178 LEVITIÇUS XXVI. 9 though he that efrimatetb survive , yet he is free. For there is n,, effimation of thedead: and he that irefiima- ted muff needs f and in judgement. If he fly, Sitch a mans price be upon me ; and he sand in judgement and ye beforethcy have determined hi price: loe he is fee, or there is no price of the dead. Maim.in Erachin,ch. r. fC2r.23. can attain] that is,accordingto his abilitie : as in Lev. t 4.2 1,22.So the Greeke tran- flateth,is able. That God would not fitffer his ho- ly name to be abided by any, but even the poordl man that made a vow , was to pay , or remaine a perpetttall debter:that all might learne not to be rash with their mouthes,not to let their hearts be hasty to titter a word before God;nor fuffer their mouth to cattle their flelh to finite : forGod hath na pleaf ere infaoles, EccleC 5.2.4:6. Of this the He- brew es fay ; All the of imations appointedin the Lam ; h: that efimateth is to give them , if he be rich. But if be be poore , and hit land cams; attain it ; he is togive a that fourtdin his hand , though it be but one /Lehtel, and loci difiharged, Levit.27.8. And they make account that he is to give though it be one fbekel , if he have but one shekel ; for that it is laid, (in V.25.) All thy e ima- tien fball be according to the shekel of the Saniluary: Loe thou art taught, that in the efimationo, there it no leffè then a shekel , neither me then fifty. If there be not ffundin his hand fi much atasvelte!, thy may nottake_ of him lef then ashekel, but leave all upon him ara debt, a1odif be be able, and grow rich, hefbal give the whole eflimation appointed in the Law. A rich man that efimateth (or voweth) andgroweobpoore ;or that efimateth when be it poore, and groweth rich: he it bound to pay the of imation of the rich. What is the djf ferenee between him that meth the efima:ion of the paare, andhim that oweth the eftimatien of the rich, daa. He that aneth the eftimation of the paare, when ;bey have take!: of him , all that ha hand attainth to, though butonefhelel: ifaferward hewaxerick he is not bound to pay it. But ([heave the efimation of the rirh, the ref of the cflimation remaineth upon him, till he be rich ; and he is to pay the of imation which is upon him. He that expref sh the of imation, and faith my ofima- tion be upon me fifiy fhet&G; or Ptah a mans e f imation be upon me thirty shekels : he it not to be judged accor- ding to that whi h bit hand, can attain : but they take ?ll that it found in his hand, and the ref , lye&h upon him at a debt, till he be rich, then he muff give it. He that faith , Loe upon me bean eflimatien abfobrte , and exprerith it not 6°c. he is to be judged according to his ability at others that doe of imate. They that owe of i- mat inns and prices , men may take pawnes of them , and take of them by force, fi much at they' have vowed: and are not bound to ref ore them their panne by day or by night, And they may fell all that it found tole theirs ofunmoveable goods and ofmozeable, efapparef, bauf- boldfuffe, fervants and ea:tell ; and make ;arum out of them all. But they may not fill hie wic es apparel!, nor bis children, &c. Maimony in Erachin. chaptet.3. fc &.2.3.&c.14. Verf. g. a &at ] in Greeke, of the leafs whereofa gift it ff red, meaning of the bullock, (beep or goat unblemished; which he (hall feparate by a vow,as in verf.2. all that hegive'th] or, as theGreeke tran(lateth , whofiever gizeth of ibefe. fball le holy]for the altar of the Lord:or the price thereof holy for the maintenance of the fanâuary. Thus the Hebrewes underhand it ; becaufe they thinke that Inch beafts as weremeet for the altar, night not be attained to any other ufe their upon the altar:bat ifa man hath fan&ified,it for other ufe, then the price of it ;Valued by the Prieft , was for that other ure,and the beali for the Altar. He that fanllifeth bis beads abfiketey or n£fifieth hit goods abflutely, they provide that a fa ll perfèlï beafis meet to be offered on the altar , the males be fold for Burnt -af= flings and offered up fir Buret- offriugs, and theJensaes befldand offredfr Peace- orings; and theprices, fall to the maintenance of the Seeníluary ; for that which is abfolutely fanllifed, is far the maintenance of (Gods) boa fe. And of this is that spoken Maim. in Eracbin,ch.5.fe&.7. Verít o. not altar] or,net courfeit, nor change it : io two words are ufe of one f gnification, to Thew the weight of this law, whereby God forbiddeth and punifheth mens levity and inconstancy in ho- ly things ; whether theft vowes here spoken of,or any other. The Hebrew canons fay, Whofoever ehangeeh, it tobebeaten(by the Magitdratc,)for every haft that he ebangers, Lev.27. t o. Maimony tom. 3. in Temterab (or treat.ofCbaege) ch.t .fe &.t. or a bad for a good] Though a man would give a better then he had vowed, the Law fuffereth him not to change. For (as the Hebrewes fay) the na- ture of man inclineth to inc, oaf ha wealth, and to spare bit goods, and though be beve vowed and fanllofied, it may be be will turn and repent , and redeeme it for leg then it is worth , &c. and when be cannot redeeme it, he will ch.mge it fora werfe ihm it. And if he should have leave given him to change abad for a good, het would change agaodfor a bad, and fay it is good. There- fore the Scripture abfolutely forbiddeth, him tochange, andmullletb him ifbe changeth , faying, .Then it and, tbcexchange tbereoffball be holy, (Lev. 27. 10.) And all the fe things are to fuhdue his evi ! concupifeence, and to rellife his mind¢. And the many judgements that are in the Law, are no other then counfils from farce, from ( God) who in great in (ounfell, to relic e the know- ledge and to direll all worker. And fi he faisb, (in Prov.22,20,2 t.) Have not I written unto thee ex- cellent things, in °unfelt and knowledge: that I might make thee know the certainty of the words of truth; that 'thou might ¢ anfver thewords of truth, to them that find untothee. Maim. in Tensurah, chap.4. fe &.t 3. if changing h0fhall change] that is, if at all, or any way he change. fhallbe holy] Hebrew, (hall , be holimfr: that is,both of theta (hall be the Lords, and neither of them his that through covetize, leightneffe, or for any other refpe& changeth an hallowed thing. By the Hebrew canons ; fonte changes flood in force and of Come there was a nullity. He that changeth his oblation,for abeall which is not his owne,it is no change,for no titan can fan&ifie a thins which is not his owne.Priefis make no change pt a S i n- offring,or of a Trefpaff- offring:for although they betheirs,yet have they no due unto themwhiles they are alive; for they have no right to the fle(h,till the blood be fprink- led. Neitheto doe the Priefts make change of the firlt-
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