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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1706)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>D E U T E R O N O M Y</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XXIII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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The laws of this chapter provide,
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I. For the preserving of the purity and honour of the families of
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Israel, by excluding such as would be a disgrace to them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:1-8">ver. 1-8</A>.
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II. For the preserving of the purity and honour of the camp of Israel
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when it was abroad,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:9-14">ver. 9-14</A>.
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III. For the encouraging and entertaining of slaves who fled to them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:15">ver. 15, 16</A>.
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IV. Against whoredom,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:17,18">ver. 17, 18</A>.
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V. Against usury,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:19,20">ver. 19, 20</A>.
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IV. Against the breach of vows,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:21-23">ver. 21-23</A>.
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VII. What liberty a man might take in his neighbour's field and
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vineyard, and what not,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:23,25">ver. 23, 25</A>.</P>
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</FONT>
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<A NAME="De23_1"> </A>
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<A NAME="De23_2"> </A>
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<A NAME="De23_3"> </A>
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<A NAME="De23_4"> </A>
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<A NAME="De23_5"> </A>
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<A NAME="De23_6"> </A>
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<A NAME="De23_7"> </A>
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<A NAME="De23_8"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Laws of Separation.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1451.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 He that is wounded in the stones, or hath his privy member
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cut off, shall not enter into the congregation of the L<FONT SIZE=-1><B>ORD</B></FONT>.
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2 A bastard shall not enter into the congregation of the L<FONT SIZE=-1><B>ORD</B></FONT>;
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even to his tenth generation shall he not enter into the
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congregation of the L<FONT SIZE=-1><B>ORD</B></FONT>.
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3 An Ammonite or Moabite shall not enter into the congregation
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of the L<FONT SIZE=-1><B>ORD</B></FONT>; even to their tenth generation shall they not enter
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into the congregation of the L<FONT SIZE=-1><B>ORD</B></FONT> for ever:
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4 Because they met you not with bread and with water in the
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way, when ye came forth out of Egypt; and because they hired
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against thee Balaam the son of Beor of Pethor of Mesopotamia, to
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curse thee.
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5 Nevertheless the L<FONT SIZE=-1><B>ORD</B></FONT> thy God would not hearken unto Balaam;
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but the L<FONT SIZE=-1><B>ORD</B></FONT> thy God turned the curse into a blessing unto thee,
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because the L<FONT SIZE=-1><B>ORD</B></FONT> thy God loved thee.
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6 Thou shalt not seek their peace nor their prosperity all thy
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days for ever.
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7 Thou shalt not abhor an Edomite; for he <I>is</I> thy brother:
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thou shalt not abhor an Egyptian; because thou wast a stranger in
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his land.
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8 The children that are begotten of them shall enter into the
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congregation of the L<FONT SIZE=-1><B>ORD</B></FONT> in their third generation.
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</FONT></P>
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<P>
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Interpreters are not agreed what is here meant by <I>entering into the
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congregation of the Lord,</I> which is here forbidden to eunuchs and to
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bastards, Ammonites and Moabites, for ever, but to Edomites and
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Egyptians only till the third generation.
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1. Some think they are hereby excluded from communicating with the
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people of God in their religious services. Though eunuchs and bastards
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were owned as members of the church, and the Ammonites and Moabites
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might be circumcised and proselyted to the Jewish religion, yet they
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and their families must lie for some time under marks of disgrace,
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remembering the rock whence they were hewn, and must not come so near
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the sanctuary as others might, nor have so free a communion with
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Israelites.
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2. Others think they are hereby excluded from bearing office in the
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congregation: none of these must be elders or judges, lest the honour
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of the magistracy should thereby be stained.
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3. Others think they are excluded only from marrying with Israelites.
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Thus the learned bishop Patrick inclines to understand it; yet we find
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that when this law was put in execution after the captivity they
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separated from Israel, not only the strange wives, but all the mixed
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multitude, see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+13:1-2">Neh. xiii. 1-2</A>.
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With the daughters of these nations (though out of the nations of
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Canaan), it should seem, the men of Israel might marry, if they were
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completely proselyted to the Jewish religion; but with the men of these
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nations the daughters of Israel might not marry, nor could the men be
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naturalized otherwise than as here provided.</P>
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<P>
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It is plain, in general, that disgrace is here put,</P>
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<P>
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I. Upon bastards and eunuchs,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:1,2"><I>v.</I> 1, 2</A>.
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By bastards here the Jewish writers understand, not all that were born
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of fornication, or out of marriage, but all the issue of those
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incestuous mixtures which are forbidden,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+18:1-30">Lev. xviii</A>.
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And, though it was not the fault of the issue, yet, to deter people
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from those unlawful marriages and unlawful lusts, it was very
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convenient that their posterity should thus be made infamous. By this
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rule Jephthah, though the son of a harlot, a strange woman
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+11:1,2">Judg. xi. 1, 2</A>),
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yet was not a bastard in the sense of this law. And as for the eunuchs,
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though by this law they seemed to be cast out of the vineyard as dry
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trees, which they complain of
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+56:3">Isa. lvi. 3</A>),
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yet it is here promised
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:5"><I>v.</I> 5</A>)
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that if they took care of their duty to God, as far as they were
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admitted, by keeping his sabbaths and choosing the things that pleased
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him, the want of this privilege should be made up to them with such
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spiritual blessings as would entitle them to an everlasting name.</P>
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<P>
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II. Upon Ammonites and Moabites, the posterity of Lot, who, for his
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outward convenience, had separated himself from Abraham,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+13:11">Gen. xiii. 11</A>.
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And we do not find that he or his ever joined themselves again to the
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children of the covenant. They are here cut off <I>to the tenth
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generation,</I> that is, (as some think it is explained), for ever.
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Compare
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+13:1">Neh. xiii. 1</A>.
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The reason of this quarrel which Israel must have with them, so as not
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to <I>seek their peace</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:6"><I>v.</I> 6</A>),
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is because of the unkindness they had now lately done to the camp of
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Israel, notwithstanding the orders God had given not to distress or vex
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them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+2:9,19"><I>ch.</I> ii. 9, 19</A>.
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1. It was bad enough that they did not <I>meet them with bread and
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water in the way</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:4"><I>v.</I> 4</A>),
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that they did not as allies, or at least as neutral states, bring
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victuals into their camp, which they should have been duly paid for. It
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was well that God's Israel did not need their kindness, God himself
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following them with bread and water. However this omission of the
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Ammonites should be remembered against their nation in future ages.
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Note, God will certainly reckon, not only with those that oppose his
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people, but with those that do not help and further them, when it is in
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the power of their hand to do it. The charge at the great day is for an
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omission: <I>I was hungry, and you gave me no meat.</I>
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2. The Moabites had done worse, they hired Balaam to curse Israel,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:4"><I>v.</I> 4</A>.
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It is true <I>God turned the curse into a blessing</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:5"><I>v.</I> 5</A>),
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not only changing the word in Balaam's mouth, but making that really
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turn to the honour and advantage of Israel which was designed for their
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ruin. But though the design was defeated, and overruled for good, the
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Moabites' wickedness was not the less provoking. God will deal with
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sinners, but according to their endeavours,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+28:4">Ps. xxviii. 4</A>.</P>
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<P>
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III. The Edomites and Egyptians had not so deep a mark of displeasure
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put upon them as the Moabites and Ammonites had. If an Edomite or
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Egyptian turned proselyte, his grand-children should be looked upon as
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members of the congregation of the Lord to all intents and purposes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:7,8"><I>v.</I> 7, 8</A>.
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We should think that the Edomites had been more injurious to the
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Israelites than the Ammonites, and deserved as little favour from them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+20:20">Num. xx. 20</A>),
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and yet "<I>Thou shalt not abhor an Edomite,</I> as thou must an
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Ammonite, for he is thy brother." Note, The unkindness of near
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relations, though by many worst taken, yet should with us, for that
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reason, because of the relation, be first forgiven. And then, as to the
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Egyptians, here is a strange reason given why they must not be
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abhorred: "<I>Thou wast a stranger in their land,</I> and therefore,
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though hardly used there, be civil to them, for old acquaintance'
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sake." They must not remember their bondage in Egypt for the keeping up
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of any ill will to the Egyptians, but only for the magnifying of Gods
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power and goodness in their deliverance.</P>
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<A NAME="De23_9"> </A>
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<A NAME="De23_10"> </A>
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<A NAME="De23_11"> </A>
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<A NAME="De23_12"> </A>
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<A NAME="De23_13"> </A>
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<A NAME="De23_14"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Moral and Ceremonial Purity Enjoined.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1451.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>9 When the host goeth forth against thine enemies, then keep
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thee from every wicked thing.
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10 If there be among you any man, that is not clean by reason
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of uncleanness that chanceth him by night, then shall he go
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abroad out of the camp, he shall not come within the camp:
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11 But it shall be, when evening cometh on, he shall wash
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<I>himself</I> with water: and when the sun is down, he shall come
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into the camp <I>again.</I>
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12 Thou shalt have a place also without the camp, whither thou
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shalt go forth abroad:
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13 And thou shalt have a paddle upon thy weapon; and it shall
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be, when thou wilt ease thyself abroad, thou shalt dig therewith,
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and shalt turn back and cover that which cometh from thee:
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14 For the L<FONT SIZE=-1><B>ORD</B></FONT> thy God walketh in the midst of thy camp, to
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deliver thee, and to give up thine enemies before thee; therefore
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shall thy camp be holy: that he see no unclean thing in thee, and
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turn away from thee.
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</FONT></P>
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<P>
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Israel was now encamped, and this vast army was just entering upon
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action, which was likely to keep them together for a long time, and
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therefore it was fit to give them particular directions for the good
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ordering of their camp. And the charge is in one word to be
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<I>clean.</I> They must take care to keep their camp pure from moral,
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ceremonial, and natural pollution.</P>
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<P>
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I. From moral pollution
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:9"><I>v.</I> 9</A>):
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<I>When the host goes forth against thy enemy</I> then look upon
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thyself as in a special manner engaged to <I>keep thyself from every
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evil thing.</I>
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1. The soldiers themselves must take heed of sin, for sin takes off the
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edge of valour; guilt makes men cowards. Those that put their lives in
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their hands are concerned to make and keep their peace with God, and
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preserve a conscience void of offence; then may they look death in the
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face without terror. Soldiers, in executing their commission, must keep
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themselves from gratifying the lusts of malice, covetousness, or
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uncleanness, for these are wicked things--must keep themselves from the
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idols, or accursed things, they found in the camps they plundered.
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2. Even those that tarried at home, the body of the people, and every
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particular person, must at that time especially keep from every wicked
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thing, lest by sin they provoke God to withdraw his presence from the
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host, and give victory to the enemy for the correcting of his own
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people. Times of war should be times of reformation, else how can we
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expect God should hear and answer our prayers for success?
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+66:18">Ps. lxvi. 18</A>.
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See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+7:3">1 Sam. vii. 3</A>.</P>
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<P>
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II. From ceremonial pollution, which might befal a person when
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unconscious of it, for which he was bound to wash his flesh in water,
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and look upon himself as <I>unclean until the evening,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+15:16">Lev. xv. 16</A>.
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A soldier, notwithstanding the constant service and duty he had to do
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in the camp, must be so far from looking upon himself as discharged
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from the observance of this ceremony that more was required from him
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than at another time; had he been at his own house, he needed only to
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wash his flesh, but, being in the army, he must go abroad out of the
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camp, as one concerned to keep it pure and ashamed of his own impurity,
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and not return till after sunset,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:10,11"><I>v.</I> 10, 11</A>.
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By this trouble and reproach, which even involuntary pollutions exposed
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men to, they were taught to keep up a very great dread of all fleshly
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lusts. It were well if military men would consider this.</P>
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<P>
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III. From natural pollution; the camp of the Lord must have nothing
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offensive in it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:12-14"><I>v.</I> 12-14</A>.
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It is strange that the divine law, or at least the solemn order and
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direction of Moses, should extend to a thing of this nature; but the
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design of it was to teach them,
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1. Modesty and decorum; nature itself teaches them thus to distinguish
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themselves from beasts that know no shame.
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2. Cleanliness, and, though not niceness, yet neatness, even in their
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camp. Filthiness is offensive to the senses God has endued us with,
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prejudicial to the health, a wrong to the comfort of human life, and an
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evidence of a careless slothful temper of mind.
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3. Purity from the pollutions of sin; if there must be this care taken
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to preserve the body clean and sweet, much more should we be solicitous
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to keep the mind so.
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4. A reverence of the divine majesty. This is the reason here given:
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<I>For the Lord thy God walketh</I> by his ark, the special token of
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his presence, <I>in the midst of thy camp;</I> with respect to that
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external symbol this external purity is required, which (though not
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insisted on in the letter when that reason ceases) teaches us to
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preserve inward purity of soul, in consideration of the eye of God,
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which is always upon us. By this expression of respect to the presence
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of God among them, they were taught both to fortify themselves against
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sin and to encourage themselves against their enemies with the
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consideration of that presence.
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5. A regard one to another. The filthiness of one is noisome to many;
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this law of cleanliness therefore teaches us not to do that which will
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be justly offensive to our brethren and grieve them. It is a law
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|
against nuisances.</P>
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<A NAME="De23_15"> </A>
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<A NAME="De23_16"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Protection of Fugitives; The Law Concerning Usury.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 1451.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>15 Thou shalt not deliver unto his master the servant which is
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escaped from his master unto thee:
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16 He shall dwell with thee, <I>even</I> among you, in that place
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which he shall choose in one of thy gates, where it liketh him
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best: thou shalt not oppress him.
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17 There shall be no whore of the daughters of Israel, nor a
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sodomite of the sons of Israel.
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18 Thou shalt not bring the hire of a whore, or the price of a
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dog, into the house of the L<FONT SIZE=-1><B>ORD</B></FONT> thy God for any vow: for even
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both these <I>are</I> abomination unto the L<FONT SIZE=-1><B>ORD</B></FONT> thy God.
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19 Thou shalt not lend upon usury to thy brother; usury of
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money, usury of victuals, usury of any thing that is lent upon
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usury:
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20 Unto a stranger thou mayest lend upon usury; but unto thy
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brother thou shalt not lend upon usury: that the L<FONT SIZE=-1><B>ORD</B></FONT> thy God may
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bless thee in all that thou settest thine hand to in the land
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whither thou goest to possess it.
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21 When thou shalt vow a vow unto the L<FONT SIZE=-1><B>ORD</B></FONT> thy God, thou shalt
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not slack to pay it: for the L<FONT SIZE=-1><B>ORD</B></FONT> thy God will surely require it
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of thee; and it would be sin in thee.
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22 But if thou shalt forbear to vow, it shall be no sin in
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thee.
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23 That which is gone out of thy lips thou shalt keep and
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perform; <I>even</I> a freewill offering, according as thou hast vowed
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unto the L<FONT SIZE=-1><B>ORD</B></FONT> thy God, which thou hast promised with thy mouth.
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24 When thou comest into thy neighbour's vineyard, then thou
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mayest eat grapes thy fill at thine own pleasure; but thou shalt
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not put <I>any</I> in thy vessel.
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25 When thou comest into the standing corn of thy neighbour,
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then thou mayest pluck the ears with thine hand; but thou shalt
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not move a sickle unto thy neighbour's standing corn.
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</FONT></P>
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<P>
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Orders are here given about five several things which have no relation
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one to another:--</P>
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<P>
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I. The land of Israel is here made a sanctuary, or city of refuge, for
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servants that were wronged and abused by their masters, and fled
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thither for shelter from the neighbouring countries,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:15,16"><I>v.</I> 15, 16</A>.
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We cannot suppose that they were hereby obliged to give entertainment
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to all the unprincipled men that ran from service; Israel needed not
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(as Rome at first did) to be thus peopled. But,
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1. They must not deliver up the trembling servant to his enraged
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master, till upon trial it appeared that the servant has wronged his
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master and was justly liable to punishment. Note, It is an honourable
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thing to shelter and protect the weak, provided they be not wicked. God
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allows his people to patronise the oppressed. The angel bid Hagar
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return to her mistress, and Paul sent Onesimus back to his master
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Philemon, because they had neither of them any cause to go away, nor
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was either of them exposed to any danger in returning. But the servant
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here is supposed to escape, that is, to run for his life, to the people
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of Israel, of whom he had heard (as Benhadad of the kings of Israel,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+20:31">1 Kings xx. 31</A>)
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that they were a merciful people, to save himself from the fury of a
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tyrant; and in that case to deliver him up is to throw a lamb into the
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mouth of a lion.
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2. If it appeared that the servant was abused, they must not only
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protect him, but, supposing him willing to embrace their religion, they
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must give him all the encouragement that might be to settle among them.
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Care is taken both that he should not be imposed up on in the place of
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his settlement--let it be <I>that which he shall choose</I> and
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<I>where it liketh him best,</I> and that he should not exchange one
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hard master for many--<I>thou shalt not oppress him.</I> Thus would he
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soon find a comfortable difference between the land of Israel and other
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lands, and would choose it to be his rest for ever. Note, Proselytes
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and converts to the truth should be treated with particular tenderness,
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that they may have no temptation to return.</P>
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<P>
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II. The land of Israel must be no shelter for the unclean; no whore, no
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Sodomite, must be suffered to live among them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:17,18"><I>v.</I> 17, 18</A>),
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neither a whore nor a whoremonger. No houses of uncleanness must be
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kept either by men or women. Here is,
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1. A good reason intimated why there should be no such wickedness
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tolerated among them: they were Israelites. This seems to have an
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emphasis laid upon it. For a daughter of Israel to be a whore, or a son
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of Israel a whoremaster, is to reproach the stock they are come of, the
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people they belong to, and the God they worship. It is bad in any, but
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worst in Israelites, a holy nation,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+13:12">2 Sam. xiii. 12</A>.
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2. A just mark of displeasure put upon this wickedness, that the hire
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of a whore, that is, the money she gets by her whoring, and the price
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of a dog, that is, of the Sodomite, pimp, or whoremaster (so I incline
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to understand it, for such are called <I>dogs,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+22:15">Rev. xxii. 15</A>),
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the money he gets by his lewd and villainous practices, no part of it
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shall be <I>brought into the house of the Lord</I> (as the hire of
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prostitutes among the Gentiles was into their temples) <I>for any
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vow.</I> This intimates,
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(1.) That God would not accept of any offering at all from such wicked
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people; they had nothing to bring an offering of but what they got by
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their wickedness, and therefore their sacrifice could not but be <I>an
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abomination to the Lord,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+15:8">Prov. xv. 8</A>.
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(2.) That they should not think, by making and paying vows, and
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bringing offerings to the Lord, to obtain leave to go on in this sin,
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as (it should seem) some that followed that trade suggested to
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themselves, when their offerings were admitted.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+7:14,15">Prov. vii. 14, 15</A>,
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<I>This day have I paid my vows, therefore came I forth to meet
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thee.</I> Nothing should be accepted in commutation of penance.
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(3.) That we cannot honour God with our substance unless it be honestly
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and honourably come by. It must not only be considered what we give,
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but how we got it; God hates robbery for burnt-offerings, and
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|
uncleanness too.</P>
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<P>
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III. The matter of usury is here settled,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:19,20"><I>v.</I> 19, 20</A>.
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(1.) They must not lend upon usury to an Israelite. They had and held
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their estates immediately from and under God, who, while he
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distinguished them from all other people, might have ordered, had he so
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|
pleased, that they should have all things in common among themselves;
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|
but instead of that, and in token of their joint interest in the good
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land he had given them, he only appointed them, as there was occasion,
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to lend to one another without interest, which among them would be
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little or no loss to the lender, because their land was so divided,
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their estates were so settled, and there was so little of merchandise
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among them, that it was seldom or never that they had occasion to
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borrow any great sums, only what was necessary for the subsistence of
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their families when the fruits of their ground had met with any
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disaster, or the like; and, in such a case, for a small matter to
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insist upon usury would have been very barbarous. Where the borrower
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gets, or hopes to get, it is just that the lender should share in the
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gain; but to him that borrows for his necessary food pity must be
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|
shown, and we must lend, hoping for nothing again, if we have
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wherewithal to do it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+6:35">Luke vi. 35</A>.
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(2.) They might lend upon usury to a stranger, who was supposed to live
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by trade, and (as we say) by turning the penny, and therefore got by
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what he borrowed, and came among them in hopes to do so. By this it
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appears that usury is not in itself oppressive; for they must not
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oppress a stranger, and yet might exact usury from him.</P>
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<P>
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IV. The performance of the vows wherewith we have bound our souls is
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here required; and it is a branch of the law of nature,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:21-23"><I>v.</I> 21-23</A>.
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(1.) We are here left at our liberty whether we will make vows or no:
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<I>If thou shalt forbear to vow</I> (some particular sacrifice and
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|
offering, more than was commanded by the law), <I>it shall be no sin to
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|
thee.</I> God had already signified his readiness to accept a free-will
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offering thus vowed, though it were but a little fine flour
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+2:4-7">Lev. ii. 4</A>,
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&c.),
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which was encouragement enough to those who were so inclined. But lest
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the priests, who had the largest share of those vows and voluntary
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offerings, should sponge upon the people, by pressing it upon them as
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|
their duty to make such vows, beyond their ability and inclination,
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they are here expressly told that it should not be reckoned a sin in
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|
them if they did not make any such vows, as it would be if they omitted
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|
any of the sacrifices that God had particularly required. For (as
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bishop Patrick well expresses it) God would have men to be easy in his
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|
service, and all their offerings to be free and cheerful.
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(2.) We are here laid under the highest obligations, when we have made
|
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a vow, to perform it, and to perform it speedily: "<I>Thou shalt not be
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|
slack to pay it,</I> lest if it be delayed beyond the first opportunity
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the zeal abate, the vow be forgotten, or something happen to disable
|
|
thee for the performance of it. <I>That which has gone out of thy
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|
lips</I> as a solemn and deliberate vow must not be recalled, but
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|
<I>thou shalt keep and perform it,</I> punctually and fully." The rule
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|
of the gospel goes somewhat further than this.
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+9:7">2 Cor. ix. 7</A>,
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<I>Every one, according as he purposeth in his heart,</I> though it
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|
have not gone out of his lips, <I>so let him give.</I> Here is a good
|
|
reason why we should pay our vows, that if we do not <I>God will
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|
require it of us,</I> will surely and severely reckon with us, not only
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|
for lying, but for going about to mock him, who cannot be mocked. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ec+5:4">Eccl. v. 4</A>.</P>
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<P>
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V. Allowance is here given, when they passed through a cornfield or
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|
vineyard, to pluck and eat of the corn or grapes that grew by the
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road-side, whether it was done for necessity or delight, only they must
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carry none away with them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+23:24,25"><I>v.</I> 24, 25</A>.
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Therefore the disciples were not censured for plucking the ears of corn
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(it was well enough known that the law allowed it), but for doing it on
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the sabbath day, which the tradition of the elders had forbidden. Now,
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|
1. This law intimated to them what great plenty of corn and wine they
|
|
should have in Canaan, so much that a little would not be missed out of
|
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their fruits: they should have enough for themselves and all their
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|
friends.
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2. It provided for the support of poor travellers, to relieve the
|
|
fatigue of their journey, and teaches us to be kind to such. The Jews
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|
say, "This law was chiefly intended in favour of labourers, who were
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employed in gathering in their harvest and vintage; their mouths must
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not be muzzled any more than that of the ox when he treads out the
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corn."
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3. It teaches us not to insist upon property in a small matter, of
|
|
which it is easy to say, <I>What is that between me and thee?</I> It
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|
was true the grapes which the passenger ate were none of his own, nor
|
|
did the proprietor give them to him; but the thing was of so small
|
|
value that he had reason to think were he present, he would not deny
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them to him, anymore than he himself would grudge the like courtesy,
|
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and therefore it was no theft to take them.
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4. It used them to hospitality, and teaches us to be ready to
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distribute, willing to communicate, and not to think every thing lost
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that is given away. Yet,
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5. It forbids us to abuse the kindness of our friends, and to take the
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advantage of fair concessions to make unreasonable encroachments: we
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must not draw an ell from those that give but an inch. They may eat of
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their neighbour's grapes; but it does not therefore follow that they
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may carry away.</P>
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