Commentary on the Old Testament Volume 1

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 Ishmaelite; but of one fleeing from another country to Israel, in this case humanity was to be used by the Israelites towards him, and they were to suffer him to abide amongst them, where he would, but this by Hugo is limited, till his masters wrath be pacified towards him, as Paul kept Onesimus with him, till that Philemon, his master, from whom he fled unto him, was pacified, and then he sent him home again. This is somewhat otherwise expounded by the Hebrews, who say, that such an one fleeing to Israel for religion, as being weary of the heathen idolatry, under which he before lived, is courteously to be received, and his master to be dealt withal to give him a bill of manumission, he giving therefore to his master a bill of debt for his freedom to be paid so soon as he shall be able. Calvin thinketh, that it is to be understood, if such an one fled to Israel, his case should be tried, and it being found that he did not flee for any wickedness which he had done, but to escape the hands of a tyrannical master, they should let him quietly dwell amongst them, and become a proselyte. For if any servants fleeing from their Masters were to be dealt thus withal, the Church of God would soon have been filled with the scum and basest of all people, and for patronizing such, have been most scandalous in all Nations. And to this of Calvin, as best explaining this law, do I subscribe, if we add hereto that of the Rabbin, touching his compounding with his master, as equity requireth for his freedom.

Mystically such as have been servants of sin, but are now converted, are not by their Pastor to be redelivered, by being driven to despair, but their faith is to be confirmed more and more, that they may forever abide in the Church of God, and be inthralled no more. The King of Gath, according to this law, let David dwell in his country, when he fled unto him; and Augustus saved the servant of Apedius Pollia fleeing unto him, when his master would have put him to death for breaking a christal glass.

The 21 law, verse. 17. There shall be no whore of the daughters of Israel, [Judicial law 21] nor a Sodomite of the sons of Israel, &c.] The word rendered whore, is 〈 in non-Latin alphabet 〉 , sanctified or consecrated, and she is so called, because she is one, not that hath once only sinned by whoredom, but maketh a common trade of it, having dedicated, and set herself apart, as it were, hereunto. The word rendered Sodomite, is 〈 in non-Latin alphabet 〉 , which may by the like reason be rather rendered an whoremonger, or one that setteth himself, as it were apart, to be at the will of lewd and incontinent women, or a Gannimede, that prostituteth himself to males Sodomitically. Before this Law, saith Maimonides, when a man met with an whore abroad, if they two consented, he might lie with her, & so pay her her hire; but after this it was beating. The Cald. rendereth these words thus, There shall no woman of the daughters of Israel be a wife to one a servant, neither shall any man of the sons of Israel take her, that is a servant. But this is altogether from the purpose, as adultery was forbidden expressly before, Exod. 20. so here all copulations out of the married estate, and therefore the word must not be taken strictly only for a common whore, but also for every fornicatrix, to express which the Sept. hath it, there shall not be an whore of the daughters of Israel, nor a fornicator of the sons of Israel.] Single fornication hath been held by the heathen to be no sin, but it hath always been abominable before God, such have their name from 〈 in non-Latin alphabet 〉 , holiness, per antiphrasin, to show that they were most unholy and unclean, as Barac is used for cursing, which properly signifieth blessing, and many like words the Hebrews have. How as unclean such shall be shut out of the Kingdom of heaven, see Gal. 5. 21. 1 Cor. 6. 18. Heb. 13. 4. 1 Cor. 5. 10, 15. wherefore such as tolerate stews in any place are against God and his laws, and must certainly look to answer for it.

Mystically hereby is forbidden to have communion with idolaters, who are spiritual fornicators, which expressed, 2 Cor. 6. 16. or with any heretic, 2 Joh. verse. 10.

Thou shalt not bring the price of a dog, or the hire of a whore into the Lord's house for any vow, &c.] That is, if any against the former law committed fornication and gave the whore, with whom an hire for it, this, as well as whoredom was abomination to the Lord, and must in no case be taken, although it were offered into the treasury of the sanctuary for reparation of the temple, or for sacrifice. The word signifying whore is 〈 in non-Latin alphabet 〉 , to show, that by the word 〈 in non-Latin alphabet 〉 before used, all manner of whores are meant, and not the common whore only. The hire of an whore, as the price of a dog, is by the Hebrews so strictly taken, that they say, only a clean beast, a lamb or the like being given for hire is unlawful; but if it be wheat or grapes, &c. and they be turned into flower, and wine, or a sacrifice be therewith bought, it is lawful, and likewise a beast taken in exchange for a dog is unlawful, but not the thing bought with that beast. But forsomuch as it is still the thing coming by the whores hire, I cannot see, but that it must needs be alike abominable; and this was but a device to bring gain in to the priests, as that of saying Corban, Matth. 15.

By a dog, some, saith Ainsworth, understand a whoremonger, because the wicked are called dogs, Matth. 7. 6. but the literal sense is generally followed both by the Hebrews and others. And there was good reason, saith Calvin, why the price of a dog is forbidden, because the dog is not only unclean, but the most contemptible amongst beasts, that are unclean, so that it were against the reverence due to the sanctuary, Levite. 19. 30. to bring such a thing into it; the price of a son is not forbidden, thus he; but Rabanus following Augustine, makes a quaere, whether under this one named, all unclean beasts be not meant: but whereas the first born of other unclean beasts are appointed to be redeemed, the dog is not, and therefore it is plain, that the price of a son might be brought. The moral of this, saith he, is to teach, that goods gotten by rapacity and robbery, if they be given to the Lord, are not accepted, nor yet the service of such, Jerem. 7. 9. And the reason of forbidding the hire of the whore to be brought, saith he, was, lest after such wickedness committed, it should be thought, that whoredom might thus again be expiated, to wax the bolder to commit this abominable sin. Hugo by the price of a dog, understandeth the price of coupling with a bitch, and likewise of any unclean beasts, but this is adjoined to that of an whore, to make that the more odious. But he objecteth about the hire of a whore, although it be wicked gain, it is her proper goods, why then may it not be brought? and answereth, it may privately, but not publicly for the scandal; but how sound this is, let the Reader judge. God forbiddeth the price of a dog, which is most contemptible, to be brought, saith Chytraeus, lest he should seem thus to be despised, rather then honored.

The 22. Law, verse. 19. Thou shalt not lend to thy brother upon usury, &c.] [Judic. Law 22] Of this Law see, Exod. 22. 25. and of strangers, Levite. 25. 35, 36. either to a brother or to a stranger, that is of the same faith, it is forbidden to be an usurer, but not to infidels, see the notes there.

When thou shalt vow a vow unto the Lord, thou shalt not slack to pay it, &c.] [Judicial Law 23] This is the 33. Law repeated from Numb. 30. where a man is charged to perform his vows, here not to defer the performance of them: of vowing, see Levite. 27. 7. 17. In charging them not to defer their vows paying, he meaneth, that they should be paid with all speed lest death prevent them, since this life is uncertain. The place where was the sanctuary, Deut. 12. 5, 6, 7. and because their eating and rejoicing before the Lord, when they brought their vows is spoken of, Maimonides gathereth that the time was the feast, that came next, whether the Passover, Pentecost or the feast of Tabernacles, Deut. 16. 16. He that did not at the next feast bring his vows, transgressed this commandment against deferring, and if not at the feast following he sinned again. But he saith, money vowed to the poor is to be given out of hand if any poor be present, if not it is to be separated for them and laid up, till he find some poor.

If thou for bear to vow, it shall be no sin in thee, &c.] Hereupon it is said, Eccles. 5. 5. Better it is not to vow, then to vow and not perform. But forsomuch as Psalm. 77. 11. it is commanded, vow and pay to the Lord, it may be demanded, how he that voweth not, is said to be without sin herein? Answ. It is meant, if thou vowest not rashly or lightly, thou shalt not be guilty of sin, which is spoken to stay men from abusing his holy Ordinance by being over hasty in vowing: but in way of thankfulness for some great benefit not to vow or to suppress evil concupiscence, wherein vowing may be an help unto us, is to incur the sin of neglect of our spiritual good, and of ingratitude towards God. Yet Maimonides saith, if we never sanctify or devote, there is no sin in it, which he proveth by this passage. Ainsworth expoundeth it thus, If thou forbear to vow, it shall be such sin, as in those that vow and perform not; see the like phrase, John 9. 41. Joh. 15. 22, 24. Jam. 4. 17.

The 24. Law. When thou comest into thy neighbors vineyard, thou mayest eat [Judicial Law 24] grapes thy fill, but thou shalt put none into thy vessel, &c. This is by the Hebrews understood only of such as come to labor in the vineyard, &c. they being set to work there by the owner, may eat, as the mouth of the Ox, that treadeth out the corn, must not be muzzeled, which seemeth to be spoken in this sense, because, 1 Cor. 9. 7, 8, 9. they are all put together as tending to the same. And here they have certain expressions further to illustrate this Law; as first, he that laboreth about growing things only, may eat of them, not of the butter which he churneth, or the cheese that he maketh. 2. If he that laboreth be a Nazarite, so that he may not eat of the fruit of the vine, he may not give what he should eat to others, as wife and children, or if he hath no mind to eat any himself. 3. If he agreeth with the owner not to eat, he may not, because voluntarily he hath departed from his right. But it seemeth that such as came into a corn field occasionally and not to work, might pluck and eat of the ears of corn, because our Lord coming thus with his Disciples, they did so, Matth. 12. 1. And therefore it is thus also understood by Christian Expositors. Hugo inquiring whether if a man cometh to an heap of corn, or grapes gathered by the owner, or to his bread, might also do this, Answereth no; because whilst these are yet unreaped they have no real owner, but are the Lord's; and therefore any of his people having need may take and eat of them, but yet without any great damage to the owner, whose substance it is to live upon, when he hath gathered it in; but this being once done, he is in real possession, and it is unlawful now without his leave to take and eat thereof. By the vineyard and corn field the Hebrews understand also Olives and other fruit.

Mystically the neighbors vineyard saith Rabanus is the Scripture of Christ, upon this we may eat in the Church; the vineyard, by reading, preaching and meditating, but not carry it out of the Church, as none of the pascal Lamb might be carried out of the house. The corn field also is the Church with the standing corn of the word in it, this may be plucked and rubbed to find out the spiritual sense in mystical places, but a sickle must not be put in by rashly perverting the sense, lest thou be in danger of being judged for hurting this corn. And this is done by those that take nothing literally, but turn all places into allegories: for of some the literal sense only is to be followed, and it is to edification, of some the moral, and of some the mystical: thus he; but it is to be known, that of every place the literal sense is first to be intended, because it is true according to the letter and edifying, then if need be, the moral, or mystical.

CHAP. XXIV.

THe 25. Law, verse. 1. When a man hath taken a wife, &c. and she find no [Judicial Law 15] favor in his eyes, because he hath found some uncleanness in her, let him write her bill of divorcement, &c. For these words and married her, after those when a man hath taken a wife, Hebr. is, 〈 in non-Latin alphabet 〉 and is her husband, the Septuagint, dwelt together with her, the meaning is, hath done to her the duty of an husband; for these words some uncleanness, Hebr. is 〈 in non-Latin alphabet 〉 some nakedness, whereby is not meant adultery, but some other outward uncleanness, as the word is used, Deut. 23. 14. for he shall write, Hebr. is, and he write; for here is no precept to do thus, but only a permission if he write her a bill of divorce, then she may be wife to another man. For the form of a bill of divorcement see my exposition, Matth. 5. Text. 28. The The Hebrews, who err about divorcements still to this day, say, that touching a wife of evil conditions that is, not modest, as the honest daughters of Israel, it is commanded to put her away, viz. if she be a second wife, but not the first. But to this 10 things must concur. 1. He must do it of his own will. 2. By a writing. 3. The matter of the writing must be to divorce her. 4. The cause must be between him and her. 5. It must be written by her name. 6. It must be a perfect bill. 7. It must be given to her. 8. Before witnesses. 9. By him or his deputy. 10. According to the law of divorces. And they add moreover, that if when he hath given his bill to his deputy he repenteth and saith, I will that this bill be frustrate, before it cometh to her hands it is no divorce, but if after, it is of force, and many other niceties they have more, which I spare to set down, of putting a man's wife away by a bill of divorce: the Lord saith, it was always a sin, but permitted to the Jews for the hardness of their hearts, Matth. 5. 32. chap. 10. 7. Mal. 2. 16. And for this it is to be noted, that all things here are put conditionally, if he write her a bill of divorce, and she marry another man, &c. v. 1, 2, 3. and nothing is positively prescribed, till v. 4. against taking her again.

Mystically saith Rabanus, the wife that findeth no favor in her husbands eyes, is the Jewish Synagogue, with which Christ is displeased, and therefore he putteth her out of his house, the Church, the other man that taketh her, and upon dislike putteth her away, were the Apostles, who endeavored much to convert them, but they rejecting their teaching have the dust of their feet shaken off against them, and so they remain untaken again by the Lord to this day. But because the Jews shall one day be received to grace, Rom. 9. 2 Cor. 3. this allegory cannot stand. His tropology is better, when a man is wedded to any course of life, which is unclean, and his eyes be opened to see it, he must put it away, and if another, after he hath left it, be wedded to the same evil, but after a while putteth it away again, he may never take it up after that he is once separated from it, lest he be counted like a dog, that returneth to his vomit, &c. 2 Pet. 2. 20. Touching divorces for adultery or for desertion, see Chytraeus, who upon this place disputeth of them both at large, and for marrying again, my expositions upon Matth. 5. 32.

Next unto this about divorces, another Law much like to that Deut. 20. is repeated, touching a man that had espoused a wife, that he should return from the wars: for it is said, When a man hath taken a new wife, he shall not go out to war, nor be charged with any business, &c. And the time of liberty now given him is an whole year to rejoice with his wife. The Hebrews extend this Law upon the former ground, Deut. 20. to builders of houses, and planters of vineyards also: and whereas it is said, that such should not be charged with any business they say, it is meant of preparing the ways and providing victuals for the Army, which they that tarried at home were tied unto, but so were none of these for that year. Others understand it only of the new married, which is most agreeable to the Text: but herein again they differ, that some will have this Law so made, because the Jews when they were newly married, were so addicted to their wives, that if they were taken to the wars, or to any other public business, there would have been great danger of their doing more hurt, then good; and because at the first they were most intent to get necessaries about them. And they say, that this was an indulgence of sloth, for which cause the like is not now permitted. But others better, that it was given in honor of marriage, and to settle the affections of the married one towards another, that the husband not being presently taken from his spouse, she might be bept from the love of other men, and he likewise from the love of other women, whereunto so sudden a separation might have been a great temptation. Mystically saith Rabanus, the carnal are here forbidden to be set over the Church of God, because he that goeth on warfare, entangleth not himself with worldly things.

The 26. Law. No man shall take the upper or nether millstone to pledge, for he taketh a man's life to pledge. The word Rechiam rendered nether millstone, is [Judic. Law 26] put sometime for the mill, Exod. 11. 5. For these words, for he taketh a man's life to pledge, Hebr. For that pledge is the soul, the Cald. for by them is made ready meat for every soul. By the soul then is to be understood the life of man; it is meant, he is thus deprived of a necessary Instrument to prepare that which is the staff of man's life, as bread is called, Psalm. 104. And hereby not only millstones are meant, but every instrument which serveth to prepare man's food, as the butchers knife to kill it, the pot to boil it in, &c. So Maimonides in Palestine, saith Hugo, where they had no streams, each man had a mill in his house with the hand to grind his corn. so that it was of daily necessary use: wherefore either of the stones hereof are forbidden to be taken to pledge. Chytraeus saith, that he had seen many in Denmark that had such small mills, and by grinding got their living. And mystically both he and Rabanus by the upper millstone understand hope, by the nether, fear in a sinner, with whom the Confessor dealeth, he must not by flattering any take away the nether millstone of fear, nor the the upper one of hope, by threatening him with judgment, when he is humbled: For as one of the millstones being taken away: The other is altogether unprofitable, so if either fear or hope be taken away from a sinner, he shall stand immovable, and having but fear alone, or hope alone, loose his soul.

The 27. Law v. 7. If any man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him he shall die, &c.] See this Law before [Judicial Law 27] Exod. 21. 16. against the stealing of a man, the punishment appointed being death. The Hebrews are nice in distinguishing here, saying, that stealing simply is not death, nor stealing and selling, unless, having stolen he first serveth himself with him, and then selleth him, because it is said maketh gain of him, or serveth himself of him, and selleth him as the Hebrews words will bear, the Septuagint render it bringing him under his power selleth him, according to the words used, Exod. 21. 16.

Again, they say, it must be an Hebrew or a Proselyte, that is thus used, or else it is not death to steal and sell any other, but restitution, but both these are plainly overthrown by the words, Exod. 21. where stealing of any man is thus censured, and it is not only said, if he selleth him, but also, or if he be found in his hand, he shall die. For these words if a man be found stealing, the vulg. Latin hath it, if he be found soliciting any of his brethren, to show the manner how one used to steal another, viz. by enticing him to sell himself, he having before agreed with the buyer to have part of the price given for him, or by enticing him into another country and there selling him, so Hugo.

The 28. Law verse. 8. Take thou heed in the plague of Leprosy, to observe [Judicial Law 28] diligently and to do according to all, that the Priests the Levites shall teach you, &c.] The scope of this Law, saith Hugo, is, that they should not resist, but diligently obey the Priests directing them, as God commanded, Levite. 13. and Chap. 14. for Miriam, whose example is here commemo rated, contended with Moses and so was smitten with this plague. And hereby is intimated, that for opposing them the leprosy is often sent, as to Uzziah King of Judah, and therefore whosoever was thus punished, must take great heed not to seek to hide it, or by himself to cure it or contemptuously to remain in the Camp, when the Priests direct him to go out, least he add sin to sin: for even Miriam, a Prophetess and sister to Moses, and so as great as any of them, submitted herself to go out of the Camp, and to stay there, till she was cleansed. This plague then must be taken heed unto, as coming from God's immediate hand for sin, and therefore cureable only by him, who must therefore be duly attended herein. The Hebrews upon this say, that whosoever plucketh off the signs of uncleanness either all or some of them, or seareth any of the raw flesh, or cutteth a soar out of his flesh, out of a garment or an house, before the Priest seeth it, or whilst he is shut up or after, transgresseth against this Ordinance of the Lord.

The 29. Law, Vers. 10, 11. when thou lendest thy neighbor the lending of [Judicial Law 29] anything, thou shalt not go into his house to fetch his pawn, but shalt stand without, &c] Here are two things in this Law, 1. As is already expressed. 2. If he be a poor man, his pawn must be restored when the sun goeth down.

Touching the first, the Hebrews say, that no man may take a pawn but by an officer sent from the Synedrion, and he must stand without, till it be brought out unto him by the owner, but then the officer may take it by force, but the creditor may not, and this is the order for borrowers, whether rich or poor.

For the second, see Exod. 22: 26. where a reason is also rendered, why the creditor must not go into the house to take a pawn, and some resolution is given, what benefit it will be to the creditor to take a pawn, when as he must the same day restore it again. But Maimonides saith, by this means the debt is not released in the seventh year, as otherwise they must be Deut. 15. 1, 2, 3. and if the borrower die, payment is made by the pawn, which goeth not now, as his other moveables to his children. Rabanus saith, haply the pawn was taken, that it might be remembered to be the Creditours, till the debt was paid, which if it had not been carried a way, might have been forgotten, but by this means when the Creditor in mercy restored it again, the greater tie was put upon the poor man to make hast in thankfulness to pay him his debt. Thus also Hugo alleging Augustine for the same, and that the end of this Law of not going into the poor man's house to fetch out a pawn was to prevent violence and a stir, that might be made about it, and that mercy might be shown, and therefore the borrower is enjoined to bring it out. But he maketh another quaere, what if the borrower had another covering to sleep in? and answereth that in this case it was not to be restored, see Exod. 22. 26. and accordingly it is to be held of the garment of the widow, verse. 17. of this Chapter.

These words when thou lendest the lending of anything to thy neighbor, (for so Junius rendereth it, going word for word according to the Hebrew) may also be rendered, when thou exactest the exaction of anything, so Ainsworth, and the vulgar Latin accordingly, when thou requirest anything of thy neighbor, which he oweth thee.

Thou shalt not fraudulently oppress an hired servant, that is poor and needy &c. in his day thou shalt give him his hire, &c.] See this Law before Levite. [Judicial Law 30] 19. 13. The Hebrews expound this not only of the hire of a poor man, but also of his beast, or any other thing of his, that is hired. And they distinguish thus betwixt this and that Lev. 19. 13 he that is hired by the day, his hire is due to him all the night, and therefore it is there said, it shall not abide with thee all night, and he that is hired for the night, his hire is due to him all the day, and therefore it is here said, in his day thou shalt restore it to him. If he be hired for a month, for a year, or for seven years, if his term endeth in the day, or in the night, it is then due to him. For unto it he lifteth up his soul, the vulg. Latin, by it he sustaineth his life; so that to keep back his hire is as it were to take away his life, and is a most grievous sin. Maimonides maketh it a fourfold transgression. 1. Against the Law forbidding oppression. 2. Against that forbidding robbing. 3. Against that, the sun shall not go down upon it. 4. Against that, it shall not abide with thee all night. And although he, to whom hire is due, saith nothing, this very sin crieth unto God, as Cain's sin, Gen. 4. and the Sodomites, Gen. 18.

The 31. Law verse. 16. The father shall not be put to death for the children, and the children shall not be put to death for the fathers, &c.] The Cald. the [Judicial Law 31] fathers shall not be put to death by the mouth of the children, &c. and accordingly the Hebrews take it to be against putting the father to death upon the testimony of the children, and contrariwise, and against putting any to death upon the the testimony of such as be near a kin to him. But this is both contrary to the Hebrew, verity and to the practice noted 2 King. 14. 5, 6. and 2 Chron. 25. 4. see the same Ezech. 18. 20.

Ob. God threateneth Exod. 20. to visit the sins of the fathers upon the children.

Sol. This is to be understood only of such as hate him, as their fathers did, or of children yet unborn, when their fathers sinned, or of the guilt, that cometh by Adams sin to all his posterity, unless they be renewed by grace, for such, although they suffer for their fathers sins temporally, yet they shall not eternally. But why then is not the first or second generation named, but only to the third and fourth generation? Ans. Because three and four makes seven, which is the number of perfection, and therefore an universality is hereby meant, as Amos 2. and 3. by three and four transgressions all transgressions are meant; thus Augustine, and after him Rabanus and Hugo. This is a Law given to Judges, and so is that following, verse. 17. against wresting the judgment of the stranger or fatherless, or taking the widows raiment to pledge; for the Synedrion, saith Maimonides, cannot send to take a pledge of her, whether she be poor or rich, and if it be taken, it must by force be taken and restored again. For these words, [thou shalt not wrest the judgment of the stranger or fatherless] Heb. it is, stranger, fatherless, but or is to be supplied, as also it is in the Sept. where to these two, the widow is added, and Deut. 27. 19. they are all three named, showing that the widow is to be understood; see the like defective passages, 2▪ King. 9. 32. 1 Sam. 20. 12. Isaiah 38. 14. Against perverting the judgment of any, see Exod. 23. 2. Deut. 16. 19. of the judgment of the poor, Exod. 23. 6. but here of the judgment of the fatherless and stranger in special. God taketh the part of those that are most helpless in special, and therefore to wrong such is the greater sin. Maimonides maketh it a transgressing against two prohibitions, to wrong a stranger; and against three, to wrong the fatherless.

The 32 Law, verse. 19. When thou reapest thy harvest in the field, and hast [Judicial law 32] forgotten a sheaf in the field, thou shalt not return to take it, &c.] A corner of of the field and gleanings were appointed to be left for the poor, Levite. 19. 9. but here the forgotten sheaf also, that is, say the Hebrews, one sheaf or two being left so far off through forgetfulness, that he cannot stretch out his hand to take them, but if three be left or more, they are not counted, as the forgotten sheaf, and the like they say of olive trees, or other fruit trees, in time of gathering, if one or two be left through forgetfulness, they must not come again to gather them, intimated, verse. 20. thou shalt not go over the boughs after thee, and likewise touching the vine, verse. 21. thou shalt not gather the single grapes after thee; but of the single grapes, see Levite. 19. 10.

CHAP. XXV.

THe 33. Law, verse. 1, 2, 3. If there be a controversy between men, and they [Judicial law 33] come near to judgment, they shall justify the just, &c. And if the wicked be worthy to be beaten, &c. forty stripes he may give him, &c.] This law concerned every court of Justice, both the great one of 71. that of 23, and that of three men; for although these last might put none to death, yet they might adjudge offenders to be beaten. To justify the just, as Chytaeus noteth, is contrary to condemn the wicked, which followeth, and therefore, as that is to pronounce him guilty, that he may be punished, so this is to pronounce, or declare him to be innocent; and thus justifying is often spoken of by the Apostle Paul, and James, God's acquitting of one of sin being meant, or his being declared to be just through his grace, no sin being imputed unto him. For beating the guilty, the Hebrews set down many rules to determine, who is worthy of beating, and who not; for, worthy to be beaten, Hebr. is, a son of beating: so he that is worthy of hell, is called the son of hell, Matth. 23. 15. he that is worthy of death, the son of death, 1 Sam. 20. 31. he that is worthy of peace, the son of peace, Luc. 10. 6. Matth. 10. 18. The first rule is, Whoso transgresseth against a prohibition, the contrary to which he ought to do, and being admonished thereof transgresseth again, he is to be beaten therefore. 2. He that transgresseth in a thing threatened with cutting off, but is not punishable with death by the Judges; as by eating fat or blood, &c. But if it be punishable by death, he is not to be beaten, but to be slain. 3. He that transgresseth a prohibition in act, but if in word only, he is not to be beaten, as if he goeth about, as a tale-bearer, &c. 4. He that transgresseth in a thing to be satisfied for, is not to to be beaten. 5. Neither for doing against a particular duty implied in a general, unless it be in some place expressed, and that is, when divers things are together forbidden, but these words, thou shalt not, are not repeated to each one of them. And they number the prohibitions of acts, for not cutting off, nor death is due, but beating to be 168. those for which cutting off is due, 21. those for which death by the hand of God, 18. altogether 207. which are to be chastised with beating. For the manner of beating, it was with a scourge made of a bull hide, upon the bare skin, the offender being fast tied down, that he might stand leaning, and with this scourge the executioner laid on with all his might, and three Judges standing by, one read all the while, Deut. 28. 58, &c. the second bad every time smite, and the third counted the number of stripes given: whereas 40 stripes are the stint for the greatest offender, they gave none so many by one, that they might show some mercy; whereupon St. Paul saith, that five times he received 40 stripes save one. And hence we may gather, both what grievous things he suffered, and how he for pieties sake was counted amongst the vilest offenders, in that every time still he had the greatest punishment of beating inflicted upon him: for of putting to death the Jews then had no power permitted them by the Romans; so Chytraeus. Now although the greatest number was but 40, everyone had not so many stripes given him, but some 9. some 12, more or fewer; and he that was judged to have 40 stripes, if the Judges whilst he was under correction saw, that his strength was not sufficient to bear so many, he had fewer; and likewise if being judged to have 12. he was not able to bear them, some were remitted: but if he were as strong as Sampson, and had been judged to bear but 12. the number might not be increased. Lastly, he that was worthy of cutting off, and so was beaten, if he offended the second time, he was the second time beaten; if the third, he was put into little ease, and fed with bread and water, till his guts shrunk, and then with barley, till his belly burst, so Maimonides, who also saith, that no man was beaten, but upon due proof by witnesses. And touching the number of 40 saving one before spoken of, it is to be understood, that they took the commandment, by a number, forty stripes he may give him; as if it had been said, by the next number to 40. that is, 39. but this is both a strange construction and confoundeth the verses, which are to be distinguished. For counting the number of stripes, that was done by reckoning three to every stroke, because the strings of the whip were three, so that 13 made 39. and if they should have given one more, it would have made 42, according to this account, wherefore they must needs come one under 40, or else exceed the number prescribed; thus Maimonides, who also saith, that if any man died under the scourge, the beater was guiltless, but if he received but one stripe more, and so died, he was to be banished. The number of 40 stripes must not be exceeded, saith Moses, lest thy brother should seem vile unto thee; so that the sin, and not the person sinning, is to be hated. Hereupon Maimonides saith, when a man hath been beaten, he is to return to his dignity, which he had before, all but one of the Synedrion, who returneth not.

Thou shalt not muzzel the ox that treadeth out the corn.] This is the 34 law, and is placed next to that against inhumanity towards men, to show, that [Judicial law 34] even to the beast that must be done, which is just and equal. By ox, the Hebrews understand also the asse or any other beast laboring about that which is food growing out of the ground, the ox being named for an instance, and they say, that the beast must be permitted to eat not only of the corn which he is treading out, but also of it growing, and of the burden which he carrieth, &c. and by muzzeling, they understand also restraining him any way from feeding, by terrifying him with the voice, giving him no water, or placing a bullocks calf so, as that by the blaring thereof to her she is hindered from feeding, or the like, and whoso did thus, if it were to an hired beast, transgressed, and if he muzzeled it, was to be beaten, and to pay to the owner four cabs for a bullock, and three for an asse. For the treading out of the corn, it is to be understood, that this was one way of threshing used amongst the Hebrews, see Hos. 10. 11. another was with a cart wheel, Isaiah 28. 27, 28. where also beating with a staff, or a rod, and treading with horses is spoken of. This law bound not other people's, but the Hebrews only, as they teach, for if an Hebrew worketh the beast of an heathen in his corn, he must not muzzel him, but if an heathen worketh the beast of an Hebrew, he may muzzel, so Maimonides.

The mystery of this is shown by the Apostle, the Minister of the Gospel must not have his means of maintenance kept from him, but live of his labor in preaching, that he may be free to study, pray and preach; and Chytraeus extendeth it further, even to all that teach the liberal arts, they must have maintenance allowed them therefore.

The 35 Law is, that a brother should take a brothers wife, he being [Judicial Law 35] dead without issue, and in case that he refused, she must pluck off his shoe before the Elders, and spit in his face, thus putting him to ignominy in Israel. To take a brothers wife is forbidden, Levite. 18. 16. but in this case that law holdeth not; for now it is not only not unlawful, but an inhumane and most unkind part not to take her. This was practiced long before, as we may see in the two sons of Judah, Er and Onan, and the end of it may be partly for the comfort of the widow in this desolate estate, and partly that families might be upheld and not extinguished in Israel, being types of a better inheritance to come.

When brethren dwell together,] This seemeth to imply a single estate in the survivers living either in their fathers house together, or in their brothers so dying. If one of them, that is, the first, as the word is often used, that is, the eldest die, &c. but the Hebrews understand it of any of these brethren which are by the fathers side, but not by the mothers, because he is not in this case, or for inheriting counted a brother, that is only by the mothers side. And they say, the brother, that must take his brothers wife, is the eldest living, and together with her he is to have his brothers inheritance; if the eldest living be out of the country, the next must take her, having first stayed 90 days to see whether she be with child by the dead brother, for none might marry after their husbands decease in a shorter time. If she proved with child, he must tarry till the birth thereof, and if it were still born, he must take her, as if she had had no child by his brother; but if it were born alive, he was free from marrying her. For these words, having no child Hebr. it is, having no son; but the meaning is, without issue, son or daughter, and thus the Sept render it, having noseed, and so it is alleged Mat. 22. 24. and Luk. 20. 28. and thus Maimonides expoundeth it, having no son or sons seed, or daughter, or daughters seed, and that either by his wife or by another woman, for if he hath a bastard, this law holdeth not, unless it be by a bondwoman, or an heathen woman, for if the seed coming by such are servants and infidels. For the ceremony to be used of putting off his his shoe before the elders, and spitting, it was thus, a new shoe of leather with an heel was brought into the court, which he having put upon his right foot and tied, she unloosed, plucked off and cast it upon the ground, and the standing up spat before him in the sight of the Judges, using the words set down, verse. 9. and all that sat in the court answered her three times, be that had his shoe pulled off: for these words, spit in his face, may also be rendered, before his face; and thus the phrase is used, Deut. 4. 37. and c. 11. 25. the putting off of the shoe was done in sign of giving over his right to her; as Ruth 4. 7. it is said to have been done for a testimony in Israel of a man's giving over his right in any possession: and sometime it was, as spitting, a sign of ignominy, as Isaiah 20. 2, 4. and thus it was done in this case, this refusal in the brother was a stain to him and his family after him. After all this done, the Judges gave her a testimonial of what had passed, subscribed with their names, and then she was free to be married to any other man. And it is to be noted, that a kinsman amongst the Hebrews was a brother, as appeareth in the case of Boaz taking Ruth, his kinsmans wife. For the heathen, although they be proselytes, saith Maimonides, this law holdeth not, so that it is altogether unlawful for a brother in any case to take his brothers wife. If the woman refused to have her husbands brother, here is nothing set down that should be done to her, but the Hebrews say, she was judged rebellious against her husband, and so was put away without a dowry, yea although she would have one of is brethren, if she refused the eldest. For the talk which the Elders had with the brother, refusing to take his brothers wife, they say that they persuaded him, if she were fit for him to take her, but if not, as if she were old and he young, or contrariwise, to let his shoe be pulled off.

In that the first son born to a brother taking her brothers wife was counted his dead brothers; we may gather how some that have had no children, are yet said to have begotten such or such a son, and so how the husband of the Virgin Mary is said by Matthew to be the son of one man, but by Luke of another; all their Progenitors also from Salathiel being divers. So Rabanus upon this Law, that a brother should take his brothers wife, he dying without issue, some have been allowed amongst Christian Kings so to do; As Henry the Eight King of England took Katharine the wife of Arthur his brother, being allowed by Julius the Second, and concluded after much disputation to be lawful by many learned Divines, and when he was after many years again divorced; the former marriage was ratified by Clement the Eight, and that divorcement condemned. Amongst the Romans, Crassus married his brothers wife, but he was an infidel.

Chytraeus disputing upon this useth divers arguments to prove it unlawful, especially if the dead brother had issue, the principal of which is because it is forbidden, Levite. 18. 16, & 20. 21. where it is pronounced to be a wickedness, and they that marry so are threatened, that they shall die childless; and it is said, that the heathen did after all these abominations, intimating that even they, to whom the judicial Laws of Moses were not given, did abominably when they made such marriages, and incurred the wrath of God: whereas a case is put here, that may seem to be an exception for all: He answereth it was singularly for the Hebrews, not for other people, as they were singularly allowed to rob the Egyptians, wherein others may not follow them. In all which he saith well, for the reason of this Law alleged is, that his brother might have a name raised up unto him in Israel, wherein many things were appointed to be done contrary to the general laws for a mystery, not that other people and Nations might do the like; and what the mystery of this was shall be shown by and by. But whereas coming to speak of the marrying of the brothers wife, in case that he died childless, he saith, that in such a case a divorce ought not to be made, because it may be excused by this Law of Moses and tolerated, he frustrateth all his own argumentation, which if it be to prove only that a man may not marry his brothers wife that had issue; he doth but beat the air, and labor about that which is not amongst Christians oppugned. For Johns denouncing to Herod, that is, was unlawful for him to have his brothers wife, stoppeth all mouths at once for the general to say nothing, that to argue about that belongeth not to this place, but to Levite. 18. 16. As the Law of God, so the Canons of councils annd imperial constitutions do absolutely condemn all such marriages in any case amongst Christians, as Council. Aurelianense, neither let thy brother surviving go up into the dead brothers bed, nor let a man take the sister of his wife departed, and who so doth thus, let him be accursed, and in the same council 32. qu. 7. two Canons more of other ancient counsels are alleged to the same effect. For the imperial Law, c. de incestis & inutil. nuptiis; we do altogether take away the liberty of marrying the brothers wife; and again, whereas some amongst the Egyptians have married their dead brothers wives, holding them to be Virgins, if they had no issue, and so that there was no marriage past indeed, we determine, that such contracts and contract-makers be subject to the tenor of the old laws. Whereas it is said, That his name be not put out in Israel; It is to be understood, saith Hugo, that the seed coming by a brother did not bear the name of the dead brother, but only was called his son, and thus his name continued in Israel.

So Joseph the husband of the Virgin Mary, is said by one Evangelist to be the son of Heli, by another the son of Jacob, because Jacob begat him of his brother Heli his wife, he being dead without issue. For the Mystery, Augustine and Gregory say, that the dead brother is Christ Jesus, who died, before that he had fulfilled the number of his Elect, the brother raising up seed unto him is every Preacher, whose endeavor it ought continually to be to beget children unto him, and these are to be called not after their own, but his name: if any neglect thus to do, he is basely to be accounted of in the Church, his shoe is pulled off, because he is not shod with the preparation of the Gospel of peace, and the Church spitteth in his face, when she objecteth to him his abuse of his gifts, and censureth him as unworthy of them.

The 36. Law, verse. 11. 12. When two men strive together, and the wife [Judicial law 36] of the one in rescue of her husband taketh hold of the other by his secrets, her hand must be cut off therefore. This saith Maimonides, is to be understood of her doing so purposely, not by chance, it is a punishment for her immodesty; whereas this Law may seem to contradict that, Levite. 24. of punishing with the like. It is to be understood, saith Hugo, in case that the offender cannot be punished in the like, the punishment must be inflicted in another kind, and here because the hand is the instrument of sinning, it must be cut off, to show that wherein one sinneth therein he shall be punished.

Mystically by the two men striving together, saith Rabanus, we may understand a Catholic and an Heretic, and by the wife one seduced, and by her taking hold of him by his secrets, the Heretics shaming of him by laying upon him reproachful imputations, this slander by all means is to be cut off. But Chytraeus understandeth faith and work striving in the court of justification, by the wife hypocrisy and superstition, the wife of work, the hand whereof layeth hold upon the secrets of faith, when by seeking to establish justification by works, faith whereby children are begotten to God is hindered; this therefore is to be cut off, according to that, If thy right hand offend thee cut it off; and this is by condemning and rejecting utterly such an error.

The 37. Law. verse. 13. 14, 15. Against having divers stones or weights [Judicial Law 37] and measures, whereof see Levite. 19. 35, 36. Prov. 20. 10. and 20. 23. Ezech. 45. 16. Amos. 8. 5. Mich. 6. 11. They that are deceitful have a greater weight to buy by, and a lesser to sell by, and likewise for measures, but this is an abomination to the Lord, and nothing is more pernicious in human societies.

The Mystery, we must not make the Law of God more strict in our teaching, and more remiss in our living, which is taxed; Matth. 23. as a laying of heavy burdens upon others, but not touch them with one of our fingers. The golden reed of the Word, saith Ainsworth, hereupon is the only measure to measure the Ordinances of God by.

Lastly, they are again put in mind here to destroy Amalek utterly, of which see before, Exod. 17. 14. and for the mystery. This was the cause, why Saul was so severely punished for not destroying all, 1 Sam. 15. when as so strict a charge was given for this so long before, and in the days of Hezekiah, the Simeonites were stirred up to smite the rest of the Amalekites, that had escaped, 1 Chron. 4. 42, 43. See somewhat also touching Amalek, Numb. 24. 20. The cause why God would have Amalek utterly destroyed was, because he cut off the faint and weary of the people of Israel in the wilderness, which was a most inhumane part to cut off those whom he should have relieved and feared not God; when as all people, hearing of the wonders that he had wrought for his people, feared, Exod. 15. 15. But this must be done, till that they had rest from all their enemies round about, because God would not have them overmuch wearied with more wars together. Note that the vilest sinners are not presently cut off, but after a long time, to show God's patience towards the wicked; therefore [Note.] let none hope for impunity, because their judgment is deferred.

CHAP. XXVI.

ANd hitherto of the judicial Laws repeated and added from the beginning of Chap. 19. hitherto, which Chytreus distinguisheth into certain ranks, and referreth them to the six latter Commandments in order. 1. Those chap. 19. 20, 21, and 22. unto verse. 13. to Com. 6. 2. Those, chap. 22. from verse. 13. chap. 23. and 24. to verse. 6. to Com. 7. 3. from chap. 24. verse. 6. &c. to commandment 8. &c. but the Reader may see, that this reference in most of them holdeth not, for here is no such order followed, but only in some particulars. That which is here added at the end of the Laws both ceremonial and judicial, is a form of prayer and confession to be used, when they brought their first fruits, and had distributed the tithes of the third year, according to the partition made, ch. 12. 1. And first touching their fruits.

Vers. 1. And it shall be, when thou comest into the land, which the Lord giveth thee, &c. Thou shalt take of the first of all the fruit of the earth, &c. and shalt put it in a basket, and shalt go to the place which the Lord shall choose, &c.] Of the first fruits see before, Numb. 18. 13. By the first are meant the chief and the best; what kinds of fruits these first fruits were, see Exod. 22. 29. and also for the quantity: But for bringing them in a basket, and the form of confession to be used then, because it was not prescribed before; in this repetition it is set down, and to what place they should bring them. The Hebrews have many rules more about first fruits. 1. They bring not of the Dates that grow on mountains, or of other fruits that grow in valleys, but contrariwise, because Dates growing in valleys are best, and other fruits that grow on mountains best. 2. They bring no liquors, but of Olives and grapes only. 3. None that grow out of the land, but in the land only. 4. By the word rendered basket, they understand any vessel, wherein the first fruits must be brought; either of metal, osier, or rushes; and if they were brought in a vessel of metal, the Priest must restore the vessel again, but if of osier, &c. 5. The divers fruits must be brought in divers vessels, or if all in one, there must be a cloth or somewhat laid between, that one grain or fruit might not be mingled with another. 6. The first fruits were brought together at the feast of Pentecost, not at any other time. 7. They were brought with great solemnity, an whole County first meeting at the chief City thereof, where they lodged in the streets all night for fear of any pollution, and in the morning the Governor of the City called unto them, saying, Let us go up to Zion, the City of the Lord our God; then a Bull was led before them with a garland of Olive branches upon his head, and his horns covered with gold, and one piped all the way with a pipe, till they came near to Jerusalem, and they went singing, Ps. 122. then messengers were sent to the City to tell of their coming, and the Captains and Governors came out to meet them, and when they were come within Jerusalem gates, they sang, Our feet have stood in thy gates, O Jerusalem, Psalm. 122. then all the chief Artificers met them, and said, welcome brethren, the men of such a place. Then they proceeded through the midst of the City, their piper playing before them upon his pipe, till they came to the mountain of the house of God, and there they took every man his basket upon his shoulder, saying, Halleluiah, praise God in this Sancturie &c. Psalm. 150. Thus thhey came to the Court, and then the Levites sang, Psalm. 30, to this it seemeth to be alluded, Es. 30. 29. 8. Each one bringeth his own basket to the Priest, their servants or others may bring them for them, till they come to the mountain of God's house, but then everyone must take his own upon his arm and carry it, yea though he be a King; and when he cometh at the courtyard he maketh his profession, everyone severally, I profess this day to the Lord thy God, and so he let down the basket, and the Priest put his hand under it and waved it, and he said, A Syrian ready to perish, &c. then leaving his basket by the Altar at the southwest horn he bowed himself and went out. 9. If a man bringeth more baskets, he doth not every time make this profession, but once only. 10. If his fruit be lost, which were the first, and he bringeth other instead thereof, he maketh not this profession, &c. for the mentioning of these may suffice to give some light into this whole passage, unto verse 11. Hugo saith, that the first fruits here spoken of were not the same with those, Exod. 22. 29. and Numb. 18. 13. but other first fruits of a lesser quantity, and this is not improbable, because all their first fruits, if they paid the 60, 50, or 40. part of their increase, could not possibly be brought in a basket. And he maketh a quaere, why first fruits should not now be paid as well as under the Law, alleging the gloss that saith, it is an impious thing, that they, which enter into the Church of God should not offer their first fruits now unto the Priests, seeing God hath given the increase by making his sun to shine, and his rain to fall. But he answereth, as second tithes be not paid, because the Law of paying them is not confirmed under the gospel, so is it with first fruits; and some, he saith, hold, that this coming with the basket of first fruits was to be done but once only, at their first possessing of that Land; but Josephus saith, it was done once every year. Our first fruits, that we must continually offer, are thanksgivings to God and alms to the poor. To show that the faithful were typified by the basket of first fruits, who are most holy to the Lord, according to the mystery shown upon Exod. 22. 29. a basket of figs is set before the temple, of the best and first ripe, to set forth the believing Jews, Jer. 24. 1, 2, &c.

For these words, verse. 5. a Syrian ready to perish was my father, the Vulg. Latin hath it, a Syrian persecuted my father, the Cald. Laban the Syrian sought to destroy my father; the Septuagint my father left Syria. Hebr. An Aramite perishing my father, or was about to destroy my father, or it may be rendered the other way, as in our translation. If so, Jacob is called an Aramite or Syrian, for they are both one, because he dwelt in Aram twenty years with Laban, so the Israelites are said to have come of an Amorite their father, and an Hittite their mother, Ezech. 16. 3. and Jether an Ishmaelite, 1 Chron. 2. 17. is said to be an Israelite, 2 Sam. 17. 25. But I prefer the other reading, because the scope of this confession was to show the great dangers, which they had through God's singular mercy escaped, both in Syria and Egypt, that they might be more affected, and the more willingly come thus once a year, and bring their cost to the Lord. Whereas verse. 11. it is said, thou shalt rejoice in every good thing, which the Lord giveth thee, and thy house, the Levite, the fatherless, &c.] it is not to be understood, that they should make merry with their first fruits, which they brought, for those were left with the Priests, and were theirs, Numb. 18. but with other free gifts which they should bring at the feast of Pentecost, as is expressed, Deut. 16. 10, 11. Maimonides saith, that none returned the same day, but stayed at Jerusalem all night and feasted, and then returned in the morning following, applying for this purpose, that which is said touching their return after the Passover, Deut. 16. 7. and thou shalt return in the morning, &c.

Now concerning their tithes it lolloweth thus, verse. 12, 13, 14. When thou hast made an end of tything all the tithes of thine increase, the third year, which is the year of tything and hast given it to the Levite, the stranger, &c.] Of the tythe of the third year, see before, Chap. 14. 28. and of yearly, tythe verse. 22.

This confession, or profession, the Hebrews say, the was made last good day of the Passover every fourth year, for by that time, they had time to bring forth the tithes of their fruits gathered and laid up at the end of the year before, viz. in September. This profession I have brought forth the hallowed things out of mine house] is not to be understood only of the third years tythe, but of the first also, which was due to the Levites every year, and of the first fruits, which were the Priests, and of all other holy things. And accordingly, saith Maimonides, the evening before the day of making this profession everyone, if any of the heave-offering remained still with him, he gave it to the Priests, if any of the first tithes, to the Levites, if any of the second, to the poor. If there remained any of the second tythe of confession, any fruits of the fourth year, or their redemption money, they cast them into the sea, or burnt them. Lastly, if any of the first fruits, which he was to feast withal, remained, he put them away in like manner, and then and not otherwise might come and make this profession. Moreover in these words, I have brought the hallowed things out of my house, he understandeth the cake which was to be given to the Priests, Numb. 15. 20. in these I have given them the Levite, he understandeth both the first tythe for the Levites, and the heave-offering for the Priests, and lastly, to the stranger, the fatherless, &c. the second tithes of the third year, the gleanings, and the corner of the field, and forgotten sheaf belonging to the poor. In saying, I have done according to all thy commandments: he saith, not only the thing commanded is meant, but the order of doing, as in paying the first tythe before the second, and the paying of hallowed things truly, not an old for a new, or a bad for a good. By all his commandments; understand the charges given about these things for otherwise there is no man, that can say, he hath done according to all God's Commandments, Psal. 19. 12. Eccles. 7. 20. This was to be spoken saith Hugo, not by way of boasting, but to show, that he was not ungrateful unto God for his benefits. And for these titles of the third year he saith, that the Jews paid every third year three sorts of tithes, one to the Levites, another to the poor, and the third they feasted withal before the Lord, at such times as they went up to the solemn Assemblies three times in the year. But these two last were rather one and the same sort haply divided into two, for these two uses.

I have not eaten thereof in my mourning] By mourning here understand mourning for the dead, and to eat in his mourning is to spend of the tithes, which should be brought up to Jerusalem to make merry withal before the Lord, at the funerals of parents or other friends. For the manner hath always been at the times of funerals to make feasts, but to do this in any part out of their tithes was impious, and yet through covetousness some would do so. Moreover the bread eaten in mourning is unclean, Hos. 9. 4. they that mourn for the dead are said to defile themselves for the dead, Levite. 21. and therefore the tithes, that were holy things must by no means be thus polluted. Other expositions Hugo also hath, as I have not eaten thereof in my mourning, that is, as grieved at the charge 3 Esdrae ult. or, alone, not communicating part to others, Job 31. or with sinners, or lastly by rapine and violence, having gotten it, but I rest in the first.

I have not taken ought thereof for any unclean use, or in uncleanness] The Sept. for the unclean, that is, to give it to any unclean person to eat thereof. The Hebrews understand it of eating thereof in any other uncleanness besides that by the dead, and the uncircumcised are as the unclean.

Nor have give ought thereof for the dead,] That is, as Maimonides hath it, to buy coffins or shrowds for the dead, or to other mourners. Hebr. nor have given ought thereof to the dead, by Ainsworth expounded, to idols, because sacrifices done to idols are sacrifices of the dead, Psal. 106. 28. But I see no reason here to go from the proper signification of the word dead. The meaning seemeth rather to be, as Calvin hath it, because the burying of the dead was a work of piety, in which regard there might be some color to dispend some of their holy things about this, every man must therefore profess, that he had not done thus with any of his hallowed goods; and who so did thus might be said to give it to the dead, because it was spent about them.

But whereas these words before going, I have not eaten thereof in my mourning, are expounded by him in my greatest straits, or necessity, whereby men are tempted to steal, for in want a man is in his mourning, I cannot assent, because, because this is not called a mourning by the law, but for friends departed, and yet he saith, this is commonly followed. And these words, I have not taken ought thereof in uncleanness, or for any unclean use, he expoundeth adverbially, I have not taken it impurely: for the mis-spending of any of the holy things any way, is to the defiling of him that doth it. But because the law forbiddeth to eat of hallowed things in uncleanness, I rather take this to be meant accordingly. Others, he saith, render the words thus, I have not lost or marred anything by uncleanness, but this seemeth too strict, forsomuch as many uncleannesses were accidental, and happened sometimes to holy things against the owners will. Lastly, every man, when he had made profession of his innocence, concluded with a prayer for a blessing upon Israel, and their land, thus referring themselves to God's judgment to be approved before him, with whom there is no dissembling, and who will not bless such as dissemble innocence, but such as do according to all his ordinances indeed. There was no vain glory then in this profession, but forsomuch as it was to be made before God, who knoweth all secrets, it served to stir up everyone to be the more careful to flee all sacrilege, whereby not man, but God is wronged and robbed, Mal. 3. 8.

This day the Lord thy God hath commanded thee to do these statutes and judgments, &c.] From hence to the end of the Chapter is the conclusion of all this tract begun Chap. 4. For as it was begun with exhortations and arguments to persuade to the obedience of God's holy laws, so after the recital of all these laws both moral, ceremonial, and judicial, it is concluded. And to express all these, three words are used, statutes for ordinances about ceremonies in the worship of God; commandments, for the moral laws; and judgments, for judicial laws.

The Arguments used are first from their avouching God to be their God, and to walk in his ways, and this was when they made this covenant, Exod. 19. and ch. 24. and Deut. 5. 27. Secondly, from God's avouching them to be his people peculiarly, which he did by making them famous through the great miracles wrought for them, whereby they came to have a name and to be praised in other countries round about them, and in all this the only end was, that they should be holy and obedient to his laws, as Rom. 6. 22.

CHAP. XXVII.

ANd hitherto of the Exhortations made by Moses himself alone. Now follow those, which he together with the Elders made unto them, Chap. 27. & 28. 29. 30.

And Moses with the elders of Israel commanded the people, saying, Keep all these Commandments which I command you this day, &c.] And in these four Chapters there are four distinct things: first, Chap. 27. the Commandments and laws of the Lord are appointed to be written upon stones, and curses to be pronounced against transgressors. Secondly, Chap. 28. that it may appear, that the cursings and blessings pronounced by God's appointment are not vain, it is shown how greatly they shall be blessed, that keep God's Commandments, and how greatly the transgressors shall be accursed. Thirdly, Chap. 29. certain favors of God past towards them are commemorated, and they are warned not to sleight God's threatenings against sin. Fourthly, Chap. 30. upon their repentance and returning to God again they are comforted.

Touching the first, when they should be come over Jordan, they must [Particular. 1] set up great stones and plaster them with plaster, and write upon them all the words of the law, &c. Whereas it is said, on the day that thou passest over Jordan, thou shalt set up, &c. this is not to be understood of that very day, but more largely of that time: for these stones were not set up, nor this altar built, nor the words of the law written upon the stones, till Josh. 8. 30. whereas they passed over Jordan, Josh. 4. except the stones be those 12 named, Jos. 4. where the two mounts stood, mount Ebal and Gerizim, see before, Chap. 11. 30. and how they proceeded in blessing and cursing. Thus Exod. 24. 4. twelve pillars were set up according to the number of the 12 Tribes, but here stones or pillars are likewise appointed to be set up and plastered with plaster, but the number is not expressed, yet from thence, and Josh. 4. where 12 stones are set up for a remembrance of their passing over Jordan, it may be gathered, that these were twelve also, and they must needs be so many, because upon them being plastered for the purpose, and so made white and smooth, all the words of the law must be written, which could not be, but in a very large room. Hugo Cardin. saith, that some hold the 12 stones set up Josh. 4. to have been the stones meant here, which is not improbable, if we consider that Josh. 8. no mention is made of other stones set up. Some by all these words, understand only the ten Commandments, or the words of this Chapter; some, all the laws hitherto recited in Deuteronomy; and some, all the five Books of Moses, which is most improbable, because they could not contain so much, thus Ainsworth. But I rather assent to Hugo, who is for all the Laws set forth in Deuteronomy; for if the sum of all only, viz. the ten Commandments had been written, they would not have supplied so much room. That of Calvin saying, that God would have his laws written, where everyone might see them at the very entrance of Canaan, to intimate, that all, who came in thither might be the more excited, by seeing them, to obedience, implieth, that the stones upon which they were written, were those twelve, Josh. 4. The writing of them upon the posts of their houses, served to put them in mind, saith he, that their houses were sanctuaries, and this writing of them at the entrance of the land, that the whole land was holy, that they might not defile it by sinning.

And these words must be written very plainly, so Habac. 2. 2. that every one passing by might easily read them. Here also must be an altar built of unhewen stones, verse. 5, 6, 7. the Altar represented God, as the 12 stones, the 12 Tribes making a covenant with him, so Exod. 24. 4. there was an altar and 12 pillars; why the altar must be made of unhewen stones, see before Exod. 20. 25. and the perfection of Christ is set forth hereby, who though before men he was rugged and unseemly, as a rough stone, yet before God he was most precious; for he is both called a stone cut out without hands, Dan. 2. 34. and said to be without form or beauty, Isaiah 53.

By writing the law in stones, the writing of the Law in the hearts of the faithful by the Spirit was set forth, saith Rabanus: for the faithful are living stones, and the law written in them is Deuteronomy, the second law given by Christ, which is the precepts of the Gospel, &c.

These shall stand upon Mount Gerizim to bless, Simeon and Levi, Judah, Issachar, Joseph and Benjamin.] These were all sons of the free women, Jacob's wives, but the other six set to curse were 4 of them sons of the bondwomen, and Reuben, that was infamous for going up to his fathers bed with them, and Zabulun the last of Leah's sons, to show, saith Hugo, both in what account they are, that are lawfully begotten in marriage, and how basely others are esteemed of, and also what a base thing it is to curse, but to bless honorable, seeing the most honorable of the Tribes were appointed to bless, but the basest to curse.

Ainsworth noteth, that Ebal, where they stood that said Amen to the cursing, was northward, but Gerizim southward, which was counted the right side; and so our Lord may seem to have alluded to this, when he shown, that to those on the right hand it should be said at the last day, come ye blessed, &c. Again, because in speaking of the blessing he saith, these shall stand to bless the people, but of the curse, these shall stand to curse, this word, the people being left out, he noteth, that God doth, as it were, unwillingly curse any. Lastly, because howsoever blessing as well as cursing is mentioned, yet when a form cometh to be prescribed, none is set down for blessing, but only for cursing; the mystery of this was to show, that the law leaveth all men under the curse, and blesseth none; this being the part of another, that was to come, even Christ Jesus, Joh. 1. 17. Act. 3. 26. Gal. 3. 10. Calvin saith, that hereby was intimated their unworthiness of blessings, for which they were passed over in silence.

And the Levites shall speak and say with a loud voice to all the men of Israel, &c.] The manner, saith the Talmud Babyl. was this, the ark, the priests about the ark, and the Levites about them stood in the midst, and the Tribes on either side upon the Mountains, and the strangers, then the Levites read the blessings turning their faces to mount Gerizim, and saying, Blessed be he that maketh no graven image, &c. and all the people as well on the one side, as on the other said Amen; then turning them to mount Ebal, the like was done for cursing and then they went and brought stones and made an Altar. But Josh. 8. 30. the altar was made first, and then the blessings and cursings pronounced. Touching the first table of the law, idolatry only is mentioned, and cursed, but hereby all the sins against any of the laws of that table are to be understood also.

and putteth it in a secret place] Hereby not only open idolaters but secret and in heart are taxed, see Ezech. 8. 12. Psal. 44. 20. To say Amen to the cursing was as cursing, and likewise to the blessing, so that the wicked cursed themselves, when they thus answered; and this cursing being according to God's ordinance, was no verbal, but real. Rabanus by the maker of the graven image, understandeth not only Idolaters, but Heretics, which are as the craftsmen, and charmers. The Levites being appointed to speak with a loud voice, intimateth both that the Ministers of God's Word ought both to bless and to curse, and not to be remiss, but earnest in propounding the curses of the wicked.

Mystically also he saith, that the six Tribes set to bless on mount Gerizim, figure out such, as for the love of virtue seek salvation, and those on mount Ebal set to curse, such as are carried only with the fear of punishment. Against making images, see before, Exod. 20. 23.

Cursed be he, that setteth light by his father and mother.] The Sept. and vulg. Latin, that honoreth not father and mother; and the word 〈 in non-Latin alphabet 〉 here used is opposed to honoring; this concerneth the fifth Commandment, being the first of the second Table, see also Levite. 20. 9. against cursing father and mother.

Cursed be he that removeth his neighbors land mark.] See for this, Deut. 19 14. Prov. 22.

Cursed be he that maketh the blind to wander out of the way,] See Levite. 19. 14. for they that see ought to be eyes to the blind, Job 29. 15.

Cursed be he that perverteth the judgment, &c.] Against this, see Deut. 24. 17. & Levite. 19. 15.

Cursed be he that lieth with his fathers wife.] This and other fleshly uncleannesses are forbidden, Levite. 18. & Levite. 4. 20. this sin, and that of lying with a beast were death, Lev. 20. and so was lying with a sister, Lev. 20. 17. and of lying with the mother-in law, see Levite. 20. 14. for by a mother in law here, the wives mother is meant.

Mystically, saith Hugo, he lieth with a beast, that is carried away with fleshly pleasures; and he lieth with his sister, which is the wisdom of the flesh, that is delighted in the exquisite variety of meats and drinks, and the father of this sister is the world; and the mother, concupiscence.

Cursed is he that smiteth his neighbor secretly,] It is strange, saith Rabanus, that only he who smiteth secretly should be accursed, and not everyone that smiteth and killeth his neighbor: but by smiting secretly we may understand hating in the heart, Lev. 19. 17. this is murder, 1 Joh. 3. 12. and therefore under this the actual murderer is much more accursed. Smiting is noted by Ainsworth to be taken diversely, sometime for killing, as Deut. 1. 4: ch. 13. 15. sometime for wounding, Zach. 13. 6. or chastising, Deut. 28. 27. or for smiting with the fist, Isaiah 58. 4. or with the tongue, Jer. 18. 18. But by smiting here Calvin best understandeth killing in secret, which is not so readily vindicated by the Magistrate, because it is kept from his knowledge. And it is to be noted, to satisfy such, as inquire, why no more sorts of wickednesses are accursed, as sinful swearing, blasphemy, &c. that only such sins are mentioned here, as are done in secret, and so escape often times the censure of the Judges, for such is lying with a beast, with a fathers wife, &c. but who so transgresseth in anything is also accursed, verse. 26.

Cursed be he, that taketh a reward to slay the innocent.] Against taking bribes in Judges, see Deut. 16. 19. It is complained of in these terms, Ezech. 22. 12. Hebr. it is, to smite the soul of innocent blood. Such Princes are complained of, Isaiah 1. 15. as having their hands full of blood, and this is not only by condemning to death unjustly, but to the wronging of the poor in that, whereby the life is sustained. He also, that for hire killeth another, is hereby accursed.

Cursed be he that confirmeth not all the words of this Law to do them.] Every transgressor in anything against the laws of God is hereby accursed, and not only he, that transgresseth in the premises. And hereby all men, yea even the Law-giver himself, as Rabanus noteth, become guilty, seeing there is no man that liveth and sinneth not. Wherefore the law leaving all men under the curse, forceth all to flee to Christ for a blessing, who to deliver us from the curse, was made a curse for us, Gal. 3. 13. so that the Law is rightly said to be a School-master to bring us unto Christ. To confirm the words of the law, is to continue in obedience to it always, as it is expounded Gal. 3. 10. and as the next words here, to do them, added for explanation, do declare. Wherefore it is said, that a righteous man turning from his righteousness shall die.

The accursed, as Chytreus noteth, is set forth by divers words amongst the Greeks, which are very significant. 1. 〈 in non-Latin alphabet 〉 , as here and Gal. 3. execrated, and subject to horrible punishments and death from God's hand. 2. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to set up, because the excommunicated and accursed, are set up upon the doors of Churches publicly. 3. 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 to take away, as excrements or other filthy things, to show the baseness of the accursed. 4. 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 to scour and pare away. 5. 〈 in non-Latin alphabet 〉 abomination. 6. 〈 in non-Latin alphabet 〉 contaminated, and contaminating others. 7. 〈 in non-Latin alphabet 〉 not to be touched for filthiness. 8 〈 in non-Latin alphabet 〉 one for whom prayers are to be made. 9. 〈 in non-Latin alphabet 〉 a blot of mankind. 10. 〈 in non-Latin alphabet 〉 , one whose destruction turneth away judgments from the public state.

CHAP. XXVIII.

THe second particular here followeth, viz. It is shown, that the blessings [Particular 2] and curses pronounced and said Amen to by the people shall not be in vain; for who so keepeth these Laws shall be blessed abundantly, but the transgressors accursed in everything. And first it is shown how many ways they shall be blessed in obeying, v. 1. 2, 3. &c. to v. 15. and then how many ways accursed in transgressing, v. 15. 16, 17. &c. to the end of the chapter, wherein he proceedeth much like, as Levite. 26. where also the blessings are thus set forth more briefly, and then the curses more largely.

Touching the blessings. The Lord thy God will set thee on high above all the Nations of the earth: And all these blessings shall come on thee, and overtake thee. In speaking of the blessings he setteth them forth. 1. Generally, and then particularly. Generally he saith, they should be the most mighty of all Nations, and most abounding in all worldly blessings, and so be set on high above them. Ainsworth by their being set on high understandeth heavenly blessings, and dignity, as the heavenly calling of the faithful is said to be an high calling, and herein indeed their greatest dignity stood, see Deut. 4. 7, 8. and cap. 26. 19. but because herein they were already exalted above all others, and the highness here spoken of was that which should be, if they obeyed, it is rather to be held to be the highness, that standeth in being blessed as here followeth, viz. in outward things the establishing in that high calling not being excluded; because v. 9. It is one of the blessings promised: whereas he saith, All these blessings shall overtake thee, he meaneth as Hugo noteth, although they should not seek for them, yet as the shadow followeth the body so they should follow them; as to them that first seek the kingdom of God and the righteousness thereof, it is said, all other things shall be cast upon them. So that there is nothing else, which the faithful need to care for but to obey his Laws: for then [Note.] he will care for them to send them all manner of blessings. Touching the particulars, the first is upon a man's person, Blessed shalt thou be in the city and in the field; that is, in all places where thou comest, these two being put for all.

The second upon his children and possessions, v. 4. 5. Blessed shalt thou be in the fruit of thy body, and of thy ground and cattle, &c. Blessed in thy basket, and in thy store. The Septuagint hath In thy barns and remainders. The basket was that whereinto they put their fruits, when they had gathered them, Deut. 26. for store, Hebr. is dough-trough; so that by these two all vessels and places where they put their fruits were meant.

The third upon his affairs▪ and administrations, v. 6. Blessed shalt thou be when thou comest in, and when thou goest out, thus the phrase is used, 2 Chr. 1. 10. Act. 1. 29. Gen. 39. 11. Psalm. 104. 23. 2 Sam. 3. 25. Acts 9. 28.

The fourth blessing is victory over their enemies, v. 7. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face, they shall come out against thee one way, and fly before thee seven ways; here seven ways is put for many ways, the meaning is, that they should make a full conquest over them of their prevailings against their enemies, see also Leviticus 26. 7, 8.

The Lord shall command a blessing upon thy store house, &c. This is the fifth blessing upon their corn and fruits, when they had gathered and laid them up, they should be preserved from corruption and fire, and all evil casualties, and the fullness hereof is implied, see Prov. 3. 10. and Levite. 26. 10. And in all that thou settest thine hand unto, &c. this is added for explanation of that v. 6. When thou comest in and goest out.

The sixth blessing is in spiritual things, v. 9. He shall establish thee an holy people unto himself. Thus it is said, John 1. 16. We have received grace for grace; and thus we make our election sure, 2 Pet. 1. 10. And thus saith Calvin, he meaneth, that their adoption and sanctification should be established, and this is interlaced amongst many outward blessings, to show that when they were full and wanted nothing, they should not think that their happiness consisted in this, but from hence look higher to grace and the glory to come, of which the outward blessings were figures. The 7 blessing is in making them known to be thus blessed of God amongst other Nations to the striking of a reverence into them towards them.

And all the people of the earth shall see, that thou art called by the name of the Lord, and shall be afraid of thee. That is, they shall see that ye are God's children and his peculiar whom he standeth for, and therefore he repeateth again, as this spiritual blessing; so the temporals of being plenteous in the fruit of the body, cattle and ground, and of being blessed in all the works of their hands, v. 12. meaning, that the fame of these blessings upon them should be spread into other Countries about for their greater glory.

The 8. blessing is, the opening of the treasures of rain upon their land to make it so fruitful. v, 12. And the Lord shall open his good treasure the heaven, to give rain upon thy land in due season, so Levite. 26. 4. Deut. 11. 14. Not only the rain, but the snow and the hail and wind, are said to be his treasures, Job 38. 22. Ps. 135. 7.

The 9. and last blessing is overabundance, so that they should not only have for the supplying of their own necessities, but also to lend the people of other Countries, And thou shalt lend to other Nations, and shalt not borrow.

And the Lord shall make thee head, and not the tail, &c. Of which see before Deut. 15. 6. where lending and having sovereignty are spoken of together, and so they are put together in this place by the Septuagint: Thou shalt lend unto many Nations, and shalt not borrow, and thou shalt rule over many Nations, and they shall not rule over thee, Prov. 22. 7. The borrower is servant to the lender; of this phrase of head and tail, see Isaiah 9. 14. 15.

If these blessings shall seem to have been promised in vain, because the [Object.] godly enjoy them not, but oftentimes suffer much misery in this world: Calvin answereth well, first that in the time, when these promises were made, when the heavenly glory to come was not so plainly discovered; God seldom failed thus to bless his servants, thus both drawing them, and giving them some taste, as it were of the happiness to come, to which they were to be holpen hereby to look up for the greater comfort, whereof these were types and figures. But now under the Gospel; heavenly comforts being more frequent and manifest; the godly suffer most, and are ofttimes most miserable here, the spiritual comforts being sufficient to support them in the midst of all worldly miseries, and the consideration of our Lord Christ in his sufferings for us to whom we are thus conformed, that we may be conformed to him in glory. 2. None do so perfectly keep God's Laws, but they sin in many things, and therefore the blessings promised to such as keep all God's Commandments diligently are due to none, so that it is of grace in Christ, who hath fulfilled the Law for us that we enjoy any blessings temporal or spiritual, and therefore God doth not deal fundamentally with his in promising much and performing little, but is better than his word, in that when we come so much short of our duty, yet he blesseth us with spiritual blessings; joy in the Holy Ghost, and heavenly comfort in believing, which are far more then all worldly blessings. Again, to be deprived of worldly blessings is ofttimes a means of more spiritual good, and godliness with contentation is great gain, although we have but food and raiment, yea although we want these, Phil. 4. 11.

Touching the curses, they are contrary to the blessings hitherto named, as is apparent for the three former, v. 16, 17, 18, 19. but for the rest, that order is not kept, for the next particular curse in shutting up heaven from raining, v. 23. if contrary to the 8. blessing, v. 12. The threatening of cursing, vexation and rebuke in all that they should set their hands unto going before this. v. 20. is an amplification of the third curse in their coming in and going out. For cursing, vexation and rebuke the Septuagint hath penury, famine and consumption, but the word rendered vexation, implieth not only famine, but wars also, and other plagues upon the body, Zach. 14. 13. 1 Sam. 14. 20. and 5. 9.

Vers. 21. 22. Other curses contrary to the blessings upon their persons and possessions, and to that of victory over their enemies are laid down in brief, but more largely expressed in the words following.

The Lord shall make the pestilence to cleave unto thee, &c. and shall smite thee with a consumption, a fever, an inflammation, and with extreme burning, and with the sword, with blasting and mildew, &c. Touching the pestilence and sword, see Levite. 26. 25. and Amos 4. 10. and these two judgments are mentioned, Exod. 5. 3. of the fever and consumption, Levite. 26. 16. the inflammation and hot burning are symptoms of a fever. Blasting is a dryness as the word signifieth brought upon the corn by the East wind to the exinaniting there of the mildew is by too much moisture making the corn to fade, before it is ripe, see Jer. 30. 6. Amos 4. 9 Hag. 2. 17.

Now for the fourth curse, verse. 23. opposed to the 8 blessing, verse. 12. The heaven over thee shall be brass and the earth under the iron. And the Lord shall make the rain of thy land powder and dust, &c. Of this, see Levite. 26. 19. and dust was that from which one of the plagues of Egypt came, Exod. 9. 9. powder and dust driven about by the wind are caused by long continued droughts to the great annoyance of men, see the like phrase, Isaiah 5. 24. and 29. 5. Ezech. 26 10. Nahum 1. 3. Luc. 9. 5.

The fifth curse is opposed to the 4 blessing, v. 7. The Lord shall cause thee to be smitten before thine enemies, &c. and this is not all, but he addeth, thou shalt be removed into all the kingdoms of the earth; the Septuagint, thou shalt be dispersed, this is spoken of, as in part fulfilled, Jer. 15. 4. and 29. 18. and 34. 17. and 2 Chron. 29. 8. but after their bloody crucifying of our Lord more fully: forever since the overthrow of their City by Titus and Vespasian, they have been as a scattered and despised people in all Nations. And therefore Jam. 1. 1. it is said, to the 12 tribes in dispersion: And thy carcass shall be meat to the fowls of the air, and to the beasts of the field, &c. Their misery should hereby be aggravated, in that they should have no burial, see Jer. 7. 33. and 16. 4. and 34. 20. Ps. 79. 1. 2, 3.

From hence to vesr. 43. those curses going before, verse. 16. 17, 18. upon their persons and possessions and children are further amplified, as also that v. 19, upon that which they put their hands unto. And first in their persons, v. 27, 28. And the Lord will smite thee with the botch of Egypt, and with the Emrods and the scab, &c. of that botch see Exod. 9. 9, 10. of the emrods, 1 Sam. 5. 9 Ps. 78. 66. for the scab the Cald. hath the dry scab which is incurable. These it seemeth were the diseases wherewith the Egyptians were smitten in judgment, Exod. 15. 26. so that he meaneth that they should be accounted and dealt withal as a most profane Nation.

And the Lord shall smite thee with madness, and blindness and astonishment of heart.] This is a judgment yet far greater, then any of the former, when the mind is blinded, and insensated in respect of good and evil, and so a man as mad is carried headlong to his own destruction. It is the same, as Chytraeus noteth, that is spoken of Rom. 1. to be given over to a reprobate sense, and to do things contrary to all reason for their own overthrow here, as king Astyages, when he had made Harpagus to eat of his own son, whom he had slain, was through a just judgment of God so mad and blind, that he made Harpagus captain of all his forces against Cyrus to his own destruction. And Pompey began a civil war, which was to his overthrow, and Antonius brought the like upon himself by making war against Augustus Esa. 42. 19. Jer. 4. 9, &c. for groping at noon day, as the blind do verse. 29. it is again spoken of Job 5. 14. and 12. 25.

Secondly, in their undertakings, verse. 29. and thou shalt not prosper in thy ways, but be oppressed and spoiled evermore, &c. to verse. 35. The particulars wherein they should be oppressed and spoiled, are first, in a wife, house, and vineyard.

Vers. 30. thou shalt betroth a wife and another man shall lie with her, build an house and not dwell in it, &c.] Three things of such consequence, that when they went to war, either of them privileged any man from going lest these evils should befall them, being counted the greatest eclipse of their happiness that could be.

2. In Oxen, Asses, and Sheep, verse. 31. thine ox shall be slain before thine eyes, and thou shalt not eat thereof, thine asse shall be violently taken away, &c.] The godly as well as the wicked do sometimes suffer both thus and in botches and biles, &c. as Job, but as Calvin saith, though they bear the ensigns of the wicked thus for a time, yet there is a great difference, to them they are exercises of patience only, but to these just rewards of wickedness out of the curse of God.

3. In their children, verse. 32. thy sons and thy daughters shall be given to another people, &c.] So that although they had the fruit of the womb, yet they should not be blessed, but cursed herein, for their eyes should look and fail with longing for them all the day.

4. In all the fruit of their land, and not of their vineyards only, verse. 33. the fruit of thy land and all thy labors shall a nation, which thou knowest not, eat up, &c.] Of this see Esa. 1. 7. Jer. 5. 17. and 8. 16. and this, he saith, should make them mad to see it, verse. 34. they having no sense of God's favor, and so being full of sorrow and impatience, and this is contrary to the fifth blessing, verse. 8. being the sixth curse. And hitherto of the second curse amplified upon their undertakings. 3. He returneth to their persons again, explaining more fully the botches, wherewith they should be smitten, verse 35.

Vers. 35. The Lord shall smite thee in the knees and legs with a sore botch, that cannot be healed, &c.] And adding something more of their captivity into the land of their enemies.

Vers. 36. The Lord shall bring thee and thy king, &c. to a nation, which neither thou nor thy fathers have known, he calleth their king the king, which they should set over them, to intimate prophetically, what they did, 1 Sam. 8. this was fulfilled when Nebuchadnezzar and Shalmaneser carried their kings and them away captive to Babylon, and there thou shalt serve other gods wood and stone, the Cald. thou shalt serve them, that serve other gods; but it is meant, that being urged with misery, they would yield to do anything, even to commit horrible idolatries, and this is spoken, as a just and fit punishment for serving Idols in their own country, Jer. 2. 27. and because they would not serve God in their own land, the Lord saith Calvin, gave them over to be slaves to stocks and stones, and this is contrary to the sixth blessing of being an holy people, verse. 9. and so may be accounted the seventh curse.

Lastly, touching their person, verse. 37. thou shalt become an astonishment a proverb, and byword among all nations, &c.] Hereby their misery should be aggravated, in that they should be mocked at and derided everywhere, see the same threatened again, Jer. 24. 9. 1 King. 9. 7. Psal. 44. 14, 15. this is contrary to fame in all nations, and so may well be reckoned for the 8. curse opposed to the seventh blessing, verse. 10. 4 He amplifieth the curse upon their possessions and children by other means, besides the enemies making a prey of them, before spoken of, verse 31. 32, 33. viz. by locusts, worms and blasting.

Vers. 38. Thou shalt carry much seed into the field and gather but little in, for the Locust shall consume it, verse. 39. Thou shalt plant vineyards and dress them, &c. the worms shall eat them, &c.] see this fulfilled Joel 1. 4. Amos 4. 9. and Chap. 7. 1, 2. Hag. 1. 6, 11. Hereby we may see, as Calvin noteth, that God hath other armies even of the smallest creatures to bring against the wicked to destroy them, besides the armies of men.

That of their sons and daughters going into captivity, verse. 41. is not the same with their being given into their enemies hand, verse. 32. for there the carrying of them away by force is meant, here their wandering into other places being driven through the want of food at home.

And hitherto of the amplification of the curses upon them, their children and possessions, now followeth the ninth curse.

Vers. 43. The stranger that is within thee, shall get up above thee very high and thou shalt come down very low, he shall le • d to thee, &c.] And this opposed to the ninth blessing, verse 13. and may be understood thereby. From hence to verse. 58. that judgment, by the enemies subduing them, is further amplified, because it should be the most grievous of all others.

Vers. 48. Therefore thou shalt serve thine enemies, which the Lord shall send against thee in hunger and thirst, &c. and he shall put a yoke of iron upon thy neck] By this phrase is set forth a most hard servitude, as Jer. 28. 13, 14. for to be a servant is to be under the yoke.

The Lord shall bring a nation against thee from far, as the eagle fleeth, &c.] This was fulfilled in Nebuchadnezzar, who came from Babylon against them, which was a far of, by reason of which they feared him not, and therefore Dan. 7. 4. the Babylonian kingdom is set forth under the figure of a Lion with Eagles wings, so Ezech. 17. 3, 12. And it is added, a nation whose tongue thou shalt not understand; to aggravate their misery, because when the enemy understandeth the speech of those, whom he hath subdued, and they understand his speech, he may by their prayers be moved to some pity, but in this case not.

A Nation of fierce countenance, &c.] Such that cruel tyrant Antiochus is said to be Dan. 8. 23.

He shall eat the fruit of thy cattle, and the fruit of thy land, &c.] This was fulfilled, Isa. 1. 7.

And he shall besiege thee in all thy gates, &c.] That is, in all thy strong cities, &c. the like threatening, and of being brought to eat their own children, see before Levite. 26. 29. Jer. 19. 9. and it was fulfilled, Lament. 4. 10. 2 King. 6. 29. see also Baruch. 2. 3. and again this curse took effect at the destruction and siege of Jerusalem by the Romans. Of which Josephus writeth thus. In the time of this siege, if there were any food found in any place, wars were presently made therefore between parents and children, and dearest friends, whilst they strove to pluck it out not only of the hands, but even of the jaws of one another, and the very dead were searched, to see if happily they had any food about them. And men ran up and down as if they were mad, to seek food, and they ate that, which the very dumb creatures use not to eat, as thongs and skins and leather of shoes. There was one Mary the daughter of Eleazar a noble woman who came to Jerusalem with her goods, but being by these Harpyes spoiled of all, and pressed with hunger killed her own sucking child, and made ready and ate the flesh thereof, which they smelling, rushed in upon her, but were so amazed at the sight hereof, that they went away ashamed, leaving her that food only to sustain her life withal. Vers. 57. for these words, her young one, that cometh out between her feet, Hebr. is after birth, or secundines, as Calvin hath it, with her little one in it, which is yet more horrible to feed upon, yet it is said she should eat it in secret; the Cald. rendereth it, the least of her children: verse. 59, 60, 61, 62, 63. the curse in grievous sicknesses and diseases is further amplified, hereby he threateneth, that they should be destroyed and brought to a few in number. Whereas verse. 63. it is said, as the Lord rejoiced over them to do them good, so he will rejoice over them to bring them to naught, this is not contrary to that in other places, where the Lord is said to be unwilling with the death of him that dieth; for his rejoicing, saith Calvin, is so in justice executed, that he had rather in mercy pardon the wicked, if their malice would suffer it. Of rejoicing at destruction, see also Prov. 1. Rev. 18. 20. Psal. 58. 11. Jer. 51. 48. Prov. 11. 10.

Lastly, that of being carried away by their enemies, and subjected unto them is further amplified, verse. 64, 65, &c. to the end of the Chapter.

And the Lord shall scatter thee among all people from one end of the earth to the other, &c. see before, verse. 25. Hebr. it is, from the end of the earth, and to the end of the earth; this is again repeated, because he had more to say of their misery in this their unparalleled dispersion.

and among those nations thou shalt find no ease, but the Lord shall give thee a trembling heart, &c.] Levite. 26. 36. and verse. 16.

For the last words, verse. 68. The Lord shall bring thee again to Egypt by stripes, &c. they were brought from thence through the Red Sea upon dry land, in the greatest mercy that could be; but he saith, they should return in ships, and yet addeth, by the way, &c. because although part of the passage was by water, yet the greatest part was by the wilderness. But God had said, that they should go that way no more, is he then contrary to himself? Answ. he had said so in mercy, if they obeyed, but sin breaketh all covenants. Of their return into Egypt, see also Hos. 9. 3. And there he saith, they should be sold to their enemies for bond-men and bond-women, and there should be none to buy them, they should for the small price set upon them be counted so vile. Hugo saith, that by Egypt may be understood Alexandria, to which they go by ships, whither Titus and Vespasian sold the Jews, 30 for a penny, as Judas had sold Christ for 30. pence. These be the curses for sin, yet not for all, but for horrible and obstinate sinning, intimated in that he saith, if thou wilt not hearken, verse. 15. because otherwise they could never have been free from them, so doth sin cleave to every man. It is to be noted both here, and Levite. 26. that he is much larger in pronouncing curses, then blessings, which was most probably, because he saw, into what rebellion and wickedness they would break, for which such strong bulwarks of curses had need to be opposed against them. And herein an example is given to us to inculcate judgments again and again against these wicked times, and to preach mercy more sparingly, lest if we do contrariwise, men be brought to presume upon mercy, and so to sin the more licentiously.

Mystically, saith Rabanus, the famine threatened, is the famine of the Word, Amos 8. the ague is the coldness of infidelity; the burning heat, the fire of evil concupiscence; a corrupt air is given, when an impure life is led; the heaven is brass, when the Doctors of the Church speak no comfort, but hard things; and the earth iron, when their hearts are hardened in sin. The dust and powder of ashes are sterility in good works, and the fire of eternal destruction following after. The enemies pursuing, are infernal spirits; the fowls and beasts eating their carcasses, the same spirits tormenting them in hell diversely. The botch of Egypt is the malice of this world; the emrods pride, and the itch, fury, &c. all which it were too long to repeat, especially being so forced, as many of the particulars here are.

CHAP. XXIX.

ANd hitherto of the second particular; Now followeth the third, viz. [Particular. 3] a warning not to sleight these threatenings. And here first they are moved to obey, from the consideration of God's favors towards them commemorated, from verse. 1, 2, 3. unto verse. 10. Secondly, they are warned against the slighting of these threatenings, verse. 10, 11, &c. to verse. 20. Thirdly, they are threatened anew, if they slighted them, verse. 20, 21, &c. to the end of the Chapter.

For the commemoration of benefits past, It is begun with showing, that [Part 1] this was another covenant made with them; the brief whereof is set down in this Chapter, and Chap. 30.

These are the words of the covenant, which the Lord commanded Moses to make with the children of Israel, in the Land of Moab, beside the Covenant which he made with them in Horeb.] By the words of this Covenant he meaneth, as Hugo hath it, all the words of this book hitherto, and in these two Chapters, for they were spoken in the land of Moab, c. 1. 1, 5. And the same, which is called a covenant here, Chap. 31. is called a law, these are the words of this law, and it is written in a book and given to the Levites to be kept in the side of the ark, chap. 31. 26. Whereas it is said, These are the words of the covenant, &c. beside the covenant, &c. It is not meant, that it was another testament besides that made Exod. 19. &c. for then there should have been divers testaments besides the new, when as there is but one, besides it only, commonly called in the Church, the Old Testament; for almost all things herein were set forth before, but for the repeating and explaining of all things so largely, and some new additions made, it is called a covenant beside that given in Horeb. Moreover the old generation, to which that was given, was now worn away and dead, as we may see, Deut. 1. after that they had broken it, wherefore being in these words renewed again for them now living, and all their generations to come, it is thus entitled. And to purchase the more authority unto it, he saith, these are the words of the covenant which the Lord commanded Moses to make, &c. so that all the laws added, and all the exhortations and amplifications came not from Moses, but from the Lord dictating them unto him. Of the covenant in Horeb, see Exod. 19. 20, 21, 22, 23, 24.

Ye have seen all that the Lord did before your eyes unto Pharaoh in the Land of Egypt, &c.] See the same before, Chap. 7. 19.

yet the Lord hath not given you an heart to perceive, and eyes to see, &c.] He said before that they did see, how then saith he here, that God gave them not eyes to see? S. Augustine moveth and answereth this, they saw with their bodily eyes, but not with spiritual to make any good use of their seeing, and thus seeing a man may see and not perceive, Matth. 13. 12. 2 Cor. 3. 15. And in saying thus he intimateth, that all spiritual sight cometh from the grace of God, neither have we it of ourselves, for man understandeth not the things of God, but when he giveth him the gift.

I have lead you forty years in the wilderness, &c.] See for this, Ch. 8. 3, 4.

thou hast not eaten bread] That is, saith the Interlinear gloss, not the bread of men, but of Angels, that is, Manna.

nor drunk wine nor strong drink.] Augustine comparing this with Exod. 32. 6. they sat down to eat and drink, which he understandeth of drinking wine, because it was in feasting, moveth a question, how these two places can be made to agree? and answereth, that they then drank wine, which they brought with them out of Egypt, which lasted till they came at Horeb. But Josephus saith, that the provision brought with them out of Egypt lasted but 30 days, and to Horeb they came not, till after 45 days, Exod. 19. 1. viz. the first of the third month. But Hugo to clear this, saith, that Josephus by their provision understandeth not wine, but bread only, but if so, and it be granted, that they drank wine then, the question still remaineth, because here it is said, they drank no wine. It is better then to hold, that they drank no wine then, for no such thing is expressed, and so there will be no difference, or if they had a little, which some of the chief drank sometime, as it is supposed, that Nadab and Abihu did, from Levite. 10. 9. Yet because the congregation generally drank no wine, but water, it might well be said, that they drank no wine 40 years.

And when ye came to this place, Sihon, King of the Amorites, &c.] Of this, see before Chap. 2. 32, &c. and before that, Numb. 21. & Numb. 32.

And hitherto of the first part of this Chapter, viz. the commemoration [Part 2] of mercies past; now followeth the second against the slighting of the threatenings before going.

Ye stand this day all of you before the Lord your God; your captains and tribes &c.] Here they are reckoned up who entered into covenant with the Lord, from their captains and eld 〈…〉 to the strangers amongst them, and to the hewers of wood and drawers of water, that is, the most base and servile sort, as we may see by the Gibeonites, Josh. 9. who were condemned to this forever. And he addeth, verse. 15. not only him that is, but that is not here this day, that is, every generation of theirs to the world end, so Targum Jonathan. Then he remembereth their coming out of Egypt, and through many nations in the midst of many dangers to stir them up the more to obedience, and to detest idols, which they saw them serve, who were therefore overthrown before them. But if any contrariwise instead of detesting them, should serve them, having a root bearing gall and wormwood, that is, an heart, which yet lieth hid, but manifested in time by the bitter fruits of sin, so Act. 8. 23. Simon is said to be in the gall of bitterness; and Heb. 12. 15. Lest any root of bitterness spring up amongst you, &c. see Deut. 32. 32. Amos 6. 12. and sometime gall and wormwood are put for the bitter punishments of sin, as Jer. 9. 15. & 23. 15. Lament. 3. 15.

And when he heareth the words of this curse shall bless himself, &c.] That is, be secure and without fear, as if these threatenings were only an empty sound beating the air; to add drunkenness to thirst, the Cald. that I may add to him the sins of ignorance to those of presumption; the Sept. that the sinner destroy not also him that is without sin. But the word 〈 in non-Latin alphabet 〉 here used, signifieth drunkenness, and 〈 in non-Latin alphabet 〉 thirst, but 〈 in non-Latin alphabet 〉 rendered to add, is either to add or to destroy, Psal. 40. 15. the vulg. latin, et assumat ebria sitientem, by Hugo expounded by that, Hab. 2. 15. Woe to him that giveth his neighbor drink. Rabanus with better sense, that he which is drunken in malice should seduce him to error, who desireth to know and to hold the truth: but the best is, to take it according to our translation, or as Calvin hath it, to add the drunken to the thirsty, that is, to add to the inexpleble desire of doing wickedly, audacious licentiousesse to commit any wickedness: for the desire of doing evil in the wicked is like a dropsy, making a man always thirsty and never satisfied with drinking, and they that with an unbridled liberty commit sin, do stupefy themselves by a custom of sinning, like drunkards, thus coming to have no sense of good and evil. The Apostle calleth such 〈 in non-Latin alphabet 〉 , past feeling, Eph. 4. 19. wherefore it is a proverbial speech like that of adding oil to the fire. Chytraeus understandeth it of false teachers, assumat ebria sitientem, that is, so let such as corrupt the truth with false opinions like drunken Doctors perish with their disciples, that greedily drink in their errors, Jer. 5. Jer. 6. 8. Isaiah 19. Ezech. 28. He mentioneth also and rejecteth another reading and exposition, to prefer the drunken before the thirsty, that is, the soul drunken in concupiscences before that which abstaineth herefrom.

The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, &c.] Here followeth the third part of the Chapter, viz. the renewing of the threatenings. For these words, the Lord [Part 3] will not spare, Hebr. is, the Lord will not be pleased to spare, this being spoken by way of of opposition to his pleasing himself in his wicked way, so Calvin, and he saith, of all wickednesses this is the most provocative, and shutteth up the gate of mercy, and bringeth to most certain and horrible misery, therefore Isaiah 23. 13, 14. when they said by way of mockage, tomorrow we shall die, the Lord threateneth, that this wickedness should not be purged, till they died, see Psal. 59. 6. the phrase of jealousy smoking, or burning against such is also used, Psal. 74. 1.

And the Lord shall separate him unto evil out of all the tribes of Israel, &c.] That is, from the communion of the Church, out of which there is no salvation, Act. 2. 47. so the false prophets are threatened, Ezech. 13. 9. they shall not be in the secret of my people, neither shall they be written in the writing of the house of Israel, verse. 22, 23, &c. this is amplified further by showing, that the generation to come of them and all nations should see these curses, and that the whole land is brimstone and salt an • • urning, neither is it sown, nor beareth, &c.] This was never fulfilled according to the letter, but according to the sense at this day, it is observed by travellers, that many miles about Jerusalem the ground is most barren, and beareth neither corn, grass, nor tree, which is doubtless an effect of this curse, for saltness is put for barrenness, Psal. 107. 34. and to sow with salt, is to make barren, Judge. 9. 45. Jer. 17. 6. Ezech. 47. 11. And because Sodom and the cities about it were destroyed with brimstone and fire, and the earth is all salt; these are here put together to express the stupendous barrenness of this land much like unto that.

And they shall say, why hath the Lord done thus to this land, &c. And men shall answer, because they have forsaken the covenant of the Lord God of their fathers, &c.] Thus also it is said men should speak, 1 King. 9. 8, 9. 2 Chron. 7. 22. Jer. 22. 8.

And they went and served other gods, whom they knew not, neither had he given them to them.] For these last words Calvin hath, which have bestowed nothing upon them; the Cald. and they had not done good unto them; the Sept. neither had he distributed to them. Junius, and God had not imparted to them; and this, he saith, hath reference to Deut. 4. 19. where it is said, that God had imparted the Sun, Moon and Stars to all nations, and they are charged not to worship them; but here, if the words be thus rendered, their worshipping of other gods, the works of men's hands is taxed, for these gods imparted to none, but were merely men's inventions. The vulgar latin, To whom they were not given, that is, saith Hugo, that they should serve them. I prefer that of Calvin and the Chaldee, none of these idol gods, whom they served had given or done any good to them, and so their 〈 in non-Latin alphabet 〉 is opposed to gods, 〈 in non-Latin alphabet 〉 , Deut, 4. 19. their not imparting to them to God's imparting of good to all, whereby all were obliged to serve him.

and cast them into another land] The word 〈 in non-Latin alphabet 〉 , cast, is written with a very great 〈 in non-Latin alphabet 〉 to denote, as Baal-Hatturim hath it, the greatest casting away that ever was, for there was none like to that of the ten tribes, 2 King. 17. wherefore the letter 〈 in non-Latin alphabet 〉 standing for ten, is also here wanting.

The secret things belong to the Lord, but the revealed to us and to our children, &c.] Over the word signifying secret things are two pricks, and over that signifying revealed two, and two over these words, to us and to our children, to show, that this sentence is greatly to be marked. It seemeth to have no coherence with the former words, and therefore is said by Hugo to be a little Chapter, or a piece of a little Chapter, by itself, and yet be maketh it two ways to cohere with the words before going: 1. thus, the secrets of the Lord, or those things which are hidden with the Lord, are manifested to us and to our children, that we should do them, that is, his Will set forth in these laws. 2. thus, the curses brought upon the land for sin were hidden with the Lord before even from eternity, but are manifested to us and our children, that they shall be brought upon transgressors, that we might be moved hereby to keep his Commandments always, and this he saith, seemeth to be most agreeable to the meaning of Moses, because he had now revealed them unto them. Thus also Andreas, the curses against transgressors, and the benefits to such as obey, which are secret and hidden with the Lord from other nations, are manifested unto you, that ye should keep his covenant always. Some Hebrews, as Cazkuni and Jonathan by secret things understand secret sins, and so the word is used, Psal. 19. 13. These, they say, are with the Lord, and known to him, who will punish them in his due time, but sins open and manifest belong to us and to our children to punish. Chytraeus reading it, the things hidden by the Lord, which are manifest to us and to our children, expoundeth it of the mysteries of the Gospel, which were secrets in times past, but now are manifested and revealed to us by the Spirit, Rom. 16. Eph. 3. Calvin rejecting that of the Hebrews, and this of Chytraeus, and his translation, because these words are not one continued sentence, but one thing is here opposed to another, by secrets understandeth such secrets of the Lord, as it concerneth not us to know, and if we did we should be never the better therefore, from prying into these out of vain curiosity we are therefore here forewarned: by things revealed, the laws and ordinances of the Lord, and generally his holy Word, to learn and to exercise ourselves in which we are here taught, that it is our duty continually, because it is said, belong to us and to our children forever; so Deut. 4. 9. whereupon Maimonides observeth, that everyone is bound to learn the law night and day, be he rich or poor all the days of his life, for when he ceaseth to learn, he forgetteth. But this learning must be, that we may do all the words of this law; for if a man heareth the Word only and doth it not, he deceiveth his own soul. Thus I have shown the divers expositions upon these words, any of which the reader may follow, as seemeth best unto him. But I prefer that, which referreth secrets to judgments and curses before spoken of, as if he had said, the time when and how long, and the judging spiritually of the people of Israel for their wickedness by giving them over to infidelity, are secrets with God, neither doth any man know them, but things revealed, that is, the law and will of God set forth therein belong to us, and are always to be taken heed unto, and meditated upon, that we may with all care and diligence live accordingly. Thus the rejection of the Jews for a time is called a secret or mystery, Rom. 11. 25. And as this, so it is meant, that all secrets, as when the day of judgment shall be, the times and seasons of all things, &c. are with the Lord only, neither ought we to tire ourselves in searching into them, but into that, which more concerneth us, and will be more profitable for us to know: how the revealed things are with us, is further shown, Chap. 30. 14.

CHAP. XXX.

ANd hitherto of the third particular; the fourth here followeth, viz. [Particular. 1] the comforts promised upon their repentance, after being judged for their sins.

And when all these things are come upon thee, the blessings and the curses, and thou shalt call them to mind among all the nations, whither the Lord hath driven thee, &c.] The blessings, saith Hugo, upon the obedient, and the curses upon the disobedient, and being under the curses thou shalt consider to turn: for this is the beginning of grace to call to mind, that we are, under God's judgments for our sins, see the like speech, Deut. 4. 39. 1 King. 8. 46. Isaiah 46. 8. Lament. 3. 21.

And shalt return to the Lord thy God, &c.] Here is the second degree of repentance, to turn by humiliation before God, and faith, Lament. 3. 40. for as a man cannot turn to Christ, unless he believeth in him, for he cometh to him, that believeth, Joh. 6. 35. so there is no turning to God without faith, and the third degree here set down, and shalt obey his voice, is an effect of faith, which purifieth the heart, Act. 15. 9. wherefore, as Hugo and others well note, the mercy promised here to them that turn, is to be understood, as promised to the Israelites, when at the last they shall believe the Gospel, which is here prophesied of, as also Rom. 11. 25, 26. and 2 Cor. 3. and to intimate this, it is said, verse. 5. I will multiply thee above thy father • ▪ verse 5. And these comforts belong to all, that by true repentance and faith turn unto Christ. And he hath summed them up to be four; 1. Reducing again into the land of promise. 2. The circumcision of the heart. 3. The abundance of all good things. 4. The joy of the heart; see the like promise, Jer. 32. 36. and Jer. 18. Jer. 25. Baruch 2. 3, 4. of their gathering together from all nations, where they had been scattered, verse. 3. it is often spoken, Psal. 107. 1, 2, 3. & 147. 1, 2. & 106. 47.

For their being driven to the utmost parts of heaven, verse. 4. hereby are meant the utmost parts of the world, so called, because they seem to be bounded about by the heavens, this promise is made use of, Nehem. 1. 8, 9. and Jonathan saith, it shall be performed in the days of Elias spoken of, Mal. 4. and of the king Christ.

And the Lord will circumcise thine heart, and the heart of thy seed, to love the Lord, &c.] This also the Rabbins say, shall be done by Christ; of this, see Col. 2. 11, 12. Rom. 2. 29. Deut. 10. 16. It is, when by his Spirit he cutteth away all evil from the heart, and maketh it pliant unto good, which is implied in these words, to love the Lord, for this is the foundation of all goodness, Jer. 32. 39. Ezech. 11. 19.

And the Lord will put all these curses upon thine enemies, &c.] Besides the spiritual blessings spoken of before, here are temporal promised, when they should be replanted in their own land. This of cursing their enemies is further amplified Lament. 3. 64, 65. But the ground of all blessings both of this and being plenteous, is obedience to God, verse. 8, 9. as is said, 1 Tim. 4. 8. godliness hath the promise of this life, and of that which is to come.

For this Commandment which I command thee this day, is not bidden from thee, neither is it far off, &c.] After the condition of obeying, that they might be blessed in everything, this is added, to meet with an objection, if they should say, but how should we know all these laws, and be able to do them? Sol. it is very nigh, in thy mouth, and in thy heart to do it; which is not spoken, as meaning that they had power to do all things without sinning, but prophetically, that by faith in Jesus Christ they should come to be justified and sanctified from the curse of the law, fulfilling all things in him, as it is expounded, Rom. 10. 6. see my expositions there.

For as Hugo noteth, many of these laws literally understood, were such a burden, that they were not able to bear them, but spiritually understood they were easy, the scope of them being to drive unto Christ, who saith, my yoke is easy, and my burden light. He saith, in thy mouth, because with the mouth confession is made; and in thy heart, because with the heart man believeth, Rom. 10. 9.

By this Commandment or word then, the word of faith is to be understood, mystically meant in the law: for by the works of the law no man is or ever was justified and blessed, but by faith in Christ. Wherefore so often pressing to keep these laws, is mystically a pressing to believe, whereby alone all is fulfilled; yet this must always so be understood, as that occasion be not hereupon taken to live securely in sin, for who so thus believeth, hath only a dead faith, that will not profit him, but we must hereby be encouraged to keep the Commandments the more diligently, because we doing our best endeavor, all our imperfections are covered in so many of us, as believe, and we are accepted for perfectly righteous and holy.

The Jerusal. Targum upon these words, who shall go up to heaven, paraphraseth thus, O that we had one like Moses, that might go up; and upon these, who shall go beyond the sea? O that we had one like Jonah, that went down to the bottom of the Sea, how these words are varied by the Apostle, see Rom. 10. 6, 7, 8.

See, I have set before thee this day life and good, death and evil, &c.] That is, as the Targum Hierusolym. hath it, the law of life which is good, and the Law of death which is evil; the Targum Jonathan, the way of life, for which a good reward shall be given, and the way of death, for which an evil. Or the meaning is, I have propounded, what thou shouldst do to enjoy life and good and prosperity, and shown by what doing thou shalt be endangered in respect of death, misery, and destruction. And this is further explained to be the meaning, verse. 16, 17, 18.

I call heaven and earth to record against you this day, that I have set before you life and death, blessing and cursing, &c.] See the like obtestation, Deut. 4. 26. Life and death is set before us, when as the gracious promises to those that obey God, and the threatenings to the disobedient are propounded.

therefore choose life] That is to obey, to which life is promised, as is explained, verse. 20. that thou mayst love the Lord thy God▪ and obey his voice, &c. for he is thy life and length of thy days, &c. that is, if thou obeyest him, he will prolong and preserve thy life, which saith Chytraeus, would be considered, that seeing it is God that prolongeth our lives, we may use them to his glory, by instructing and training up others in his fear, Psalm 9. 92. 118.

CHAP. XXXI.

HItherto the exhortations, promises and threatenings uttered by Moses, together with the proposal of the Laws and Ordinances of the Lord. Now followeth that part of the book, in which the death of Moses is spoken of, and Joshua is appointed to succeed him, according to the distribution made, chap. 4. And here again is first the exhortation of Moses upon occasion of his death shown unto them to be at hand unto verse. 9. 2. His writing of the Law and appointing it to be read publicly in their assemblies, unto v. 14. 3. Joshua appeareth with Moses in the Tabernacle before the Lord, where the people's revolting after other gods is foretold, and a prophetical song touching this revolt to come is appointed to be written unto v. 22. 4. Moses writeth it, and the Lord giveth a charge unto Joshua, v. 22. 23. 5. The book of the Law is appointed to be put in the side of the ark to be kept there, v. 24, 25, 26, 27. 6. The elders and officers are gathered together to hear the words of the song, verse. 28, 29. 7 Moses speaketh of the words of that song, v. 30. and chap. 32. to verse. 44. 8. An exhortation is again made hereupon unto v. 48. 9. Moses is summoned to go up to Mount Nebo to die there, v. 48, 49. &c. to the end of the chapter. 10. He blesseth all the tribes severally, chap. 33. 11. He goeth up to the mount, and dieth, and is buried and commended, Chapter, 34.

Touching the first, v. 1. And Moses went and spake all these words to all Israel, [Part 1] and said, I am 120. years old, &c. The age of Moses was not the cause why he could no longer go in and out before the people, but the ordinance of God, that he should now depart out of this life, and therefore he addeth, Also the Lord hath said unto me, thou shalt not go over this Jordan: for he was still of strength sufficient, Deut. 34. 7. He mentioneth his great age therefore to intimate the long time that they had enjoyed his ministry, even 40. years, from 80. to 120. that they might be the more excited to profit hereby.

The Lord thy God, he will go over before thee, and destroy these Nations: Thus he spake before, Deut. 9. 3. and here repeateth it again, that although he died, they might not fear, but be of good comfort; and Joshua he saith, should go before them in his stead, see Numb. 27. 18.

And ye shall do unto them according to all that I have commanded you, that is, destroy and root them out, Deut. 20. 16, 17.

He exhorteth them to be strong and courageous, promising that the Lord should go with them, and not leave nor forsake them. And v. 7, 8. he useth the same words to Joshua, see Deut. 20. 1, 2, 3. Thus David encouraged Solomon, Chron 28. 20.

Touching the 2. particular, v. 9, 10. &c. And Moses wrote this Law, and [Part. 2] delivered it to the Priests, &c. And commanded saying, at the end of 7 years in the solemnity of the year of release, in the feast of Tabernacles, &c. The Law here said to be written was this book of Deuteronomy, see chap. 29. 1. It was delivered to the Priests and elders, because they by teaching, these by their authority should see to the keeping of this Law. Mal. 2. 7. Mich. 3. 1. 2 Chron. 19. 6, 8, 9. At the end of 7 years, that is, every 7 year of the year of release, see Deut. 15. 1, 2. At this time it must be read, because being freed from worldly cares, they were the more fit to attend to heavenly instructions. Mystically hereby was figured out the year of release by Christ, when a second Law or Deuteronomy should be read, viz. the glad tidings of salvation should be preached in the place, which the Lord should choose, that is, in the Church, and at the feast of boothes or tabernacles, that is, whilst this mortal life lasteth, set forth hereby.

For the manner of this reading, Maimonides saith, It was commanded to Joshua to read, and therefore consequently to the chief man amongst them, and when they had a king, to the king. He therefore came into the court of the women, which was the outward Court, and there having a pulpit of wood prepared for him, he went up, that he might be heard of all, then the trumpets were blown throughout all Jerusalem to assemble the people, and the minister of the Synagogue, such as is spoken of Luk. 4. 17. took the book and gave it to the master of the Synagogue, of whom it is spoken, Luk. 13. 14. and he gave it to the Sagan, or second chief Priest, who is called the captain of the Temple, Act. 5. 24. and the Sagan, to the high Priest, and the high Priest to the king, for the more honor; then the king stood or sat down, if he pleased and all the people gathered round about him, and he first blessing God, as Nehem. 8. 5, 6. read from the beginning of Deuteronomy to the end of Chap. 30. and when he had done reading, he foulded up the book and blessed God again. And all the time of his reading everyone was bound reverently to attend, yea the wise men, that knew all the Law perfectly. In the want of a king, when Ezra was the chief he suplyed this office of a reader. And to this reading all were bound to come, even women and children, who were not bound to come up to other feasts, Exod. 23. 17. yet to this all must come, that could understand Nehem. 8. 3. except the unclean.

Touching the third particular verse. 14. And the Lord said to Moses, [Part 3] behold the days approach, that thou must die, call Joshua and present yourselves in the Tabernacle, that I may give him a charge, &c.] This was done both to assure Joshua the more of God's calling him to this office, and to procure him authority amongst the people, when they should see a visible sign of God's presence to establish him for their ruler, as for this end, Moses before put some of his honor upon him, Numb. 27. 18, 19. They being in the Tabernacle the Lord appeared in a pillar of a cloud, &c. so he appeared, Exod. 33. 9.

Then he told Moses, that he should sleep with his fathers, and that the people would go a whoring after other gods, &c. when the death of Abraham was spoken of before, Gen. 25. 8. it is said, that he was gathered to his fathers, and likewise of Jacob, Gen. 50. and of Aaron, Numb. 20. and of Moses himself, Numb. 31. 1. here his death is set forth by sleeping, as Act. 7. 60. 1 Thes. 4. 13. Because it might appear to all generations to come, that the Lord knew before their revolting, and had given them the greatest warning against it, that might be, he appointed a song to be set forth, as a witness against them of his just proceedings in executing such judgments upon them, and this song is that following in Chap. 32. and these things were set forth in a song, that being drawn with delight they might the better be brought to learn it, and their affections might be the more moved by it. [Part 4]

Touching the fourth particulars, verse. 22. Moses therefore wrote this song the same day and taught it the children of Israel. And he gave Joshua the son of Nun a charge, &c.] This charge seemeth to be given by Moses, and therefore the Septuagint understanding it so, render the next words, thou shalt bring the children into the Land, which I sware, and I will be with thee, in the third person, he sware and he will be with thee. But the Vulgar Latin better, for he gave Joshua a charge, hath the Lord gave Joshua a charge, and so that, which followeth in the first person doth most aptly agree. And this understanding, he gave a charge of the Lord doth best answer to verse. 14. I will give him a charge which he had not done hitherto, and therefore this must be the charge, which he there meant.

Again Moses had given him a charge, verse. 7, 8. and therefore it is not likely, that he would so soon repeat the same again. Lastly, when Moses speaketh in the name of the Lord, he doth it always in the third person and not in the first, as in this place, wherefore the Lord speaketh here.

Touching the fifth particular, verse. 24, 25. And Moses commanded the [Part 5] Levites to put the book of the Law which he had written, in the side of the Ark to be there for a witness against the people, Verse 8, 9. it was written and delivered to the Priests the sons of Levi, and to the Elders; and the Priests are here to be understood by Levites, for they were the sons of Levi, and sometimes bare the Ark, as Jos. 3. 6, 17. and Josh. 6. 12. although most commonly the Levites bare it, Numb. 3. 31. Chap. 4. 15. and 10. 21.

Touching the sixth particular, verse. 28. And Moses said, gather to me [Part 6] all the Elders of your Tribes and officers, that I may speak these words in their ears, &c.] And here he inculcateth again the third time their Apostasy and misery to come in the latter days, meaning doubtless this which they now suffer, since their rejecting and crucifying of our Lord, who was sent amongst them.

CHAP. XXXII.

Touching the seventh particular, it is the word of the song. Give ear (O ye heavens) and I will speak, and hear, O earth the words of my mouth: [Part 7] my doctrine shall drop as the rain, &c.] Hugo observeth out of Josephus, that this was written in Elegiack Hebrew verses, Hexameters and Pentameters, because it treateth of the mercies of God. The song is contained in 43 verses, and may be divided into four parts. First, a proeme, or exordium to stir up to attention, Verse 1, 2, 3. Secondly, the mercies of God towards them are set forth, verse 4, 5, &c. Thirdly, the people's ingratitude and wickedness, verse 15, 16, 17, 18. Fourthly, their punishments, v. 19, 20, &c.

For the first. He calleth to the heavens and earth to hear, saith Ferus, as secretly taxing the people of Israel, who he knew, would not hear, [Part 1] so Esa. 1. and hereby he showeth, that they should be witnesses to convince the hard hearted Jews, and, as Hugo hath it, he speaketh not to them, as if they could understand his words, but because God by his almighty power should make the heavens and earth witnesses against them, as he did when upon their crucifying of our Lord, the sun was darkened and the earth shaked and opened. Or by the heavens, he saith, we may understand the angels, by the earth, men, or by the heavens, spiritual men, by the earth, the carnal; or by the heavens, as Augustine hath it, the contemplative, by the earth, the laborious, as if he had, hear both with the interior and exterior ear: but these are allegories. For his calling heaven and earth to witness, see before Deut. 30. 19. Chap. 31. 28. the more to affect the hearts of the people, for they shall testify against the rebellious, Jos. 24. 27. and they die not as men, but continue to be witnesses forever, Psal. 119. 89, 90. Eccles. 1. 4. Calvin calleth this a magnifical exordium, showing, that he was not about to speak of trivial things, but great and weighty, and so worthy the attention of all men.

My words, my doctrine shall drop as the rain] For doctrine, Heb. is 〈 in non-Latin alphabet 〉 received, because the minister receiveth that from the Lord, which he delivereth to the people, 1 Cor. 11. 23. and their doctrine is God's doctrine, 1 Thes. 2. 13. Hugo and Ferus and others generally expound this, as a wish let it drop, but Calvin saith, that it is a declaration of the nature of heavenly doctrine, it is as the rain, which maketh good ground fruitful, but hard and stony ground remaineth still barren, although never so great store of rain falleth upon it, so that hereby he taxeth his hearers, if they were not bettered by this doctrine, as being themselves only in the fault and this doth most arride me; of this comparison see more Esa. 55. 10. Mich. 5. 7. Chap. 2. 6. Ezech. 20. 46. Chap. 21. 2. contrariwise corrupt teachers are as clouds without rain, Jude verse. 12. Prov. 25. 14. Here are two things, to which doctrine is compared, rain, and dew; it is like the first, saith Hugo, when it terrifieth, like the second, when it comforteth, like rain, when it is open and easy, like dew when it is hidden and hard. And as the dew falleth in the night, cooleth and nourisheth the tender corn, and therefore is sweet unto it, so this doctrine serveth to enlighten in the night of this world, is sweeter then the honey and nourisheth grace in the heart, but then it must be not hard but tender, as the green herbs, upon which the dew falleth.

I will publish the name of the Lord, ascribe ye greatness unto our God] The Vulg. Latin, I will call upon the name of the Lord, the Cald. I will pray in the name of the Lord, and in Hebrew it is, 〈 in non-Latin alphabet 〉 I will call or proclaim the name of the Lord, the meaning is, I will set forth the mighty and gracious acts of the Lord towards his people, for which I exhort, that all ascribe greatness and majesty to him, 1 Chron. 29. verse. 11.

For the second part, verse. 4, 5, &c. to verse. 15. He is the rock, his work is [Part 2] perfect, all his ways are judgment, &c.] Here are first the praises of God set forth in general, and the people of Israel are expostulated with for their in gratitude, and then the particular gests of the Lord towards them are related, verse. 7, 8. 9, &c. God is called the rock both here and verse. 18. & 30, 37. 1 Sam. 2. 2. & 2 Sam. 22. 2. 32. because he is a sure, most stable and immovable stay to his faithful people. His work; that is, every work, that he hath wrought, that is, both of Creation, Redemption, and of doing for his people and against his enemies: for, as Hugo saith, in six days he perfected all his works, and these are the causes why greatness is to be ascribed to the Lord. All his ways are judgment, that is, his laws are most discreetly and judiously made.

They have corrupted themselves, their spot is not the spot of his children, &c.] Because heavy things were to befall the people of Israel for their sins, of which it is prophesied in this song, he having justified God, as dealing most justly herein, v. 3, 4. now declareth the evil deserts of the people of Israel. And he saith, their spot is not as the spot of God's children, because they sinned maliciously, so Ferus, and not out of infirmity, by and by confessing it; the Cald. They have corrupted themselves and not him, sons that have served idols.

Do ye thus requite the Lord, &c.] He calleth them a perverse generation, v. 5. and here he showeth the reason, for they requited evil for good unto the Lord. For to render evil for good is a point of perverseness, to render evil for evil is a point of frailty, to render good for good a point of equity, to render good for evil, a point of perfect charity. O ye foolish people and unwise, he is foolish that doth not see evil before and shun it, and he is unwise that foreseeth it, but shunneth it not, or to be foolish is in respect of the understanding, to be unwise in respect of the affection. Ferus saith, he calleth them foolish, because they took not heed of the evil known, and unwise, because they would not know the good. He meaneth, that they were such as faded in their understanding, and so became most vile, as Ps. 14. 1. Rom. 1. 21.

Is not he thy father that bought thee, hath not he made thee, and stablished thee? the Vulgar Latin, that possessed, made and created thee, that is, saith Hugo, created thee of nothing, made thee into an excellent form, and possessed thee to hold, rule, and govern thee, that thou mightest not decay, he being for the first a father, for the second a master, and for the third a Lord, and so worthy of all love, and honor, Mal. 1. and he inverteth the order, naming the first last; to show their inordinacy, and speaketh not by affirmation, but by interrogation to convince them the more. Ferus following the same reading, is not he thy father, doth he not appear to be so by making thee in respect of thy body, and creating thee in respect of thy soul? and he hateth nothing that he hath made, Psalm 145. but is gracious to all his works, verse 9. hath he not possessed thee by choosing thee for a peculiar people to himself? The word rendered bought thee, may be rendered indifferently, either purchaser or possessor, or owner of thee. But Calvin rejecteth this last, although I can see no reason why he should so do, his exposition made hereupon being the same with that of Ferus, but for making, he more rightly expoundeth it of making anew by regeneration, but because they were not spiritually made anew, he distinguisheth God's making into two, the general by outward vocation, which belongeth to all the Church, and the inward which is of the elect only. For the last word stablished thee, he hath prepared thee, as a workman maketh his work more neat.

Ainsworth by making understandeth advancing to dignity, as they that are redeemed and taken to be God's peculiar people, and have many singular favors done to them are advanced to honor above others. So it is said, that he made Moses and Aaron, 1 Sam. 12. 6. Isaiah 43. 7. Christ made Marc. 12. 3. 14. when he raised them to greater dignity. And he established them, by settling them in this honor to continue. I hold that by making is not simply meant his giving them a being, as to other men, but the making of them high and excellent, whereby they were the more obliged unto him. And so it aptly followeth possessing them, or redeeming them by Christ, and serveth to set forth the excellency of this condition, such are made, and established, Rom. 11. 29.

Remember the days of old, &c. ask thy father and he will show thee, thy elders and they will tell thee. This is added to prove the great goodness of God towards them, and their stock, for Abraham, Isaac and Jacob were of old singularly favored by him, for which they were bound to be thankful, as we are for God's mercies towards our Progenitours, see Psalm. 77. 6. 119. 52. 143. 5. Isaiah 46. 9. Consider the years of many generations, Hebr. of generation and generation, that is, to every generation since, which is added, lest they should say in time to come, the Lord was good to our forefathers, but what hath he done since for us? it is answered here, there was no generation since, but hath also tasted of his mercy. Ask thy father, that is, every father that hath seen the works of the Lord, and thy elders with whom is wisdom, as it is said, Job 12. for they will not testify against thee partially, but for thee: so Psalm. 44. 1. We have heard with our ears, and our fathers have told us, &c. and Judges 6. 13. When the most high divided to the Nations their inheritance, & o. Having sent them to their fathers and to times of old in general to learn how gracious God had been to their Nation, here he proceedeth to particulars, saying, that when he separated the sons of Adam, he set bounds unto the people according to the number of the children of Israel, that is, when as there were innumerable people's in the world, Israel and all that came of him being counted by the person, when they came down into Egypt were no more then the Nations of the world, viz. but 70. and into so many were the Nations divided, Genesis 10. For the sons of Shem, Ham and Japheth, and their sons, who were heads of so many Nations are reckoned 70 or 72 and into so many languages it is held, that they were divided upon their building of the tower of Babel, Genesis 11. but all these being neglected and dispersed, as vile in comparison of Israel, God chose Israel, being so few in number for his peculiar people; which was a wonderful great favor, and therefore it ought greatly to affect their hearts, see the like reasons, Deut. 7. 7.

Ainsworth by the bounds set to the people saith, that the land of Canaan also may be more particularly understood, being proportioned for the twelve tribes of Israel, to inherit after the sons of Canaan, who were 11. Genesis 10. 15, 18. But Hugo, Ferus, Glos. interlin. and others rest in the former exposition, as I also do, their enjoying of that good land not being yet spoken of, till verse 13. 14. of the division by inheritances to the the Edomites, and Moabites, see Deut. 2. 5. 9. and to all people, Amos 9. 7. Acts 17. 26, 27. The Septuagint for the sons of Israel hath the Angels of God, whereof they suppose 70 to be set over the 70 Nations as presidents, so R. Menahem on Genesis 46. And Michael was set over the Israelitish Nation, saith Hugo, as appeareth Dan. 10. But at the first God himself was their keeper, till they worshipped the golden calf, and from thence Michael until the passion of Christ, after which he was removed and set over Christians, for which cause every Church dedicated to an Angel is to Michael. Thus he, but we must take heed that we go not too far in things that are unknown unto us, Col. 2. 18. The Septuagint in rendering Angels of God for sons of Israel are thought to have done so to avoid the envy of the Gentiless, which might have been stirred up if they should have equalized themselves to all other Nations. Calvin by these words understandeth a respect had to the Israelites, who were few in comparison, in distributing the Nations so, as might be for their best good.

For the Lord's portion is his people, that is, the portion which he hath divided to himself, see Jer. 10. 16. 51. 19, Jacob is the line of his inheritance, or the lot which is fallen to him, Psalm, 16. 6, 7. being by line as it were measured out for his lot, of Jacob seeking his face, see Psalm. 24. 6. And this seemeth to be a reason, why according to Calvin's exposition he had so great respect unto Israel above all other people.

He found him in a desert land, and in the wast howling wilderness, &c. Ferus by this desert understandeth the desert of Caldaea, where he found Abraham, and Egypt, where he found Israel, and the estate of corruption and sin, wherein he findeth us, so that of his grace and for no merit of ours we are elected and saved. But as Calvin and others have it, the Lord omitting their mercies past, in this place hasteneth to one more fresh in mind by which they were bound, as by 100. bands to perpetual thankfulness, viz. his sustaining of them in the barren and dry wilderness 40 years. For so the word 〈 in non-Latin alphabet 〉 is used, Numb. 11. 22. and by the Septuagint is rendered, for he found him, he sufficed him, and by the Cald. he sufficed their necessities. He found him then in as much as he found him, that is, Israel with victual and provision: for he came not thither by accident, as going astray, but was brought thither by the Lord's direction, and there where all means failed he fed them sufficiently, Deut. 8. 15, 16. The word rendered wilderness is 〈 in non-Latin alphabet 〉 Ieshimon, signifying a wilderness, or being the name of one so called in particular, Numb. 21. 20. Here it is put for a wilderness in general, and of it there be 3 Epithites; desert, because there was a want of all good things; wast, because there was a want of all comfort; and howling, because it was full of horror for the wild and savage beasts. So Hugo, saying, that in these three standeth perfect misery, so that they might see, how greatly they were bound to love and serve the Lord who provided for them and preserved them here. And morally this wilderness setteth forth the state of a sinner; his heart is desert for the want of grace; waste for the corruption of nature, and howling for the habitation of devils there, he led him about and instructed him: Some understand this of his instructing him by teaching him his Laws, some of experimental instruction by mercies, and by judgments, we may understand it of both: For these words he led him about the Septuagint have, he compassed him, the Cald. he placed them round about his divine Majesty, as if their encamping round about the tabernacle were meant. But his leading them about forty years in the wilderness seemeth plainly to be meant.

and kept him as the apple of his eye] That is, with the most tender and greatest care. So the phrase is used, Psal. 17. 8. and Zechar. 2. 8.

As an eagle stirreth up her nest, fluttereth over her young, &c.] See the like speech, Exod. 19. 4. and the exposition. It is another comparison used to set forth God's tender care over them, and his miraculous carrying of them through all dangers.

So the Lord alone did lead him, there was no strange god with him; the Sept. there was no strange god with them; the Cald. there shall no service of idols be established before him. This is added, to aggravate their sin the more in serving strange gods, verse. 16. and the meaning is plain, that no other god did help in the leading of them, but the Lord alone, so that it were gross ingratitude to serve any other god.

He made him ride on the high places of the earth, that he might eat the increase of the fields, &c.] By the high places the land of Canaan is meant, which was full of high mountains, and of high walled cities. Whereas Egypt was low and plain for the over-flowing of the waters: and to ride upon them is to conquer and possess them, as the phrase is used, Psal. 45. 4. and 66. 12. Rev. 6. 2. & 19. 11, 14. Isaiah 58. 14.

The increase of the fields was the corn growing plenteously there, honey out of the rock was that which the bees gathered thither into the holes thereof, the fruits also sweet like honey growing on date trees and palm trees may be meant, for they grew on rocky places, as also did the olive tree, and the rock is mentioned, because it was somewhat miraculous, that a barren rock should be made to yield such fruits unto them, as sometime the rock yielded them water in the wilderness.

Butter of kine with milk of sheep, and fat of lambs, &c.] He proceedeth here to reckon up all manner of earthly blessings, wherewith that land abounded; so butter and milk are spoken of, as signs of a fruitful land, Isaiah 7. 21, 22. and the milk of sheep, Prov. 27. 27.

of the rams of Bashan] Which was a place of singular note for fatting cattle; with the fat of the kidneys of wheat, that is, the finest flower of the wheat kernel, when it is full ripe, for then it looketh like kidneys.

and thou didst drink the pure blood of the grape.] Hereby is meant red wine, which was the best in that land. And by all these mystically are set forth the spiritual blessings of the Church under the Gospel; for the Church is set upon high & heavenly places, feedeth upon the fruits of the fields of the holy Scriptures, sucketh honey of comfort from the Rock Christ, eateth butter of the examples of the ancient fathers, and milk of Christ's doctrine, the fat of the wheat of the holy Sacrament, and the blood of the cup there; so Ferus. But Rabanus by the honey understandeth the miracles of Christ; and by the oil, the Holy Ghost, which he sent upon them at Pentecost; and by the fat of rams, the examples of the Apostles, who as rams went before the flock; and by goats, repentance; in other things he agreeth with Ferus.

But Jeshurun waxed fat and kicked, &c.] Having spoken hitherto upon the second part, now followeth the third, viz. the people's ingratitude,