they held to be the Prophets of their gods, as Calvin noteth.

Touching the Prophet here spoken of, some, saith he, understand Joshua, who was like Moses for doing wonders, and for directing the people, thus Masius, who yet will have Christ understood also, as the Prophet principally meant here, and typified in Joshua; others, saith Calvin, understand Jeremiah, but he rejecteth both, because a means for the governing and guiding of the Church for some short time only is not here set up, but continually from age to age, until the coming of Christ the head of all Prophets.

Again, the fathers, saith he, have held, that Christ and none but Christ is meant here, so Eusebius, who proveth that it cannot be applied to any other, and both Peter expoundeth it of Christ, and Stephen likewise, and that it was by the Jews generally so understood, appeareth Joh. 1. 21. where they send to John the Baptist to know whether he were that Prophet, which he denied, but would not so have done, if a Prophet merely had been meant by that Prophet, for Christ testifieth of him, that he was a Prophet, and greater then a Prophet. Augustine also and Rabanus following him and Hugo Card. understand it of Christ only. But Calvin rejecteth this, because so the people should not have been satisfied in their desire, which was as here followeth, that they might not hear God speaking anymore, but that Moses might speak unto them; for if they had tarried till Christ's coming in the flesh, which was not till 2000. years after, how were they satisfied in the mean season, or what means had they to be kept from seeking to wizards, and necromancers in all that time? wherefore he resolveth, that all the Prophets from Moses until Christ are meant, in whom, as the head of all and so chiefly intended here, there was a consummation of all their prophesyings. He will therefore have the word Prophet a collective, Joshua and all other Prophets being meant hereby, but chiefly Christ Jesus.

For the reasons brought against this, he answereth; 1. Whereas it is objected, no prophet except Christ was like Moses, for God himself distinguisheth all others from him, Numb. 12. 6, 7. and Deut. 34. 10. it is said, there rose not a Prophet more like Moses, the meaning is, that none was every way alike excellent with Moses, or endued with such rare gifts, but they were like Moses in that they were true Prophets of God, as he was, and from them the people heard the Lord's Will, as they had done from Moses, and as he, they were directours to them from time to time. Whereas it is objected, that Peter and Stephen expound it only of Christ; he answereth, that in thus doing they do not exclude other holy Prophets, that were before him, but hereby seek to move them to obey Christ, who principally was that Prophet, and not to suffer themselves to be deprived of so great a benefit. They had been long now without a Prophet, of which great complaint is made, Psal. 74. 9. but they had a promise of Elias to come, Mal. 4. 4. that is, of a more happy time, then ever they had yet, when he should come, who chiefly was meant by that Prophet. And to this of Calvin I cannot but incline, holding it unreasonable, as he doth, that this promise of the Prophet, whom they should hear, should in no part be fulfilled, till 2000 years after. But specially Christ was herein aimed at, as even the Samaritan woman knew, Joh. 4. 25. and he was most like to Moses; 1. In his Mediatorship betwixt God and his people. 2. In his excellency, wherein he went beyond all other Prophets, speaking with God mouth to mouth. 3. In signs and wonders which he did, Luk. 24. 19. Act. 2. 22. 4. In faithfulness in God's house, Heb. 3. 2, 5. And in all these he excelled Moses: In the first, because he was Mediator of a better covenant, Heb. 8. 6. In the second, because he came out of the bosom of the Father, Joh. 1. 18. In the third, because he did wonders, that none other had done, Joh. 15. 24. And in the fourth, because Moses was faithful, as a servant, but he as a son, Heb. 3. 2, 5, 6.

To him shall ye hearken.] That is, both to Christ and his Ministers, the Prophets, Apostles, and Preachers of the Gospel; for to hear them, is to hear Christ, Luc. 10. 16. But he in special is to be heard, Matth. 17. 5. Now this Prophet is promised unto them at their request, when they feared to hear God speak anymore, Exod. 20. 19. Deut. 4. 24, 28, &c. so that the law is hereby proved to be a Schoolmaster to bring us unto Christ, Gal. 3. 24.

I will put my words into his mouth,] According to this the Lord speaks of the words given unto him, Joh. 17. 8. and of his coming in the Fathers name, mentioned verse. 19. Joh. 5. 43. for the threatening against such, as hearkened not to him, I will require it of him; the meaning is, as the Rabbins expound it, they shall be destroyed; so it was threatened to Jerusalem, Luc. 19. 44. and prophesied of, Dan. 9. 26.

For prophets, that should speak in God's name, when he sent them not, or in the name of other gods, they must die for it: this the Rabbins expound of strangling, saying, that not only he who prophesied false things was to be strangled, but also he that spake what came from anotther true Prophet without adding or diminishing, if he said, that this word came to him, and so prophesieth. For speaking in the name of other gods, this, they say was, when they said such an idol, or star, said unto me, that we should do or not do such a thing, although he said, that was clean, which was clean; or unclean, which was unclean, yet he was to be strangled; and if he shown any sign, it was not to be regarded. If it were doubted, when one spake in the name of the Lord, whether the Lord sent him or not, it is resolved, if the sign given by him came not to pass, that he spake presumptuously. But of this enough hath been said upon Deut. 13. verse. 2, 3.

CHAP. XIX.

HItherto of the second thing in the further illustration of the ceremonial law to keep the worship and service of God uncorrupt; now followeth the third, the repetition of Judicial laws, and a further explaining of them in this Chapter, and Chap. 20, 21, 22, 23, 24, 25.

The first is touching Cities of refuge for the shedder of blood unwitingly [Judicial law 1] to flee unto, of which see Numb. 35. where this law is largely expounded, and the mystery propounded. For that clause verse. 12. of adding three Cities of refuge more when God should enlarge their bounds, as he sware to their fathes, which he would do, if they kept his commandments; this was never yet fulfilled by reason of their sins, as the Rabbins confess; but because no word of God is in vain, they say, it shall be fulfilled in the days of the Messiah, or the King Christ, and these shall be in the countries of the Kenizites, and Cadmonites mentioned to Abraham, Gen. 15. 18. but indeed Christ fulfilling the law for us, which we cannot do through our weakness, Rom. 8. 3. this are spiritually fulfilled the coasts of spiritual Israel, the Church, is enlarged now, and everywhere the way is prepared for us to flee to the throne of grace through him, Heb. 6. 18.

The second law, verse. 14. Thou shalt not remove thy neighbors land mark▪ [Judic. law 2] which they of old time have set, &c. The land of Canaan was divided amongst the Israelites by lot, and therefore as against sacrilege this law is made against one man's encroaching upon the inheritance of another, although it were never so little, yea as the Rabbins say, although but an inch, holding, it, if it were done by force, to be rapine; if secretly, theft, and therefore by thus doing, that two Commandments were broken, that general against theft, and this particular against removing the bounds. The greatness of this sin appeareth in that it is cursed, Deut. 27. 17. and spoken against in other countries, Job 24. 2. and again forbidden, Prov. 22. 28. Remove not the land marks, which thy fathers have set, and so the Sept. render it here, for Joshua and Eleazar and other fathers first constituted these bounds and set marks to know them, so that these words, which they of old time set, have reference to after times, in comparison of which, this time was old: Chytraeus saith, that Numa Pompylius a Roman Emperor was so severe against any that transgressed herein, that he put them to death. And as the land mark, so is the true doctrine of the Church delivered by the Prophets and Apostles, it is a cursed thing to add or to take anything herefrom, for thus the mark of our spiritual possession is removed, and the greatest sacrilege committed. Hugo Cardinalis applieth it to the rules of life and determinations set down by the fathers that lived before us.

The third law is touching witnesses, determining, that they shall in all matters be two at the least, of which see Chap. 17. 6. and the Rabbins hereupon gather, that in matters of life and death, and in money matters also, one witness is of no force. The civil law alloweth of one witness beyond [Judic. law 3] all exception, when by likely conjectures his testimony is also holpen, but rejecteth two or more witnesses, if they be any way infamous for heresy, adultery, perjury, excommunication, or the manner of punishment suffered: and the testimony of parents for their children, of the wife for her husband, of brother for brother; and contrariwise also, domestics, farmers, hired servants, and against ones deadly enemies. This of witnesses to be two or three, is again spoken of, Matth. 18. Joh. 8. 1 Tim. 5. 2. 2 Cor. 13.

Touching those, that come to give false testimony against any man, it is also here enacted, that they shall suffer the punishment, which should have been inflicted upon the accursed, if their testimony had been true against him, that is, saith Maimonides, if he should have been stoned to death or strangled, or paid money, they shall suffer the same. But they must first be convinced to be false witnesses, which is not, when more witnesses come to swear the contrary, for in this case the thing is left as uncertain; but when some swear, that such a man, who is accused, was in their company in such a place many miles off, when the evil, of which he is accused, is pretended to have been done, they are convinced to be false witnesses, that accuse him, although they be an hundred, and these be but two.

And they that remain, shall hear and fear, &c.] That all might hear of false witnesses, Maimonides saith; that when they were convinced and punished, proclamation was made thereof by the Magistrates in all cities, such men witnessed so and so and were found false; and we killed them, or imposed such a mulct upon them: By this law it appeareth, how odious a false witness is before God, he is even as a murderer or a thief, for his punishment is the same. A thief, saith Ecclesiasticus, is better, then he that is accustomed to lying; and Prov. 6. 19. the liar and false witness are said to be among the six things which the Lord hateth. He is a false witness, saith Hugo, that faileth in his proof, that is, who layeth some foul crime to another man's charge, but when he cometh to prove it, faileth, and of such an one specially must this law needs be meant, because the witnesses that are brought by him, are not so easily convinced of falsehood. For the particular punishments, life for life, eye for eye, &c. see Exod. 21. 22, 23, 24.

CHAP. XX.

THe 4. Law is touching their going forth to battle against their enemies; [Judicial Law 4] when they see their preparations, they must not be afraid, but the Priest must speak words of encouragement unto them, and officers must go about and speak to such as have built new houses, and have not yet dedicated them, or planted vineyards, or betrothed wives, or that be timorous, that they return home again, and then they must make captains over them that go to battle. Touching wars the Rabbins say, that some were commanded to the children of Israel, and some permitted. The wars commanded [ 1] were first against the seven Nations that were to be rooted out, Deut. 2. 24. c. 7. 1. 2. Against Amalek, Deut. 25. 17, 19. 3. To help Israel out of the hand of the adversary, that was come upon them, Judge. 3. 12, 38. wars permitted, were with other people that oppugned Israel, Judge. 11. 4, [ 2] 12, 27. 2 Sam. 10. 2, 6. and for going out to these order must first be given by the great Synedrion or Senate, but not for the other, the King might of himself go out in such wars at any time, and compel the people to go with him. And they hold it as a general rule, that Israel must never begin first to war against other nations. That wars were lawful for the people of God, it hereby appeareth, and Numb. 10, &c. and as then, so now under the New Testament just wars are lawful, Rom. 13. the Magistrate beareth not the sword in vain. Wherefore as David, Hezekiah, Jehoshaphat and Abraham long before warred, so Christian Emperors, Constantine. Magnus, Theodosius, Charles the great, &c.

Lawful wars are first for defense against enemies invading, as Hezekiah's war against Sennacherib; Judas Macchab. against Antiochus; the Venetians in defense of Cyprus against the Turks.

Secondly, to recover things lost, as Abraham warred, Gen. 14. Pepidas to recover Cadmaea. Thrasybulus, Athens from the Lacedemonians; Alexand against Darius, to restore liberty to the cities of Asia oppressed by him.

Thirdly, to punish rebels and robbers, as Rudolphus the Emperor warred in Turingia against robbers, and overthrew their Forts; and Maximilian against the Burgenses and Duke Rupertus. And Maximilian the second against Grumbachius, &c.

The Anabaptists bring divers Arguments to prove it unlawful to make war in any case; as, 1. Because they must not resist evil, but suffer patiently the outrages of their enemies, as punishments by God infiicted upon them; and because he that smiteth with the sword shall perish with [Object. 1] the sword. But hereby only private revenge is forbidden, and not the Magistrates doing of his office in repelling evil, who is armed with the sword for this end. And for suffering God's punishments, that is, by not murmuring against them, or falling from God, or by using unlawful means, but just and lawful means, which God hath ordained are to be used against enemies, such as war is.

2. Because the Kingdom of Christ is described by the Prophets, as [Object. 2] most peaceable: but hereby is meant only, that by the power of the Word without external violence men should be subjected to his Kingdom, and be kept in unity and peace by a consent in true doctrine, and not by political means, as other Kingdoms of this world. As a Christian, as Luther hath it, everyone is to bear all injuries, and to love and help all men, but as he is a member of the Common-Wealth, he is to perform this civil office, as other duties of the Moral Law.

3. Because war making is against love. But it is to be understood, that all things against love are so to be avoided, as that due order prescribed [Object. 3] by God be kept, and every ones calling preserved, for otherwise to ensue love, were to neglect the love of God, for man, who is to be loved only so far forth, as agreeth with his laws. Moreover, it is not against love to make just war; for what is love, but to keep God's Commandments, which should not be kept, if these were not sometime made. Thus Chytraeus in determining the point of war, and answering Anabaptists and Julian the apostata, who was wont to object the like to Christians. In war it is the duty of everyone that goeth forth to it, not to fear, but to consider God present on their side, that make just Wars, and therefore to be confident in respect of his help, who fighteth for them. See 2 Chron. 13. 12. and 2 Chron. 32. 7, 8. Psal. 118. 6.

And when ye come nigh to the battle, the Priest shall approach and speak to the people, &c.] This Priest saith Maimonides, was one anointed for the war with the holy ointment, Exod. 30. 25. and he was called the anointed for the war, and when they were set in array, he standing upon an high place and all the companies before him uttereth these words, v. 3. 4. and another Priest proclaimeth them with a loud voice, then the anointed Priest saith, what man hath built an house, &c. as v. 5. 6, 7. and an officer proclaimeth it: then an officer saith, what man is fearful, &c. as v. 8. and another officer proclaimeth it. The fearful being returned, Captains are constituted, and Officers are set over every company, being courageous and strong with halberts in their hands to cut off the legs of those that would return. Touching the priest anointed for the war he further saith, that his son succeeded him not in this dignity, but is as another priest, and he himself when he returneth to minister in the Sanctuary, useth 4 garments, as the other priests. Besides this priest to encourage them when they went to war, they had other priests also with them, who blew with the holy trumpets, that they might be remembered before the Lord. The gloss addeth, that the priest should first begin to fight also for himself and them: but he is appointed here only to speak to their encouragement.

And the officers shall speak to the people, saying, what man is there that hath built a new house, &c.] What Officers were, see Deut. 16. 18. the vulgar Latin hath Captains and whereas v. 9. it is said, that they shall make Captains, the vulgar Latin hath it, they shall prepare their wedges cuneos, their companies of footmen in form of a wedge, but against the Hebr. verity, wherein it is 〈 in non-Latin alphabet 〉 Princes or Captains. Here are 3 cases put, wherein any might return home, if he had built a new house and not yet dedicated it. 2. If he had planted a vineyard, and not yet eaten of the fruit of it. 3. If he had betrothed a wife, but not yet taken her. For the first Maimonides saith, that a man who hath purchased an house, or it be given him. or fallen to him by inheritance is alike privileged with one that buildeth, so that the house be new and never yet dedicated. For the dedicating of an house, it was a custom in Israel, when a man began first to enter his new builthouse to make use of it to dedicate it by a solemn meeting there, and feasting and singing praises to God, as David when his house was dedicated, made Psalm. 30. Touching the second Maimonides expoundeth it not only of a vineyard, but also of any ground planted with fruit bearing trees for food, if there be but five such trees in it, he may return, but not for four, and not only for a vineyard planted, but purchased, fallen or given to him, but not if he hath gotten it by rapine, or if two be partners in it. The word rendered, hath not eaten of it, Hebr. is, hath not made it common, or profaned it, that is, by using the fruit of it for common food which he could not do till the fifth year, Levite. 19. 23, 24, 25. for the first 3 years it might not be eaten, the fourth year it was holy food, for it was the Lord's, the fifth it was common food for the owner, or any whom he would communicate it to, to eat thereof. Touching the third, not only he that hath espoused a wife, saith Maimonides, but if his brothers wife falleth to him according to the Law, Deut. 25. 5. may return, and such as returned, were to prepare the way for those in the army and water and victuals for them. In this Ordinance God seemed to have a care that they should enjoy these outward blessings, by which he led his people in those times; and again, because men would be apt to be troubled in any of these cases, if they had been compelled to go to war, and through troubles and fears would have been the more unapt for this service, this license of returning was given to such. Three things much like these are reckoned up, Matth. 22. as hindering from the supper, whereupon that distick goeth,

And the Officers shall say, what man is fearful and faint hearted, let him return to his house, &c.] Thus Gideon afterwards proclaimed, Judges 7. 3. and of 32000. 22000. returned. They then that go forth to war must be courageous through faith in God, that they may prevail, as 1 Chron. 5. 20. 2 Chron. 12. 12. 2 Chron. 20. And who so is not saith Maimonides, sinneth against this precept, verse. 1. Ye shall not be afraid of them. and verse. 3. Let not your heart be faint. Yea, he is guilty of all the blood that is shed through timerousnesse giving advantage to the enemy, because through him, his brethren's hearts are made faint. But who so is courageous and fighteth without fear, shall have a sure house built him in Israel. 1 Sam. 25. 18. and therefore all thoughts of wife and children, house and land, ought by soldiers to be put out of their mind, that they may be wholly bent to fight for the name of the Lord.

The fifth Law is touching the manner of their proceeding in their wars, [Indic. Law 5] to people's that dwelt far off, they must first offer peace, &c. verse. 10. unto verse. 16. but to the Canaanites and the rest of the seven Nations not, verse. 16. 17, 18. and in the time of their besieging any City, the fruit bearing trees, must be spared and not cut down, verse. 19. 20. For the first of these, Hebr. it is, Thou shalt call unto it for peace, the Hebrews hereupon hold, that they must make no war either permitted or commanded with any Nation in the world till they have proclaimed peace unto it, if they yield and receive the seven commandments, which were given to the sons of Noah, they must kill none of them, but receive them for tributaries. These seven commandments were 1. against idolatry. 2. Against blaspheming the name of God. 3. Against unjust carnal copulations, of which they reckon six sorts. 1. With a man's own mother. 2. With his fathers wife. 3. With his neighbors wife. 4. With his sister by the mothers side. 5. Of man with man. 6. With beasts, grounding upon Gen. 2. 24. and Gen. 20. 12. the 4. Against shedding of the blood of man. 5. Against rapine or robbery. 6. That there should be punishments for malefactors. 7. Against eating blood, or any member cut off the creature whilst it is alive, because the blood is in it. Moreover, touching the tribute to which it is said they should put them; the Hebrews hold that it was not only tribute of their goods, but servitude of their bodies, as the task or tribute masters in Egypt afflicted the Hebrews with their burdens, and Solomon raised a tribute of 30000. men: for it is not only said, that they should be tributaries, but also shall serve thee. So that if they should yield to a tribute of their goods only, and not to servitude, this was not to be accepted, and of their goods and lands; they say the King might take half, or the moveables only, and leave them the lands, or the lands, and leave them the moveables, as he should make his conditions, they must agree to serve the King with their bodies and goods in building his walls, fortifying munitions, building his palaces, &c. as 1 King. 9. 15. and to be bondmen to him, as v. 21. 22. and to be base and vile, and not to lift up the head in Israel, or to be reckoned with him in any matter of the world. This rule of offering peace was followed even by the heathen, and of sparing such as craved mercy. Pompey saved Otenis a Captain and his people, when being subdued he pleaded for the people, as fighting only at his persuasion, and offered himself alone to suffer; the saying of the Oracle is 〈 in non-Latin alphabet 〉 .

If it will make no peace, but war against thee, thou shalt befiege it: and when the Lord hath delivered it into thy hands, thou shalt smite every male with the edge of the sword, but the women, the little ones and the cattle, &c. This seemeth, saith Hugo to be contrary to that, Numb. 31. where they are reproved by Moses for sparing the women and children of the Midianites, and commanded to kill all the women that had lien by men, and all the little ones males. But he answereth, the case differeth from that, for their women had deceived the Israelites, these committed no such fault, but only were, of them that would not open their gates to Israel; what other reason may be rendered of killing the male children, see upon Numb. 31. And hitherto of the first, the second now followeth, v. 16.

But of the Cities of these people which the Lord giveth thee, thou shalt save nothing alive, thou shalt utterly destroy them, &c.] This is by the Hebrews understood, if they refused to make peace; the women and little ones of other Nations must be spared in this case: but of these 7 Nations not one, but all must be destroyed together, when God had given them the victory over them. And this is grounded upon that Jos. 11. 19, 20. There was not a City that made peace with the sons of Israel, saving the Hivites of Gibeon, all others they took in battle, for it was of the Lord to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly; wherefore that ordinance of offering peace first, v. 10. is to be understood to all Cities far off or near, and this exception of the inhabitants of this land, v. 17. hath reference only to the case set down, v. 12. 13. And accordingly the Hebrews say, that Joshua sent three writings unto them before he came into the land. 1. Who so will fly, let him fly.

2. Who so will make peace, let him make it. 3. Who so will make war, let him make it. If against this it be objected, the Gibeonites dissembled themselves to be far dwellers that they might have peace, which they would not have done, if Joshua had offered peace to all that would, it is answered, that peace being at the first offered in general, they refused it, but afterwards through fear they sought it in this disguised manner, because by their first refusal they had made themselves uncapable of it, if they had been known; also they say, they knew not the judgment, nor manner of Israel, and therefore did thus.

When thou besiegest a city, thou shalt not cut down the trees thereof, for thou mayest eat of them, &c. Trees that are not for meat, may be cut down, and engines of war made thereof, but not any fruit-bearing trees. For these words, Thou shalt not cut down the trees, Hebrew is, Thou shalt not corrupt a tree 〈 in non-Latin alphabet 〉 the Septuagint Thou shalt not cut down trees, and it is plain by speaking in the singular number, that he meaneth none of the trees. But by corrupting the Hebrews understand, as cutting down with axes, so with holding the water courses from them, whereby they may be made to wither, or any other way marring them. And not only in time of war, but in any place; if any man corrupteth a tree, he is to be beaten.

Yet they have these exceptions, if they hurt other trees, or hurt the field, they may be cut down, or if they bear but little fruit, so that they are not worth the labor about them, but a Date tree or Olive, that yieldeth a Kab, is not to be cut down; that is, as much as a logge, or half a pint. And by the equity of this Law they condemn breaking of vessels, rending of garments, pulling down of buildings, stopping of wells, or destroying meats, &c. Touching other trees that bear no fruit, they hold that they may be cut down, although they have no need of them. For the tree of the field is man's life to employ them in the siege. For these words, Hebr. are these 〈 in non-Latin alphabet 〉 rendered by some: For is the tree of the field a man to fly from before thee into a bulwark? and so they being rendered interrogatively word for word do signify. Some render it thus: For the trees of the field are exposed to any man to go before thee for a bulwark, that is, thou mayest find fruitless trees enough to make bulwarks of for the siege. The vulgar Latin, because it is wood, and not a man to increase the number of those that fight against thee. The Cald. and Septuagint favor the first, The tree of the field is not a man to go, &c.] rendering it by the negative, for an interrogative, according to the meaning. As if he had said, as Calvin hath it, because it were an unreasonable thing to rage against the trees, which offend thee not, nor ohce move against thee. This is added to repress the fury of Soldiers in the field, who are wont to waste and to make havoc of all chings, where they come, according to that of one in Livy cited hereupon by Chytraeus, it is not lawful in war, to do as to suffer, to burn up the Corn, to beat down houses, to cut down fruit-bearing trees, &c.

The discipline of Cyrus in his wars was otherwise, for he gave a charge to spare husbandmen, that the tilling of the ground might not be hindered, and Bellisarius the Captain of Justinian provided in Africa, and other places, where he warred, that husbandmen might be safe: And of Frederick the victorious Prince Palatine, it is remembered, that when he heard, that the Corn was burnt down by his Soldiers, he was so moved at it, that he would not eat his supper. If any list to take the words, as in our new Translation, they will also bear it, but that of Calvin is most genuine.

For the mystery of all this about putting away fear in war, the proclamations to be made, and the manner of proceeding. Rabanus saith, we must not fear in our spiritual warfare, but be courageous, putting our trust in God; yet we must not be idle, but cooperate with his grace, and then he will fight with us. And by the cases put of building an house, &c. it is shown, that he, who will fight the Lord's battles, must not be entangled in his mind with worldly things, otherwise he cannot serve in this warfare, or if he be fearful in respect of worldly things. By the offering of peace first was figured out the proceedings of the Preachers of the Gospel, who must first speak peace to every city and house of the worldly, and if they yield, then they shall have peace and become God's servants, paying the tribute of their devotion to him, if not, all vicious persons must be fought against, and their males, that is, the vigor of vice cut off by the spiritual sword of the Word: but such as yield, set forth by women and little ones, come to be the possession of the Church to their own salvation. And as for our own vices set forth by these seven Nations, we must mortify them all, lest forsaking God through them, the enemies of virtue be made to rejoice. Lastly, such as do show an aptness to be drawn to good, set forth by fruit-bearing trees, must be handled gently, but the inordinate must have another course taken with them, viz. he given over to Satan, that they may repent, 1 Cor. 5. as ftuitlesse trees might be cut down to make bulwarks.

CHAP. XXI.

THe sixth Law is touching a dead body slain and found in the field, the murderer not being known, the Elders and Judges shall come forth and measure to the Cities round about, &c. This is to be done, when there are [Judic. Law 16] no witnesses, but if any one woman, or slave testifieth, saying, I saw the murderer, this is counted no hidden, but an open murder, &c. and therefore they proceed not according to this Law, but if against this one witness another cometh and saith, thou didst not see him, it is hidden; so Maimonides. But because it is said slain, and in the field, he saith he which is found hanging, or broken, or in the water is not counted to be within the compass of this Law. Then thy Elders, &c. shall come forth; that is, some of the great Synedrion at Jerusalem. Maimonides saith, five of them, and not the Elders of any City near, because it is not said, the Elders of that City, and they must measure to find out, which City is nearest to the slain, not to any village or town, but to Cities about, wherein there is a council of 23. and they measure from the nose of the slain, and for measuring they are so strict, that although the slain be found under any Cities walls, yet they measure. The next City being thus found, the Elders of that City must come and bring an heifer, and cut off the head in a rough valley, that hath neither been ared or sown, &c. The Elders, that came from Jerusalem, after the next City found out, bury the slain in his place, and return home, then the Elders of the next City come all of them and cut off the head of the heifer to expiate this blood shed, first bringing it to a valley where water runneth, the words rendered a rough valley, are in Heb. 〈 in non-Latin alphabet 〉 a strong stream, or a strong valley, Amos. 5. 24. it is put for a mighty stream, and so Maimonides saith, it signifieth, and there the heifer was buried, and after it was unlawful to plough or dig it, or to have any profit of it forever.

The heifer being killed, all the Elders must wash their hands over it and profess their innocence from that blood, and pray to God for mercy. And it is said v. 5. that the Priests should be present, whom God had chosen to bless in his name, what they should do is not said, but the Hebrews say that the Elders spake the first words, verse. 7. Our hands have not shed this blood, nor our eyes seen it, and the Priests the next, verse. 8. Be merciful (O Lord) and lay not innocent blood to thy people Israel's charge; the Cald. hath it for further explanation the Priests shall answer, make expiation O Lord, &c.

Touching these words [all the Elders] Maimonides saith, that hereby are meant all the Judges and Elders, although they be a hundred, which must needs be understood then of all Magistrates, that have born office also, though now they do not, whereas verse. 1. it is said, if one be found slain in the Land, which the Lord giveth thee, Maimonides noteth, that this holdeth not in other Lands, but in the Land of Israel only. For these words, lay not innocent blood to the charge of thy people. Heb. is, give not innocent blood to thy people; the Cald. give not the guilt of innocent blood to thy people. Some by [give] understand [suffer] as Gen. 29. 6. i. e. suffer it not to go undiscovered, who shed it, or unpunished, and thus taken it is a prayer, that the murderer may be revealed, and if he be after the expiation before spoken of, he shall notwithstanding be put to death. This Law saith Calvin, showeth in how great account God hath the life of a man, and that by murder not only the murderer, but the Land about is polluted, and others endangered, as by the sin of Achan the whole host of Israel. When the murderer therefore is not known, an heifer, that never was yoked, must be taken (the Hebrews say, it must be one of the second year, for if it were a day above two years old it was unlawful) and if there lay more murdered together, only one heifer was taken for them all, an heifer that never was yoked, must be taken to represent the better the recompense for the man's blood shed, and it must be killed in a place incult, to show the taking away of this defilement from tilled fields, and that by doing this in a remote and horrid place, cruelty might be made the more horrible.

The beast thus slain was no sacrifice, but came near to the nature of one, because sin was thus done away, and Priests were used. The Elders must wash their hands to excite them not to testify their innoceny rashly, but with considering God, before whom they came against the dead man, as it were to clear themselves: but yet they must entreat pardon, because haply this murder was committed through their incury, or howsoever some guiltiness hereby extended to them and their City.

Lastly, it is said the blood shall be forgiven them, not as if they had now paid a price sufficient, but because they had thus according to God's Ordinance humbly sought unto him for reconciliation, and provided the more to prevent murders for time to come, to this effect Calvin. The rite of washing the hands to clear a man's self from murder was taken up amongst the Heathen, as we may see in Pilate, and Virgil bringeth in Aeneas speaking of purging himself with water, and Sophocles saith, that they were wont to wash off the defilement of blood with water. All this is by Rabanus turned into an Allegory of Christ slain, the devil, who did it, being unknown, and the Elders who passed over the heifer, he would have to be the Apostles and other ministers of the gospel, who are guiltless of this blood and pray for others, that it may not be imputed to them, &c. but with so little sense, that it is not worth the naming.

The seventh law is touching a woman taken captive in the war, he that [Judic. Law, 7] desireth to have her to wife, must bring her to his house, where her head must be shaven, and her nails pared, and the garment of her captivity must be put off, and she must remain a full month bewailing her father and mother, and then he may take her to wife, and after that if she pleaseth him not, he must let her go, but not sell her, because he hath humbled her. Because men in the times of war having brought any City under their power are wont to let loose the reins to their inordinate lusts, and to abuse the women where they have conquered at their pleasure, the Lord would have his people to show more piety at such times, as they were called to be more holy then others, and therefore he made this Law, permitting them some use of such women, to whom they had a desire, but not till after a month expired, in which time she was by these ceremonies separated from the Heathen and taken into the body of his own people. And this was permitted, because they could not be altogether restrained, but whoso would have such a woman, he must not inordinately lie with her, but take her to wife after this expiation made. This was for far dwellers, but for the women of thase nations, where they dwelt, it was utterly unlawful for an Hebrew to take one of them to wife; to this effect Calvin. Maimonides saith, that the shaving of her head and doing off her nails, for so the Hebrew word signifieth, which he expoundeth the letting of them grow, was to make her the more deformed and loathsome in his eyes, that so his affection might be estranged from her, and in this months time, he was daily to persuade her, if still his desire were to her, to forsake her former superstition, and to become a Proselyte, which if she did and received the faith, she was at the months end baptized, and yet remained two months more, and then he married her; but if yet she would not turn, she remained 12 months, in all which time they persuaded her, and if then she would not turn, but yet receive the seven commandments given to Noah's sons, he let her go whither she would and married her not, but if she would not receive them, and put away her Idolatry, she was then put to death, as all others in this case subdued by the Hebrews were. As for his lying with her, he also saith, that when the Hebrews came into the enemies country, they might for hunger eat swine's flesh, if they could get none other, and if their concupiscence urged them to it, they might lie with heathen women, but whoso did thus, must not lie with more then one, nor more then once, not when he had lain with her, leave her, but take her home to him, as was before said. If afterwards she proved not fit for him to have her to wife, but by the first lying with her, she proved with child, this was not counted his for any matter, but was as a stranger, because of an heathen mother.

And his lying with her, before he put her away, is proved, saith Ainsworth, to be meant not after marriage, but before, because the phrase of humbling her is used verse. 14. which is not used, but out of the married estate, Gen. 34. 2. Deut. 22. 24, 29. Judge. 19. 24. 2 Sam. 13. 12. Ezek. 22. 10. after marriage then he might not put her away, but after his lying with her before marriage, if in the month spoken of, his affection were alienated from her. Whereas unto the month spoken of in the text, Maimonides addeth two months more, that is, in the whole 90 days, this, he saith, was, because in that time it might appear, whether she were with child by him in her heathen estate or not, that so the heathen seed might be known from the holy, and if a man and his wife being heathen became proselytes, they were separated 90 days, that their seed before their conversion might be distinguished from that after, and no woman after divorce or her husbands death might marry again, till 90 days expired, that the seed of one man might be distinguished from another. But these were not gods, but the Hebrews own ordinances, yet for the child of an heathen mother being reckoned to her, and not to the father, an Hebrew, the Scripture is plain, Ezra 10. 3, 44. This liberty of taking a wife of the heathens is not given, but only in the time of war, and victory gotten, so that they might not take such by rapine, or having bought them, although they should use the expiation here prescribed. For the reasons before brought of the ceremonies of shaving the hair, &c. about the woman taken captive, I do not think with the Rabbin, that it was to deform her, but with Calvin and Chytraeus, to purify her and to change her from an heathen to one of God's people, that so she might be a fit wife for an Hebrew, because she was put into another habit, such as the Hebrew women used, showing, that she should be another from that she was before. Whereas the doing of her nails, by the Cald. rendered nourishing of them, seemeth to make for the other exposition; the Sept. render it, pare her nails, and the word will bear this, see 2 Sam. 19. 24.

For the mystery, Rabanus, who is only for a mystical and no literal exposition here, will have by this beautiful woman, the soul understood, as God first created it, but degenerated through sin, and corrupted: by the war, in which this woman is taken, the spiritual warfare by preaching, he that will join her being thus taken to the body of Christ, must cause her to cut off her hair and nails by the rasour of the Word, making her to put away all her sins both in understanding, and sense and act, and she must change her apparel, putting on the garments of mourning through true repentance, bewailing father and mother, that is, all the memorial of the world, and of the tempting vanities thereof, and this must be done 30 days, to express the faith of the Trinity, and the ten Commandments embraced for all time to come. And some, he saith, by this beautiful woman understand human learning found amongst the heathen, the corruptions mixed with which must be cut away, and so it may profitably be used.

The eighth Law, verse. 15. If a man hath two wives, one beloved and another hated, and they have born him children, &c.] Here it is provided, that a man's [Judicial law 8] first born son, although by a wife whom he hateth, shall have a double portion to the rest of his brethren and be his heir, this being his birthright, which may not go to a younger son, although of a wife beloved. By hated, understand less loved. In dividing according to this law, the Hebrews, if any had but two sons, gave a third part to the younger, and two to the eldest, if more, as five or nine, he parted it into six or ten parts, and the eldest had two, the rest everyone a single part.

Touching this double portion of the eldest they say moreover, that if he selleth it, before it be allotted out unto him, the sale is firm in law, as Esau's birthright was by his sale before confirmed to Jacob, and if the eldest son dieth before his father, leaving only a daughter, and the next dieth also leaving a son, the daughter of the eldest shall have the double portion, and the son of the younger only a single portion. Also if a man hath sons, that die young, the eldest living shall be counted his eldest, and if he hath sons by an heathen woman or bond-servant, none of them is called his first born, but one that is born to him after of an Israelitish woman. The reason, why the first born must have a double portion, is, because he is the beginning of his strength, a reason in nature; and because the right of the first born is his, a reason in law, seeing God by his law preferreth the first born to something above their brethren.

The right of the first born of old was not only in respect of worldly goods, but also of dominion in temporals, and of the Priesthood in spirituals. Wherefore then Jacob put down Reuben from being his first born, he gave all these from him, the double portion to Joseph, the priesthood to Levi, and the kingdom to Judah.

But this is not all that is aimed at in this Ordinance, but mystically to figure out the estate of the faithful, who are God's first born, & his heirs, Rom. 8. 17. Tit. 3. 7. Gal. 4. 28, 29, &c. all such have a double portion, one in this world and another in heaven, for godliness hath the promise of this life, and of that which is to come; whereas all others have only a single portion of worldly things, and are at the last cast out with Ishmael. Rabanus allegorizing upon all, saith, that by a man having issue by two wives, one hated and another beloved, Christ is to be understood, who hath sons of the Jews, and sons of the Gentiles, the Jewish Synagogue, from whence they come, being counted the hated for persecuting and killing the Prophets, and the Son of God himself; and the Church of the Gentiles the beloved, yet those sons, viz. the Prophets and Apostles, and other believers which were first, have a double portion, and not that of the Gentiles; for the oracles of God were committed to them, and of the Jews came Christ according to the flesh. And he hath another allegory from the soul, which because it is long and much forced, I spare to set down. Chytraeus will have Christ mystically set forth here, who was the first born amongst many brethren, and was anointed with the oil of gladness above his fellows. Hugo saith, that besides a double portion, the first born son had his fathers best garment, and that, wherein he blessed at his death, and moving a question, whether they sin not, that do not according to this law at this day, he answereth, this is diversely to be determined according to the custom of the place, where he liveth, if it be the custom thus to divide the inheritance, he sinneth if he doth not so, otherwise not. And as for the having of more wives here implied, he saith, this was never simply lawful, but dispensed withal for a time, for the multiplying of the holy seed, but now it is rightly held (this reason ceasing) by the Jews themselves, that it is unlawful, and hath been so ever since the days of Judas Macchabbeus.

The ninth law is, verse. 18. If a man hath a rebellious son, that will not obey [Judicial Law 9] the voice of his father, or of his mother, and when they have chastened him, will not hearken to them, &c.] In this case they may bring him before the Judges, and he shall be stoned to death. Maimonides in explaining this law saith, that none is put to death for disobedience to parents, but with these cautions: 1. He must be a glutton and a drunkard, these only are the vices, that obstinately persisting in he must die for, according to verse. 20. 2. This gluttony must be with flesh, and drunkenness with wine, wherefore the Cald. hath it, a riotous eater of flesh, and a riotous drinker of wine, and thus it is expounded, Prov. 23. 20, 21. 3. That must be stolen from father and mother, wherewith he buyeth this flesh and wine, and two witnesses must be brought to prove it. 4. He must be first complained of to the lesser court of three Judges, and by their appointment be beaten, and after this sin again. 5. Both father and mother and not one of them must bring him forth to be judged. 6. They proceed not thus against a daughter, but a son only. 7. Not against a son, that is a child under 12 years of age, nor a married son, whose wife is with child, nor one, who is from under his fathers government. 8. Neither father nor mother must be lame, or dumb, or deaf, or blind, because if so, they cannot bring him, and say, as is here appointed. 9. If he fleeth away and be taken afterwards, when he is a man grown, he shall not be put to death, unless he were condemned by the Judges, before his fleeing. 10. His parents after his condemnation may, if they please, take compassion on him and save his life. 11. When any were executed for disobedience to parents, it was published in every city, that others might be made to fear to do the like. Thus also the Talmud Babyl. in Sanhedrin, c. 8. But these were many of them devices to elude the Law of God, which was, that rebellion against parents should be punished with death: for simply to be a glutton, or a drunkard, maketh not subject to be cut off by a bodily death, by any law of God, but to be rebellious against parents. And therefore Calvin saith well, that gluttony and drunkenness are instanced in, to show, that if the rebellious could be accused of none other crime worthy of death, yet there was cause enough to condemn him, for one of these, as proving him to be of most lewd manners, who by his parents admonitions would not be reclaimed herefrom. This law for the backing of the fifth Commandment is still observed in some places. Chytraeus saith, that he was present at Tygur, when he saw a disobedient son, that cursed his mother, and threatened blows unto her, beheaded therefore in December, anno 1550. Amongst the Romans, Parents had the power of life and death over their children, it being supposed, that none would be so unnatural, as to destroy them without just cause, but forsomuch as some parents are unnatural, their children are not left here to their own will, but must be judged by the Judges sitting in the gate of the city, before they die, that having liberty to plead their own cause, there might be none but just proceedings against them. Note, that disobedience [Note.] and contumacy against parents is no small, but a most horrible sin, and therefore let all, who love their souls, flee therefrom.

The tetnh law, verse. 22. If a man hath sinned a sin worthy of death, and he be [Judicial law 10] put to death, and thou hang him on a tree, his body shall not hang all night, &c.] Here by hanging upon a tree, saith Maimonides, is not to be understood the hanging of any man to make him die there, or upon a growing tree, or a tree rooted in the ground, but the hanging of one dead before by stoning for some foul offense, and upon a tree after the cutting down set up for this purpose: for when any were stoned to death, the Hebrews used to hang them towards the setting of the sun, and eftsoons to cut them down again and bury them, and generally all malefactors put to death, they held themselves bound by this law to bury the same day, and the tree, whereupon a sinner was hanged, they took, after the body taken down, and buried it with him, and so did they deal by the sword, wherewith one was killed, and by the napkin wherewith he was strangled, and the stones wherewith he was stoned, they were all buried, that there might be no memorial of his wickedness left. Of hanging after death, it seemeth to be spoken, 2 Sam. 4. 12. Josh. 8. 29. & 10. 26. Num. 25. 4. This hanging after killing otherwise was for a double punishment, as Achan's family with himself was stoned, and then burned in greater detestation of his wickedness. But afterwards malefactors were made to die by hanging, and amongst the Romans to be hanged up alive to pine away and die, as our Lord was hanged upon the Cross. The reason why he that is hanged, must be taken down at the sunsetting is, because he that is hanged upon a tree is accursed, and therefore by him the land would otherwise be defiled, the sin, for which death is to be inflicted, is so odious to God, saith Chytraeus, that he would have their bodies, who are thus put to death, as abominable spectacles, and infecting the air, taken away and soon buried out of sight. From these words it is, that the Apostle saith, Christ was made a curse for us to deliver us from the curse of the Law, when he was hanged upon a tree. The curse, saith Rabanus, is either sin, or the punishment born for sin; the first way Christ was not made a curse, for he was without all sin, but the second, and yet the punishment is called sin, 2 Cor. 5. 21. He was made sin for us, that knew no sin, &c. The taking down of the party hanged the same day figured out Christ's taking down from the cross the same day, and his burying out of sight; the burying of our sins with Christ, out of God's sight, that they might never come in remembrance again. Whereas it is added, that thy land be not defiled, we may note, that sin is so defiling, that the very monument of the curse coming thereby defileth the land. Rabanus also draweth all this to an allegory, saying, he that sinneth after baptism, is adjudged to death, when he is sharply reproved therefore, and if after this he deferreth his repentance, he hangeth all night upon the tree, and so the pollution extendeth further, wherefore he must be taken down and buried by speedy repentance, which is the same day. Whereas some malefactors are now suffered to hang many days, it is to be understood, saith Hugo Card. that this is done, because the malice of men is increased, so 2 Sam. 21. the Gibeonites hanged up seven of the posterity of Saul many days; and Prov. 6. the punishment of theft is made greater for the same reason, see Exod. 22. the morals of discipline then may be changed, but not the morals of nature.

CHAP. XXII.

THe 11. Law, verse. 1. Thou shalt not see thy brothers ox or his sheep go astray, [Judicial Law 11] and hide thyself, thou shalt in any case bring them again to thy brother.] This is to be understood of a brother, although he be an enemy to thee, Exod. 23. 4. To hide ones self, is to wink at it, or to neglect it, as the Sept. rendereth it. Here are two charges, 1. Not to neglect the beast straying. 2. To restore it, that is, either by putting it into the place, from whence it strayed, or bringing it to the owner, and this, saith Maimonides, is to be done not once or twice, but 100 times, if need be, and thus it must be done by the beast of the wicked as well as of the godly.

If thy brother be far from thee, or thou knowest him not, thou shalt bring it to thine house, &c.] The meaning is, that it must be kept safely, and, as Maimonides saith. cried three times, and seven days after a fourth time, and if the owner cometh not to require it in that time, then the finder may work it and feed it, if it be a working beast, or let it out for hire, and at the years end the Magistrates shall sell it and give the price to the owner, and cause the finder to pay him the over-plus, that the beasts work was worth more then his food. If in the first seven days it be lost or stolen away from the finder, except it were by violence, he must make it good to the owner, because he was charged to keep it safely, and likewise if it perisheth for want of food.

And the like is to be done touching an asse, or any lost thing. But if a man will wittingly lose his beast or his purse, by putting it, where it may stray, or leaving this in street or high-way, another is not bound to restore it; yet he may not take a thing thus neglected. To this law of not hiding thyself, it is excepted, if a priest see a lost thing in a grave, he may not take it to restore it, because so he should defile himself, which is to priests forbidden, and yet a son, to whom his father saith, restore it not, must restore the thing found, although it be against that command, honor father and mother, because parents must not be obeyed against the Lord, but in and for him; thus almost Maimonides.

thou shalt not see thy brothers asse or ox fall down by the way, and hide thyself, &c.] Of this also, see Exod. 23. 4, 5. but there it is only said, thou shalt help with him; here, lifting thou shalt lift him up; whereby Maimonides saith, are set forth two several duties; 1. To help him unloose and take off the burden. 2. When the beast is raised to help him lay it on again, and if need be, to go with him a mile, and to help him an hundred times. The first of these is commanded there, the second in this place. These are duties, to which in nature we are bound, and by that general law, as ye would that men should do unto you, so do to them; and the same is to be done in all other like cases. Most memorable for this is the example of Alphonsus King of Neapolis, related by Chytraeus, he being upon the way in Campania with his attendants riding before him, and seeing a malefactor, that had his asse fallen in the deep mire, and him unable to raise it up again, but neglected by the courtiers riding before, to whom he cried for help, alighted and holp him with his own hands.

This by the consent of all is mystically to be applied to men fallen by sinning, everyone must be ready to help up such again, Gal. 6. 1. and if any err thus out of the right way, to bring him back, Jam. 5. 19. For by sin we are wandering sheep, 1 Pet. 2. 25. Luc. 15. and as shepherds specially ought to seek up such and to bring them home, Ezech. 34. 4, 5, 6. so all other Christians, Matth. 18. must tell their brethren of their sins, Levite. 19. 17. wherefore rightly saith Hugo, this pertaineth to all ex debito charitatis, and to bishops, ex officio & debito dignitatis. Rabanus more particularly saith, Christ is our brother, the Christian seduced by error is his ox or sheep, and such an one is brought home and kept for him, till he cometh to seek him, when he is brought to the Church by being reduced to the unity of the right faith, and held in it, till Christ cometh to judgment at the last day; whereas the like is commanded touching his Ass, hereby the seduced amongst the gentiles are to be understood, and by garments their outward works, which are restored, when of evil we endeavor to make the good.

The twelfth Law is verse. 5. the woman shall not wear that, which pertaineth to the man, &c. Heb. 〈 in non-Latin alphabet 〉 the vessels, instruments, or ornaments of a man [Judicial Law 12] shall not be upon a woman, Pagninus also rendereth it garments, the Cald. the armor. It is a most general word signifying all these things, and housholdstuff also: but on the contrary side the word 〈 in non-Latin alphabet 〉 which a man is forbidden to put on, signifieth a garment only. Themeaning is, that as God hath made a distinction of sexes, so in their apparel they shouldnot be confounded together, or in any kind of attiring of the body. Maimonides explaineth it thus, a woman may not wear a mitre, helmet, or harbergeon, or any other ornament of the man, neither poll her head like a man, and the man may not wear coloured garments like a woman, nor golden jewels in such places, as women only use to wear them, according to the custom of the country, where they live, if a man putteth on any woman's attire, he is to be beaten, and the woman for putting on the man's. The ground of this Law seemeth to be to keep men from being effeminate, and women from being manlike, which was a fault amongst the Egyptians, for their women, saith Herodotus, went abroad and used merchandise, and their men kept the house and weaved, and therefore they are threatened that they shall be as women, Isa 19. 16. and if there were no difference in the apparel of men and women, it would be a foundation of dishonesty and of many evils.

The gloss saith, it is against nature for a man to habit himself like a woman, to curl and to pleat his hair, &c. see 1 Cor. 11. Apparel, laughing and the manner of going, saith Syracides, do show the disposition of a man, Atque viro vestis magnùm decus addit honesta, Chytraeus hath it, referring the reader to see more touching apparel in Ambrose his 15. Epistle. In case of necessity yet he alloweth disguising of sexes, as of the wives of the Minyari, who by putting on their husbands apparel and giving them theirs, saved them from the danger of the prison and of death; and when Sparta was besieged by Epaminondas, the women bare arms like men. Out of such cases in effeminatenesse or vanity to put on such apparel is abominable to the Lord, although not all but any part of the man's attire be affected by the woman, or of the woman's by the man, which sharply taxeth the manners of the gentry in these times.

Mystically the man putteth on the woman's apparel, when he is of an effeminate mind, being delicate, nice and timorous and of no courage for the truth, and the woman putteth on the man's, when she usurpeth the office of teaching in the Church, 1 Cor. 14. 34. 1 Tim. 2. 12. thus almost Hugo and Rabanus.

The 13. Law, verse. 6. 7. If a birds nest chance to be before thee in any tree [Judicial Law 13] or on the ground, &c.] This is by the Hebrews counted the least of all the Commandments in Moses his Law, and yet is guarded with a promise, that it may go well with thee, and that thou mayest prolong thy days, as that, which by them is counted one of the greatest Commandments, Honor father and mother: So that we may see, that even the least of God's Commandments is not to be slighted, but carefully observed. It is meant, that wheresoever a man findeth a birds nest, the ground and the tree being put for instance, because most commoly, they build upon one of these. Maimonides by the dam to be spared, understandeth precisely the female and not the male, and but of clean birds only, and he saith, that he who taketh her, must not give her to another to be sent away, but send her away himself, and he must not first clip her wings, and if he doth, he must keep her till they be grown again, and if he transgresseth herein, he is to be beaten. This, saith R. Menahem, is to lead us to mercy and to take cruelty out of our hearts; for the intent of the command is not to show compassion to birds but to men. And ts is that precept of not muzling the mouth of the ox applied, 1 Cor. 9. 9. Vee a precept somewhat like this Levite. 22. 28.

Rabanus is only for a Mystical sense, the tree, where a birds nest is found, is passage of Scripture touching contemplation, the ground a passage touching practice, the nest with eggs a passage more obscurely intimating a mystery, the nest with young more plinly, in these cases we must take the young and let the dam go, that is, take the spiritual sense to feed our souls upon, and not the literal, which in some places may be an offense unto us; as where the Hebrews are said to have robbed the Egyptians.

The 14. Law, verse. 8. when thou buidlest un house thou shalt make battlements [Judicial Law 14] upon the roof, &c.] The Israelites houses were flat upon the top, so that men might walk thereupon, and therefore to prevent the danger of falling, it is ordained, that they should be fenced round about, and these battlements must not be less, saith Maimonides, then ten hands breadth and strong, that is above a cubit and a half, for six hand bredths make a cubit. From hence it is, that the Lord speaketh of preaching upon the house top, Matth. 10. 27. for men used to walk and to speak from thence. And from the equity of this command, he saith, it is to be understood, that wells and pits and all other dangerous places were to be fenced, and those that were not, carefully to be given warning of. But this precept extendeth not to all buildings, aas to barns, stables, &c. but to dwelling houses only. Hereby it appeareth, how careful God would have everyone to preserve his neighbors life; and if he, through whose incury blood is shed, shall be guilty of blood,how much more the willful murderer?

Mystically, we are warned here to teach so, as that our doctrine may not be an occasion of scandal or ruin to any, and the like care is to be had of the examples of our lives, so Chytreus. Rabanus will have humilty meant by the battlement, wherein we must both teach and live virtuously: for, as a wise man saith, he carrieth dust into the wind, that preacheth or gathereth together virtues without humility.

The 15. Law, verse. 9. 10, 11. thou shalt not sow thy vineyard with divers seeds, &c.] Here are three Ordinanances alike put together, against sowing divers seeds, against ploughing with an ox and an asse, and against [Judicial Law 15] making a garment of linsie woolisie; of all these see somewhat before upon Levite. 19. 19. But here is a reason rendered, why divers seeds might not be sown in the same vineyard or field, Lest the fruit of thy seed and the fruit of thy vineyard be defiled. Junius, lest the full ripe fruit thereof be holy, the seed, and the revenue of thy vineyard. And the Vulgar Latin, ne & sementis quam semisti, & quae nascuntur ex vinea sanctificentur. That of Junius is word for word according to the Hebrew, but Maimonides rendereth 〈 in non-Latin alphabet 〉 proventus, revenue, saying, that there are five kinds of seeds, the increase where of is called revenue; wheat, rye, barley, fox-ear-barley,and oates; thus they are called, when they are eared, when they are threshed and winnowed, they are called dagan, corn, when then they are ground and baked, path, bread. And from these kinds he distinguisheth five others, called Ketarmith pulse, as beans, pease, lintels, millet, rice; and lastly, be hath a third kind of garden seeds, which are not to be eaten, but the fruit that cometh of them, as onion seed, &c. and he saith, that the first and the last of these kinds are here meant by divers kinds, and not any other. Touching the word rendered polluted, but by some sanctified, it is 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 , to sanctify, and they, which so take it, understand this to be the meaning, lest it become holy, and so be for the priests, and not for thy use. But the Chaldee and other Hebrews generally render it defiled, as Barac to bless, is sometime used in a contrary sense, to curse, 1 King. 21, 10, 13. and Chesed piety, for impiety, Levite. 20. 17. and therefore they say, both the seeds thus sown, and the grapes in such a vineyard are made abominable and unlawful to be put to any use or profit, they must be burnt. They hold it also unlawful to sow corn or herbs by vines, or to plant vines by them, therefore they must be burnt, and it is unlawful, to heat an oven or cauldron in the burning of them. But these are Rabbinical niceties, for mingled seeds are only forbidden, and those of all sorts. Touching an Ox and Ass their Exposition is right, and not only plowing with them together, but drawing in a cart, &c. is unlawful, and not only with an Ox and an Ass, but with any clean and unclean beast, although the clean beast be unfit for sacrifice.

For mysteries, see Levite. 19. 19. Ainsworth applieth the last against garments of linsy-woolsy to justification by Christ, and by the merits of a man's own works; for he that thus seeketh to be justified is unclean and abominable before God.

The 16. Law, verse. 12. Thou shalt make thee fringes upon the four quarters [Judic. Law 16] of thy vesture, &c.] Of this Law, see Numb. 15. 38. but the word here put for fingers is 〈 in non-Latin alphabet 〉 , rendered wreaths, 1 King. 7. 17. Exod. 28. 24. and ropes or cords, Judge. 16. 11, 12. but Numb. 15. 38. it is 〈 in non-Latin alphabet 〉 a lock of hair, like to which a fringe is, they both signify the same thing, and therefore the Cald. rendereth them both by the same word Cruspedin, from the Greek Craspeda, which is used Matth. 23. 5.

The 17. Law, verse. 13. If any man take a wife, and go in unto her, and hate her, and giveth occasion of speech against her, &c.] By taking a wife here is [Judic. Law 17] meant marrying her that was before espoused, for before marriage if he went in unto her, he was to be chastised with stripes; so Maimonides, who also delivereth this to be the manner of their proceeding in marriage; first, there were blessings or thanksgivings made unto God in an assembly of ten men at the least, and a dowre bill was made by a scrivener, and paid for by the bridegroom, whereby she was endowed with 200 dinars, that is 50 shekels if she were a maid, and with 100. if she were a widow, that is, 25. shekels, less none might give, but more who so would, and to this witnesses were taken, after that he went with her into the Privy-chamber or closet spoken of Joel 2. 16. and he that married a Virgin was to rejoice by eating and drinking, and making merry 7 days, and to do no work, and if he married a widow, 3 days. A wife being thus taken for a maid, if she were defamed by her husband, saying, I found her not a maid, must justify herself by her fathers and mothers bringing forth a clothe, whereupon the tokens of her Virginitie may appear, which if they can do, the husband shall be chasticed, that is, with 40. stripes, and be amerced 100. shekels of silver to be paid to her father, and it shall never be lawful for him to put her away, that is, by bill of divorce. But if the accusation be true, she shall be stoned to death. The tokens of her virginity were the marks upon the linen, wherein her husband lay with her the first night; but these saith Maimonides must not only be shown, but witnesses thereof produced: But in case, that no tokens could be shown, she was not always hereupon condemned, but the judges examined, whether she did not want her flowers, or her progenitors before her, or had not had some great sickness, whereby her flowers might fail: for she might be a true maid and yet want those tokens; wherefore witnesses must be brought of her incontinency, because it is said, verse. 20. If the thing be true, and the tokens do not appear, &c.] The Elders before whom the trial must be made, were the Council of 23. If her father bringeth witnesses against her husbands witnesses whereby they are disproved, then those witnesses are stoned to death, but if her husband bringeth witnesses to disprove them, then they must be stoned together with her. He saith moreover, that her being deflowered, for which she is to die, must be proved to have been after her espousall to her husband, not before. From this Law they except her, whom they call a child, viz. one under 12. years of age, and an old maid that hath passed the flower of her Virginity, and will have her only meant whom they call Naguarah according to the word here used for a Damsel, that is one above 12. or Bogereth one 6 months older, but not above, which are no better then illusions of this Law, seeing the scope of it is, that incontinency in any should be punished with stoning to death; so much did the Lord abhor fleshly uncleanness in the espoused or married, v. 22. 23 what a shekle is see before, Gen. 23. 15. Chasticing of the husband is by Junius expounded chasticing him in words, but that of the Hebrews expounding it by beating him is more probable. Mystically, saith Rabanus, by this husband is to be understood a Pastor of any particular Church, if he being lead by covetousness speaketh ill of his people, that he may remove to a better benefice; the case must be pleaded before the governors of the Church, and if the people be justified, he must be sharpily reproved, and be compelled to abide in that Church still, and to teach perfect doctrine set forth by 100 shekels amercement; but if the accusation be found true, the people must be stoned, as it were, with anathema: for a Pastor must not remove from one Church to another without the consent of a Synod.

Here are two cases more put, wherein both the wife deflowered, and the deflowrer were to be put to death, viz. if a man lay with a married woman, of which see Levite. 20. 10. Or if with one espoused in a City where there were people to hear her if she had cried out, this is by Maimonides limited, unless she had witnesses that he threatened to kill her with a sword drawn if she cried out.

A woman espoused is a wife as well as one married, and espousing saith Maimonides was three ways. 1. By giving a piece of money, although but a farthing before witnesses, saying, by this be thou mine espoused wife. 2. By bill, wherein he wrote, be thou mine espoused wife, and gave it her before witnesses. 3. By copulation before witnesses, saying thou shalt be betrothed to me by this copulation. But this last, as it was wicked, so it was by the wise forbidden, and who so did thus was to be beaten, yet a contract being made so, was firm. Before betrothing they blessed God. And hitherto of a wife defiled by consent; now if she were forced, the case is put; if a man finding her in the field force her and lie with her, he alone shall be put to death: And who so cannot bring witnesses that she consented, is always judged to have forced her, with whom he lay in the field or any place remote from company.

Lastly, touching a Virgin not espoused, he that forceth her, must give to her father 50 shekels of silver, and take her to wife, and never put her away. For such a man, as intiseth a maid and lieth with her, it is provided, Exod. 22, 17. that he shall only marry her, and give her the dowry of Virgins, that is, 50 shekels, and in case that he marrieth her not, because her father refuseth to give her, he must pay this pension, to him. But who so forceth a maid must pay it, and marry her also. Maimonides saith that he must not only pay this sum, but moreover for her pain, her shame and her blot, as the judges shall determine; and in case that he lay with her by consent, for her shame and her blot. Happily men growing more bold to commit this wickedness, the Hebrew magistrates increased the punishment as was meet, and since any rape hath been punished with death. Paulus. lib. 1. F. de extr. criminibus, l. 47. It was also lawful, saith Chytraeus, for the father of the maid ravished, to kill the ravisher being found in the act: and Pausanias telleth of Mars in Areopagus, who killed Haliarotaus the son of Neptune for deflowering his daughter Alcippa, and he was absolved for it.

Mystically by the espoused being ravished, Rabanus understandeth such as are espoused unto Christ and taken into the bosom of the Church, if any Jew or Heretic, or Pagan secretly corrupt such, they must both die for it: but by the Virgin not espoused, one yet out of the Church, having only embraced the faith, and being instructed in the Catechism, if such an one be corrupted, he shall not die, but be reduced to the right faith, and so be espoused to Christ, and the corrupter anathematized.

Hugo putteth two cases here. 1. What if the maid be noble and rich, and he that forced her vile, shall he marry her, and if so, is not this to give occasion to wicked men of offering this wrong for an advantage? Answ. Her father if he will may deny her to him, Exod. 22. 17. 2. What if he be so poor, that he cannot pay this sum? Answ. He must then be sold as one that hath stolen, that it may be paid, Exod. 22. But another case may also be put; what if she hath no father? Answ. Then the money is to be paid to her, and it is in her power to deny marrying with him. Maimonides to this Law excepteth, if the High Priest lie with a maid he cannot marry her, because she is now no maid, and he may not marry but with a maid, Levite. 21. 13. also if a Priest hath married such an one, and against this Law puther away, he cannot take her again, because he may not marry one divorced, Levite. 21. 7. A law is repeated against marrying his fathers wife, of which see Levite. 18. 20. Deut. 27. 20. 1 Cor. 5.

CHAP. XXIII.

THe 18 Law, verse. 1. He that is wounded in his stones, or hath his privy [Judic. Law 18] member cut off shall not enter into the congregation, &c.] Broken stones in Priests are made unlawful before Levite. 21. 20. But here such of the common people, as were bruised or broken in these parts, &c. are forbidden to enter into the congregation, that is, not to be of the Church and company of God's people, for any heathen, that would turn and embrace the faith might be thus admitted, but such might not bear any office in Israel, or marry a daughter of Israel, or be reckoned for anything in this world as an Israelite: for thus the word entering or going in is used, 1 Chron. 14. 29. 2 Chron. 1. 10. 1 King. 11. 1. as Ainsworth noteth, alleging Maimonides, who saith, that who so being such marrieth a daughter of Israel is to be beaten, yea a Priest being such may not marry her, but some other woman a servant. And by wounded in the stones, he understandeth one either so wounded, or any sinew of his stones being cut, by the member cut off, the stones, or one of them cut off, and that by the hand of man, dog, or thorn, or some like thing: for if it be by the hand of God; he being so born, or by sickness brought to any decay here, he is allowable. And it is not only unlawful to geld a man, but also any beast or fowl, and he that doth it is to be beaten, although he doth but part of it, and another another part, both are to be beaten.

Thus he, Junius understandeth his entering into the congregation only to bear office in Israel, and rejecteth that of marriage, because even Ruth a Moabitesse was married to Boaz; and he yieldeth this as a reason, why such should not bear an office, because they were commonly of a broken and slothful mind and without courage which is required, Deut. 1. 17. Calvin rejecteth both the expositions of entering into the congregation before going, saying, that the coming and partaking of the holy things of the Lord only is here forbidden to such at their meetings at holy feasts, they might not be as one herein with the holy Congregation. And indeed against that of bearing office, or ruling he yieldeth a good reason, why it cannot be meant, because verse. 3. an Edomite, or Egyptian are forbidden to enter until the tenth generation, who, no man doubteth, were forever debarred from bearing rule amongst the people of God.

But Hugo expoundeth this of entering best, saying that in the Temple there were more Courts, one of which was only for the Jews, that were clean to come into to pray, and of coming into this Court together with them, it is meant: for neither the wounded in their privities, nor bastards, nor Ammonites, &c. might come into this Court; but in speaking of bastards, verse. 2. he expoundeth entering into the Congregation of marrying an Israelitess also, whereas 1 Kings 6. 36. mention is made but of one Court called the inner Court, 2 Chron. 8. 9. mention is made of two, the Court of the Priests and the greatest Court. And Hugo saith there were four Courts of the Temple, into which they came for devotion. 1. For the Priests nearest to the Temple. 2. For the Jewish men, that were clean. 3. For the Jewish women, that were clean. 4. For the Heathen and the unclean, and this was greatest of all, into this any might come, but from that of the clean Jews, these here spoken of were debarred. And of four porches or Courts, Josephus writeth lib. 2. contra Appion. and sometime of three built, not by Solomon, for he made but two, but by Herod sixteen years before the birth of Christ, for he added the third for the Heathen to come into: but it is to be understood, that the Court called Solomon's porch was parted with a wall, and so made two, the one for men, the other for women, and if besides these we reckon two Courts more, here will be the full number of four; of the porch see 2 Chron. 13. 4. and it was called Solomon's porch of the separation of Eunuchs, see Isa. 56. 3, 4, &c. where both strangers and they complain hereof and are comforted. The Lord by forbidding the broken in their stones and bastards, verse. 2. to come into the Congregation, gave the people of Israel to understand, saith Calvin, how excellent and holy a people in God's esteem they were, in that base and blemished people were not permitted to come amongst them to worship before him, which was not done to puff them up with pride, but to make them study to walk the more worthy this dignity.

Mystically saith Rabanus, it is hereby taught, that all, who live daintily like women, and put not themselves like men into the spiritual warfare, shall be shut out of the Kingdom of heaven, which is not taken but by violence, Matth. 11. Chytraeus, that they who have not the seed of the word abiding in them, and are unfruitful in good works, such as hypocrites are, shall be excluded forever. Hitherto in this Law of debarring some from coming to with the holy Congregation of God's people before him; now followeth another branch of this Law.

Vers. 2. A bastard shall not enter, &c. to the tenth generation, Heb. Mamzer is put for a Bastard, it signifieth one born of a stranger, that is, of any woman, not a Lawful wife. For they, saith Maimonides, are bahards, not only which are begotten of a whore, but in any copulation prohibited, Levite. 18. except in the case of a woman's uncleanness, and a bastard to whomsoever he marrieth, begetteth a bastard, and the child borr by her, that is a bastard, is counted a bastard also, wherefore an Israelite may not marry a bastard.

This clause till the tenth generation he also interpreteth forever, as that of Ammonites, verse. 3. holding that this race beareth the blot of bastardy forever. Hugo saith, that Mamzer is properly one born by a whore, spurius of a concubine, and Nothus of adulteress; the word spurius cometh from spurcitia to show the filthiness of incontinency, and nothus from febris nothas, which seemeth to be a quartan or the like, but is not, as such an one seemeth to be his child, whose he is not. And haply he saith, that all bastards were not excluded from the Congregation, but the Mamzer only, yet at this day the Church admitteth not a bastard to holy orders.

And to the tenth generation] He saith, is, till by long continuance of time this blot is worn away. Calvin also faith in that they are excluded, but till the tenth generation, God would not put such miserable people out of all hope of being one day received in. And he by the Mamzer also understandeth bastards coming of common whores, whose fathers are unknown. And this is the more probable, because a word properly signifying such is used to set them forth, and why the tenth generation should be named, as the term of their exclusion, I cannot see; if it were meant, as Maimonides would have it that they should never enter. But the Hebrew is not, till the tenth generation, but even the tenth generation shall not enter, and so it is rendered by Junius, which maketh it plain on the Rabbins side. According to this Law, saith Chytraeus, bastards were infamous amongst the Athenians, and therefore might not come into the Palaestra or place of exercise with others, but had one appointed by themselves before the gate of the City.

The end of this Law was first to make marriage and chastity in the more reverend esteem, and to beat down incontinency, as abominable. Secondly, to preserve such as were in Authority from contempt, which that order should have been exposed to, if those that were so base by birth, might have entered; for it is seldom seen that a bastard is good, but notorious for some wickedness: yet, as the same Author hath it, howsoever a political difference were thus put, this was nothing to hinder any of what condition soever from the grace of God, but even Eunuchs and bastards that fear him, are accepted by him.

Mystically, saith Rabanus, all such as degenerate in sense and manners are here to be understood, they are not to be received, till that by embracing the ten Commandments they have worn this blot away: for if thou wilt enter into life, saith Christ, keep the Commandments.

A third branch of this Law, verse. 3. An Ammonite or Moabite shall not enter into the Congregation, till the tenth generation forever] That is, never, for Heb. it is even the tenth generation shall not enter, and forever is added for further expression, that it is meant they should never enter, and the reason is rendered, because they hired Balaam to curse Israel, Numb. 22. they were the worst of all their enemies, they endeavored to overthrow them both body and soul forever. Wherefore when as any other Heathens becoming Proselytes were forthwith counted with Israelites and might marry Israelites, these although they were Proselytes might never. But by the Ammonite and Moabite Maimonides understandeth the males, not the females, for Boaz married Ruth a Moabitesse, and so might any other Israelite do, if she were a Proselyte, for they were not the women, but the men that consulted so pestilently against Israel. And upon this St. Augustine toucheth also, having first gone another way to clear the doubt touching Boaz his marriage, saying that haply this of the tenth generation was mystical, because from Abraham in whose time Lot lived, of whom came Ammon and Moab, to Boaz were ten generations. Abraham, Isaac, Jacob, Judas, Pharez, Esrom, Amram, Amminadab, Naasson, Salmon, and if so, the clause added [forever] is to be understood, that never after any Ammonite or Moabite should enter. But he finally leaveth this, and closeth with the Rabbin, the first being indeed repugnant to the text, seeing it is not said the tenth generation shall enter, but shall not enter. And that it is not meant, of women, but of men only, he proveth from, Numb. 31. 18. where they are bidden to keep the females, that were Virgins alive for themselves. And by the tenth generation he understandeth a kind of universality, and that these words forever, are added to express so much.

Mystically, Heretics, that would bring God's curse forever upon the God's people by seducing them, are hereby censured never to minister in the Church of God, no not upon their recantation.

A fourth branch of this Law, verse. 7, 8. An Edomite or an Egyptian might enter in the third generation; he, because he was a brother; this, because they sojourned in his land. Although the Egyptians used them cruelly, and Esau, of whom the Edomites came, hated Jacob their father, and sought his life, and the King of Edom dealt hardly with Israel in their travel; yet they must not be excluded forever, and although they must be separated longer, then others, that turn proselytes of other nations, for they were received in immediately upon their turning, yet in the third generation, if they turned, they might enter. This distinction of Ammonites, Moabites, Edomites, &c. hath long since ceased, saith Maimonides, when Nebuchadnezzar carried captive and confounded all these people's, so that now if any of what nation soever turneth proselyte, he is immediately received in.

Mystically by an Edomite, or Egyptian, Rabanus understandeth worldly men, who if they come to believe in the Trinity, and have these three graces, faith, hope and charity, are joined to the best Saints of God, which is setforth by the entering in of these in the third generation.

The 19 Law, verse. 9. When the camp goeth forth against thine enemies, thou shalt keep thee from every evil thing. If there be any unclean by uncleanness that [Judicial law 19] chanceth to him by night, &c.] As Numb. 5. an order was taken to remove the unclean out of the camp; so here, if any particular Army were sent out, it is provided, that it should be kept pure and clean by the removal of such out of it, but only one case is here put, there uncleanness by leprosy, by issues, and by the dead are named, but this only is here spoken of not to exclude the other, but because men being forth in the wars from their wives are most apt to be polluted by this kind of uncleanness. Tents are called Castra, saith Hugo, because men lying in tents in time of war should be, as it were, Castrati. Of this kind of pollution, see Levite. 15. 16. All fleshly lusts are by this law condemned, saith Chytraeus, and to keep our bodies holy and pure, as temples of the Holy Ghost commended: for if unvoluntary issues of seed pollute, how much more impure are whoremongers and adulterers, which is a thing common amongst soldiers.

Mystically temptations in secret, saith Rabanus, are hereby condemned, whereby a man in the darkness of his understanding cometh to have evil cogitations in his mind, although he never bringeth them forth into act. He must go out of the camp by acknowledging himself unworthy of the society of the Saints of God, but in the evening he must wash and return, that is, when the heat of temptation is over, and he hath repented him, he may by a good confidence be joined to that holy society again.

Another point of keeping the Army clean, verse. 12, 13. Thou shalt also have a place without the camp, whither thou shalt go forth abroad; thou shalt also have a paddle upon thy weapon, &c.] For place, Hebr. is, an hand; but both by the Sept. and Cald. it is rendered a place appointed, that is, saith Maimonides, not in the open fields, but publicly appointed. A paddle, so called from the Greek, 〈 in non-Latin alphabet 〉 , an iron instrument to dig withal; upon thy weapon, Sept. upon thy girdle; for these words, when thou wilt ease thyself, is, when thou sittest down.

for the Lord walketh in the midst of thy camp, &c. that he see no unclean thing and turn away from thee.] By the Lord, Hugo understandeth the angel of the Lord, by whom the Lord spake unto them, and compareth with the covering of their excrements here commanded, Moses his covering of the Egyptian whom he slew in the sand, and Rachel's hiding of Laban's idols in the litter, and Jacob's hiding of idols under an oak, saying, that hereby was shown the hiding of the filthiness of sin, that God may not see it, and be offended, which is done by compunction, confession, and satisfaction, he should have said, by burying it, which is, when the heart is turned therefrom, not to live any longer therein. And if the outwardly unclean were put out of the camp, how much more the wicked from the Sacraments, to which Christ and his Angels are present? Chytraeus by the camp understandeth the heart of the faithful, where God is to defend him from his spiritual enemies; but if any uncleanness be there through voluntary sinning, evil lusts being harboured, he being offended, goeth away, and leaveth such an one to the power of Satan, and to eternal damnation, unless he turn again and cover it by repentance.

The 20 Law, verse. 15, 16. Thou shalt not deliver up a servant to his master, [Judicial law 20] that is escaped from him, unto thee, he shall dwell with thet, &c.] This, saith Augustine, is to be understood not of a servant of an Israelite fleeing to an