The History of the Old Testament Methodized, Chapter 4 · Section 92 (2 of 3)

The History of the Old Testament Methodized · Chapter 4 · Section 92 (2 of 3)

p. 232Chap. XIV 19. He comes now to give them ſome Precepts concerning their Converſation among themſelves, which he ſhews ſhould be holy, and therefore they ſhould not hold Communion with Idolaters, nor conform themſelves to them, in their Rites and Ʋſages. Ye are the Children of God (ſays he) he hath choſen you to Himſelf for his peculiar people above all the Nations of the Earth, therefore you ſhall not, as the Heathens do, cut themſelves, or make any inciſion in your fleſh at the death of any of your deareſt Friends, Levit. 19.28. nor make any baldneſs between your eyes, nor mourn ſo inordinately as they do who have no hope of a bleſſed Reſurrection, or eternal life. Theſe cuſtoms God forbids them to take up, not only becauſe they were the deſperate effects of immoderate mourning, but alſo becauſe they were the cuſtoms of Idolaters, and He would not have his people to conform themſelves to them in theſe things, leſt they ſhould from thence grow to a conformity to them in their Idolatrous worſhipping of falſe gods. In the next place he ſhews them, That they may not eat any abominable thing, namely, ſuch as God hath forbidden them. And therefore here he ſets down what may, and what may not be eaten of Beaſts, of Fowls, of Fiſhes; of all which ſee Sect. 33. and Levit. 11. If any clean Creature died of it ſelf, it might be ſold to or eaten by a ſtranger, but not by themſelves; which reſtraints were to mind them of the difference God put between them and other Nations, and the eſpecial purity he required of them above other people. Further he tells them, They ſhall not ſeethe a **Id eſt, cum matre lactante, q. d. ſatis tibi ſit comedere haedum, abſtine a matre. Hoc enim prae ſe f…rt crudelitatem quandam. Sic praecepit pullas avium comprehendere in nido, matre dimiſſa, Deut. 22.6.Deut 22:6Kid in its Mothers milk; that is, they ſhall not be cruel as to ſeethe a Kid in that milk of its Dam which was given it for its nouriſhment, ſee Sect. 17. of Ch. 4. Further he injoyns them to tythe all the increaſe of their Seed that the Field bringeth forth year by year, and that not only the firſt tythe which they were to pay yearly to the Levites in the ſeveral places of their Habitations, Numb. 18.24. but the ſecond Tythe, taken after that which they ſhould ſpend in holy Feaſtings, before the Lord in the place which he ſhall chuſe, together with the firſtlings of their Herds and Flocks; that is, either the Female-firſtlings, or the firſt-born after the Male-firſtlings were paid to the Prieſt, ſee Ch. 12.17. And the reaſon he gives why they ſhould go up to the place the Lord had choſen, and there feaſt together with theſe their holy things, is, that they might learn to fear the Lord their God always, becauſe the preſenting themſelves thus yearly before the Lord with their Sacrifices and Offerings, muſt needs be of it ſelf a good means to keep their hearts in a continual awe and reverence of God, and at that holy place, and in thoſe holy Convocations, the Prieſts were to inſtruct them in the Law and the Promiſes concerning the Meſſiah; and in their Sacrifices they might behold a ſhadow of their Redemption by him; all which muſt needs conduce to teach them the fear of the Lord. But in caſe they dwelt very far from the Houſe of the Lord, and their Tythes and Firſtlings were ſo many that they could not well carry them ſo far, then they might ſell thoſe things and carry the money with them, and buy ††Praetextu Legis hujus irrepſit improba conſ…etudo, Joh. 2.14.John 2:14therewith what they were to uſe there, namely, Oxen, or Sheep, or Wine, or ſtrong Drink, or what elſe they deſired to make a chearful Feaſt, that they might rejoyce together before the Lord. And (ſays he) remember that thou forſake not nor neglect the Levite, that is, not only pay him the firſt Tythes, but communicate to him alſo of theſe ſecond Tythes, that he may be ſufficiently provided to eat and drink and rejoyce before the Lord as well as thy ſelf, ſeeing he is to have no Land of Inheritance among you to ſupply this unto him. And every third year after the Sabbatical (when the Land is to reſt) and ſo in the ſixth year after that thou ſhalt bring forth all**Da decimas ut diteſcas; proverbium Judaeorum. the Tythe of thy increaſe that year, that is, ſeparate a third Tythe, (i)(i)So that every third year they ſeparated three ſeveral Tythes. The firſt was the Levites yearly livelihood. The ſecond they carried up with them to Jeruſalem therewith to feaſt before the Lord. The third was laid up for the Poor.which ſhall be laid up in ſome publick place in the Towns and Cities where they dwelt, and that not only for the Levite but alſo for the Stranger, the Fatherleſs and Widow, [Deut. 26.12.] that they may eat, and be ſatisfied. And in ſo doing they might expect the Lord would pleaſe to bleſs them, and proſper the works of their hands.

Chap. XV He amplifies and inlarges upon the Fourth Commandment, dilating upon the Rites and Obſervances requir'd in the ſeventh or Sabbatical year. At the end of every ſeventh year, reckoning inchoative from the Sabbatical year (ſays he) thou ſhalt make a releaſe; p. 233that is, every Creditor that lendeth ought unto his Neighbour ſhall releaſe it; He ſhall not exact it of his Neighbour or his Brother, that is, of any Iſraelite whatſoever, becauſe the Lord hath ordained it to be a year of Releaſe. But of a Foreigner or Heathen (not proſelyted) thou mayſt require what is thine with him. And the end why ye ſhall ſo releaſe is this, that there may not be through your exacting debts of your Brethren, any of them brought to extream poverty. And if in this and other things they were obedient to Gods Laws, He tells them, God would ſo abundantly bleſs them, that they ſhould be well able to forbear the exacting of their debts, and it ſhould be no prejudice at all to them. He would ſo bleſs them that they ſhould have enough to lend(k)(k)See Deut. 28.12.Deut 28:12 to many Nations, and ſhould not need to borrow of them; and as otherways ſo particularly in lending to them (ſays he) thou ſhalt reign over them, (for the Borrower is Servant to the Lender, Prov. 22.7.) but they ſhall not reign over thee. If there be a poor man of thy Brethren within any of thy Gates thou ſhalt not harden thy heart, nor ſhut thy hand from him, but ſhalt open it wide unto him, and ſhalt lend him ſufficient for his need. Beware therefore leſt there be ſuch a wicked thought in thine heart, ſaying, The ſeventh year, the year of Releaſe is at hand, and thy eye be evil againſt thy poor Brother, ſo that thou lookeſt doggedly upon him, and giveſt him naught, and he Cry unto the Lord againſt thee, and it be ſin unto thee; that is, a great ſin for which thou ſhalt be puniſhed. No, on the contrary thou ſhalt ſurely give him, **See Eſay 58.10, 11.Isa 58:10Isa 58:11and thy heart ſhall not be grieved when thou giveſt unto him; and for this thing the Lord ſhall bleſs thee in all thy Works, and in all that thou putteſt thy hand unto. For the Poor ſhall never ceaſe out of the Land, (l)(l)Mark 14.7. Matth. 26.11. Joh. 12.8.Mark 14:7Matt 26:11John 12:8(for God will ſuffer it ſo to be, to make trial of the Charity and Compaſſion of the Rich towards them,) therefore the Lord commands thee to open thy hand wide unto thy poor and needy Brother. And if an Hebrew-man or woman be ſold unto thee, and ſerve thee ſix years from the year of Releaſe, in the ſeventh year thou ſhalt let him go free, and thou ſhalt not let him go away empty, but ſhalt furniſh him liberally out of thy Flock and out of thy Floor, and out of thy Wine-preſſes, and with ſuch things as the Lord hath bleſſed thee with. And to make thee the more willing hereunto, thou ſhalt remember that thou thy ſelf waſt once a Bondman in Egypt, and the Lord thy God graciouſly redeemed thee out of that miſerable Servitude, and did not ſend thee away empty, and therefore 'tis fit thou ſhouldſt imitate the Mercy and Compaſſion of God which he manifeſted towards thy ſelf. But if this Servant ſhall ſay unto thee, I am not willing to go away from my Maſter, for I love him and his houſe, and it is well with me, [ſee Exod. 21.6.] then thou ſhalt take an awle and thruſt it through his Ear, and faſten it unto the door, and this ſhall be a ſignification that he yieldeth himſelf to be a perpetual Servant in thy houſe all the days of his life. And to thy Maid-Servant **Some think that her Ear was to be bored for a perpetual Servant, if ſhe refuſed to go out at the ſix years end.that is an Iſraelite and ſold unto thee, thou ſhalt do likewiſe, ſetting her free at the ſix years end, and ſhalt furniſh her liberally at her going from thee. And he tells them, That this kind uſage which they were injoyn'd to uſe to a Servant that was ſold to them, and had ſerved them ſix years, ought not to ſeem a hard Injunction, becauſe ſuch an one had been worth to them double (m)(m)Among us the Service of an Apprentice is counted more profitable than that of an hired Servant.to what an hired Servant was: For hired Servants had great wages (beſides meat and drink) which Servants that were ſold to them had not, from 1. to 19.

Having given them theſe Laws concerning the poor and the Iſraelitiſh Servants, he now reinforceth a Law which concerned the relief of the Prieſts that ſerved the Lord and his people. He injoyns them to ſanctifie unto the Lord (that is, to ſet apart for his uſe) the firſtling-Males that came of their Herd and Flocks, [ſee Deut. 12.6.] The ground of this Law was, becauſe God ſmote all the firſt-born of Egypt from man to beaſt, but ſpared the Iſraelites. Thou ſhalt therefore (ſays he) do no work with the firſtling of thy Bullock, nor ſhear the firſtling of thy Sheep; becauſe theſe Beaſts were the Lords, they were not to uſe them as their own, for their own profit or ſervice. Theſe being the Prieſts, they were to eat them, they and their Houſholds year by year in the place that God ſhall chuſe to put his Name and place his Sanctuary there. But if any of theſe firſtlings be lame or blind, or otherwiſe blemiſhed, they were not to ſacrifice them to the Lord, [ſee Levit. 22.19.] but in ſuch a caſe the Prieſts**V. 20. Is not ſpoken to the Owner, but to the Prieſt to whom God gave all the firſtlings of Iſrael, Numb. 1.15, 17, 18.Num 1:15Num 1:17Num 1:18 may eat them in any of their ordinary Habitations, as freely as any ordinary meat, the unclean and the clean may eat of them together. Only the blood they muſt not eat, but muſt pour it out as water upon the ground.

p. 234Chap. XVI He comes now to give them ſeveral Ordinances concerning the three ſolemn Feaſts, and the ſeveral Offerings to be then offered. And firſt he charges them to obſerve the month Abib, (n)(n)When the Barley-Harveſt began to be ripe, and the firſt Ears were to be offered on the ſecond day of the Feaſt of unleavened-bread, Levit. 23.10. viz. on the 16th day of that month.Lev 23:10anſwering to part of our March and part of our April, and the Feaſt **All which Feſtival time is call'd the Paſsover, and ſo Joh. 18.28.John 18:28of the Paſsover then to be celebrated; for in that month God brought them out of Egypt by night;(o)(o)Noctu ſurgebant (occiſis media nocte primogenitis) & profectionem anſpicabantur, licet Egypto non exierint ante diem. Vide Exod. 12.29, 30, 41, 42.Exod 12:29Exod 12:30Exod 12:41Exod 12:42 and after they had eaten the Paſchal-Lamb they were to keep a Feaſt for ſeven days with other Sacrifices of the Flock and Herd, ſuch as are appointed, Numb. 28.18, &c. and this they were to do in the place, (p)(p)Id eſt, In loco Tabernaculi aut Templi ubi ſtabiliter coli & invocari voluit.which the Lord ſhould chooſe to place his Name there, and no where elſe. And for theſe ſeven days they were to eat only unleavened-bread, (the bread of affliction) viz. which ſhould be a Memorial to them of their great affliction in Egypt, (this being uſually the bread of thoſe that lived in affliction and poverty, not being toothſome or pleaſant to the Palat or taſt,) and of their haſty coming out from thence before their bread had time to be leavened, Exod. 12.15. During this Feaſt they were not to have any leaven in their houſes. They were to kill the Paſsover (that is, the Paſchal-Lamb,) at the even of the fourteenth day of this month, at the going down of the Sun, at the time they were preparing to come out of Egypt, (q)(q)V. 6. Egreſti ſunt, i. e. inchoativè quia veſpere egreſſum praeparabant.and that only at the place which the Lord ſhould chuſe (as he did Jeruſalem **There in any private houſe they might kill and eat the Paſsover, Matth. 26.18. only their Sacrifices that they offered at that Feaſt might only be offered in the Temple.Matt 26:18afterwards) and they were not to reſerve any part of the fleſh of it till the morning. And the morrow after this Feaſt (which was to continue ſeven days) was ended, they might depart to their ſeveral dwellings. Yet they were to obſerve that the laſt day of the ſeven was to be an holy Convocation to the Lord, wherein they were not to do any ſervile or unneceſſary work. Ch. 16. from verſ. 1. to 9.

2ly, He comes now to ſpeak of the Feaſt of Weeks, **Call'd the Feaſt of Weeks, becauſe it was ſeven weeks after the bringing of the ſheaf at the Paſsover, and it was on the fiftieth day after, and ſo call'd Pentecoſt, Acts 2.1. The Moral Law was given at this time of the year, ſee Sect. 13. of Ch. 4. Exod. 23.16.Acts 2:1Exod 23:16or Pentecoſt, [ſee Levit. 23.10, 15.] which was to be reckoned from the ſecond day of the Feaſt of unleavened-bread, (ſee note [a]) and from thence they were to reckon ſeven compleat Sabbaths or Weeks, which made 49 days, then on the morrow after the ſeventh Sabbath or Week, which was the fiftieth day (reckoning the day on which they began their account incluſively) they were to keep the Feaſt of Weeks or Pentecoſt. This Feaſt they were to keep unto the Lord with the Tribute of a free-will-Offering of their Fruits (according as the Lord had bleſſed them) over and above the Sacrifices appointed for the day, [Levit. 23.17, 20.] and with thoſe they were to rejoyce together before the Lord in chearful feaſting, they and their Families, and the Levite, Stranger, Widow and Fatherleſs, in the place which the Lord ſhould chuſe, remembring how their Fathers were Bondmen in Egypt, and how wonderfully God had delivered them from thence, from verſ. 9. to 13.

Next he comes to the Feaſt of Tabernacles or Booths made with the boughs of Trees, Levit. 23.34, 40. which they were to obſerve ſeven days after they had gathered in their Corn and the fruit of their Vines; and this Feaſt they were to Celebrate not only with inward joy, but with the outward expreſſions thereof, viz. by Sacrifices of Thanksgiving unto the Lord, with ſober and religious feaſting of the Poor and the Levites, the Stranger and the Widow rejoycing before the Lord, in contemplation that he had ſo eminently bleſſed their increaſe. Three times a year, viz. at theſe three ſolemn Feaſts He tells them, All the Males ſhall appear before the Lord in the place which he ſhall chooſe, and they muſt not appear before Him empty, but every one muſt come with ſuch a Gift and Oblation as he was able and willing to give, from verſ. 13. to 18.

He comes now to ſhew them, That they muſt appoint Judges to ſit in the Gates (the uſual places of Judicature) in all their Towns and Cities, who muſt judge the people with juſt Judgment, and not wreſt or pervert Judgment, nor partially reſpect Perſons in Judgment, nor take Bribes. For a Gift blindeth the eyes of the wiſe, that is, of thoſe that ſeemed ſo to be, making them judge otherwiſe than they ought to do, being byaſſed by the love of lucre, and maketh thoſe that ſhould be righteous in Judgment to paſs a perverſe Sentence. But it muſt not be ſo with their Judges, but they muſt follow that which is altogether juſt, that they may live and inherit the Land which the Lord ſhall give them.

p. 235Further he tells them, They muſt not plant Groves **Notwithſtanding the Iſraelites corrupted themſelves herein ſeveral times, as Judg. 3.7. & 6.25. & 1 Kings 14.15, 23. and there were Prophets of the Groves, 1 Kings 18.19. They planted Groves, placed Idols in them, ſerved them as the Canaanites and other Heathens did, Deut. 12.2. Thus it was in the times of the Judges, Ch. 3.7. In the times of the Kings of Iſrael throughout, 2 Kings 17.16. This was in them groſs Idolatry. Yet the Patriarchs did formerly worſhip God in Groves, and that without ſin.Judg 3:7Judg 6:251 Kgs 14:151 Kgs 14:231 Kgs 18:19Deut 12:22 Kgs 17:16near to the Altar or Temple, which might ſeem in ſanctity to vie with them, and be an occaſion of Idolatry, and would be an imitation of the Heathens, who us'd to have their Idols in Groves.(r)(r)V. 21. Non plantabis lucum] Ne in ritibus colendi veri Dei Idolatras imitari videamini. Illis enim familiare erat in l…cis Sacra ſua, mixime obſcaena, peragere. Eadem de cauſa vetat ne conſtituant ſibi ſtatuam qum inſtar Idoli more gentilitio colant. Janſ.

And further, that they ſhould not ſet up any Image or Statue to Worſhip, as the Heathen did, which thing the Lord hateth, from verſ. 18. to the end.

He now comes to ſhew them that the things ſacrificed to the Lord muſt be without Chap. XVII blemiſh. Thou ſhalt not (ſays he) ſacrifice to the Lord thy God any Bullock or Sheep wherein is any blemiſh, or any ill-favouredneſs, for that is an abomination to the Lord, ſee Levit. 22.20, 21. & Deut. 15.21. He ſhews that if any among them were found guilty of Idolatry, in that they had worſhipped the Sun or Moon, or any of the Hoſt of Heaven, (and conſequently any other Creature) they muſt be ſton'd to death, whether it were Man or Woman, becauſe they had wrought wickedneſs in the ſight of the Lord, and tranſgreſſed his Covenant, whereby they had bound themſelves in Obedience unto God, and did openly as it were renounce God and the true Religion, and chuſe unto themſelves other gods. If he be convicted by the teſtimony of two or more credible Witneſſes (one not being ſufficient) the Witneſſes ſhall throw the firſt ſtones at him (which was to make them more afraid to bear falſe witneſs, and to bring the guilt of innocent blood on their own heads,) and then the reſt of the people aſſembled were to have a hand in the execution of him, hereby to inure them to be fervent and zealous in Gods Cauſe againſt all thoſe that ſhould deſpiſe and diſregard his Laws, and ſo they ſhould put away evil from among them.

He further ſhews them, That when in their Towns or Cities any difficult matter did ariſe, as in the caſe of bloodſhed, (it being doubtful whether it were to be reckoned Murder or only Chance-medly) or concerning any plea about their Eſtates, or any ſtroke given, or any thing of the like nature, in that caſe they were to go to the place which God ſhould chuſe, (which in the after-times was Jeruſalem) and there reſort to the Prieſts as Expounders of the Law, and to the Judge or Judges, as the civil Magiſtrates, who were to ſhew them the Sentence of Judgment; that is, what is juſt and right in this matter, that ſo the thing in queſtion might be decided, ſee 2 Chron. 19.8, 9, 10. and they were to do according to the Sentence which the Prieſts and Judges ſhould give, becauſe in caſes of greater difficulty the Prieſts were to inquire of the Lord, that they might not give wrong Judgment. And death was to be inflicted on him that would not hearken to the Prieſt ſo expounding the Law, or the Judge paſſing Sentence according to it, eſpecially if he ſtubbornly and preſumptuoſly oppoſed their Judgment, though they proved it never ſo clearly out of the Law, and the Prieſt had inquired of the Lord about it. And all the people ſhall hear and fear, and do no more preſumptuouſly.

Further, when they were come into Canaan, and ſhould deſire to have a King over them like other Nations, he preſcribes certain Laws and Rules to them concerning their electing of him, and His duty. And firſt he injoyns that they ſet only ſuch an one to be King over them who is one of their Brethren and Nation, an Iſraelite, not a Stranger, leſt he change their Religion into Idolatry, and ſo bring them into Sin and Slavery, and only ſuch an one whom the Lord ſhould chooſe.**Which was obſerv'd accordingly in Saul, but fully in David and his Progeny. And this was thus appointed, becauſe the Kings of Judah were to be Types of Chriſt. 2ly, The King thus choſen was not to multiply horſes to himſelf, viz. in a greater proportion than the ſtate of a King requires, leſt he ſhould put confidence in worldly ſtrength (whereof horſes for War were a principal part) and not in God. And that he might not hereby be puffed up and exalted in mind to the deſpiſing, and perhaps oppreſſing of his Subjects, and might not by the exceſſive Charge thereof be burdenſome to his people.(s)(s)Herein Solomon did not keep ſo cloſe to this Rule as he ought to have done, in that he had forty thouſand ſtalls of horſes for his Chariots, and twelve thouſand horſe-men, 1 Kings 4.26. and in that he fetched his horſes out of Egypt, 2 Chron. 1.16.1 Kgs 4:262 Chr 1:16 He ſhall not cauſe his Subjects to go down into Egypt to buy p. 236horſes, (where there was great plenty of them, and they counted the ſtrength of their Country,) leſt they be corrupted with the Idolatry and other ſins of the Egyptians; **So Jeremy from the Lord diſſwaded the Jews from going into Egypt, Jer. 42.15, &c.Jer 42:15For God would have them to have ſuch a ſenſe of their former Deliverance out of that Bondage, as to abhor the very thought of going thither again. For beſides all former intimations from the Lord to the ſame purpoſe,(t)(t)See Exod. 13.17.Exod 13:17 the Lord had now commanded him to ſay unto them, That they ſhould henceforth return no more that way, viz. which leadeth down to Egypt. Further he injoyns, That their King ſhall not multiply Wives (u)(u)Si ne Regi quidem permiſſa ſit polygamia quid aliis indultum credimus? Confer, Lev. 18.18.Lev 18:18to himſelf, that his heart turn not away from the Lord to ſenſual pleaſures, nor to Idolatry, by the allurement of his Wives, as Solomons did, 1 Kings 11.4. Neither ſhall he too too exceſſively deſire to multiply to himſelf Silver and Gold, leſt by ſuch an extraordinary greedineſs after riches he oppreſs the people, and heap up Gold and Silver by rapine and unjuſt exactions, and ſo his mind be pufft up with pride by reaſon of his wealth.

Further he was to ſend for the Original Copy of this Law (which was to remain with the Prieſts, and to be kept in the Sanctuary, Deut. 31.26.) and to write or cauſe to be written a Copy of it for his own uſe, and he was to read therein all the days of his life, that he might learn to fear the Lord, and to keep all the words of this Law, and theſe Statutes, to do them. That his heart be not lifted up above his Brethren, and that he turn not aſide from the Commandment to the right hand or to the left, and that he may prolong his days.

Chap. XVIII In the next place he ſhews them, that ſeeing the Prieſts are to have no part nor Inheritance with the reſt of the Tribes, they ſhall eat of the Offerings made by fire on the Altar, as the Meat-Offering, Sin-Offering, and Treſpaſs-Offering, [Numb. 18.9.] and of all other things (x)(x)Of theſe, ſee Numb. 18. where (as ſome reckon) 24 Gifts were beſtowed on the Prieſts.Num 18which the Lord challengeth to himſelf as his Right and Inheritance, and hath reſerved for his Service, and the ſuſtenance of his Servants the Prieſts; for God would not have them cumbred with the affairs of this life, leſt by them they ſhould be hindred from doing their duties. Therefore he declares that He himſelf will be their Inheritance, and will ſupply all their wants out of his abundance. And this ſhall be the Prieſts due from them that bring a Sacrifice of a Peace-Offering. They ſhall give to Him the Shoulder, the two Cheeks and the Maw. The wave-breaſt mentioned elſewhere, is here left out, poſſibly as comprehended under the Shoulder to which it is joyned in the Sheep, being both parts of the ſame quarter. But the Maw and two Cheeks added here are no where elſe mention'd. Further he tells them, They were to give to the Prieſt the firſt fruit of their Corn, of their Wine and Oil, and the firſt of the fleece of their Sheep, [ſee Exod. 22.29. & Numb. 18.12.] Becauſe the Lord hath call'd them to ſtand and miniſter in his Name, that is, by authority received from him, ſee Deut. 10.8.

Further he orders, That when ever any of the Tribe of Levi, out of his own voluntary devotion, had an earneſt deſire to come and ſerve in the Tabernacle or Temple, they ſhould be admitted to live of the holy things there even as the reſt did that in their turns(y)(y)There ſeems ſome order obſerv'd in this at firſt, though by David afterwards this was more exactly contriv'd when they were divided into 24 Courſes, 1 Chron. 23.1 Chr 23 did ſerve in that place. For ſuch as out of ſingular devotion to the Service of the Sanctuary did go up to ſerve there, God would have them to live of the Altar, and not be put thereby to ſpend their own private eſtate what ever it was, or that money which came of the ſale of their private Patrimony,(z)(z)Forte Levitae morantes in loco Tabernaculi negarent illi partem ſuam, quod ſecum haberet pecuniam ſive pretium rei (domus vel agri) venditae: Statuit ergo Lex ſive habeat pretium, ſive non, habiturum tamen portionem ſuam, q. d. Ne exluditor a parte commodi quod habeat unde ſe alere poſſit; Fruatur ea pecunia propria & inſuper portione ei ex miniſterio debita, quia qui Sacris miniſtrat is debt ex Sacris non ex bonis paternis vivere, & quia rem venditam redimendi jus perpetuum habet, Levit. 25.32. redimere autem non poſſit ſi abſumeretur pretium rei venditae.Lev 25:32 from 1. to 9.

In the next place he exhorts them to take heed of doing after the abominations of the Canaanites. Let not there be found among you any one (ſays he) who makes his Son or Daughter to paſs through the fire to Saturn or Moloch, (a)(a)Haec hoſtia petita eſt partim ab exemplo Abrahami, partim quod audierint non niſi ſanguine humano humanum ſcelus olim expiandum. Inde Galli teſte Caeſare, lib. 6. de bello Gallico, Diti ſuo quam maxime innocuos immolabant.ſee Levit. 18.21. 2 Kings 16.3. or that practices Divination, (b)(b)This ſin was common among the Heathen, practis'd among the wiſeſt of them, Numb. 24.1. 1 Kings 20.33.Num 24:11 Kgs 20:33[ſee 1 Sam. 6.2. Ezek. 21. p. 23721, 22.] by making uſe of familiar Spirits, [1 Sam. 6.2. 1 Sam. 28.8.] or an Obſerver of Times, crying up ſome days for lucky, others unlucky, or an Inchanter, uſing Songs or Verſes, or other words or Ceremonies to produce ſupernatural Effects, or a Witch, or a Charmer, or a Conſulter with familiar Spirits, or a Wizard, or a Necromancer, who by raiſing the dead did conſult with them about ſecret things, ſee 1 Sam. 28.7. Theſe Nations whoſe Land thou art going to poſſeſs hearkned to theſe, but thou ſhalt be upright and ſincere before the Lord, and devote thy ſelf intirely to him, who will not ſuffer thee to imitate them in theſe abominations. And he ſhews them, they ſhould have no need to ſeek to ſuch Enchanters and Diviners, becauſe God would ſtill raiſe up Prophets from among themſelves of their own Brethren to reveal his Will to them, and at laſt about 1400 years after this would ſend them the great Prophet, (c)(c)Per hunc Prophetam aliqui intelligunt Joſhuam, alij omnes Prophetas Moſen ſecutos. Hic locus aliquo modo ad omnes Prophetas referri poteſt, maximè tamen & imprimis ad Chriſtum referri debet.the Meſſias, ſee Acts 3.22. & 7.37. Joh. 1.45. Joh. 5.46. And though the Prophets ſent to Iſrael were not equal to Moſes, Deut. 34.10. yet they were like him, being men ſent from God as he was, and raiſed up from among their Brethren as he was. And ſo Chriſt was an High Prieſt taken from among men, Heb. 5.1. and like unto Moſes, yet above him. As Moſes brought them the Law from God, ſo Chriſt the Goſpel out of the boſome of the Father, Joh. 6.40. And he ſhews how faithful theſe Prophets would be that he ſhould ſend to them, to deliver what ever he gave them in Charge, and nothing elſe but what he ſhould put into their mouths. And this was moſt eminently verified in Chriſt, Joh. 15.15. All things that I have heard of my Father have I made known unto you. He further ſhews, That God will ſeverely puniſh thoſe that will not hear his Prophets ſpeaking to them in his Name. And this was principally to be fulfilled upon the Jews, who would not hearken to the words of Chriſt, for which God deſtroyed their City and Sanctuary, as was propheſied, Dan. 9.26. And further, leſt falſe Prophets ſhould ariſe and come to them in the Lords Name, he gives them a Rule how they ſhould diſcover them. If any of them ſhould predict or foretel any ſtrange and miraculous thing(d)(d)Referendum ad ea quae per naturam fieri non poſſunt, ut virgam in colubrum converte…e. Talia enim ſi praedicantur in Dei nomine non permittet ea fieri Deus, ne tentationem inferat inſuperabilem. that ſhould come to paſs as a proof that they were truly ſent of God, if theſe things did not accordingly come to paſs, they might be ſure they were falſe Prophets. And they might know them alſo by this, if they ſtrove to turn them from the true God and his Law. But in other Predictions, as in foretelling ſome Judgment that ſhould befal men, that which they foretold might not come to paſs, and yet they that foretold theſe things might be the true Prophets of God for all that. For thus it was with Jonah who propheſied, Forty days and Nineveh ſhall be deſtroyed, Jon. 3.4. And ſo Iſaiah, Who told Hezekiah that he ſhould die of his ſickneſs, 2 Kings 20.1. For in all ſuch Predictions the people might know that thoſe things were conditionally foretold, though the condition were not always expreſſed, and therefore that in caſe they repented, God would not inflict the evil denounced againſt them.

But as for falſe Prophets that propheſied preſumptuouſly, fathering their own Phantaſies and wild Conceits on the true God, they ſhould not need to fear them nor their Predictions, nor fear to put them to death when they found them upon clear proof ſo to be.

Having before aſſigned them three Cities of Refuge in the Land without Jordan, Chap. XIX which they had already vanquiſhed, [Deut. 4.41.] now he gives direction that when they had poſſeſſed themſelves of the Land of Canaan within Jordan, they ſhould there alſo ſet apart three Cities of Refuge more, and they ſhould take care that from all parts of the Country round about theſe Cities there ſhould be a direct, plain, broad, fair High-way or Cawſey leading to theſe Cities, ſetting up marks whereby the way might be known leading thither, to the end that the Man-ſlayer might not be hindred in his flying thither. And becauſe the Land within Jordan was much more long than broad, it was to be divided into three equal parts, and the Cities of Refuge (which were afterwards Kadeſh, Shechem and Hebron) were to be in three places equally diſtant, and ſo commodious for men to fly unto. The perſons that were to injoy the Priviledge of thoſe Cities, were only ſuch as killed a man unwittingly **By the rule of proportion we may probably conceive that the like Priviledge was afforded to him that killed a man in his own defence, when he had no quarrel with him, but only ſought to ſecure his own life.by Chancemedly (as we call it) and not out of malice, or on purpoſe. And they were to appoint theſe Cities of Refuge in the three ſeveral diviſions p. 238of the Land, leſt if the perſon that had killed a man unwittingly had too far to fly ere he could come to one of them, the Avenger (that is, one of the Kinſmen of the dead,) while his heart was hot might purſue him, and overtake him before he could get thither, and ſo ſlay him, though he had not deſerved death, inaſmuch as he hated him not in times paſt. And though they were at firſt commanded to ſet apart only three Cities of Refuge within Jordan, yet he commands them that if afterwards the Lord ſhould inlarge their Coaſt, viz. by giving them the Land from the River of Egypt to the great River Euphrates, (e)(e)Conditionally promiſed to them, Gen. 15.18. if they continued in obedience to God. The Jews by their diſobedience and breach of Covenant with God, never got poſſeſſion of the utmoſt bounds of thoſe Lands conditionally promiſed them.Gen 15:18then they ſhould ſeparate three Cities of Refuge more in thoſe Quarters, that innocent blood might not be ſhed in the Land which the Lord would give them for an Inheritance, and ſo blood be upon them. But on the other ſide, if any man did hate his Neighbour, and lie in wait for him, and riſe up againſt him, and ſmite him mortally ſo that he died, and then fled unto any of theſe Cities, in ſuch a caſe the Elders of the City or place where the ſlayer dwelleth, and unto which he belongeth, ſhould ſend and fetch him thence, viz. from the City of Refuge (yea or from the Altar of the Lord, Exod. 21.14.) and deliver him into the hands of the Avenger of blood that he might ſlay him; In ſuch caſe they muſt not pity him upon any pretence whatſoever, and ſo they ſhould put away the guilt of innocent blood from among them, that it might go well with them, from 1. to 14.

And to prevent occaſions of quarrelling and blood-ſhed, in the next place he charges them that no man ſhould remove his Neighbours Land-mark, **See Prov. 22.28. Hoſ. 5.10. V. 14. Non transferes terminos] i. e. lapides vel alia ſigna quae fixa fuerint ad diſtinguendos agros tuos ab agris proximi hoc enim genus furti infame quod difficulter convinci poteſt.Prov 22:28Hos 5:10[ſee Deut. 27.17.] which would be a piece of great injuſtice, and might occaſion quarrels about the bounds of their Lands and Poſſeſſions. Next he declares, That the teſtimony of a ſingle man riſing up as a witneſs againſt another ſhall not be admitted as ſufficient to prove the Crime laid to his Charge, and to cauſe him to be condemned for it. But by the teſtimony of two or three witneſſes matters ſhall be eſtabliſhed, ſetled, confirmed, and ſtand good, [ſee Joh. 8.17.] And in caſe two or more witneſſes did riſe up againſt a man, and only one of them ſpake home as to the proof of that whereof he was accuſed, if here the party accuſed did alledge that this man bare falſe witneſs againſt him, then both theſe men (between whom the Controverſie is) ſhall ſtand before the Lord; that is, ſhall be brought to the place which the Lord ſhall chooſe, and ſhall be ſet before the Ark or Sanctuary, and there the witneſs ſhall be examined as in the preſence of God, and poſſibly if they could not find out the matter by examination, then the Prieſt was to inquire of the Lord according to that, 1 Kings 8.31, 32. And if the Judges find that the man hath teſtified falſly againſt his Brother, then they ſhall do unto him as he thought to have done to his Brother; that is, the civil Magiſtrate (f)(f)Indeed the Phariſees in Chriſt's time expounded this of private revenge, viz. that a private perſon might take life for life, eye for eye, tooth for tooth, &c. this is that which our Saviour condemns, Matth. 5.38, 39.Matt 5:38Matt 5:39ſhall without tenderneſs or pity inflict ſuch puniſhment on him as ſhould have been inflicted on the party accuſed, had he been found guilty, [according to that Law, Exod. 21.23.] And ſo they ſhould put away evil from among them, and thoſe which remain ſhould hear and fear, and ſhould no more commit any ſuch abominable thing.

Chap. XX In the next place he comes to give them directions concerning War, and how it ſhould be managed: 1. The Prieſts **Ordinarily ſome of the Prieſts went along with the Army with the holy Trumphets, to animate them to the battel, ſee Numb. 10.9. & 31.6.Num 10:9Num 31:6ſhould encourage the people when they drew nigh to battel with their Enemies, exhorting them not to be afraid though they were more than they. And they ſhould ſay to them, Hear, O Iſrael, you approach this day unto battel againſt your Enemies; Let not your hearts faint, fear not neither be ye terrified becauſe of them; For the Lord your God is with you, and goeth forth with you to fight for you againſt your Enemies, and to ſave you. 2ly, The Officers ſhould proclaim to the people before the battel, That if there were any man there that had built a new houſe, and had not dedicated (g)(g)Dedicari res dicitur quando cum ſolenni aliquo ritu, vel convivio uſus inchoatur. Menoch. See Title of Pſalm 30. and Neh. 12.27.Ps 30Neh 12:27it or initiated it; that is, taken poſſeſſion of it, and begun to uſe it and dwell in it, (which was to be done with praying, ſinging Pſalms, and feaſting,) he might go home if he would;(h)(h)Ratio hujus legis, 1. Ne quis otioſus fruatur alienis laboribus. 2. Ne deſiderio eorum remiſſius agerent in praelio, ſibi que parrentes, vel etiam fugam capeſſentes aliis & ſcandalo eſſent & damno. God in this and the two next particulars p. 239manifeſting a ſpecial Compaſſion, that men ſhould not ſuddainly be taken off from thoſe Comforts which they had long laboured for, even when they were firſt entring upon the fruition of them; that being threatned as a Curſe, Ch. 28.30. Thou ſhalt build an houſe and ſhalt not dwell therein. Or if any man had planted a Vineyard, (i)(i)They might not in the Land of Canaan eat of any Trees they had planted, till they had conſecrated the fourth years fruit unto the Lord. The fruit of the firſt three years was loſt as uncircumciſed. The fourth years fruit was holy to be given to God, and then the fruit of the fifth year was free for the Owner and others to eat, Levit. 19.23, &c.Lev 19:23and it was not yet made common; that is, ſuch as himſelf and others might freely eat of (which he could not do by the Law till the fifth year from the planting of it) he might alſo return to his houſe, leſt he ſhould die in the battel and another injoy his Vineyard. Or if any man had betrothed a Wife, **The ancient cuſtom was to have ſome time interpoſed between betrothing and marriage, ſee Deut. 22.23. Matth. 1.18.Deut 22:23Matt 1:18whither Maid or Widow, and had not yet taken her to himſelf, he might have liberty to go home alſo and take her to wife. And laſtly, If any were fearful and faint-hearted they might alſo depart if they would, leſt by their fear and faint-heartedneſs they ſhould infect their Brethren alſo; God hereby teſtifying how much he diſliked a timerous fearful ſpirit in thoſe that ſerve Him, whom he would have by faith to truſt in him, and to reſt ſecure of his Protection, ſee Judg. 7.3. The Officers having proclaimed theſe things, they were then to order the battel, and appoint every Captain in his place to lead the ſeveral Companies of Souldiers, from 1. to 10.

Further he injoyns them, that when they went to beſiege any City out of the Land of Canaan, they ſhould firſt proclaim peace (k)(k)See Richardſon's Notes on verſ. 10.to it; And if it did accept of the conditions of peace proffered to them, then they ſhould ſpare that City, and only make them Tributary to them. But if they refuſed the Conditions of peace tendred to them, then (if God delivered them into their hands) they ſhould kill every Male they found there, but the Women, little Ones, and Cattel, and all the Spoil of the City they ſhould take unto themſelves, and ſo they ſhould eat and injoy the Spoil of their Enemies which the Lord had given them. But when they went to beſiege any of the Cities of the ſeven Nations **Unto which the Hebrews add from Deut. 25.19. the Amalekites.Deut 25:19in the Land of Canaan [ſee Ch. 7.1.2.] which God had commanded them to deſtroy, then they were not to ſpare Man, Woman or Child, leſt (being left alive) they ſhould teach them to do after their abominations which they had practiſed towards their gods, and ſo occaſion them to ſin againſt the Lord. Further he injoyns them, that when they beſieged a City they ſhould not cut down the Fruit-Trees that grow about it, for their uſe in the ſiege, except upon unavoidable neceſſity, becauſe thoſe are very uſeful for mans food, and with theſe the Land could not be ſuddainly ſtor'd again. Therefore they muſt take heed that in their rage they did not ſo waſt the Land as to prejudice Poſterity. But with other Trees that were not Fruit-Trees they might build Bulwarks about a City which they beſieged, till it was ſubdued, from verſ. 10. to the end.

He now gives directions concerning uncertain Murder, how it is to be expiated. Chap. XXI If one be found ſlain, and lying in a field, and it be not known who hath ſlain him, then the Elders and Judges of the Towns and Cities round about ſhall, for the better ſatisfaction of them all, come forth and ſee the meaſure taken between the dead body and the Cities round about it (if it be doubtful what City is neareſt) becauſe the next City is to make expiation for the Murder in manner following, viz. The Elders of that City ſhall take an Heifer that hath not been wrought with, and which hath not drawn in the Yoke, and they ſhall bring down the Heifer unto a rough and obſcure Valley that lies neglected and uncultivated, to make the thought of Murder more horrible and dreadful, and there they ſhall ſtrike off the Heifers neck, ſignifying that the Murderer ought ſo to be uſed, could he be found out, and that if they had him in their hands they would ſo ſerve him. And the Prieſts, the Sons of Levi, ſhall come near (whom the Lord hath choſen to miniſter unto Him, and to bleſs the people in his Name,) to ſhew by their preſence that this was an extraordinary Sacrifice, and that the Elders might before them, as in Gods preſence, proteſt their Innocence, and to ſee that all things were done according to Law, and to ſatisfie the Elders in any thing that might ſeem doubtful; For by their word and Sentence, as Expounders of Gods Law, any thing in Controverſie, or any Stroke, muſt be judged or tried. And all the Elders of that City which was neareſt to the ſlain man ſhall waſh their hands over the Heifer, thereby intimating that they were innoce… of the blood of the ſlain man, [ſee Matth. 27.24.] and they ſhall ſolemnly declare and proteſt, That their hands have not ſhed that blood, neither have their eyes ſeen it ſhed by any other. Then the Prieſt ſhall ſay, Be merciful, O Lord, unto thy people Iſrael whom thou haſt redeemed, and lay not innocent blood unto their Charge; Impute not p. 240that to them which hath not been done by them, and lay not the puniſhment thereof upon them. And ſo they ſhall put away the guilt of innocent blood from among them; that is, they ſhall be diſcharged from the guilt of this murther, and ſhall not be puniſhed for it, they performing all theſe things which are here commanded by God, from verſ. 1. to 10.

2ly, He gives direction, that when they go out to War with a foreign Nation, and among the Captives ſee a beautiful Woman, **It was not lawful for them to contract any alliance by marriage with the Amorites, ſee Exod. 34.16. Deut. 7.3.Exod 34:16Deut 7:3which one of them hath a deſire to make his wife; In ſuch caſe he ſhall bring her home to his houſe, and ſhe ſhall ſhave her Head, and pare her Nails, and ſhall put off the Heatheniſh Garment wherein ſhe was taken, and ſhall bewail her Father and Mother a full month, (as if they were dead) ſhe being to bid farewel for ever to them; by all which things was intimated that ſhe muſt renounce her Heatheniſm, and all the corrupt Cuſtoms and Superſtitions thereof, and forſaking her Fathers houſe, muſt be ingrafted into the Iſrael of God, and muſt worſhip God as they did. Theſe things being performed, ſhe might become his wife. But if after he had conſummated the marriage ††This liberty for Iſraelites to marry Heatheniſh Captive-women is like that of Divorce, Deut. 24. which was only ſuffered for the hardn…ſs of their hearts, and is only to be underſtood of the Captives of foreign Nations, not of the Canaanites, who were all to be deſtroy'd.Deut 24with her, he ſhould find no content in her, and was deſirous to put her away, he might do it, but muſt then freely ſet her at liberty to go whether ſhe would, becauſe he had humbled her; He muſt not ſell her for money under pretence that ſhe was his Captive and Servant, from verſ. 10. to 15.

3ly, If a man have two wives (which though contrary to God's firſt Inſtitution, Gen. 2.22, 23, 24. yet He for a time ſuffered, but approved not, as appears Mal. 2.15. Matth. 19.4, 5.) and one of them was better beloved by him than the other, and he have Sons by them both. He commands that the Son by the firſt wife, though leſs beloved, ſhall not loſe his right of Primogeniture, but he ſhall injoy the right of the firſt-born, which by the Law of Nature belonged unto him, and his Father ſhall give him a double portion of all that he hath, For he is the beginning of his ſtrength, from verſ. 15. to 18.

4ly, If any man have a ſtubborn and rebellious Son which will not obey the voice of his Father, or the voice of his Mother, and that when they have chaſtened him will not hearken unto them, then ſhall his Father and Mother bring him to the Elders of the City, and ſhall ſay unto them, This our Son is ſtubborn and rebellious, he will not obey our voice; he is a Glutton and a Drunkard. Then the Elders of the City ſhall examine the matter brought againſt him, and if they find it true, the men of the City ſhall ſtone him with ſtones that he die. So ſhall ye put away evil from among you, and all Iſrael ſhall hear and fear. By the ſeverity of this Law Children were taught to be more obedient to their Parents, and Parents were taught to be more careful in a right Education of their Children, from verſ. 18. to 22.

5ly, If any man have committed ſome notorious Offence, that deſerveth the judgment of death, and being condemned for it, be hanged on a Tree, His body ſhall not remain all night upon the Tree, but they muſt in any wiſe bury him that day (for he that is hanged is accurſed of God) that the Land be not defiled. This kind of death was uſually the puniſhment only of thoſe who had by ſome notorious wickedneſs provoked God to pour out his Wrath upon the whole Land, and ſo were hanged up to appeaſe his Wrath, as we may ſee Numb. 25.4. & 2 Sam. 21.6. And it was eſteemed the moſt ſhameful and accurſed, **Hence it was that God would have his dear Son, our bleſſed Lord and Saviour, ſuffer this kind of death, that even hence it might be more evident, that in his death he bare the Curſe due to our ſins, according to that of the Apoſtle, Gal. 3.13.Gal 3:13becauſe the very manner of this death did intimate that ſuch men as were thus executed, were ſuch execrable and accurſed Wretches that they did (as it were) defile the Earth with treading on it, and would pollute it more if they ſhould die upon it, and were therefore to be truſſed up in the Air as not fit to be among men, that others might look upon them as Spectacles of Gods Indignation and Curſe, (becauſe of the wickedneſs they had committed) which was not ſo legible and apparent in other kinds of death. And therefore they were to bury them that were hanged that very day, that the Land might not be defiled, which otherwiſe it might be, by ſuch a monument of Gods Curſe remaining ſo viſibly upon it; And the burial was to aboliſh the Curſe from appearing in the Lords Land, from verſ. 22. to the end.

p. 241He now preſcribes love and faithfulneſs in one Neighbour towards another, which Chap. XXII they were to teſtifie in theſe or the like caſes. When thou ſeeſt, ſaith he, thy Brothers Ox **Hinc & noſtra Lex de proclamandis ut vocant pecudibus erraticis.or his Sheep go aſtray, thou ſhalt not demean thy ſelf as not concerned, or as if thou hadſt not ſeen them (yea though he be thine Enemy, Exod. 23.4.) but ſhalt bring them again to him. And if the Owner dwell afar off, or be altogether unknown to thee, then thou ſhalt drive the Cattel home to thine own houſe, and keep them there till the Owner doth ſeek them, and then thou ſhalt reſtore them. And thus they were to do by any thing elſe of their Brothers that was loſt, whither Rayment or any ſuch thing, they were not to conceal it, but reſtore it. And ſo if they ſaw their Brothers Ox or Aſſe fall by the way, they were not to refrain from helping him up again, verſ. 1, 2, 3, 4.

Further he injoyns, that the difference of Apparel, to diſtinguiſh the Sexes, ſhould be conſtantly obſerved,**This Precept concerneth natural honeſty and ſeemlineſs, which hath a perpetual equity in it; and it is injoyned to prevent many evils which might ariſe if men and women were clad alike. and never altered, except in caſe of neceſſity, and to avoid ſome preſent and ſuddain miſchief. The woman, ſayes he, ſhall not wear that which appertaineth to a man, nor a man put on a womans Garment; for all that do ſo are abomination to the Lord, verſ. 5.

In the next place he injoyns them, that when they find a Birds-neſt they ſhould not deſtroy the Dam with her young ones, or with her Eggs in breeding-time, but ſhould let the Dam go, taking only the young ones, becauſe ſhe might ere long have other young ones, and ſo might ſtill continue the ſtore of Birds for the good of men. This Law might intimate unto them how well pleaſing it was unto God that his people ſhould be merciful and pitiful, and in ſo doing it ſhould be well with them, and they ſhould prolong their days, verſ. 6, 7.

Furthermore the houſes of the Iſraelites being uſually built flat on the tops (on which they uſed to walk and recreate themſelves, and ſometimes to pray, ſee Acts 10.9.) they are here injoyned to make battlements round about their houſe tops, to prevent the caſual falling of any from thence, and ſo to prevent all occaſions of bloodſhed, and other evils that might redound to their Brethren through their default, verſ. 8.

In the next place he tells them, they muſt not ſow their Vineyards with divers Seeds, **Agrum vintae non ſeres alio aliquo ſemine ut oriatur mixtura quaedam ex jacto ſemine & vitibus.that is, with Seeds different and divers from that of the Vine, [ſee Levit. 19.19.] for that is the way to have the Seeds, and conſequently the Fruits to be mixed, and not pure, and ſo defiled and rendred unfit to be offered to the Lord in the firſt-fruits or otherwiſe, verſ. 9.

Further they muſt not plow with an Ox and an Aſſe together, ††God hereby ſeemeth to intimate how ſimple and ſincere he would have the ſtate of the Church to be. God would not have his Church mixed with profane and unbelievers. He ſeems alſo hereby to warn them againſt mixtures in Religion and Manners with other Nations.the one being a clean Creature, the other unclean; hereby God ſeems to intimate that ye would not indure the unequal yoking of his people with Infidels, [ſee 2 Cor. 6.14.] verſ. 10.

Further they muſt not wear a Garment of divers ſorts, **See Levit. 19.19.Lev 19:19as of Woollen and Linnen together. This Law ſeems alſo to be figurative, and to intimate to them what ſimplicity and ſincerity God requir'd in them that were his peculiar people, verſ. 11.

In the next place he injoyns them to make Fringes upon the four quarters of their Veſtures and Garments. The end of thoſe Fringes was to put them in mind of the Commandments of God, [ſee Numb. 15.38, 39.] and that they might remember, by looking on them, that they were Gods peculiar people, and by theſe Fringes diſtinguiſhed in their habits from other Nations, verſ. 12.

He comes next to ſhew how that man ſhall be dealt with that ſlandereth his wife, pretending he found her not a Virgin when he married her. In that caſe the Parents of the Damſel ſhall produce the Cloth containing the Tokens of her Virginity (and atteſted by good witneſſes to be ſo, as the Hebrews ſay,) which they carefully kept for their own honour, and the honour of their Daughter. Then the Elders of the City ſhall Chaſtiſe that man, and amerce him at an hundred Shekels of ſilver, to be paid to the Father of the Damſel, becauſe he hath defamed her; and ſhe ſhall continue to be his wife all her life; He ſhall not ſend her away by a Bill of Divorce, as other men were permitted to do, Deut. 24.1. But if ſhe be guilty, and no Tokens of her Virginity were found when he married her, then ſhe ſhall be ſtoned before the d…or of her Fathers houſe, becauſe ſhe hath wrought folly in Iſrael, and hath play'd the whore in her Fathers houſe. So, ſays He, ſhall ye put away evil from among you, from verſ. 13. to 22.

p. 242Next he injoyns, That Adultery both in man and woman ſhall be puniſhed with death, [ſee Levit. 20.10.] verſ. 22.

Or if a man lie with a Damſel in the City betrothed to another man, they ſhall both be ſtoned to death; ſhe, becauſe ſhe cryed out not; He, becauſe he hath humbled his Neighbours wife; For ſo ſhe is to be reckoned after betrothing, which was done by mutual promiſe in the preſence of witneſſes before marriage, Matth. 1.18.

But if a man find a betrothed Damſel in the field and force her, and ſhe Cry out, then the man only ſhall die.

If an unmarried man find a Damſel that is a Virgin, which is not betrothed, and lay hold on her, and lie with her, and this be diſcovered, then the man that lay with her ſhall give to the Damſels Father fifty Shekels of ſilver, and ſhe ſhall be his wife, becauſe he hath humbled her; He may not put her away all his days, from verſ. 22. to 28.

A man muſt not take his Fathers wife, nor diſcover his Fathers skirt; that is, which his Father only might uncover, and not he, [ſee Levit. 18.7. verſ. 30.

Chap. XXIII He now comes to ſhew who ſhall not be admitted to bear Office in the State or Commonwealth of Iſrael, who ſhall not enter into the Congregation **Venire in Congregationem Jehovae eſt venire in Senatum ſeu conceſſum Judicum, i. e. per Synecdochen membri, gerere officium magiſtratus. Eunuchi à Magiſtratu excluſi, qui alienos eos eſſe voluit a moribus gentilium apud quos Eunuchi publica officia adminiſtrabant. Ger.of the Lord; that is, the aſſembly of Judgss and Magiſtrates, [ſee Pſal. 82.1.] nor be capable of the Priviledges of other Iſraelites. 1. He that is wounded in his Stones, or has his Privy-member cut off. 2. A Baſtard, or one born illegitimate, ſhall be excluded to the tenth Generation. The reaſon of theſe Injunctions ſeems to be, becauſe ſuch perſons are uſually of a ſluggiſh cowardly ſpirit, and liable to be ſcorned and deſpiſed by others, and therefore not fit to be in any place of Authority; and poſſibly God intended to ſhew them hereby how free from all ſtains and blemiſhes he required his people ſhould be. And He laid this mark of Infamy and Diſhonour upon a ſpurious Iſſue, ††Judaei ſpurij non excludebantur a populo Dei ut Pharez: agit hic igitur de alienigenis ex ſcorto natis, qui etiam inter ſuos viles erant.to ſhew unto them how deteſtable all uncleanneſs was in his ſight, ſo that not till after ten Generations this ſtain ſhould be blotted out. And poſſibly the Lord alſo intended hereby that the Commonwealth of the Jews ſhould, upon this account, be more reſpected and honoured by foreign Nations. 3. Neither the Ammonites nor Moabites, that became Proſelytes, and embraced the Religion of the Jews, were to be received into full Communion with the Commonwealth of Iſrael, nor any of their Poſterity to the tenth Generation. But this is not to be underſtood of the Iſraelites Children born of Ammonitiſh and Moabitiſh Mothers (as the Stories of Orpah and Ruth do evidence) but only of the Children of Ammonites and Moabites that became Proſelytes, who becauſe they were of thoſe Nations might not be incorporated into the Commonwealth of Iſrael unto the tenth Generation, ſee Nehem. 13.1. And this Law was to be for ever inviolably obſerved, and not to be diſpenſed with upon any pretenſe whatſoever; and the reaſon of this ſevere Injunction was two-fold: 1. Becauſe theſe Ammonites and Moabites, being the Poſterity of Lot (who was ſo near of kin to Abraham, from whom the Iſraelites deſcended) met not the Iſraelites when they came out of Egypt with bread and water. (l)(l)This muſt not be underſtood of all the Moabites (for thoſe of Ar did furniſh the people with Victuals, ſee Deut. 2.29.) but we do not read that the Ammonites did ſo.Deut 2:29And 2ly, Becauſe the Moabites hired Balaam to Curſe them, [ſee Numb. 22.] though the Lord turned his Curſe into a Bleſſing, becauſe He loved them. Upon theſe accounts He injoyns them, that they ſhall not ſeek peace with the Moabites, nor endeavour their Proſperity, (m)(m)Non hac lege vetantur ea quae ſalutem animae ſpectant ſed civiles Praerogativae, propter decorem & honorem populi Judaici. Non licuit cum his ſoedera inire, connubia contrahere, & ad publica officia eos promovere, cum illis non ambias foedus, quod bono eſſet illis & tibi damno.but rather be at perpetual enmity**And herein therefore if David offended in making peace with the Ammonites, 2 Sam. 10.1, 2. no marvel if the Lord ſuffered his Meſſengers to be ſo baſely us'd by them.2 Sam 10:12 Sam 10:2 with them; becauſe they made Iſrael to ſin, [ſee Numb. 25. and upon that ſcore they were to abhor them. But they were not to abhor the Edomites (n)(n)Except only the Amalekites, ſee Ch. 25. verſ. 17. for though the Edomites uſed them as diſcourteouſly as they paſſed along to go into Canaan, as the Ammonites or Moabites did, (for they refuſed to let them paſs through their Land, and came out armed againſt them, Numb. 20.20.) yet God would have them ſhew the Edomites more favour than they did to other Nations, teaching us hereby what love men ought to bear to their Brethren, and how we ought to bear the injuries of Brethren, becauſe of their near relation to us.Num 20:20deſcended from Eſau (their Father Jacob's Brother) and ſo the neareſt kin to them of all people of the Earth; nor an Egyptian, becauſe they p. 243were once Strangers in that Land, and kindly uſed in Joſeph's time; God teaching men hereby rather to remember good turns than injuries. Theſe in their third Generation after they became Proſelytes might be endenized, and made free among the Jews as well as if they were native Iſraelites, from 1. to 9.

Another direction he gives them is this, When the Hoſt goeth forth againſt their Enemies, then keep thee from every wicked thing; to ſhew them that they had need at that time in a more eſpecial manner to be careful to keep themſelves to the exact rules of holineſs and righteouſneſr. **Solet licentiae militaris extra fines aequi & boni effundi.For firſt, They go out then to execute Vengeance upon others for the evils they have done, and they are not fit to puniſh others that are wicked themſelves. 2ly, Becauſe a clear Conſcience is one of the beſt means to make men truly valiant. 3ly, They have then more eſpecially need of Gods aſſiſtance, and are moſt in danger of miſchief if the Lord ſhould abandon them. Therefore when they went out to War they had need be very careful to keep themſelves from all miſdemeanors and tranſgreſſions either of the Moral or Ceremonial Law, that they might not provoke the Lord to forſake them.

Further He ſhews, That if there were any among them in the Camp that were unclean, by reaſon of nocturnal pollution, they ſhould voluntarily go forth from among their Brethren, till having waſhed themſelves with water they might at evening return again to their Tents, [ſee Levit. 15.4.] verſ. 10, 11.

He injoyns alſo, That they ſhould have a place without the Camp, appointed by publick Order, whether they ſhould go for the eaſe of Nature, **Hac externa pedagogia illos de vitae & morum immunditie cavenda commonefacit.and then with a paddle (which they were to carry with their Armour) to dig a hole in the earth, and cover it; and this not only to prevent annoyance, but to teach them, by reaſon of Gods preſence among them, to keep themſelves both from all ſpiritual and outward pollution and uncleanneſs. For the Lord thy God (ſays He) walketh in the midſt of thy Camp to deliver thee, and to give up thine Enemies before thee: therefore ſhall thy Camp be holy, that he ſee no unclean thing in thee, and turn away from thee, from verſ. 12. to 15.

Another Law He gives them concerning Servants, Thou ſhalt not deliver to his Maſter the Servant that is eſcaped from his Maſter unto thee. This is to be underſtood of Servants that fled from Heatheniſh Maſters, who tyrannized over them, and oppreſſed them, and ſo they fled to the Iſraelites, and were willing to embrace the Jewiſh Religion. For it was more Charity to keep them among the true worſhippers of God, then to return them to their cruel, tyrannical and idolatrous Maſters. Therefore, ſays He, when thou haſt, upon examining the matter, found that the Servant had a ſufficient and warrantable ground to leave his Maſter, thou ſhalt permit him to live in any of thy Cities or dwelling-places, where it liketh him beſt, and thou ſhalt not oppoſe him, verſ. 15, 16.

In the next place He prohibits tolerating of Whoredom or Sodomy among them, and by conſequence permitting ſuch filthineſs to be practiſed by any of other Nations that ſhould live among them, verſ. 17.

An Harlot was by no means to offer to God the hire or wages of her Whoredom; nor was the price of a Dog (which was an unclean Creature) to be offered to Him, God intending hereby to teach them to reverence his Sanctuary, and not to offer to him any thing that had been ſinfully gotten, or was baſe and unworthy, or that might make his Worſhip vile and contemptible, verſ. 17, 18.

In the next place He commands them to lend to their poor Brethren freely, **See Exod. 22.25. Levit. 25.36. Pſal. 15.5.Exod 22:25Lev 25:36Ps 15:5and not to take again any thing more than what was lent. Thou ſhalt not lend upon uſury to thy Brother neither Money nor Victuals. But to Gentiles that were Infidels they might lend upon Ʋſury. And this they were to obſerve that the Lord might bleſs them in all that they ſet their hand unto, verſ. 19, 20.

Another Law He gives them concerning Vows, When thou voweſt a Vow to the Lord, (viz. of a thing poſſible and lawful) thou muſt not be ſlack to pay it. Far the Lord thy God will ſurely require it of thee; and to neglect to pay it would be ſin in thee, and conſequently would be inquir'd into, and puniſhed by God. But if thou forbear to vow, it ſhall be no ſin in thee. That which is gone out of thy lips thou ſhalt keep and perform, and pay thy free-will-Offering which thou haſt vowed unto the Lord thy God, verſ. 21, 22, 23.

p. 244Another Law He gives them concerning Treſpaſſes, When thou art hired to work in thy Neighbours Vineyard, (o)(o)Lex generalis eſt non ad conductitios reſtringenda. Fertilior ibi agrorum & vinearum proventus & minori labore partus quam in noſtris terris.thou mayſt eat of the fruit thereof. Or when thou occaſionally travelleſt through his Vineyards and Corn-fields, thou mayſt, for the refreſhing thy ſelf in time of need, gather and eat, but thou maiſt not carry any home for thy ſelf or any other. When thou comeſt into the ſtanding Corn of thy Neighbours, thou mayſt pluck the ears (p)(p)See Matth. 12.1. The Phariſees charged not our Saviours Diſciples for doing what ought not be done, viz. for plucking ears of Corn, but for doing it on the Sabbath-day.Matt 12:1with thy hand, but thou ſhalt not move a Sickle into thy Neighbours ſtanding Corn, verſ. 24, 25.

Chap. XXIV In the next place He gives directions concerning Divorce. If a man have married a wife, and afterwards finds ſomething in her perſon or qualities which before was unknown to him, upon which he grows into a diſlike of her, and reſolves to put her away, in that caſe he muſt write her a Bill of Divorce, (q)(q)Yet this which was thus tolerated was ſinful in the Husband, and diſpleaſing unto God, ſee Mal. 2.16. and only permitted by Moſes for the hardneſs of their hearts, Matth. 19.8. and for preventing greater inconveniences to the wife. And yet even this toleration of cauſeleſs Divorces was abrogated by our Saviour, Matth. 5.31, 32. Dicuntur Hebraei Polygamiam a Majoribus, ſed repudia ab Aegyptiis didiciſſe. Anonym.Mal 2:16Matt 19:8Matt 5:31Matt 5:32and give it into her hand, and ſo ſend her out of his houſe, that ſhe may have this as a Teſtimony for her that ſhe had not of her own accord forſaken her Husband, but was put away by him, and ſo being now free, might lawfully marry another. And if it ſhould ſo happen that her ſecond Husband ſhould put her away alſo, or ſhould die, her firſt Husband notwithſtanding may not take her to wife again, after ſhe hath been another mans wife,(r)(r)V. 4. Quia polluta eſt] non abſolutè, ſed quantum ad primum maritum, per concubitum cum altero marito. for this is an abominable thing in the ſight of God, and brings guilt upon the Land, and ſo makes it liable to puniſhment, Ch. 24. from 1. to 5.

2ly, Concerning a man that had newly married a wife. Such an one was not to be ſent out to War the firſt year, nor charged with any publick Imployment that would neceſſarily cauſe him to be abſent from his wife; But he was to be free **See Ch. 20.7. & Prov. 5.18, 19.Prov 5:18Prov 5:19for one year, that He might live at home, and chear up his wife, who being newly taken from her Fathers Houſe and Family, and tranſplanted into a new ſtock, might be ſubject on that account to Melancholy, and ſo had need have the Company of her Husband to chear her up. And beſides, by living lovingly together the firſt year, their love to each other would (in all likehood) be ſo firmly ſetled, that there would be no great danger but that it would ſo continue afterwards, verſ. 5.

3ly, He injoyns that no man ſhall take his Neigbours nether or upper Millſtone **See Exod. 22.26.Exod 22:26to pledge; for one of the Millſtones being gone, the other is unuſeful; And by conſequence the taking of any thing as a Pledge that is of like neceſſary uſe for the exerciſe of a mans Calling, or ſupport of his life, is here forbidden. For he that doth ſo, takes a mans life to Pledge; that is, that by which he lives and maintains his life, verſ. 6.

4ly, If any man be a plagiary, that is, ſteal away any of the Children of Iſrael, and ſell him, that man ſhall die for it, ſee Exod. 21.16. The reaſon why this kind of theft was only puniſhable with death among the Hebrews was this, becauſe it was a debaſing of man (made after the Image of God) to be ſold like a beaſt, and much more was it a great indignity to ſell one of their Brethren (that were Gods people); and the ſelling them to Heathens (for none of their Brethren in likelihood would buy them) was an evident expoſing their Souls to extream danger, beſides the miſeries they were like to indure in ſuch cruel bondage, verſ. 7.

5ly, In the Plague of Leproſie he ſhews them, they were to obſerve diligently what the Prieſts and Levites ſhould teach them to obſerve and do, leſt God ſhould ſmite them with Leproſie, as he did Miriam, who was by Gods ſpecial Command ſhut out of the Camp ſeven days, until ſhe had been purified according to the Law. And if ſhe could not be exempted, none of them muſt hope for exemption in that caſe from what the Law required, verſ. 8, 9.

6ly, When a man did lend any thing to his Brother upon a Pledge, he was not to go into his houſe, and pick and chuſe what Pledge he pleaſed, but ſhould be content with that which the Borrower brought out to him, poor men being unwilling p. 245that ſtrangers ſhould ſee their penury and want. And if the man were very poor, ſo that he gave his Covering or Garment wherein he lodged to Pledge (ſee Exod. 22.26) the Lender was to return it to him again before the Sun went down, that he may ſleep in his own Rayment, and ſo may bleſs the Lender, and pray for him for his mercifulneſs to him, and it ſhould be eſteemed as a righteous **See Pſal. 106.31.Ps 106:31thing, and a good work in him before the Lord, who will reward him for it, from verſ. 10. to 14.

7ly, They were not to oppreſs an hired Servant, whither of their own Brethren or a Stranger, that was poor and needy, but to pay him his wages††See Levit. 19.13.Lev 19:13 at the day appointed, and not put him off further. For being poor he ſetteth his heart upon his hire as that by which he muſt maintain himſelf. If they did otherwiſe the poor man might Cry unto the Lord againſt them, and God might thereupon be provok'd to puniſh them for their unmercifulneſs, verſ. 14, 15.

8ly, Neither the Fathers **Ad judices haec dici patet ex ſequentibus. Regula haec ordinaria eſt. Interim in caſibus quibuſdam extraordinariis Magiſtratibus mandatum fuit filios cum Parentibus occidere, vide Deut. 13. Joſ. 7. Judic. 20.21. 2 Sam. 21.Deut 13Josh 7Judg 20:212 Sam 21ſhall be put to put to death for the ſin of the Children, nor the Children for the ſin of the Fathers, but every man ſhall ſuffer for his own ſin, verſ. 16.

9ly, They were not to pervert the Judgment of the Fatherleſs or Stranger, or take a Widows Garment to Pledge, but ſhould remember how they themſelves were Bondmen in Egypt, and how God delivered them thence, and therefore they ſhould be merciful to others, verſ. 17, 18.

10ly, In time of Harveſt if they have forgotten a ſheaf in the Field, they ſhall not go and fetch it, but leave it for the Stranger, Fatherleſs and Widow, that God may bleſs them in all the works of their hands, Levit. 19.9. & 23.22. And ſo when they gather their Grapes and Olives they ſhall leave the gleanings for the poor, verſ. 19. to the end.

11ly, The Judges are appointed to judge righteouſly in all caſes that ſhall come Chap. XXV before them, to juſtifie the Righteous, and condemn the Wicked. And if a wicked man or Malefactor deſerve to be beaten, they ſhall order him to receive forty ſtripes and no more, leſt if they ſhould proceed to what extremity they liſted, their Brother ſhould ſeem vile in their eyes, and fit to be uſed with no more regard than if he were a beaſt. The Jews were ſo ſuperſtitiouſly careful not to tranſgreſs this Law, that their cuſtom was to ſtay at 39 ſtripes, even when they meant to go as high as they might, and that for fear they ſhould exceed, from verſ. 1. to 4.

12ly, They were not to muzzle the Ox when he treadeth out the Corn. The Iſraelites uſed not to threſh their Corn with Flails, (as we do) but trod it out with the feet of Beaſts, Hoſea 10.11. yea ſometimes with Cart-wheels, ſee Iſa. 28.27, 28. By this Law the Lord taught them to be merciful to the bruit Beaſts they had occaſion to make uſe of; and by neceſſary conſequence to beware of depriving their Brethren of that which was due to them for the ſervice they did them, but to let them eat and enjoy the fruit of their Labours, ſee 1 Cor. 9.9.

13ly, If a man die leaving no Child, his wife may not marry out of her Husbands Family, but her Husbands next Brother or next Kinſman ſhall marry her, and the firſt-born which ſhe beareth him ſhall be counted the legal Son of his Brother**Hence Obed, whom Boaz begat of Ruth, is ſaid to be Naomi's Son, Ruth. 4.17. becauſe he was counted the legal Son of Elimelech, her deceaſed Son, Ruths former Husband, though he was withall counted the natural Son of Boaz, Luke 3.32. See Sect. 35. of the third Chapter of this Hiſtory.Ruth 4:17Luke 3:32 that died without Iſſue, that ſo his name may be continued in Iſrael. But if the next Brother refuſe to marry her, ſhe ſhall complain to the Elders, and if he ſtill perſiſt in it before them that he will not take her to wife, ſhe ſhall looſe his ſhoe (s)(s)In all reſignations of Houſe or Land from one man to another this Ceremony was uſed, ſo that He that did reſign the Houſe or Land, pulled off his ſhoe, and gave it to his Neighbour to whom he paſſed it over, Ruth. 4.7. thereby ſignifying that He paſſed it over, Ruth 4.7. thereby ſignifying that He would from thence forward be diſabled from going any more upon ſuch Land, or into ſuch a Houſe, or any part of the Eſtate.Ruth 4:7from off his foot, (as intimating thereby that he was unworthy to enter upon and poſſeſs his Brothers Eſtate) and ſhall ſpit in his face (t)(t)This was only done when the woman did claim and preſs her right before the Elders, and the next Kinſman did obſtinately refuſe her. For when by free agreement the next Kinſman did reſign his right to another, the Widow alſo conſenting, then this note of Infamy was not put upon Him, as we may ſee, Ruth 4.8. where no ſpitting on the face of the next Kinſman is mentioned, but only by pulling off his ſhoe he reſigned his right to Boaz, and ſo he married Ruth.Ruth 4:8by way of diſgrace and contempt, thereby declaring him a man unworthy to ſhew his face among his Brethren, and ſhall ſay, Thus ſhall it be done to the man that refuſes to build up his Brothers houſe. And when in after-times this mans Family ſhall be ſpoken of, they ſhall ſpeak of it as the Houſe or Family of a man that had his ſhoe looſed, and ſo a note of Infamy ſhall reſt upon him p. 246and his Family, that men may thereby be made the more careful to ſubmit to the directions of Gods Law, from verſ. 5. to 11.

14ly, If a woman ſee a man beating her Husband, and run in to help him, ſhe may not take him that ſtrove with her Husband by the Secrets (thinking thereby to make him give over ſmiting him); if ſhe do, her hand ſhall be cut off by the Magiſtrate without pity; God thereby intimating to them how much he abhorred all bold, ſhameleſs and impure behaviour in thoſe that profeſſed themſelves to be his people, verſ. 11, 12.

15ly, He forbids all fraud in buying and ſelling, and commands that they ſhould not have divers Weights and Meaſures, to wit, great ones to buy with, and ſmall ones to ſell with; or great ones to ſhew to the Officers when they come to view and try their Weights and Meaſures, and leſs to ſell their Wares by. They are commanded to do juſt things, that ſo their days may be lengthened in the Land which the Lord giveth them. For all that do ſuch things, and deal unrighteouſly, are an abomination to the Lord, from verſ. 13. to 17.

16ly, He puts them in mind of executing what God had declared againſt Amalek, who ſmote the hindmoſt and feebleſt of them when they came out of Egypt, [ſee Sect. 11. of Ch. 4.] which was a great act of inhumanity and cruelty to ſeek to hurt them that had been lately ſo horribly oppreſſed in Egypt; and it was a ſign the Amalekites feared not God (who had ſo viſibly owned that people) and ſo in fighting againſt the Iſraelites they fought againſt God Himſelf. Therefore when they were peaceably ſetled in the Land which God intended to give them, they ſhould blot out the remembrance of Amalek from under Heaven. This Judgment God appointed Saul to execute, 1 Sam. 15.2, 3. but he failed in the performance of it, as we may ſee verſ. 9. Afterwards God ſtirred up the Simeonites in Hezekiah's days to do it, who ſmote the reſt of the Amalekites, 1 Chron. 4.42, 43. And what befel Haman and his Sons is largely related in the third Chapter of the Book of Eſther, from verſ. 17. to the end.

Chap. XXVI 17ly, He gives directions that when they were come into the Land of Canaan, every man ſhould every year bring a Basket of his firſt-fruits at the Feaſt of Tabernacles [Exod. 23.16.] to the Prieſt, to be by Him preſented to the Lord as an acknowledgment that the Lord had freely given them this Land, as He had promiſed to their Fathers, and that of Him they ſtill held it; and therefore to Him as Lord in Chief (by way of Tribute) they brought theſe firſt-fruits, teſtifying alſo thereby that to him they owed the yearly fruitfulneſs of their Land. And when the Prieſt hath ſet down the Basket before the Altar, the Offerer ſhall make this ſolemn Profeſſion; Our Anceſtor Jacob was forced to fly into Syria, and in reſpect of his long abode and continuance there with his Uncle Laban he may well be call'd a Syrian, though born in the Land of Canaan. There he was near loſt, and ready to periſh, by reaſon of the wrongs he received from his hard Father-in-law. When he returned thence into the Land of Canaan, after a few years, by extremity of Famine, he was conſtrain'd to remove into Egypt, and there ſojourned with a few, who afterwards became a great, mighty and populous Nation. Then the Egyptians evil intreated us, and laid upon us hard Bondage, but when we cried unto the Lord, He looked down with pity upon our Affliction, and Labour, and Oppreſſion; And brought us forth out of Egypt with a mighty Hand, and an out-ſtretched Arm, and with great terribleneſs, and with Signs and Wonders, and hath brought us into this good Land flowing with Milk and Honey. And behold I have brought to thee the firſt-fruits of the Land which thou, O Lord, haſt given me. Then leaving his Basket before the Altar for the uſe of the Prieſt, (who, with the reſt of his Brethren, was afterwards to eat of them; all firſt-fruits by Gods appointment appertaining to them, Deut. 18.4.) and humbly worſhipping the Lord, He ſhall depart; and after he hath thus teſtified his thankfulneſs, and done this Service, he ſhall go and feaſt with the Levites and Strangers upon the Peace-Offerings He had brought thither, even as they uſed to do at all other Feaſts, rejoycing in every good thing which the Lord hath given them, [ſee Deut. 16.11, 15.] from verſ. 1. to 12.

18ly, He comes now to ſhew what profeſſion and prayer that man was to make that paid his third years Tythes. In the two firſt years after the Sabbatical year there were only two Tythes to be ſeparated from their Eſtates; The firſt for the Levites, p. 247the ſecond to be ſpent in their Journeys to Jeruſalem, and in holy feaſting there before the Lord. But in the third year they were to ſeparate a third Tythe which was for the Poor in the places where they dwelt. The firſt of theſe Tythes was wholly the Levites **Out of this the Levit…s paid a tenth part again to the Prieſts, Numb. 18.24. to 29. Neh. 10.37, 38.Num 18:24–29Neh 10:37Neh 10:38portion, and therefore often called the Lords Inheritance; the ſecond or the price of it was to be carried up by the Owners to the Lords dwelling-place, and there ſpent in holy feaſting before the Lord; but this third Tythe ††Therefore this third year was peculiarly call'd the year of Tything, becauſe this year they ſeparated three Tythes from their Increaſe, one more than in other years. The firſt was the Levites yearly livelihood, the ſecond was to be expended in their Journey to Jeruſalem, and feaſting before the Lord there. The third was to be laid up for the Poor, ſee Deut. 14.28.Deut 14:28was to be laid up in ſome publick place in the Towns and Cities where they dwelt, and was not only for the uſe of the Levites, but alſo of the Stranger, Fatherleſs and Widdow, as is ſaid, verſ. 12. that they might eat alſo within their Gates and be filled. He that paid this third years Tythe was to make ſuch a profeſſion as this; O Lord, I have brought away the hallowed things out of my houſe, and have given them to the Levites, the Stranger, the Fatherleſs and the Widow, according to thy Commandments; I have not tranſgreſſed thy Commandments, nor forgotten them. I have not eaten thereof in my mourning, that is, in my greateſt wants and neceſſities, and when I was in the greateſt ſtraits I have not ventured to ſupply my ſelf from them; Neither has it cauſed any mourning **Scil. preſſus dolor… & luctu quod tantum deberem auferre bonis meis & aliis elargiri. Janſen.or repining in me that I was bound to part with ſo much of my Increaſe to the Poor. Neither have I taken ought thereof for any unclean uſe, that is, for any uſe beſides that for which they were appointed, nor given ought thereof for the dead; that is, for the burying of the dead, or to be proviſions for a Funeral Feaſt. ††Non expendi in rem Funebrem, Pompum vel Convivium de quo Jer. 16.7. Ezek. 24.17. Hoſ. 9.4.Jer 16:7Ezek 24:17Hos 9:4Having made this ſolemn Proteſtation that He had not failed in paying his Tythes exactly according to the Law, He was then to add this Prayer, Lord look down from thy holy Habitation, from Heaven, and bleſs thy people Iſrael, and this Land which thou haſt given us, as thou ſweareſt to our Fathers, from verſ. 12. to 18.