An Exposition of Genesis

CHAP. XXII.

In this Chapter God proceed's to give his judgments & expositions annexed to his moral law, for keeping man at least unto external obedience by visible penalties. The judgments herein delivered concern several precepts in God's Tables, as

• 1. Concerning the eight precept, Ver. 1.15.
• 2. Concerning the seventh command, Ver. 16.17.
• 3. Concerning the sixth precept, V. 18.
• 4. Concerning the seventh is a special case, Ver. 19.
• 5. Concerning the second precept and first, ver. 20.
• 6. Concerning the eight and other laws in special cases, Ver. 21.27.
• 7. Concerning the fifth precept, V. 28.
• 8. Concerning the second in special things, Ver. 29.30.31.

The first head of judgments here considerable concerns the eight command more generally as some other mentioned in the 4 last verses of the former Chapter; in them were discovered judgments upon casual wrongs which is the first head.

Now followeth the discovery of judgments upon wrongs about neighbors goods, done with knowledge, & of purpose, wherein men's wills do mainly concur unto the injury, and the acting of this is several ways discovered, and judged,

• 1. As done by theft, Ver. 1.2.3.4.
• 2. As done by trespass, Ver. 5.
• 3. As done by failing of trust, V. 7.13.
• 4. As done by lone and borrowing, Ver. 14 15.

1. The injuries done to our neighbor by theft are here animadverted and adjudged, Ver. 1.2.3.4. Wherein we have 4 cases, and so many judgments proposed.

In laying down of which the first and the fourth verse are best joined together; the second and third are by a parenthesis to be read, for their clearer understanding. Yet this being observed I shall follow in expounding the order of the words as set down by Moses,

1. In a case supposed. If or when a man shall steal an ox, or sheep or goat, and shall kill it or sell it. All readings agree herein. Where is supposed.

1. If a man shall steal an ox or sheep or goat, such little cattle, i. e. If any under this law, shall deceitfully and wickedly take these away from his neighbor.

2. If after he hath stolen it he shall kill it.

3. If he shall sell it, killed or not killed.

2. In the judgment declared, He shall pay five oxen for an ox, and four sheep for a sheep, Readings do all agree herein also, so that the judgment of penalty here is restitution, twofold,

• 1. For one ox he must return five oxen.
• 2. For one sheep stolen killed or sold 4 sheep.

Quest. 1. What kind of theft or stealing is this?

Answ. 1. It was theft knowingly and willingly committed. 2. It was theft acted with destroying circumstances, to kill, and sell, although to the neighbors undoing. 3. It was a theft not recoverable in the same kind, for the stolen goods were either killed or sold

Quest. 2. Why is the restitution here fivefold and fourfold whereas it is but twofold, Ver. 4?

Answ. 1. That verse in reading should be joined unto this and so comparing them, the reason of difference would appear. 2. The account is soon given, for in the first verse are more aggravations to the sin of stealing by killing, and selling, which are not here. 3. The beasts stolen here are supposed in the thieves hand to be found in good state, and being, and to less wrong it due less restitution, in the judgment of God, who is the only wise and just one.

Quest. 3. Why should 5 oxen be restored for one and but 4 sheep for one?

Answ. To wave many frivolous conjectures.

1. The will of the judge, is the prime cause.

2. The daringnes of the fact, to fall upon great spoil is an heavier sin.

3. The damage was greater in an ox than a sheep, therefore God may make the restitution greater, Ver. 1.

2. In the second and third verses we have cases and judgments about the time of stealing to be considered.

In the second verse we have a case and judgment about night-robbers and such as commit burglary.

1. The case is thus expressed, If a thief be found in digging thorough, and he be smitten and die, no blood (shall be shed) for him, — No slaughter for him, Sept. — The smiter shall not be guilty of blood, Onk. Vulg. Sam. — He shall not have an action of life, Syr. — His blood shall be unpunished, Ar. Herein we have,

1. The case under these suppositions,

1. If a thief be found in digging thorough, that is thorough an house to come in and steal, which was the usual way of thieves, Mat 24.43.

2. If he be smitten in the fact by any of the house, or such as were to guard it.

3. If upon such smiting, he die in the action.

2. The judgment hereupon, no bloods shall be upon him that smiteth, that is, he shall not be reputed guilty of murder for killing the thief, neither shall be obnoxious to death, Numb. 6.35.27.

Quest. 1. What time doth this case suppose?

Answ. Surely the night-season which thieves do choose for such designs to break thorough and steal, for it is in contradistinction unto the day-thief.

Quest. 2. Was it lawful for a private man to smite or kill?

Answer. 1. Not upon personal revenge. 2. In self-and house-defense God maketh him a public person, and so giveth power to smite. 3. Yet if by other means he can take the thief, and bring him to justice it is rather intended than the death of the thief; but in case by smiting, the thief die, God hath laid his blood upon his own head Ver. 2.

3. The next case is concerning day-thieves,

1. The case is thus, If the sun be risen upon him, Sept. Sam. Ar. same. — If he shall do it when the sun is risen, Vulg. — If when the sun is risen upon him he shall be smitten, Syr. — If the eye of the witness be upon him, Onk.

Quest. What is meant by the sun-rising on him?

Answer. 1. If it be day when the thief cometh. 2. If it be evident, that he cometh not to slay. Some refer the sun-rising to the smiter, If he kill the thief in the day, which is to the same purpose. 3. The Chaldee refer's it to witnesses and evidence of fact, that the smiter had no cause to kill the thief.

1. The judgment is thus, Bloods shall be upon him, paying he should pay, if he have not, then he should be sold for his theft, Sam. as Hebr. — He shall be guilty, he shall die for him, Sept. Vulg. —. He shall not be smitten back, let him restore what he stole, &c. Ar. — He shall be capitally impleaded, &c. Syr. Herein,

1. The judgment upon the smiter, he shall be guilty of blood and die as rendered by the 70.

2. The reason of this sentence, because another law was passed upon a mere thief.

1. That he was to make full restitution according to law, therefore not to die for his theft by the hand of justice, much less by a private hand.

2. That in case he had nothing to restore he was to be sold, & work it out to satisfy for his theft, therefore God would not have the thief thus killed.

Quest. 1. Doth this law simply forbid the killing of a thief in the fact on the day time; as in breaking houses or robbing on the high way?

Answer. No, for the circumstances of this law must be considered, which are,

1. That the thief intended no violence to persons in prosecution of his theft.

2. That the sun-rising supposeth the time of discovery for help and rescue.

3. But if the thief come with bloody purposes and other help faileth, upon self-defense, this law hinders not, but that in the day time a man may kill the thief, and be guiltless.

Quest. 2. How was the thief to be sold?

Answer. 1. If an Hebrew not above 6 years, yet as the damage by theft was, respect was to be had for time to make restitution. 2. If the thief were a stranger, and the theft great, he might be sold for life; but fully so long as to make restitution, and this of the principal thing stolen and the double of it, Ver. 3.

4. The last case in judgment about theft is this,

1. The case, If the theft by finding be found in his hand, from the ox to the asse to the sheep alive, Readings agree in sense, Here is,

• 1. Supposed things stolen, ox, asse, sheep or beast.
• 2. Supposed the sure finding in the thieves hand.
• 3, Supposed there to be found in his possession alive.

2. The judgment followeth, He shall return two, or twofold, Readings do agree, — Two for one. Ar. This verse should be read next the first to clear the case of five fold and twofold restitution.

Quest. 1. What is the force of that expression of finding the stolen goods alive, doth it only concern living things?

Answer. 1. Not the particular beasts only named, but all useful to man are intended. 2. These are spoken here as found alive, as being in their proper condition, to do their owner service. 3. The finding of living things alive importeth the finding of other liveles things stolen in the same condition without detriment.

Quest. 2. Why but twofold restitution here when it is 5 fold & 4 sold in the case before?

Answer. 1. The law-givers proportion is just. 2. The damage was greater in stealing, killing, and selling than in simple stealing of it, ver. 4.

It teacheth us.
• D. 1. Theft or stealing of our neighbors goods is an odious sin to God, and punishable here.
• D. 2. Stealing may have its aggravations by selling and killing of stolen creatures.
• D. 3. Theft so aggravated must be satisfied with a five- or fourfold restitution as God appoint's. Ver. 1.
• D. 4. Night-robbery by digging or breaking up houses is aggravated sin.
• D. 5. Death inflicted upon such a one in the fact by the defendants hand is justified by God. Ver. 2.
• D. 6. Day-theft if it may be discovered and prevented, excuseth not the killing of the thief.
• D. 7. Day-robbery resisted by the defendant doth justify the killing of a violent robber.
• D. 8. Due restitution is God's just judgment upon thieves taken.
• D. 9. Where restitution cannot be made, God exposeth the thieves to sale. Ver. 3.
• D. 10. Theft not prejudicing the thing stolen is sufficiently answered by a double restitution.
• D. 11. Search to find out things stolen is a duty supposed to be done.
• D. 12. Such finding of the goods in safety doth mitigate the heinousness of the theft, Ver. 4.

2. Injury to our neighbors goods by trespass now followeth to be weighed in these words, If or when a man shall cause a field or vineyard to be fed upon, and shall send in his beast, and he seed in another's field, the goodness of his own field, and the goodness of his own vineyard shall he repay, Readings all to the same sense. — If he eat up all the field, &c. Sept. and Sam.

1. The case of trespass is under these suppositions.

1. If a man make his neighbors field or vinyeard to be eaten, i. e. destroy the posture.

2. If he send his beast, this expounds the former phrase which some read, si jumentaverit, i. e. si immiserit jumentum,

3. If the beast eat and the field be eaten.

2. The judgment upon this trespass, He shall repay the goodness itself of his own field, and vineyard, i. e. the best of it, as ours, Sept. Vulg. Onk. Sam. Ar. Syr. do read it.

Quest. 1. What kind of trespass is this?

Answ. These things concur to it.

1. It must be a neighbors field or vineyard.

2. It is supposed as enclosed and bounded for propriety.

3. It is supposed eating or spoiling pasture.

4. It is a willful act of putting a man's beast into it.

Quest. How is that part of restitution understood?

Answ. 1. Of good in the same kind. 2. Of good in the same measure equal to damage. 3. Of that which is truly good in field and vineyard.

Quest. What if he have none to satisfy for the trespass?

Answ. 1. The law is silent here, upon that case. 2. Yet it may rationally be gathered, that such poor trespasses are in equity to be dealt withal, as poor thieves in the former law, V. 5.

Learn we from it,
• D. 1. God's justice provides against trespassing upon neighbors goods, as well as stealing.
• D. 2. Trespass may men do by beasts unto neighbors pastures and fruits, which God hates.
• D. 3. God's righteous Judgment binds men to pay for their beasts trespass, willingly allowed.
• D. 4. Equal restitution for goods wronged by trespass, God injoineth, Ver. 5.

3. The next injury about our neighbors goods provided against, is that which may be done by fire thus, If or when a fire shall go forth, and find thorns and an heap or stake of corn, or the standing corn or field be consumed. He that kindled the fire shall paying pay, Readings are to the same sense. — He shall repay that which was burnt, unto the owner of it.

Quest. 1. What kind of kindling fire is here meant?

Answ. 1. It is a witting and a willing act. 2. It supposeth such a place, as may be dangerous, and therefore needs circumspection, that it break not out. 3. It notes in the event a consuming of all combustible matter either stocks of corn, or corn housed, or standing corn, or corn lying in the field, under which, hay or instruments may be understood, now if by carelessness and willful negligence such damage happen, whoever kindled it, or caused it to be kindled, is the offender here judged by God.

Quest. 2. What is the import of this judgment?

Answ. 1. Either satisfaction must be made in kind. 2. Or else satisfaction must be made, to the worth of all that is consumed, in money or otherwise.

Quest. 3. What if a man were hurt?

Answer. 1. The law expresseth it not. 2. But yet reason showeth that when such events fall out by the willful carelessness of men, it is no less punishable than in the willful letting loose ox or bull, which was wont to push and kill.

Observe we.
• D. 1. God's wisdom and justice provides against the hurting of neighbors goods by inanimat things.
• D. 2. The hurt of fire under God's providence doth not excuse that evil of him that made it.
• D. 3. Consuming corn in stalkes or standing, &c. is a very great evil unto neighbors.
• D. 4. Restitution by God's law must be made by men to losers upon such default, Ver. 6.

4. The next wrong provided against is prejudice to neighbors goods by failing trust, and this we have instanced in, upon a double sort of goods.

1. Goods of neighbors inanimat, Ver. 7.8.9.

2. Goods living entrusted to any, Ver. 10.11.12.13.

1. About the former we have a double case supposed, and the respective judgment annexed.

1. This is the case expressed, If a man give to his neighbor silver or vessels to keep, and it be stolen out of the man's house, if the thief be found, Readings agree,

2. The judgment upon this case followeth, he, i. e. the thief shall pay double, Readings same.

Quest. 1. What is the state of this case?

Answ. It consists in three suppositions.

1. If any man have trusted his neighbors to keep for him any money, dead stuff, vessels or goods of such kind.

2. If these goods thus committed▪ unto trust to keep, be stolen out of the house of the trustee.

3. If the thief be discovered and found, all this supposed makes the case.

Quest. What if the thief cannot pay double?

Answ. Doubtless he is by the judges to be sold, as was formerly decreed, Ver. 3.

The next case is thus expressed, If the thief be not found, then the Master of the house shall be brought to the God's or Judges, If he have not put his hand to his neighbors goods or substance, Readings all tend to the same sense, but in some variety of words, which do explain others. — If the thief lurk, the Master, &c. — And shall swear that he hath not put his hand to his neighbors goods, Vulg. Shall come before God and swear that he hath not been wicked in the whole trust of his neighbor, Sept. Sam.

1. The case is in short, if the thief be not found, and so not brought to make satisfaction.

2. The judgment, the Master of the house shall come near to the judges, that is, either voluntarily, or upon suspicion, or else brought by warrant to clear himself, and there by oath to purge himself from having any hand in falsifying his trust, Ver. 8.

3. The reason of this judgment is from a general constitution, For every matter of trespass, for ox, for asse, for sheep, for raiment, for every loss which he shall say, that this is it, the matter of them both shall come unto the God's, whom the God's shall condemn, he shall pay double unto his neighbor, Readings are all to the same sense under various words,— Upon committing fraud, Vulg. — The judgment of both shall come before God, and he that is taken by God, &c. Sept. Sam. — Every thing lost of which he shall say this is mine, &c. Ar.

1. The general case is here proposed, Where,

1. The variety of matter of trust, ox, asse, &c.

2. The condition expressed, If it be lost.

3. The condition implied, if the matter be cleared by oath before the judges.

2. The judgment is this, whom the judges upon evidence of oath shall condemn, he shall pay double to his neighbor. Ver. 9.

2. About living goods entrusted we have a treble case propounded and judged.

1. If a man shall give unto his neighbor, asse, or ox, or sheep, or any beast to keep, and it die or be broken, or driven away none seeing it. Readings to the same sense, — Taken by enemies, Vulg. 〈 in non-Latin alphabet 〉 , Sept. — Taken as prey, Onkel. Ar. Syr. ver. 10.

2. The judgment, An oath of Jehovah shall be between them both, if he have not put forth his hand unto his neighbors goods, and the owner of it shall accept it, and he shall not repay. Readings are to the same, ver. 11.

Quest. 1. What is the state of the case?

Answer. It takes in these suppositions.

• 1. The taking of some living stuff to trust.
• 2. The death of it.
• 3. The hurt of it.
• 4. The loss of it by prey.
• 5. The want of evidence about it.

Quest. 2. What is the import of the judgment?

Answer. 1. That an oath of God, shall be taken by the trustee that he had no hand in wronging his neighbors goods. 2. The owner of the goods shall accept of it. 3. The trustee shall not repay.

2. The next provision about living stuff is, And if it be stolen by stealth from him, he spall repay to the owner thereof. Readings agree.

1. The case is, If the living stuff be stolen by theft from the trustee.

2. The judgment, the trustee must make it good and restore it to the owner. Ver. 12.

3. The last provision of the law about living stuff entrusted is, If by tearing it hath been torn, he shall bring it for witness, he shall not repay that which was torn. Readings to the same sense, — If it be eaten by a beast, &c. Vulg. — Taken by a beast, &c. Sept. — Bring to the gate, &c. Sept.

1. The case is, If the living trust were torn in pieces, that must be by some beast, that leaveth some parts as signs.

2. The judgment, the trustee,

• 1. Must bring some part of the torn to testify.
• 2. Hereupon he shall not make it good to the owner, but he must suffer the loss. Ver. 13.

Quest. 1. Why is an oath imposed to make an end of such a suspicion?

Answer. 1. It is the law-givers will. 2. No witness being, this is the clearest evidence. 3. The danger of a man's forswearing himself supposeth a great assurance of men's speaking truth, this is God's law still.

Quest. 2. Why should the trustee repay it indeed if it be stolen from him? Seeing an oath did determine, ver. 8.

Answer. Many conjectures are about this, but the most probable reply is; that the trustee here took these living things to keep them safe, and upon considerable terms to be paid for keeping of them, therefore was it just that they should be made good what they are paid for the keeping.

Quest. 3. What if the wild beast had eaten or carried away all the living creature that no piece could be found?

Answer. 1. This might be cleared by witnesses who might see the wild beast there. 2. In case no evidence did appear; his oath as in former cases was to clear him.

Mark we here.
• D. 1. God's law provide's strictly to keep men faithful to their trusts by men.
• D. 2. Theft may abuse and frustrate the trust of the most faithful men.
• D. 3. Such theft discovered is punished with double restitution by God.
• D. 4. In theft undiscovered and upon suspicion, trustees are bound to clear themselves by oath.
• D. 5. A right oath as it terminats upon God, so ought in some cases to be taken before Magistrates, V. 8.
• D. 6. In doubtful cases about trust, civil powers are enabled to try men, and judge by oath.
• D. 7. The falsifier of trust convicted must restore double, Ver. 9.
• D. 8. Living stuff trusted to any and dying, none knowing how, the trustees oath must clear him. Ver. 10.11.
• D. 9. Living goods trusted to keeping upon consideration if stolen, must be made good by the keeper, V. 12.
• D. 10. No law binds men to restore what providence takes away from men by wild beasts, Ver. 13.

5. The last wrong provided against about our neighbors goods, is in point of borrowing. Here is a treble case and judgment,

1. And if a man shall borrow of his neighbor, and it be broken and die, the owner thereof being not with it, repaying he shall repay, Readings are to the same sense. — Any of these beasts, Vulg. — Ask or borrow of his neighbor a beast, Syr.

1. The case supposeth,

• 1. The borrowing of a beast.
• 2. Some hurt or death accruing.
• 3. The absence of the owner.

2. The judgment, the borrower must make it good and repay it, and that without fail, Ver. 14.

2. If the owner thereof be with it he shall not repay, Readings agree,

1. The case supposeth the owners presence, that he saw the beast had no wrong by the borrower.

2. The judgment in the case. He shall not repay to the lender.

3. If it be an hired thing it came for its hire, Readings are alike, Ver. 15.

1. The case is here distinct from the rest, if he had borrowed any of these beasts upon hire for many; the former was upon free loan.

2. The judgment is that the hire is a sufficient recompense for the loss.

Quest. 1. What is meant by the owners presence?

Answ. 1. It may literally be understood. 2. The sum of it is that the Master is certain of injury done to the beast, or uncertain, as when a man is present or absent. In case of certainty that the beast had no wrong, the borrower was free; but if uncertain and suspected of hurt done, restitution was to be made.

Quest. Why is the law so strict upon borrowers?

Answ. 1. The will of Jehovah is reason enough. 2. The borrowers usual carelessness. 3. The preventing of such wrong. Do jointly show the reasonablenes of it.

Quest. Was there no more but hire to go in all cases of hired things?

Answ. 1. This must be understood, where the hired beast had no wrong. 2. In case of willful wrong done it by the hirer, it is repayable as much as by the borrower, which willfully wrongs what he had borrowed.

It inform's us.
• D. 1. God in his law provideth against hurting our neighbors goods by borrowing.
• D. 2. Hurt and death may come to things borrowed without the sin of the borrower.
• D. 3. In case of the borrowers faultlesnes in hurt, no restitution doth God award.
• D. 4. In case of willful hurt and spoil the borrower by God's law must make it good.
• D. 5. Things willfully hurt which are borrowed by hire must be satisfied by God's law.
• D. 6. Perishing of such in a lawful use of them, God's law accounts satisfied by their hire, Ver. 14.15.

2. The next judgment here given is with respect unto the seventh precept, and that in two kinds of sin against that law of chastity.

1. Fornication in a special kind, Ver. 16.17.

2. Bestiality, Ver. 19. Between which there is a judgment inserted more properly belonging to the sixth precept, Ver. 18. I shall proceed in the order of the text.

1. About the case of uncleanness called fornication, which is among single persons, we have a double case and the respective judgment. In 16 ^th and 17 ^th verses.

1. The case is thus proposed, And if a man shall entice a maid that is not betrothed and lie with her, Readings are to the same sense, only various words. — If he sleep Vulg. Sept. Others — Lye with her. Where the case supposeth,

• 1. That the man hath deceived or enticed a maid not betrothed.
• 2. That this man lie with her, or defile her.

2. The judgment hereupon, Indowing he shall indow her unto himself to wife, Readings to the same sense. — He shall espouse her, &c. Onk. — He shall marry her, Syr. He shall indow, and have her for a wife.

1. The judgment noteth the certainty of his indowing of her, in doubling the phrase.

2. The speed of it, as the word signifieth to make haste, let him haste to do it.

3. The end, to enjoy her as his wife, she shall certainly be his wife.

2. The next case is, If her father resusing shall refuse to give her unto him.

1. Where is supposed,

• 1. That her Father was ignorant of such a fact.
• 2. That he doth peremptorily deny his assent unto it, that he shall have his daughter to wife.

2. The judgment upon this case supposed is, He shall weigh the money according to the dowry of virgins, that is, he that enticed and defiled her.

Quest. Was this supposed act of enticing, &c. lawful?

Answ. 1. Surely no, but it is supposed as a sin, and a spiritual evil against God; however here the outward act be only mentioned toward a neighbor. 2. It was no toleration of it.

Quest. 2. Was this judgment then full and adequat?

Answer. 1. As to satisfaction unto man, it was so much as God thought fit, with consent of all parties. 2. But this answered not God for the offense, nor anything less than eternal death; in his recompense of sin.

Quest. 3. Why is there no judgment upon the woman?

Answer. 1. As to guilt toward God in yielding to such inticings it is no less than the man's sin, and is under the same eternal condemnation. 2. But as to her respect to man she was abused, and punished in being deceived, either by promise of marriage or the like; God thought it meet therefore to acquit her in this case, and provide for future chastity. 3. The case of the Priests daughter seemeth to be of higher wickedness and noteth her act basely to prostitute herself, as well as dishonor her fathers house, Levite. 12. Ver. 9.

Quest. 4. What was the kind and worth of this dowry?

Answer. 1. It was a mulct upon the man before he took her to wife probably as much as her father was able to give with her, and this beside the marriage gift or jointure. 2. The price was not certain as was that mulct for forcing a maid, Deut. 22.29. But varied at the discretion of the judges according to the quality of the persons.

Quest. 5. What if the man were not able to pay?

Answer. In general, the same course seemeth rational here, as in matters of debt and theft that the magistrates should make him serve to satisfy.

Quest. 6. What if he would not have her who enticed her?

Answer. The law is the same as in case of force, that he is to be enjoined it by the judges, and he shall not put her away.

Quest. 7. Is this law universal and binding Christians?

Answer. 1. It could not be universally necessary among the Hebrews, for many cases might fall out, when by other laws the man could not be suffered to marry; as if of another tribe, or if an idolater, &c. 2. This law in the equity generally binds all to satisfy man offended, and to do right though not in particulars instanced of dowry.

Quest. 8. Why is the fathers consent required, or what power given to deny?

Answer. 1. This is God's special ordinance to give this parental power to man, as an image of his own. 2. This is granted to keep a daughter from being destroyed, if she had been led aside. 3. Such power is reasonable and in case of difficulty to be determined by the judges, who are fathers to this father.

We are instructed by it.
• D. 1. Providence may suffer men through strength of lust to entice and defile virgins.
• D. 2. Such enticing and polluting is grievous sin against God and man abhorred of the Lord.
• D. 3. In case of such sin God hath judged recompense to men, as he executeth vengeance for himself.
• D. 4. It is just with God that men should indow virgins to their wives, whom they have enticed and abused, Ver. 16.
• D. 5. God hath left liberty unto fathers to interrupt such marriage, if it may be hurtful.
• D. 6. Such denial and hindrance must be reasonable for fathers to act.
• D. 7. Upon reasonable denial of marriage the inticer is bound to make satisfaction to the polluted virgin according to equity. Ver. 17.

3. The next judgment may respect the seventh precept and no less the 6 ^th and second which is this that follows, Thou shalt not suffer a witch to live. Readings concur in sense, — Let not a witch live, — The 70 read in the plural Witches, 〈 in non-Latin alphabet 〉 . The followers of these are judged, Levite. 20.6.

Quest. 1. Who or what are these witches?

Answer. 1. The word noteth a deluding of the sight by changing of shapes, as it were casting a mist before men's eyes, but it signifieth a doing of mischief to God in his ways enjoined unto men by secret compacts with the Devil, the several kinds whereof are numbered. Deut. 8.10.11. 2. The word here used is a feminine participle, noting a woman-witch, (as some conceive, because it is a sin incident to that sex) but in Deut. 18. men-witches are expressly mentioned; therefore such of all sexes are intended.

Quest. 2. Who are here enjoined not to let them live?

Answ. Doubtless the judges set apart by God to take cognizance of all these visible wickednesses against God and man; but this is not left to any private hand rashly to do.

Quest. 3. But is witchcraft so evil to deserve death?

Answ. 1. However some conceive there are none, or that they do no hurt; yet the Spirit of God saith otherwise, whom we must believe, and experience may convince them that will see. 2. God hath proportioned this judgment, therefore it is just. 3. The mischief done against the worship of God by it, and against souls and bodies of men even to kill, defile, destroy goods, &c. can deserve no less.

Quest. 4. Why is this mentioned here under fornication?

Answ. 1. Though the method of God's Spirit be arbitrary and he may drop his judgments as he pleaseth, yet it seemeth in this place being subjoined to man's enticing of a maid, that this witchcraft hath some power over corrupt passions to draw men and women to lustful affections as histories may give some proof. 2. Yet this doth not confine this sin unto this work only; but as we may read, it is perniciously operative unto idolatry, &c. as may be gathered from Deut. 18.10.

Learn hence.
• D. 1. Witchcraft is a sin of God's own discovery and arraigning.
• D. 2. Witchcraft is pernicious to the chastity of men's bodies, as well as lives, &c.
• D. 3. The judgment of this sin by God is death temporal and eternal. Ver. 18.

4. The next judgment is upon bestiality, a special sin against the seventh precept, Whosoever lieth with a beast dying he shall die. Readings the same in sense. 〈 in non-Latin alphabet 〉 . Sept.

1. The sin cited is bestiality, or man's mingling himself with beasts in unnatural lust.

2. The judgment thereupon. Such by dying must die, that is, certainly be put to death.

Quest. 1. How is this sin stated as connected to this judgment?

Answ. 1. It must be actual sin committed in this kind. 2. It must be testified or made evident upon the person, before he be condemned.

Quest. 2. Who are to look after this sin?

Answ. 1. Everyone to discover it, least it do defile the land and place where it is. 2. The judges only to examine, convince, and condemn such an odious transgressor.

Quest. 3. What if the sin be but in thought?

Answ. 1. It is a transgression of God's law, and leaveth men guilty and obnoxious unto eternal death, and in the inward man it admits degrees of studying and resolution, though it be not acted. 2. Yet all this cometh not under the cognizance of man.

Quest. 4. Is none to suffer but the man?

Answ. Yea the beast also, least the fruits of such sin should more appear by it, Levite. 20.15.

Mark here.
• D. 1. Bestial uncleanness is a most horrid abomination in thought, word, and deed.
• D. 2. Bestiality acted is judged by God to death without mercy, Ver. 19.

5. The next judgment is upon idolatry a sin against the second command thus expressed to the letter, He that sacrificeth to the God's shall be utterly destroyed, except unto Jehovah to him only, Readings to the same sense, — To the idols, &c. Onk.

1. The sin is specified two ways,

• 1. Positively, by sacrificing unto other God's, whatever idols of the gentiles.
• 2. Exceptively, save to Jehovah himself alone.

2. The judgment, shall be utterly destroyed or perish with a curse.

Quest. 1. What is the sin judged here?

Answ. 1. It is idolatry, either by worshipping idols, false God's, Symbols of Devils; or the true God in such false ways, Numb. 15.27.30. 2. It is visibly acted, which cometh under men's knowledge for judgment. 3. Doubling God's, that is sacrificing to them, and the true God together.

Quest. 2. How was this judgment to be executed?

Answ. 1. Upon examination. 2. Upon evidence. 3. After means used to rectify, and yet men abide stubborn. 4. All must be transacted by God's judges.

Quest. 3. Is this law now binding?

Answ. 1. Christ hath not repealed it. 2. The reason enforcing it is the same now, as then. 3. All circumstances concurring, its obligation abides.

It teacheth us.
• D. 1. Jehovah only is to be sacrificed unto and worshipped by all.
• D. 2. It is abominable sin against the being and will of God, to sacrifice to false God's. Idolatry.
• D. 3. God hath adjudged such sinners in his Church to destruction by judges, as well as to eternal wrath, Ver. 20.

6. Now followeth an appendix without any judgment annexed, declaring something by way of exposition and direction, with respect to the laws of the second table, expressing one kind of neighbor, which otherwise men might mistake which is the stranger, this respects the eight precept with ours. Here note provision is made 1. Against afflicting strangers, V. 21.

And a stranger thou shalt not vex neither shalt thou oppress him, for ye were strangers in the land of Egypt, Readings to the same. — It was a long while that ye were strangers, &c. Ar. Herein we have to consider two things,

1. A prohibition or law negative, under a double expression.

• 1. Thou shalt not vex or afflict a stranger.
• 2. Thou shalt not oppress him.

2. A reason of this negative law, from their own formerly experienced condition, being themselves strangers in the land of Egypt, and seeing how God had judged Egypt for the oppression of them.

Quest. 1. What are these strangers and why here mentioned in this law?

Answ. 1. Such as were no way near to them, neither by consanguinity, nor affinity, or nativity in the same place; persons altogether unknown unto them. 2. Such as were in low and mean condition subject unto wrongs. 3. Innocent harmless strangers, Heb. 13.2. 4. These were named that Israel might know such were to be looked on as neighbors, which stood in need of them, as Christ interprets the meaning of it, by the Samaritans dealing with him that fell among thieves, Luc. 10.30.36.

Quest. 2. What is meant by the vexing and oppressing of them?

Answ. 1. All those acts of injuries or evils forbidden to be done unto our neighbor in the sixth, seventh, 8 ^th and 9 ^th commands. 2. The aggravation of these acts by violence superadded. 3. There are included also the positive acts of duty, whereby they should labor to ease and comfort them, and do them good, Deut. 10. • 8.19.

Quest. 3. What is the import of the reason?

Answ. 1. It is urged to them, to mind them of the sad condition of oppressed strangers, such as they once were, and to move their bowels unto them, Exod. 23.9. 2. Or if this did not take, to mind them of the judgments which God inflicted on the Egyptians for oppressing strangers, and to make them fear, least God should so express his indignation against them also, if they afflict strangers.

Quest. 4. Why is no judgment added upon oppressing?

Answ. 1. Judgments are of two sorts.

1. Immediatly divine from God's hand, that is here insinuated, and expressed after by the widow and the fatherless.

2. Mediatly God's, executed by the hand of man; which also in capital, and criminal things expressed before, must be executed in the strangers case, upon complaint.

3. Yet such vexing and afflicting may be, which may not come under the cognizance of men, and so cannot be vindicated; yet God alloweth no careless neglect of strangers, but that all right should be unto them; otherwise he taketh their case into his own hand. He is the God of strangers, Levite. 19.33.34.

Learn we from it.
• D. 1. God's law interprets strangers to be as neighbors to us.
• D. 2. Strangers are under the protection of God's law that they may not be injured, a double charge.
• D. 3. It is an Egyptian sin, calling for Egyptian plagues, to vex strangers.
• D. 4. Experience of misery of strangers is a just ground to keep from hurting them, Ver. 21.

2. The next law annexed points at another special sort of neighbors, which are the widow and the fatherless, ver. 22.23.24. Wherein we have,

1. The law expressed, Ye shall not afflict any widow or fatherless child. Readings are to the same purpose. Here we are to note.

1. The neighbor specified, Widow and fatherless, such as are supposed to be in a weak, friendles, and helpless condition, and therefore exposed to wrongs.

2. The evil prohibited concerning them, Thou shalt not afflict them. The subject is every person in power to afflict, the act prohibited is affliction, thou shalt not grieve them, nor injure them in any kind; neither private person, nor powers more public. Ver. 22.

2. The sin supposed, If afflicting thou shalt afflict him, surely in crying he shall cry unto me. Readings are to the same sense. — If ye hurt them and they pray before me, Syr. Where note,

1. The causal evil supposed, thou shalt by any way of afflicting afflict him, or them.

2. The effect supposed, if he surely crying shall cry unto me, that is out of his or their affliction, make their complaint unto God.

3. The return of judgment threatened in these steps,

1. God's audience, Hearing I will, hear his cry. Readings agree in sense, — I will hear their prayer, Syr. — I will hear him for his cry, Ar. Ver. 23.

1. The observer is God himself, the almighty God, the righteous Judge.

2, The observation of this fact with the certainty of it, hearing he will surely hear, and that to effect and purpose as followeth.

2. God's wrath, And my anger shall wax hot, Readings are to the same purpose, — My nose shall be angry, — My fury shall wax strong, Syr. Ar. This is the first effect of God's hearing, the inflaming of his wrath.

3. God's vengeance, And I will kill you with the sword. Readings agree. This imports certain death and ruin upon the afflictors of the widow.

4. The sad issue upon their families, And your wives shall be widows, and your sons fatherless. Readings are the same. This is God's retaliation to the oppressor of the widows and fatherless.

1. Their wives shall be made widows by the death of them who were oppressors.

That their children should be made fatherless, and both exposed to all these injuries, which have been offered by them ro others.

Quest. 1. What kind of widows and fatherless are here intended?

Answ. 1. Under the protection of this law, all such who are left destitute and are oppressed by men, though otherwise not so conformed unto God, are included; for no other qualification is here added. 2. Yet such as are godly widows & fatherless are more especially under God's gracious care.

Quest. What are these cries spoken of?

Answ. 1. Expressions of these griefs by complaining. 2. It may carry also crying to God in prayer. 3. It implieth also the voice of their sufferings, though they be silent, their injuries cry aloud to God for them, as Abel's blood, Gen. 4.

Quest. What kind of judgment is this annexed?

Answer. 1. A judgment immediate from the hand of God. 2. A judgment full of indignation. 3. A judgment certain which shall not fail. 4. It is indeterminat for time, and as to subjects by God's pleasure. 5. Yet this exempt's not from judgments by man, where the widow and fatherless may be heard, Zach. 7.10.

Observe we.
• D. 1. Widdowes and fatherless are God's special care.
• D. 2. God's law protects these from injurious afflictions, Ver. 22.
• D. 3. Men are yet apt to afflict such helpless ones.
• D. 4. Such afflictions cry in the ears of God.
• D. 5. God doth certainly hear such cries of the afflicted, Ver. 23.
• D. 6. God's wrath kindleth upon such hearing of them.
• D. 7. God's vengeance will follow such opprssours to death.
• D. 8. By death God retaliats the oppression of widows and fatherless to the oppressors, Ver. 24.

3. The next appendix is with respect to the 8 ^th precept, an express prohibition against oppressing any of the former, or the poor by usury, Ver. 25. If thou lend money to my people, to the poor man with thee, thou shalt not be to him as a usurer (or exacting creditor) ye shall not lay upon him biting usury. — Readings are to the same sense, but different in terms, — Doubling for usury, Sam. &c.

1. The case is proposed, If thou lend money to my people to the poor with thee, where are supposed,

1. The subject lending, which must be the richer and the abler sort, a man of the Hebrews.

2. The act of loan, which is to lay out to any with an expectation of receiving it again.

3. The subject of this loan to whom it was given, set forth under a double title,

• 1. My people.
• 2. The poor people, which are by you.

2. The determining of the case suitable to God's law of loving neighbors, as ourselves in two parts,

1. Thou shalt not be an exacting creditor to oppress him for his loan.

2. Ye shall not lay upon him biting usury, the word notes biting or griping increase.

Quest. 1. What is the usury here intended?

Answer. These concurrents are in it.

1. Exacting of something from the borrower about the loan, be it of money or any matters of barter, Deut. 23.19.

2. It is exaction unto the oppression and griping of the poor to make him cry; which may be in the least degree upon them.

Quest. 2. What is meant by the act prohibited?

Answer. 1. Negatively, here is prohibited exaction of loan to afflict or oppress the poor. 2. Affirmatively it implieth the duty of lending freely to the poor, and expecting nothing from him in his streits, yea to supply his necessities, Deut. 15.7, 8. Luke. 6.35.

Quest. 3. Doth this injunction only concern the poor?

Answer. 1. In this place they are expressly named, and so Levite. 25.35.36.37. 2. But in other places, all oppressing usury is forbidded to be used to any, Deut. 23.19. 3. There was yet a dispensation that they might lay it upon strangers to their nation which God ordered as a punishment to them; the prohibition of it was a balance of government to the Jews, for otherwise they might have eaten out one another's estates by it.

Quest. 4. Is all increase of money usury in this sense?

Answ, Surely no, for 1. There may be such just converse and trading about it unto mutual good and comfort, wherein equity may be maintained, and no party oppressed, which is not so here styled. 2. Such only which binds men to oppressing terms, however God's providence may deal with men to impoverish them, is the usury biting & forbidden here, and this may be upon the loan of other things, as well as money.

Quest. 5. Is the law against usury in force?

Answ. 1. Not in the political consideration of the Jews which was special to them, as to use it toward strangers; and as a balance of government to themselves. 2. As to the common and general equity of this which forbids the hurt of our neighbors it is confirmed by Christ.

Learn we from it.
• D. 1. The poor among a people or in the Church are God's special care. Such as are orderly.
• D. 2. Loan of necessaries to the poor for their support is a duty of the rich neighbor.
• D. 3. It is great wickedness to require biting increase for such loan, which God forbids doubly.
• D. 4. God's special will is that his poor should be freely comforted and provided for, Ver. 25.

4. The last provision made against oppressing the poor is about pawns, Ver. 26.27. Whereabout we have,

1. The case, If in taking pledge thou shalt take to pledge the raiment of thy neighbor, Readings agree in sense, Herein note these terms,

1. The object receiving the pledge, the rich neighbor, one of ability.

2. The act of taking to pledge, in a double expression, In pledging thou shalt take to pledge or pawn.

3. The object, Thy neighbors raiment supposed poor, and forced to put it to pledge for livelihood.

2. The determination by law, Thou shalt return it unto him to the going down of the sun or before, &c. Readings agree in sense, Wherein,

1. The injunction, thou shalt return it to him.

2. The time or season; at or before the going down of the sun, Ver. 26.

3. The reason of this return determined, For it is his covering, only that, it is his raiment for his skin; wherein shall he sleep? Readings agree in sense; only some terms. — Discovering of his shame, 70. It is that wherein he should sleep, Vulg. Sam. Three things are urged here,

1. It is his only covering, therefore necessary.

2. It is the raiment of his skin to cover nakedness.

3. It is a covering for his sleep, without which he could not rest, Deut. 24.13.

4. The judgment threatened in case of refusal, And it shall be when he crieth unto me, then I will hear, for I am gracious, Readings agree, — If he pray before me, &c. Syr. In it

• 1. A cry of oppression is supposed, If or when, &c.
• 2. Audience from God with the consequents is promised, I will hear.
• 3. The reason of God's audience, For I am gracious,

Quest. What is to be understood by the garment of this neighbor?

Answ. 1. In the letter it appears to be the only covering wherein he should sleep, and therefore a night-garment; and anything is thereby intended necessary for rest. 2. In proportion it Includes necessarily, the only day-garment, which covereth the skin or nakedness, and so any utensil necessary for life, or lively hood, as the upper or nether millstone, Deut. 24.6. So the instruments which a man needs, to work for his life. These were not to be taken to pledge.

Quest. 2. What is meant by the going down of the sun?

Answ. 1. In the letter it is read the coming of the sun, which some understand either of coming to the east in rising, or to the west in setting, and so refer it unto day-as well as night-garment. 2. Here expressly it must note sun-setting, for it was his sleeping garment. 3. Yet more generally it noteth a short time; that speedily it must be returned.

Quest. 3. What is meant by God's hearing, &c?

Answ. 1. God's observance of the oppression. 2. God's respect to the oppressed. 3. God's anger against the oppressor, and vengeance following, upon which account he saith I am gracious i. e. freely good to the poor crying, but withal truly just to the wicked oppressing them.

Quest. 4. Is this law binding under the Gospel?

Answ. 1. As to the restrictive conditions to the Hebrews with respect to other nations it is not; 2. As to the general reason and equity of the law it is confirmed by the Son of God, who establisheth all the righteous laws of his Father.

It instruct's us.
• D. 1. Taking of pawn or pledge to oppress the poor, as to nights-rest, or day-comfort, is wicked.
• D. 2. The disposition of corrupt men is to do so wickedly against the poor.
• D. 3. God's law provide's for a speedy return of such pledges to relieve the poor, Ver. 26.
• D. 4. Nature teacheth that the only raiment of the skin, and covering for the poor man's sleep, must not be kept.
• D. 5. Such hard dealings make poor oppressed cry mightily to God.
• D. 6. Such cries Godwill hear and be gracious to his poor, and righteous to judge the oppressors, Ver. 27.

7. The next appendix concern's the fifth precept in a special case of charity to rulers and civil Magistrates, which followeth thus, Thou shalt not revile the God's, and the ruler of thy people thou shalt not curse, Readings are to the same sense, — The Prince of the people, &c. Sept. — Judges for God's, Onk. — The judge and the noble, singular both Ar. and Syr. This double prohibition doth clearly belong to the law of order, which requireth honor to the fathers civil and ecclesiastical as to the natural. Two negatives here are expressed,

1. Thou shalt not revile the God's,

1. The subject of this prohibition are inferiors in Church or state.

2. The object, God's, Judges, Fathers in power, Princes.

3. The act prohibited, reviling, making vile, either in thought or word.

2. Thou shalt not curse the Prince of thy people, that is, the chief who is set above all. The same terms are here. Cursing seems to be blaspheming or execrating in word.

Quest. 1. Who are styled God's and upon what account?

Answer. 1. Powers only in the church, Ps. 82.6. Or state. 2. These are from God, and hereby ordered to God, to do worthy of that name.

Quest. 2. What is imported in the act prohibited?

Answ. 1. Negatively all evil thoughts, words, and carriages against them, public or private, Luk. 10. ver. 20. 2. Affirmatively all honor, & due respect is commanded by God for them.

Quest. 3. Why is no penalty of judgment annexed?

Answer. 1. This is arbitrary to God to express that, where he will. 2. In giving sentence upon dishonor to other parents, God gave it concerning these.

Quest. 4. Did not Paul transgress against this, Acts. 23.3. ver. • .

Answer. No, for 1. He justly acknowledged not the power, he not being regularly hight-Priest. 2. He prophetically pronounced his doom, as other Prophets did against evil rulers in their respective times.

It teacheth us.
• D. 1. God giveth his own name unto those powers, which he sets up in his Church.
• D. 2. Such powers God shelters under his wing, no reviling must be of them, Ver. 28.

8. The last thing noted in this chapter are things appendent unto the first & second precepts which respect God and his dues required from them unto his Ministers. In these 3 verses, 29.30, 31. are these 4. laws.

2. Concerning the fruits due to God, Thy fullness and thy tear thou shalt not delay, — The first fruits of the floor and the wine-press, Sept. Of the first fruits and liquors, most understand it in reading, Onk. Sam. Ar. Syr.

Quest. 1. What is meant by fullness?

Answer. All the dues of the dry ripe fruit of the ground as all sorts of corn.

Quest. What is the delay prohibited here?

Answer. It is a needles deferring of what God calls for in.

Quest. What is meant by the tear?

Answer. All liquid fruits, wine, and oil, such as were required, these were oblations for the Priests.

2. Concerning their children, The first born of thy sons thou shalt give to me, Readings agree.

Quest. How were these first born to be given?

Answer. 1. As in way of sacrifice and so to be redeemed, Chap. 13. 2. As for the work of ministry which was required, until the tribe of Levi was separated, Ex. 24.5. V. 20.

3. Concerning their cattle, So shalt thou do to thine ox and to thy sheep, seven days it shall be with its dam, on the 8 ^th day thou shalt give it unto me, Readings are to the same sense, — It shall be with its people or kind, Sam.

Quest. 1. What is meant by doing so with them? &c.

Answer. The sense is, that they were to give the first born of their cattle unto God, as the first born of man.

Quest. Why was it to be kept to the 8 ^th day?

Answer. In short, that it might be in some state of strength and fitness, which God required; that too much haste might not be in this, Ver. 30.

4. Concerning themselves, And ye shall be men of holiness unto me, and flesh torn in the field ye shall not eat, to the dog ye shall cast it, Readings are to the same purpose. In this passage we have to consider

1. The injunction itself, expressing the scope of the first and second precepts, which is, that they should be holy men; the men of holiness to God; and that really in themselves, and ways.

2. An injunction of a symbol to note out the former holiness, Ye shall not eat, &c.

Quest. 1. Was this any holiness to abstain from such flesh so torn?

Answ. 1. Not in itself, but as it was an expression of obedience unto the will of God. 2. All these things it pleased God to injoin that people for the time appointed.

Quest. 2. Are these laws now in force?

Answ. Not for the materiality of them, they are all expired; but the spirituality intended by them, that we should be the people of God's holiness indeed, is now as much incumbent on us, and that by greater engagements. Ver. 31.

We conclude from it.
• D. 1. Mans substance is at God's command, as he requireth it.
• D. 2. Delayes in giving it to God are forbidden as sinful.
• D. 3. Children are to be devoted unto God, as he requireth them. Ver. 29.
• D. 4. Perfect sacrifice of beasts did God require in the law; now fulfilled in Christ. Ver. 30.
• D. 5. The great scope of God's law is to make men truly holy, men of holiness.
• D. 6. Obedience to all God's commands in the least things is a good test of holiness in men. Ver. 31.

CHAP. XXIII.

In this Chapter is continued the history of God's giving the law to Moses while he was at the neither part of the mount, and herein we have to note, these heads in general.

1. Some more judicial laws added by way of exposition to the moral. ver. 1.9.

2. Some ceremonial laws mixed with moral. ver. 10.19.

3. Some motives for obedience unto all. ver. 20.33. So far reacheth the history of God's law giving unto Moses while he was at the lower part of the mount, standing between God and Israel.

In the first which concern's these judicials we have to observe these three sorts,

1. Some respect the 9 ^th moral law. ver. 1.2.3.

2. Some concern the 8 ^th precept. ver. 4.5.

3. Some belong to the 6 ^th. ver. 6.7.8.9.

1. In the first of these the three former verses are taken up, which are only by way of exposition of the 9 ^th precept.

1. Thou shalt not take up a vain or false report or the hearing of a lie, — Vocem mendacii, Vulg. — Rumorem vanum falsum, Sam. Syr. ne confirms, acceptes famam falsam, Ar. all to the same sense. Herein the terms of this prohibition note,

• 1. The subject Israel, and every man in this case.
• 2. The object of prohibition, any report of falsehood, any pain or false rumors of our neighbors.
• 3. The act prohibited, Thou shalt not take up, which is rendered variously.

1. A taking of it up at first hand by inventing it, or at the second by conveying it after hearing, the former is more proper here, because the latter falls fully in the second prohibition.

Quest. In what case is this prohibited?

Answ. 1. Generally in all cases of converse with men. 2. Specially in matters of judgment public, concerning persons, states and names.

2. The next prohibition is, Thou shalt not put thy hand with the wicked to be a witness of iniquity, — Consent not with the unjust, &c. Sept. Onk. Sam. to the same with Hebr. — Deal not at all with the unjust to be for him a witness, &c. Ar. — Stretch not out thy hand with a creditor, &c. Here is expressly forbidden consent with others to carry on a false report, or witness against any.

1. The subject is the same.

2. The work prohibited is to join hands with the wicked, and consent with them.

3. The end of this act, to be a witness of unrighteousness, All this is in the prohibition.

Quest. What is meant by putting to the hand?

Answ. 1. In conspiracy with others. 2. In assistance of others either publicly or privately to defame their neighbors. Some Rabbins understand it of swearing, the signal whereof is putting the hand upon the book of the law: but this is after their vain dreams, Ver. 1.

3. The next prohibition is this, Thou shalt not be after many or mighty ones for evils, and thou shalt not answer in a controversy to decline after many or great ones to pervert, Sam. to the same sense. — To decline with many so as to exclude judgment, Sept. — Cease not to teach that which seems to thee in judgment, do judgment after the sentence of the most, Onk. — But turn after many, Ar. — To decline, Syr. Neither after the judgment of many shalt thou acquiesce in a sentence to decline from the truth, Vulg. Two prohibitions are here included about the same matter, of which is conceived.

1. That the former concerns men's general conversations, not to join with multitudes and mighty ones as to defame our neighbors.

2. That the latter concern's more specially causes in judgment, both ways are men forbidden to join with many or mighty to pervert, or turn our neighbors from their right.

In the former,

• 1. The subject is the same.
• 2. The act prohibited, to be after or follow after many.
• 3. The end, to do evil to our neighbor by defaming.

In the latter.

1. The same subject.

2. The act forbidden, to answer or speak with many or mighty ones against our neighbor.

3. The case which is any matter of strife or controversy public or private.

4. The end, to pervert or turn them away from their right and due, Ver. 7.

Quest. What is the proper sense of Rabbim here? 〈 in non-Latin alphabet 〉

Answ. 1. It is generally translated many, and so truly. 2. Yet with respect to what followeth about the poor man, Ver. 3. This seems more properly to denote the power and mightines of these, which might persuade weak ones the sooner to join with them in doing evil by lies to their neighbors.

4. The last prohibition is this. And a poor man thou shalt not honor in his controversy, Readings are to the same sense. — Thou shalt not pity in judgment, Sept. Onk. Vulg. — Not take part with him in controversy, Ar. — Not help him. Syr. Wherein note,

• 1. The subject is the same.
• 2. The object, the poor man.
• 3. The act, honor and respect more than is due,
• 4. The case, in his controversy, and cause managed with others.

Quest. What is the import of this prohibition?

Answ. 1. No injury, nor cruelty to the poor, for that is forbidden hereafter, Ver. 6. 2. His poverty is here looked on as an outward respect, which men must not look on, with reference to any, in judgment. 3. His cause or controversy seemeth here not to be right or good, and therefore his poverty must not cover it, Ver. 3.

Quest. Is there no judgment annexed to this?

Answ. Yea retaliation, Deut. 19.16.19.

Learn we hence.
• D. 1. Taking lying reports, or inventing them against neighbors, is a sin forbidden in the ninth precept.
• D. 2. Putting hand unto, and helping the wicked in a testimony of unrighteousness, is a sin prohibited, Ver. 1.
• D. 3. Neither number, nor power of men, must be followed, to do evil unto neighbors.
• D. 4. It is sin forbidden to plead the cause of many or mighty ones for perverting truth, Ver. 2.
• D. 5. Poverty is no shelter with God to defend a bad cause.
• D. 6. No honor must be done unto such, with respect to outward conditions, in matters of judgment. Ver. 3.

2. The next sort of laws belong to the eight precept, which follow, Ver. 4.5. Herein is a double case,

1. Suppose I have an enemy whom I hate, am I bound by the eight precept to seek his good?

2. Suppose mine adversary hate me, must I yet look after his good?

These two are here copied in the two verses following,

1. If or when thou shalt meet the ox of thine enemy or his asse straying, returning thou shalt return it unto him, Readings agree in sense, — If thou fall upon them, &c. or happen on the ox, &c.

1. The case carrieth in it,

1. The subject, one that is angry and offended with his neighbor, as an enemy, and so apprehend's him.

2. The event supposed, happening to meet with his neighbors ox or asse straying, or any other beast of his, as the Samar. read's.

2. The determination of this case, returning thou shalt return it to him, This is God's law upon souls for preserving neighbors goods, and it imports,

1. Diligence in doing it

2. Certainty of doing of it. Thou shalt surely bring the stray back to him though he be thine enemy, Ver. 4.

2. If or when thou shalt see the asse of him that hateth thee lying under his burden and shalt abstain from leaving for him, by leaving thou shalt leave (to help) with him. Readings concur to the same sense. — Thou shalt not pass by, but shalt lift it with him, Sept. — Thou shalt lay aside the hatred which was in thy heart against him, and shalt lift up with him. — Take heed you do not forsake him, helping thou shalt help him, Sam. — Abstain from leaving him in that state, but it becomes you to unload him, Arab. — Lifting thou shalt lift up with him, Syr. Herein also occur.

1. The case, which supposeth,

1. That the asse or beast of one that hates a man is fallen under his burden, and there in distress.

2. That the man hated by him seeth this.

3. That there is in the man an unwillingness upon that account, to help his neighbors asse or beast.

2. The determination is, that though such a one were at his own labor, yet he should leave all his own business, to help up the asse with him. So the words must be construed here. Expressed, Deut. 22. Ver. 4.

Quest. 1. Why are these cases made about oxen? &c.

Answer. 1. Not for the sakes of these creatures in themselves, God's laws are not aimed to them. 2. Mainly, it is God's will to teach men, that they must love their neighbors, though they be enemies; and express it towards their very beasts, though they have been hating and hated one by another.

Quest. 2. Did not the law say, love thy neighbor and hate thine enemy; how then doth this agree?

Answ. 1. The law of God saith nowhere hate thine enemy, but the contrary, Levite. 19.18. It was one of the wicked traditions of the Jewish Rabbins. Of old they were wont to say so, which Christ condemneth, Matth. 5.43.

It informeth us.
• D. 1. Enemies and haters are neighbors, although hating and hated one of another.
• D. 2. Privat grudges are not allowed, though supposed, in them that are under the law of God.
• D. 3. By God's injunction such pretended enmity must not exempt from duty to our neighbors beasts.
• D. 4. Men are apt to let their neighbors beasts stray and perish when they are enemies.
• D. 5. God's law is mainly aimed to root out enmity of men's hearts
• D. 6. Law and Gospel agree in this to bind men unto the love of their enemies. Ver. 4.5.

3. The next sort of judicials here seem to respect the life of our neighbor, and so are reducible to the 6 ^th precept, yet may no less in some particulars respect other commands, these are given, ver. 6.7.8.9. which we may consider under a threefold specification of the neighbors whom they concern,

1. The poor neighbor is provided for by God. Ver. 6.

2. The innocent neighbor is guarded. Ver. 7.8.

3. The stranger who is yet our neighbor. Ver. 9.

To the first it is thus written, Thou shalt not wrest the judgment of the poor in his controversy. Readings are all to the same scope, — Thou shalt not pervert the judgment of the poor in his judging, Sept. This prohibition may serve to explicat the 6 ^th 8 ^th and 9 ^th precepts in all cases, that may befall the poor.

1. The subject to whom this is given is every man,

1. More especially such as sit in judgment.

2. Generally all such as undertake to judge their neighbors or censure them.

2. The act prohibited, the wresting or perverting of judgment, the hindrance or taking away of right.

3. The object terminating it which is the poor neighbor in his right when he is drawn either to public or private bars of men's censures; yea it is added thy poor which usually are so poor to beg. Vat. This law serveth to interpret that which was given V. 3. Not to accept the person of the poor so as to do wrong to others for him, yet must not the poor or poorest beggar be slighted in case his cause be right, but rather supported and maintained.

Quest. What is carried in the prohibition?

Answer. 1. Negatively no hurt or wrong must be done unto the poorest in their causes, public or private, by any man of any rank. 2. Positively all right is to be performed to them; yea and they sustained; they are eminently called thy poor, which God hath given to our care.

We observe.
• D. 1. It is incident unto corrupt men to oppress their neighbors under poverty in all causes.
• D. 2. God's law strictly forbids such injurious wresting of the poor's cause, Deut. 27.19.
• D. 3. God hath made the poor to be our propriety, that we might take the protection of them, Ver. 6.

2. The innocent neighbor is next considered, of whom God thus speaketh in the following law, From the word of lie thou shalt be far, and the innocent and the righteous slay not, for I will not justify the wicked, Readings are mostly to the same sense, — Tou shalt not justify the ungodly for gifts, Sept. — Him that is justified and goeth forth just from judgment, Onk. — I am against the wicked, Ver. 7.

And a gift thou shalt not receive, for a gift will blind the open-eyed, and will pervert the words of the righteous ones, Readings are to the same sense, but various ways. — Gifts blind the wise and subvert the words of the just ones, Vulg. — Blind the eyes of seeing men, and pervert just words, Sept. — Words of innocent, Syr. — Right matters, ver. 8. In all this we have,

1. A preparative injunction against hurting our innocent neighbors life, — Be far from words of falsehood, thou shalt fly from a lie, Vulg. This leadeth to destroy the innocent.

Remotenes of lies is here enjoined,

• 1. From invention.
• 2. From affection,
• 3. From expression.

2. A prohibition against hurting the life of the innocent with a reason of it.

1. The prohibition runs thus, And the innocent and the just thou shalt not slay.

1. The act forbidden, is killing,

2. The object, is the innocent and righteous soul whom God justifieth.

2. The reason added, For I will not justify the wicked, i. e. God will certainly review such judgments, and condemn such wicked, bloody men, who destroy innocent souls, Ver. 7.

3. A prohibition of the means, whereby innocents are destroyed, with a reason thereunto added,

1. The prohibition itself. A gift shalt thou not receive.

1. The act forbidden is to take.

2. The object is a gift by way of bribe.

2. The reason of this prohibition, twofold given,

1. The one respects the judge, it blindeth the eyes of them who otherwise would see; of the wise and prudent as some; it make's fools.

2. The other respects the parties judged, as well as judging, it perverts the words of the righteous ones, it will make men even so to pervert the words and the matters of them who are judged, and then give perverse judgment themselves, Ver. 8.

Quest. 1. It it innocence in truth or appearance here intended?

Answer. 1. Doubtless God's law provides for these, who are innocent indeed. 2. Yet this must be apparent also in case of acquitting and justifying such in judgment. 3. Greatest care is to be taken by judges to find out, and clear the innocence of men against lying witnesses.

Quest. 2. May no gift be taken?

Answ. The law is absolute and general, no gifts neither to pervert judgment wickedly, nor give righteous judgment in men's causes, Job. 15.34.

Learn we hence.
• D. 1. God's law of truth keeps far from lying.
• D. 2. God's law protect's the innocent and just from death.
• D. 3. God is resolved to condemn those wicked ones that slay the righteous, Ver. 7.
• D. 4. God forbids all gifts to be received about judgment.
• D. 5. Judges and judged are abused by gifts of bribes.
• D. 6. God hath shut out such evils by his law, Ver. 8.

3. The stranger which is our neighbor is here provided for, against oppression in judgment or otherwise, wherein his life may be endangered.

And a stranger thou shalt not oppress, even ye know the soul of a stranger, for ye were strangers in the land of Egypt. Readings agree,

1. A prohibition is here given by additional interpretation of the sixth precept, not to oppress the life of a stranger, who is our neighbor.

2. A reason added, from the experience which they had of a strangers condition in Egypt, by which they might know, what strangers souls do suffer, and what pity they deserve. This seem's to add something more to the former charge given, Chap. 22.21. Which more specially concern's the stranger in judgment, and as being accused by others; for the main I shall refer you to that place foregoing, and Deut. 10.19.

Yet here we may note.
• D. 1. God's law secureth strangers from oppression in judgment.
• D. 2. Experience of strangers condition, and their souls burden, should keep off from oppressing them, Ver. 9.

2. Now follow some ceremonial laws mixed with moral, belonging to the first table, Ver. 10.19. These may be ranked into two heads,

1. Some have respect unto the fourth precept, which concern holy time, and they are of three sorts,

1. Such as concern a seventh years Sabbath, Ver. 10.11.

2. Such as concern a seventh days Sabbath, Ver. 12.13.

3. Such as concern several festivals falling out in a year, Ver. 14.15.16.17.

2. Some respect the second command about sacrifice or means or worship, Ver. 18.19.

1. That which in the first place is proposed is about the seventh years Sabbath, with respect unto the land, whereabout we have here delivered,

1. A law about the 6 years work, Ver. 10. And six years thou shalt sow thy land, and thou shalt gather the provenue or increase thereof, Readings agree. — Fruits. Sam. Here two things are enjoined,

1. That six years they must sow the land.

2. That in that time they shall gather in the fruit which shall grow upon their labors all the provenue of their land. The terms are not difficult, some queries about the matter will follow to be answered,

1. A law about the seventh years rest, Ver. 11. But the seventh thou shalt intermit and let it alone, and the poor of thy people shall eat and the residue of them, shall the beast of the field eat, so shalt thou do to thy vinyeard, to thine oliveyeard, Readings mostly are the same, — In the seventh year thou shalt plow and leave it, &c. Sept. contrary to the Hebr. and scope of this law. Herein note,

1. The law enjoined that in the seventh year the land was to rest from being turned up manured, &c. Under a double expression;

2. The reason of this law twofold.

1. With respect to the poor of their people, that they might eat.

2. With respect to the beasts, that they might have a portion of that seventh years mercy.

3. An addition to this law about the vineyard and oliveyard, to give the like rest to them, not to prune or dress them.

Quest. 1. Was this law in present use with the Jews?

Answ. 1. No, not in the wilderness, nor in any other strange land. 2. This law was delivered at Sinai, but not in force until they came into the land of promise; and it did concern them only, with respect to that land, Levite. 25.1.

Quest. 2. What kind of Sabbath was this of the seventh year?

Answ. 1. It was ceremonial and peculiar to the Church-state of that time. 2. It was typical also and did figure out the true rest of the Church under Christ, Isai. 61.2. Col. 2.16.

Quest. 3. Was there no other end of this Sabbath, but the refreshing of the poor and beasts?

Answ. Yea divers others, as 1. To glorify God's providence in giving such abundance in the sixth year, Levite. 25.20.21.22. 2. To try their faith, Levite. 25.4.5. 3. The release of servants. 4. The reading of the law more fully, Deut. 31.10.11.12.

Quest. 4. Was it not natural to give land rest?

Answ. 1. Yea, as to the general state of it, with other lands. 2. But here this rest was specially providential, that God's glory might appear in the sixth and seventh years ordering of this land of promise.

It instructs us.
• D. 1. God positively hath commanded a Sabbath for land, as for men.
• D. 2. Labor and rest for lands and plants, are at God's dispose.
• D. 3. Special ends of good did God appoint for special Sabbaths.
• D. 4. All ceremonial Sabbaths to the Jews are perfected in the Churches rest by Christ. Ver. 10.11.

2. Next followeth an additional law about the Sabbath of days; or a brief recital of that delivered, Exod. 20.8. Wherein occur,

1. A short repetition of the law, Six days thou shalt do thy works, and on the seventh day thou shalt rest or keep Sabbath, Readings agree,

1. The liberty indulged and duty enjoined for 6 days labor, six days are designed for man's work.

2. The weekly Sabbath-rest commanded & on the seventh day thou shalt cease or keep Sabbath.

2. A recital of the reason, That thine ox may rest, and thine asse, and the son of thine handmaid may breath, and the stranger. Readings to the same sense, — Stranger in the cities, Sept. The reason consists in a threefold refreshing,

• 1. Of cattle.
• 2. Of servants.
• 3. Of strangers. Ver. 12.

3. A corroboration of this command by a double item,

1. Affirmatively, And in all things which I have said unto you ye shall observe circumspectly, — Readings agree, — Caute servabitis, Syr. Wherein there is,

1. A charge to look to God's word in this case.

2. An obligation to all God's word about it.

3. An injunction of strict watch to observe this command about the Sabbath. Cald.

2. Negatively, And the name of other God's, ye shall not remember or mention, it shall not be heard upon thy mouth, Readings to the same sense. — The name of the idols of people, &c. Onk. — The name of strange things to be worshipped, &c. Ar. — Let them not come upon your heart. Syr. — Ye shall not swear by the name of other God's, Vulg. Out of thy mouth, Sept. All this is appendent upon the Sabbath of days, and forbids,

1. Any worship unto the name of any other God's, but only the Lord of Sabbath; which is meant by remembering or mentioning.

2. Not the least report or expression of Idols to be heard from any mouth, Ver. 13.

Quest. 1. Is this seventh days Sabbath ceremonial as the former?

Answer. No, however it be placed among such laws, but it is a moral law concerning men as men, so the Sabbath was at first made by God for man as hath been discovered, Ex. 20.8.

Quest. Why is the rest of beasts and servants, &c. here mentioned?

Answer. 1. The case of cessation of these is not only mentioned. 2. The first and main work is to keep the Sabbath, the word note's it; and that word for beasts noteth only rest suitable to them. 3. All other special duties which God commanded in the Sabbath are here also strictly enjoined.

Quest. Why are the names of other God's here forbidden to be mentioned?

Answer. 1. It may be upon a general account to keep men from sinning against the true God in respect of all the commands of the first table. 2. It is here more specially added to the 4 ^th precept, to single out the Lord of Sabbath.

It teacheth us.
• D. 1. God's law is very strict in often pressing the keeping of his weekly Sabbath.
• D. 2. Though bodily rest of some creatures be therein provided for, yet spiritual rest is man's duty. Ver. 12.
• D. 3. Strict and circumspect observation of all commands, God enjoineth, but especially of his Sabbath.
• D. 4. No God's are to be mentioned or worshipped with the Lord of the Sabbath. Ver. 13.

3. The next law concern's some other times of festival, Ver. 14.15.16.17. Which are proposed,

1. In general, Three times shalt thou keep a feast to me in the year. Readings agree in sense, — Three times ye shall celebrate feasts, Vulg. Syr. Ar. — Three seasons of the year feast ye to me, Sept. — Three times in a year, Onk. — Three feasts thou shalt celebrat to me every year, Sam. This is but the general law which is afterward explained in particulars.

• 1. The work is feasting.
• 2. The subject Israel.
• 3. The frequency, three times in a year. All this to them. Ver. 14.

2. In special these three feasts or holy times, are named.

1. The feast of unleavened bread thou shalt keep, seven days shalt thou eat unleavened bread, as I commanded thee, at the time of the month Abib, because in it thou camest out of Egypt, and my faces shall not be seen empty or they shall not be seen before me empty. Ver. 15. — In the month of new fruits, Vulg. Sept. Onk. Sam. — In the month of flowers, Syr. — In the month when corn turns yellow, &c. Ar. — They shall not see my face empty, Sam. Here note,

1. The feast commanded, that is of unleavened bread joined with the Passover.

2. The time of it, in the month Abib, as Exod. 12.

3. The reason of that time, in it they came out of Egypt, Ex. 13.3. &c.

4. The direction how they should come, none must see the face of God empty, but according to God's blessing on them they were to bring for sacrifice and free oblations unto God for his Church-work, Deut. 16.16▪ 17. Ver. 15.

2. And the feast of harvest of the first fruits of thy labors which thou shalt sow in the field. Readings agree. This was the feast of sevens or of weeks being 7 weeks after the Passover, Exod. 34.22. called also Pentecost, Levite. 23.15.16. Deut. 16.9.10. Act. 2.1. This feast was but of one day, the 50 ^th after the Passover, Levite. 23.16. But some conceive it to be seven days.

3. And the feast of in-gathering in the going out of the year when thou gatherest in thy labors of the field, Readings agree. This was that feast of Tabernacles kept in the seventh month, which is our September, Ex. 34.22. Levite. 23.34. Deut. 16.13, 16. This was to mind them of their 40 years dwelling in tents in the wilderness, and to bless God for his protection, Ver. 16.

3. The special law for these subjects that must appear at these three times, Three times in a year shall every male of thee be seen before the face of the Lord Jehovah, — Every male thing before the Lord thy God Vulg. Sept. — All thy males before the Lord the ruler of the world, — Before the Ark of the Lord, Sam. — Shalt set all thy males in the sanctuary of the Lord God, Ar. — Let all thy memory appear before the Lord thy God, Syr. Zecor is the Hebrew word given to males because they continue the memory of families,

• 1. The subject enjoined are the males only.
• 2. The work, their appearance before God in the place of worship, which he should choose.
• 3. The frequency, three times in the year as was expressed before, v 17. Deut. 16.16.

Quest. 1. Were there no other times of holy feasts?

Answer. 1. Yea there were others, but not so solemn as these. 2. None but these were such, wherein all the males appeared before the Lord.

Quest. 2. What was the use of these feasts?

Answer. 1. Commemorative of mercies past, as the Passover of Israel's deliverance out of Egypt, the Pentecost a memorial of the law given at mount Sinai, the 50 ^th day after the first Passover. And the feast of Tabernacles a remembrance of their dwelling in booths in their wilderness-condition. 2. Typically figurative, so the Passover typed Christ the immaculat Lamb saving us by his blood of sprinkling. (2) Pentecost typed the giving of the Gospel-doctrine more fully by the Spirit. 3) the feast of Tabernacles, as is conceived by some, Christ's incarnation or tabernacling in our flesh, Joh. 1.14.

Quest. 3. What were these males, and why they only enjoined to appear before God?

Answer. 1. Not all males simply, but, as conceived from 20 years old to 50. such as were ablest, yet others might be able under & above these ages. 2. Women were not forbidden but indulged because of tediousness of the way, &c. Yet we read of some that came, who might with conveniency. 3. This God required,

1. To give them experience of his providence in guarding their houses, while they were absent.

2. To spread religion and the fear of God more among them, Ex. 34.23, 24. This is meant by their appearing before God.

Quest. 4. What was the place whereunto they must come?

Ans. It is expressly said, the place which the Lord should choose, Deut. 16.16.

1. It was at Shiloh. 2. at Jerusalem. God himself owned them both in their times; and while his law was observed there, 1 Sam. 2. Psal. 132.

Quest. 5. What is meant by that, None must appear empty?

Answer. 1. Doubtless God requireth herein all the sacrifices due for his service at these seasons. 2. All free-will offerings, that any should bring according to that portion wherewith God had▪ blessed any of them.

Quest. 6. Have these laws any respect to the Church of God under the Gospel?

Answ. 1. As to the ceremonial or typical nature none at all; for all were abolished by Christ's being come. 2. Yet analogically and by way of proportion, something doth concern us,

• 1. That place be for public assemblies.
• 2. The congregations meet all before the Lord to acquiant themselves with him-
• 3. That souls be free to maintain God's service, even as the Lord enableth them.

Learn we further.
• D. 1. God hath and may by his word and works point out holy time to men beside his Sabbath. But none save God, and by his order. Ver. 14.
• D. 2. God's mind hath been and is, that his Church should serve him festivally, so 1 Cor. 5.8.
• D. 3. Assemblies and congregations are requisite to appear before God.
• D. 4. God loveth free spirits full of good works, and will reward them.
• D. 5. Stinted times were more under the law, and more enlarged under the Gospel, one in Christ. Ver. 15.16.
• D. 6. It is good to keep memorials of God's mercies spiritually.
• D. 7 Though male and female be one in Christ a • to life, yet more work may lie upon men, than women.
• D. 8. It is man's great concernment in Church-assemblies to consider, that they appear before Jehovah their Lord. Ver. 17.

2. The last additional laws here mentioned of the ceremonial, relate unto the second moral precept, which concerns sacrifice and other outward means of worship, and they are two,

• 1. A law concerning the Passe over Ver. 18.
• 2. A law concerning the first fruits. Ver. 20.

1. About the Passover two things are prohibited,

• 1. Eating it with leaven, Thou shalt not sacrifice the blood of my sacrifice with leavened bread, Vulg. Sam. Syr. are the same, — Of my Passover, Onk. — When I cast out the nations before thee, and enlarge thy borders, thou shalt not sacrifice the blood of my incense with leaven, Sept. — Thou shalt not offer my Passover, &c. Ar. Wherein note,
  • 1. The subject prohibited, Israel even all of them.
  • 2. The object concerned, God's sacrifice, even the Passover noted under that name.
  • 3. The act prohibited with its modification, Thou shalt not sacrifice it with leavened bread.

Quest. 1. How doth this sacrifice here appear to be the Passover?

Answ. 1. This had the law of unleavened bread annexed to it. 2. It is expressly so called, Ex. 34.25.

Quest. 2. How is it said, thou shalt not sacrifice it with unleavened bread, where as it is said only ye shall not eat it with unleavened bread, Exod. 12.8?

Ans. 1. Two things are considerable in the Passover.

• 1. A sacrifice to God.
• 2▪ A feast for man.

Ans. 2. This one act of sacrificing incluudes that of eating, they being so nearly joined together.

2. The next thing about the Passover prohibited here is, Neither shall the fat of my feast remain until the morning. Readings are to the same, — Of the sacrifice of the feast, Onk. — It shall not rest a night or lodge with you, Hebr. — It shall not sleep to the morning, Sept. Here note,

• 1. The matter of the prohibition, it is the fat of the sacrifice of the Passover; which must be burnt presently, as that of other sacrifices; yet some take it figuratively for the whole lamb, which was to be eaten before the morning.
• 2. The thing prohibited about it, that it shall not lodge with them one night unoffered unto the Lord.

Quest. Why was not the fat to abide unburnt one night?

Answ. 1. It was God's will expressly given out, Levite 16. 2 Chon. 35. Ver. 14. 2. It was to keep it from corruption.

Mark we here.
• D. 1. The Passover was a sacrifice for sin as well as a feast to God. So Christ. 1 Cor. 5.7.8,
• D. 2. Leaven and corruption God hath separated from his sacrifice. Sin from Christ.
• D. 3. God's service must be done within God's time. Before morning.
• D. 4. God will have his due done in sacrifice as man hath his good or feast by it. Ver. 18.

2. The next law concern's the first fruits in two parts,

1. Positive, The first of the first fruits of thy land thou shalt bring to the house of Jehovah thy God, Readings agree in sense, Here note,

• 1. The subject of this injunction, the same Israel.
• 2. The object concerned, The first of first fruits of thy land; Canaan which God gave them.
• 3. The work enjoined, to bring them into the house of the Lord their God.

Quest. 1. What were these first fruits?

Answer. 1. It is conceived by some the first fruits of all that the land produced. 2. Others, all the first fruits of children, and beasts also, which God should give them in their land; and the largest seemeth best.

Quest. 2. What was the house of the Lord, and how were they to bring them?

Answer. 1. The house must intend the place which God at any time did choose, as Tabernacle, and Temple. 2. They brought all according to the several rules concerning the first fruits of man, beast, and ground. 3. The rites and manner of bringing are described, Deut. 26.1, 11.

2. The next part of this law is negative. Thou shalt not seeth a kid in his mothers milk, Vulg. Sept. Sam. Ar. and Syr. the same. — A lamb, Sept. — Thou shalt not eat flesh with the milk, Onk.

1. The subject of this prohibition is the same Israel.

2. The evil prohibited, Seething a kid in its dams milk, The letter is plain; and truly so rendered.

Quest. What is the meaning of this law?

Answer. 1. Some conceive it to be a law of nature, and made against cruelty. 2. Others think it to be a positive law against delicacy in diet tending to gluttony. 3. Others conceive it to have been the custom of some idolaters to have done so, and this to be a law forbidding God's people to symbolize with them. 4. But to let these pass, it is to be considered, that this is three times given by Moses to Israel and always among the ceremonial laws; twice it is joined with the law of first fruits, both here in this place, and Ex. 34.26. And again with that law of eating flesh that dieth of itself, to note that they were an holy people. The most proper meaning of this then seemeth to be, that they were not to bring their firstlings of goats or other beasts to offer unto God while it was yet milky, not yet drained from the dams milk until the 8 ^th day which God appointed; and as to the term of Seething, the same word used for roasting, as in the Paschal lamb, Deut. 16.7. And so it states the time of bringing these first fruits, Ex. 22.30. Levite. 22.27. Others taking it to be a ceremonial law, do conceive that it doth forbid cruelty in God's sacrifice, so well as in common meat. Calv. Deut. 14.21.

Quest. What is this law to us?

Answ. 1. Nothing as to the letter of it being finished in Christ. 2. Yet in proportion it teacheth us timely going up of ourselves to God, and a gracious attendance on him according to his will, without unnatural worship.

Further it instructs us.
• D. 1. The prime of our choicest being, facultyes, and enjoyments, are fittest for the Lord.
• D. 2. Freenes becometh us in our attendance on Jehovah our God. Bring all to him.
• D. 3. Timely must be • all ours offerings to God, not unripe, not unnatural, V. 19.

3. The last general of the Chapter followeth which containeth several motives unto obedience,

• 1. The promise of a guide and convoy unto the land which God promised them, ver. 20.23.
• 2. The promise of all outward prosperity upon condition of their continued obedience, ver. 24.25.26.

3. The promise of extirpating their enemies utterly, Ver. 27.28.29.30.

4. The promise of extending the line of their inheritance in case of their obedience, ver. 31.33.

In the first of these motives we have to observe,

• 1. The promise of a guide. ver. 20.
• 2. An item against displeasing him. ver. 21.
• 3. An encouragement upon obedience to him. Ver. 22.23.

1. The promise is given thus, ver. 20. Behold I send an Angel before thee to keep thee in the way, and bring thee into the place which I have prepared. Readings agree in sense, — Who may go before thee, &c. Vulg. — Into the land, &c. Syr. Herein we have to note,

1. The term of demonstration, or attention behold, which calleth in their minds to consider God's overtures.

2. The promise itself offered, I am sending, or I will send, or now I send an Angel before thee.

1. The Author of the promise, God the Lawgiver.

2. The good promised, sending an Angel.

3. The subject to whom, even Israel, in their journey. Before thee do I send him.

3. The end of this promise is twofold,

1. To keep them in their wilderness-way.

2. To bring them into that place or land which God had promised and prepared for them.

Quest. 1. Who was this Angel?

Answ. 1. No created Angel, as a ministering Spirit. 2. No man under the name of an Angel, as sometimes. 3. But that Angel who is truly called Jehovah, God's name was in him, as it followeth in the next verse; and he did those works for Israel which none but God could do; as to level the walls of Jericho, &c. That this Angel must do to bring them into their promised possession.

Quest. What is carried in these acts of God and this Angel their guide?

Answ. 1. An act of God the Father initial, and principal which was his preparing of the land for them; by election, choosing this inheritance for them, Ps. 47.7. And so appointing them to be possessors of it. 2. An act of the Angel consequent, which was to keep them in their way, unto the prepared place, and noteth all acts of providence defensive for them, and offensive to their enemies in the way, forgiving them safe convoy, Ps. 105.14.15. 3. An act perficient, which was actual induction into the place prepared, and giving them possession of the same, Ps. 105.44. Ver. 20.

2. Now followeth God's item unto Israel about this Angel, Beware or keep thyself from his face or by reason of him, and hear his voice, provoke him not, for he will not pardon your trespass, for my name is in him in the midst of him, Readings mostly to the same sense. — Because my name is his word, Onk. Herein note,

• 1. The form of this charge or item, keep thyself. — Take heed to thyself, Sep. Be specially wary or careful, how you demean yourself to this Angel.
• 2. The matter of this item, or care imposed is twofold,
  • 1. Positive, hear or obey his voice, this Angel is your Lawgiver, while you hear him, you please me.
  • 2. Negative, Provoke him not, do not rebel or sin against him or embitter his Spirit by transgressing, look carefully to all this, which respects your guide.

3. The reason of this strict item, Because he will not pardon thy trespass or take away your transgression, for my name is in him or in the midst of him. In which words the reason is twofold,

• 1. His act of justice on offenders among them.

1. Expressed, he will not pardon or justify such sinners.

2. Implyed, he will condemn them and take proportionable vengeance on them.

2. His sovereignty or power to do this, my name is in him, that is, my being, & Godhead, to whom alone it belongs to forgive sins, or to require them by just vengeance, as if he had said, he is Jehovah.

Quest. Why will he not pardon sin, is it not proper to God?

Answ. 1. This is not to be understood absolutely, for his great work is to forgive. 2. This is meant of sins against his mediation, striving with the Priest by whom pardon cometh. 3. This also admits repentance, if not they die.

3. The encouragement now followeth upon this item, But if hearing thou shalt hear, or, obeying thou shalt obey his voice, and do all that I shall speak, then I will be an enemy to thy enemies, & I will distress thy distressers, or, afflict them that afflict thee, V. 22. All readings are to the same sense, the 70 interpose another passage in Ex. 19. Ye shall be my peculiar people, &c. But here it is not in the Hebrew, For my Angel shall go before thee, and shall bring thee into the Amorite, and the Chethite, and the Pherizite, and the Canaanite, and the Chevite, and the Jebusite, and I will cut him of, Readings are to the same sense. — I will destroy, root out, grind to pieces, and blot them out. So it is variously expressed, in all which we have to note,

• 1. Obedience supposed. But if hearing thou shalt hear, &c.
• 2. The encouragement promised, which is a league offensive and defensive, to be an enemy to all enemies, &c.
• 3. The demonstration of this encouragement, by the work of him who will perform it,

1. Executed by the Angel.

1. In his precedency, my Angel shall go before thee.

2. In his prevalency. He shall bring thee in, &c.

2. Acted by himself, I will cut them of, that is extinguish these nations, so that God the Father and the Son by the Spirit are engaged here to obedient Israel.

Quest. How are God and his Angel distinguished here?

Answ. 1. Not as Creator, and creature, both are uncreated here. 2. As distinct in relation, so are the Father and the Son, and yet one God. 3. As distinct in order of acting, the Father first, in the Son and by the Spirit doth all this, Ex. 33.2. Ver. 23.

We observe.
• D. 1. As God imposeth laws on his people, so he holds forth encouragements to obedience.
• D. 2. A place of inheritance and rest God hath provided for his Israel.
• D. 3. Dangers may be in the way to keep God's Israel out of their appointed place of rest.
• D. 4. The Angel of God's Covenant Christ Jesus, is sent of God to secure them in the way and bring them in, Ver. 20.
• D. 5. This great Angel of the Covenant is Lawgiver, and speaks to his purchased people.
• D. 6. It is Israel's great concernment to hear and obey this Angel, and not provoke him.
• D. 7. Sins or provocations against this mediating Angel may prove unpardonable.
• D. 8. God is in the mediator who can both justify and condemn. Ver. 21.
• D. 9. Obedience to God in Christ, his great Angel sent, engageth God in the mediator unto souls.
• D. 10. God in Christ are obeyed or disobeyed together.
• D. 11. Souls obedient unto Christ have God engaged to them by league offensive and defensive.
• D. 12. God is an enemy to his Churches enemies, and will oppress their oppressors, Ver. 22.
• D. 13. Confederacy of nations cannot resist God and his Angel, in bringing of his Church to rest.
• D. 14. God and his Angel are resolved to abolish and destroy all conspired enemies against his Israel, Ver. 23.

2. The next motive is the promise of outward prosperity to Israel being brought into their place, Ver. 24.25.26. Whereabout we have to note,

1. The condition required for the performance of the promise which is here twofold expressed,

1. Something is required with respect unto the false God's and Idols of these nations which were to be cast out before them, and that double,

1. Negatively, Thou shalt not bow thyself down to their God's, nor serve them nor do according to their works, Readings are to the same sense, Where are three prohibitions,

1. Thou shalt not bow thyself down to their God's, This was a symbol of worship to bow their bodies before their images or idols,

2. Thou shalt not serve them, To be subject to the laws of their worship, as in sacrifice, &c.

3. Thou shalt not do according to their works; These nations were to be no example for them to follow in religion or, conversation.

Quest. 1. Had these nations any God's or what were they?

Answer. 1. They had no true God at all. 2. They falsified the true God by their images and idols, which they made representations of him, and thought him to be even such a one; these were diversified in several nations and that by divers names and titles, these were with men called God's, against which Jehovah maketh these laws.

Quest. 2. What is meant by bowing serving and doing?

Answ. 1. All means of worship exercised unto God under these titles, and by such actions of bowing &c. 2. All walking, or practice of life conformed to those idolatrous nations, which were very vile, Levite. 18.3.

2. Affirmatively, But destroying thou shalt destroy them, and breaking thou shalt break their images, Readings are to the same sense, the 70 read it singular. — Break down altars, Ar. — Pillars. Ainsw. Here,

1. The object concerned, is, the images and monuments of idolatry of all sorts, Deut. 12.1.2.

2. The act commanded is utter destruction of them by two words, and them doubled,

• 1. Destroying thou shalt destroy.
• 2. Breaking thou shalt break, which 4 fold inculcation must needs imply,
  • 1. The great importance of the duty.
  • 2. The thoroughnes of the work to be done unto the uttermost, to break to pieces that there be no memory left of them.

Quest. When and where was this to be done?

Answer. 1. At that time when God should bring them into their inheritance. 2. In that land of their possession and within their own territories; such as were without, God layeth not under this injunction, ver. 24.

2. In this condition something is commanded with respect to Jehovah their God, And ye shall serve Jehovah your God, Readings to the same purpose, the 70 read singularly to every person, where note,

1. The object concerned is set out by a double name,

1. Of the being of the true God, Jehovah. He that was, and is, and is to come.

2. Of his relation, your God. He that is known by the name of the God of Abraham, &c. And this in contradistinction to all other nations.

2. The act enjoined is serving him, which comprehends three acts prohibited toward the false God's, ver. 24. even the whole duty in truth due to God, both for worship and walking.

2. The promise now followeth, which in general is outward prosperity, but carrieth in it these branches,

1. A promise of blessing their provision, And he will bless thy bread and thy waters. Readings the same in sense, — That I may bless, Vulg. — And I will bless thy bread, thy wine, and thy water, Septuag. — Thy meat and drink. Onk. Herein,

1. The object of this blessing is bread and water; which may note all kind of provisions, or in special the coarsest provision, which should be blessed unto them.

2. The act promised is blessing, which here,

1. Supposeth the giving of them bread.

2. The blessing of God upon it, which indeed maketh it bread, &c. that is, such sweet and comfortable provision unto them; even the coarsest fare.

2. A promise of preventing sickness, which is an additional mercy, not only to bless bread, but also to give a stomach, And I will remove sickness from the midst of thee. Readings agree in sense, — I will take away evil diseases, &c. — He will turn away his scourges from your houses, Syr. Wherein note,

1. A good privative, a removal of all kinds of sickness, which would make meat uncomfortable, Exod. 15. ver. 26. Deut. 17. ver. 15.

2. A good positive implied, which is, the giving in of health and strength to use comfortably the promised blessing of provision. Ver. 25.

3. A promise of making them fruitful, There shall not be any casting their young or barren in thy land. Readings to the same sense, — Deprived of Children or barrenness, Onk. Ar. Here also,

1. A privative good is expressly named, a denial of barrenness to man and beast.

2. A positive good implied, which is fruitfulness in all; that they should not want a seed to inherit.

4. A promise of longevity, The number of thy days I will fulfil. Readings the same. Herein occur,

1. The object concerned, the number of the days of life; that is, the due and comfortable time of living here below to enjoy all these good things.

2. The act of God's accomplishment or perfection of such a time of life. His proper work it is to number man's days and end them at his pleasure, Job. 42. v. 17. In all these promises the acts of God are some of them in the time past; which did assure the certainty of that to come upon obedience. Ver. 26.

Quest. 1. Did the Israelites fulfil their days thus?

Answer. 1. Some did under the goodness of his promise. 2. Others were cut short for disobedience, Ps. 90.

Quest. 2. Why doth God hold out none but temporal promises?

Answer. 1. Here are mentioned none, but temporal, as to the matter. 2, Elsewhere God gave them spiritual. 3. The blessing of these is spiritual good. 4. It was not to make them rest upon carnal good things, but to instruct them that Godlines had the promise of this life now being and that which is to come.

It teacheth us.
• D. 1. God's promises for outward good suppose conditions.
• D. 2. Idolatry is forbidden by God as the bane to promises.
• D. 3. Every falsifying of God in worship is idolatry.
• D. 4. All false worship is excluded, as to obtaining the promise.
• D. 5. God accounts it not enough for his to avoid idolatry, but requireth them to destroy the means of it, Ver. 24.
• D. 6. Jehovah the true God alone must be served truly to obtain his promise.
• D. 7. God's true service is not fruitless, but hath all promises annexed to it.
• D. 8. God's true servants have the promise of blessed bread and water.
• D. 9. God's true servants have the promise of health to them, Ver. 25.
• D. 10. Fruitfulnes of man and beast is promised to godliness.
• D. 11. Fulnes of days is the promise only to God's true servants, V. 26.

3. The next motive to obedience here given is a promise for extirpation of those enemies into whose land God had engaged by his Angel to bring them, Ver. 27.30. In which promise we have these things to consider,

1. The matter of it, which is ruin of enemies, Ver. 27.

2. The means of doing it, by hornets, ver. 28.

3. The manner of doing it, two ways expressed,

1. Negatively, I will not do it in one year, &c. ver. 29.

2. Affirmatively, by little and little I will, &c. ver. 30.

1. As to the first matter of this promise it is thus expressed, My terror I will send before thee, and I will dash in pieces all people among whom thou shalt come, and I will give all thine enemies to thee, even the neck, Or the neck of thine enemies will I give unto thee, Hebr. Sam. Others read the last phrase, — I will make thine emies turn the neck or their back unto thee. I will stupify or make them mad. 〈 in non-Latin alphabet 〉 , Sept. Ar. Herein note,

1. The cause is promised which is God's terror going before, and falling upon the enemy.

1. God's dread and formidable vengeance upon the spirits of enemies is promised, which none can resist.

2. The preventing of this, foras much as it shall go before Israel, and terrify the hearts of the enemies before they come in to them.

3. The mission and commission of it, God will send it, and it shall not return empty, but do the work for which he sent it, which was to affright, dismay, and terrify the enemies, and take away their hearts,

2. The effect issuing hereupon, which is twofold,

1. The dashing or the breaking of the enemies, so it is variously expressed, I will amaze, dismay, stupify, break and kill all the people among whom thou shalt come, i. e. the nations forenamed.

2. The subjugation or routing of their enemies, either by bringing their necks under, or by making them turn their necks or backs unto Israel, and fly away; in the last sense most do take it. 〈 in non-Latin alphabet 〉 . Sept. Ps. 18.41.

Observe we hence.
• D. 1. God's terror is engaged for his obedient Israel, against all their enemies.
• D. 2. God's terrrour hath its mission and commission to prevent his Church in terrifying their enemies.
• D. 3. God by his terror makes a way for his people whithersoever he calleth them.
• D. 4. Astonishment, destruction, subjugation, and dissipation of enemies are the effects of God's terrors on them, Ver. 27.

2. As to the means, whereby God will work it, thus we have it described, And I will send the hornet before thee, and it shall drive out the Chivite, the Canaanite and the Chetite from before thee, Sam. Readings are to the same sense in various terms, — Which shall make them fly before thou enter, &c. Vulg. — I will send wasps, &c. And thou shalt cast out, &c. Sept. — All 7 nations are named in the Samar. reading. — I will send a plague. and thou shalt cast out, &c. Ar. — I will send the waspe before, and I will destroy, &c. Syr. Individuum pro specie,

• 1. The means is promised, I will send the hornet.

1. The instrument is a small, but a hurtful creature, when God arms it against sinners: so in the letter.

2. The mission and commission of it is from God, which it shall most surely effect, Deut. 7.20.

3. The order of its mission, it must go before Israel to do the work before they come.

2. The effect brought about by this means, is the expulsion of those nations, whose land Israel was to inherit. This is surely promised to the obedient people, and so was performed.

Quest. What were these hornets?

Answer. 1. It is conceived by some that they were not such kind of creatures at all, because is it presumed that we read not of them in the execution; and therefore conclude by these hornets to be meant the terrors of God forementioned, which like these stinging creatures, did vex men and make them fly away. This may be; as Aug. Junius, and others opine. 2. Yet seeing God hath had his armies of lice, palmer-worms, &c. to destroy enemies, it seems probable, that there also God did send such creatures to annoy enemies; forasmuch as Joshua also reports that the Kings of the Amorites were driven out by them; where no necessity is to allegorize them, for at sometimes these creatures might be armed, though not everywhere: yet no danger is to understand it as before, Jos. 24.12.

Note we here.
• D. 1. God's terrors are terrible wasps and hornets to drive away the Churches enemies.
• D. 2. God can send and commissionat his army of hornets and wasps to drive before them his enemies.
• D. 3. The greatness▪ and multitude of nations cannot stand before God's hornets.
• D. 4. God's hornets shall certainly do their work assigned and expel God's adversaries, Ver. 28.

3. The manner of rooting out these adversaries is in the next place discovered two ways,

1. Negatively, I will not cast him out from before thee in one year lest the land be desolat, and the beast of the field multiply against thee. Readings all agree. Herein note,

1. The manner of expelling the enemies denied, I will not drive him, i. e. the enemy, or them, i. e. the nations, out in one year, that is hastily, and in so short a time, one year doth not signify a time determinat.

2. The reason of not doing it so, it was to prevent,

• 1. Desolation in the Land.
• 2. Annoyance of them by wild beasts, that were like to increase upon them, if all the inhabitants had been presently destroyed. Ver, 29.

2. Affirmatively the manner is expressed thus, By little, by little will I cast him out from before thee until thou shalt fructify and inherit the land, Readings agree. — until thou shalt grow strong and take the land, Syr. Here note,

1. The manner of driving out the enemies asserted, By little and little I will cast him out from before thee, that is, by degrees God was resolved to do it, and to take his own time.

2. The reason of this, it was in order to make a better provision for Israel.

1. That they might increase.

2. That they might inherit the land; it was upon account of Israel's good, that God delayed the destruction of these nations.

Quest. Why would not God cast them out all at once?

Answer. 1. It may be too bold for man to inquire much into this. 2. The reason given by God is sufficient, which was his good providence to Israel. 3. But that it was so long ere they were cast out, near 400 years, this was caused by Israel's disobedience and rebellion against God, who made this promise to their obedience. 4. It was to prove Israel by such a delay.

Learn hence.
• D. 1. God's promise of vanquishing his Churches enemies is not always in present, or in haste.
• D. 2. God's delays in rooting out enemies is for the advantage of the Church.
• D. 3. The enemies of God are often spared upon his Churches account.
• D. 4. Enemies are sometimes helpful to the Church against other evils, Ver. 29.
• D. 5. Gradually and timely ordered is the destruction of the Churches enemies by God.
• D. 6. The timely and gradual ruin of the Churches adversaries is aimed to increase the Churches seed, and give them assured their inheritance, Ver. 30.

4. The last motive to obedience is the extent of the bounds of inheritance unto Israel which God promiseth upon their obedience, Wherein note,

1. The promise itself in these words, And I will set thy bounds from the red sea unto the sea of the Philistines, and from the wilderness unto the river, Readings to the same sense. — To the great river Euphrates, Sept. and Ar. Note here,

1. The boundmaker, Jehovah the great God, the earth is his, and the fullness of it, and he sets the bounds to all nations, Ps. 24.1. Act. 17.26.

2. The setting of these bounds, God promiseth to put them, and none then can remove them.

3. The bounds themselves which are four.

1. The red sea the east bound.

2. The sea of the Philistines is on the west bound.

3. The desert or wilderness of Shur toward Egypt was on the south,

4. The river Euphrates was the bound upon the north, Deut. 11.24.

Quest. When was this made good?

Answ. 1. Not fully until the time of David and Solomon. 2. Israel's disobedience was the cause of this delay.

2. The assurance given of this, is by delivering this land unto Israel, and their possession of it, in these words, For I will give into your hand the inhabitants of the land, and thou shalt drive them out from before thee, — I will cast them out, Sept. and others. — Ye shall destroy them, Syr. Herein note the,

1. Act principal of God, I will give into your, &c.

2. Act Consequential of Israel, Thou shalt drive, &c. No difficulty in the words, but by this they should know, that God would perform his promise in their bounds, Ver. 31.

3. The condition required consequent thereupon, which is twofold,

1. Of not covenanting with those nations in these words, Thou shalt not strike a Covenant with them, or with their God's. Readings the same in sense. — Idols, Onk. Wherein observe,

• 1. The parties prohibited,
  • 1. Israel on God's part.
  • 2. Those nations and their idols on the Devils part. These are inconsistent.

2. The act forbidden, which is making Covenant, either general, between the bodies of these nations, or personal between man and man; either of amity or of marriage, &c. Ver. 32.

2. The next condition is, that no cohabitation must be with them, after God hath delivered them up, in these words, They shall not dwell in thy land lest they make thee sin against me, if thou shalt serve their God's, it shall be a snare to thee, Readings are to the same sense, — A scandal, Vulg. — Stumbling block, Sept. — They will make thee sin by serving their Idols, Sam. Ar. Here note,

• 1. The conditions, none of these nations must dwell in the land with Israel after God had driven them out, the prohibition is peremptory.
• 2. The reason is twofold,
  • 1. Fear of infection by sin, lest they make thee sin against me by their idolatry, enticing thee thereunto.
  • 2. Fear of danger, left the snare come upon thee, and thou be taken and kept to destruction, Ps. 106.34. Deut. 12.30. Pro. 12.13. Isai. 8.15.

We conclude hence.
• D. 1. God is the sovereign bound-maker to all nations on the earth.
• D. 2. Among all, God hath promised to set the bounds of his Church on earth.
• D. 3. Earthy bounds may at God's pleasure terminat the habitation of his Church on earth.
• D. 4. God's suppression of his adversaries is a token of his settling his Churches habitation, Ver. 31.
• D. 5. No covenant with idolatrous adversaries must be made by the Church against God's will.
• D. 6. No Covenant can be made with Idolaters, but it will be with their Idols. Viz, Devils, Ver. 32.
• D. 7. Cohabitation of the Church with idolaters is in some case forbidden.
• D. 8. Converse with idolaters is very dangerous to make men such sinners against God.
• D. 9. Such sinning with idolaters is a snare, which will keep souls to destruction.
• D. 10. All such sins must be avoided, that God's promise of good may be obtained, Ver. 33.