and if it abide in this colour two weekes they pronounce it uncleane and burne it Likewise if 〈◊〉 spread they pronounce it uncleane and burne it As if in a garment there appeare a greene spot or a red they shut it up 7. daies and in the seventh he looketh 〈◊〉 〈◊〉 if it be spred hee pronounceth it uncleane and burneth all the garment And if it abide in the colour bâ—â— spâ—â—ad not or if it be spred but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up or if the colour bee gr 〈…〉 e more red or more greene but not spred they 〈◊〉 the spotted place and shut it up seven daies more And in the end of those 7. daies which is the 13. day he 〈…〉 eth if it be dimmer in colour the third time then is be bound to wash it and it is cleane And if the colour be châ—â—ged from that it was as if it was greene and is 〈◊〉 or was red and is become greene hee rendeth 〈◊〉 the spotted place and burneth that which is rent 〈◊〉 and soweth a piece into the rent place and the residue of the garment is free and washed all over the second time and is cleane But if it abide in the colour wherein it was shut up at the first he pronounceth it uncleane and burneth it all A garment out of which the spot is rent at the end of the second weeke if any spot come again into it it is burnt Likewise if the spot spread in a garment after it is freed it is burnt Maim treat of Leprosie chap. 12. sect 1. 2. 4. Vers. 50. shall shut up in Greeke shall separate the plague meaning the thing that hath the plague of Leprosie on it see vers 4. Vers. 51. fretting or rankling this word is not used but in this case of leprie and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar The Greeke translateth it a continuing leprosie the Chaldee a diminishing because that which fretteth both continueth long and wasteth the thing wherein it is So in chap. 14. 44. it is uncleane it is one of the maine uncleane things and as the Hebrewes write it maketh uncleane by touching it or by bearing it or by comming in where it is As a leprous garment or warpe or woofe or any vessell of skin plagued with leprosie if but so much as an olive of them come into a cleane house all that is in the house is made uncleane both men and vessels and are all made principall uncleane things c. The leprous thing is like unto the dead as it is said Let her not be as one dead Num. 12. 12. How doth the dead defile by so much as an olive so these things also by so much as an olive Maim in Lepr chap. 13. sect 13. 14. Vers. 52. in woollen Hebr. in wooll or in flaxe that is made of wooll or of flaxe This burning of leprous garments signified the abhomination which all should have of sinne for the consuming and abolishing of it and of all instruments and moniments thereof as by comparing scriptures for some particular evils may bee gathered See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19. Vers. 54. command that they wash the commandement is by the Priest the washing by any man as Baal haturim here observeth Vers. 55. his colour Hebrew his eye the colour is so called because it is discerned by the eye so in Numb 11. 7. Ezek. 1. 16. and 8. 2. fret-inward or a deepe-fret that diminisheth and consumeth it the Chaldee translateth it a breaking the Greeke thus it is confirmed or fast-setled in the garment or in the warpe or in the woofe bare-inside Hebrew the fore-baldnesse thereof or in the hinder-baldnesse thereof The words before used in verse 42. for the baldnesse of the head before or behind are here applied to the garment which when the wooll or stuffe is eaten off in the out side or in the inner with the fretting leprie is thereupon called bald The Greeke translateth them the warpe and the woofe as before is noted the Chaldee in the worne or old part thereof or in the new part thereof and so other the Hebrew doctors explaine it saying Karachath is the old-worn places and gabbachath is the new Maim treat of Leprâ— c. 12. s. 9. Vers. 56. rend it rend the place of the plague out of the garment and burne it saith Sol. Iarchi But if it were still seene in the garment after this then the whole garment was burnt v. 57. Ver. 57. a plague breaking out-abroad or a spreading as the Chaldee saith an increasing leprosie In Greek a flourishing leprie Vers. 58. washed the second time Chazkuni explaineth it the second time for to clease it and the first time for to put away the plague of it These legall washings were carnall ordinances imposed on them untill the time of reformation Hebrew 9. 10. but our washing is by the blood and spirit of Christ wherby he hath washed us from our sinnes Revel 1. 5. so that we draw neer unto God with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. and clensing our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God 2 Corinth 7. 1. in us may be fulfilled that which is written These are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb. Rev. 7. 14. CHAP. XIV 1 The rites and sacrifices in cleansing of the Leper with two birds cedar wood scarlet â—yzop and living water 10 with lambs flowre and oile 21 Lesser sacrifices for the poore leper 33 The signes of leprosie in an house 40 the pulling out of the stones thereof putting in new 45 The breaking downe of the leprous house 49 The cleansing of it if the plague be healed with birds cedar scarlet eyzop and living water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovan spake unto Moses saying This shall be the law of the Leper in the day of his clensing that he shall be brought unto the Priest And the Priest shall goe forth out of the campe and the Priest shall see and behold if the plague of leprosie be healed in the leper Then the Priest shall command and hee shall take for him that is to be clensed two birds alive and cleane and Cedar wood and scarlet and eyzop And the Priest shall command he shal kill one of the birds in an earthen vessel over living water As for the living bird hee shall take it and the Cedar wood and the scarlet and the eyzop and shall dip them and the living bird in the blood of the bird that was killed over the living water And he shall sprinkle upon him that is to be cleansed from the leprosie seven times and shall make him cleane and shall let goe the living
The Hebr. gather from hence that there is no measure or quantity of the issue limited but every whit therof that is discemed maketh one uncleane Mai 〈…〉 in Mechosrei capporah c. 2. s. 9. Howbeit they make a difference in respect of the times saying Hee 〈◊〉 seeth â—â—e appearance of an issue he is like him that hath an accident of uncleannesse wherof see Deut. 23. 10 11. If he see two he hath the issue and must co 〈…〉 7. daies and go into living water but iâ— not bound to bring an oblation If he see three loe hee hath the issue 〈◊〉 pleat and is bound to bring an oblation And there 〈◊〉 〈◊〉 〈◊〉 between the second appearance and the third 〈◊〉 〈◊〉 oblâ—â—iâ—â— Maimony ibidem sect 6. it is 〈◊〉 〈…〉 nesse the Greeke explaineth it his un 〈…〉 esse in him Vers. 4. 〈◊〉 He that hath an issue defileth his bed and so his seat and saddle five waies standing sit 〈◊〉 lying hanging leaning and the bed defileth men seven waies by standing sitting lying hanging leaning touching bearing Talmud Bab. in Zabim ch 2 s. 4. Which is explained thus A thing that is made for a bed 〈…〉 seat or saddle though it be under a stone if one of them that defile the seat stand upon the stone or sit or lie or leane or hang upon it he is defiled Maim in Metamei mishcab c. 7 s. 1. vessell or instrument any thing whatsoever So in v. 6. and after The Hebrewes have for these things a limitation they say He that hath an issue defileth not the thing till the most part of him be upon the bed or the seat or the saddle Yet if he stand upon two beds with one foot upon one bed and his other foot on the other they are both of them uncleane Maim in Metamei mishcab c. 7. s. 3. 4. This â—igâ—â—ed the contagion of sin which defileth men all the good creatures and benefits which God giveth us in this life unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure Tit. 1. 15. V. 5. and bathe or wash baptise to weet himselfe or his flesh as is expressed in ver 13. 16. meaning his whole body and so the Greeke translateth shall wash his body The Hebrews say Every place where it is said in the Law of bathing the flesh and washing the clothes of the uncleane it is not meant but of baptizing the whole body in water Maim in Mikvaoth c 1. s. 2. See after on v. 11. It figured our sanctification by Christ and his spirit by whom wee draw neere to God having hearts sprinkled from an evill conscience and bodies washed with pure water Heb. 10. 22. See also Levit. 11. 25. till the evening that is till that day be ended and a new beginne till then he is not cleane See the notes on Leviticus 11. 24. 32. Vers. 8. shall spit The spittle of him that hath an issue is uncleane and defileth even as the issue it selfe v. 2. Hereby was figured the pollution that commeth to the soules of men by the impure doctrines which false Prophets and hetericks spit out of their mouthes 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9. 10. 11. as may be gathered by the contrary when Christ by spitting on men opened and loosed the eyes eares and tongues of the blinde deafe and dumbe Mark 8. 23. and 7. 33. Ioh. 9. 6. whereby the power and efficacie of the word out of the mouth of Christ was signified And here under the name of spittle all excrements of the mouth and nose except blood are comprehended as the Hebrew canons say The man and wo 〈◊〉 that hath an issue and the menstruous and the woman 〈…〉 ildbirth every one of these foure are of the principall sorts of things defiling vessels by touching and men by touching and bearing them and defile bed and seat and saddle all under them and makes them most uncleane The spittle of him that hath an issue and his seed and his urine every of them three are most uncleane by the law and doe every whit of them defile by touching and by bearing Loe it is said of the spittle and if he spit upon him that is cleane Lev. 15. 8. and his urine and his seed it is unpossible that there should not be some of the issue in them Both man and woman that hath an issue and the menstruous and the woman in childbed the spittle and urine of every of them is most uncleane And so every place where it is said in these passages He that hath an issue it implieth both him the residue of the foure The thicke spittle excrements and water of the nose these are as the spittle in every respect and are generally rekned as the spittle Maimony in Metamei mishcab c. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. in Zabim c. 5. s. 7. it is said Who so toucheth the issue of him that hath an issue or his spittle or his seed or his urine or the blood of the menstruous he is defiled Vers. 9. saddle or thing to ride with as the word generally signifieth Vers. 10. under him wherefore they say If hee that hath an issue and a cleane person sit in a boat or on a peece of timber or ride on a beast together though their clothes touch not yet they are uncleane Talmud Bab. in Zabim c. 3. s. 1. Likewise if it be not immediately under him but a stone or other thing betweene yet it is uncleane as is before noted on verse 4. beareth hereupon is that which sundry times is before mentioned of pollution by bearing although they touch them not The contagion of heresie idolatry and other sinnes was hereby shadowed that all might be warned to keepe themselves pure or by repentance and â—aith in Christ to purge themselves if they have beene defiled Matthew 7. 15. 1 Ioh. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17. Vers. 11. rinsed his hands or washed them Although in other cases sometimes the hands onely and feet were washed as Exod. 30. 21. yet in this case of uncleannes as the whole man was defiled so the whole was to be washed and the hands here are put the part for the whole So the Hebrewes explaine it saying that which is said of him that hath an issue in Lev. 15. 11. hath not rinsed his hands is as if he should say that he should baptise his whole bodie and the same ordinance is for other unclean persons so that if a man baptise himselfe all over saving the tip of his little finger he is yet in his uncleannesse c. Behold it is said in Levit. 11. 32. it shall be put or brought into the water so all the principall uncleane persons must be put into water Whosoever is baptised or washed hee must baptise all his body when hee is naked in one place and if he have locks of hair he must
garments and putteth on his owne common garments and goeth to his house and all the people doe accompany him to his house and he keepes afeast for that he is come out in peace out of the Sanctuarie Maimony in Iom hakippurim chap. 3. sect 7. 11. and chap. 4. sect 2. leave them there to weet as in the ages following they left them in some of the holy chambers which were about the Sanctuarie Ezek. 44. 19. Of this the Hebrewes write The white garments wherein he served on the fasting day he never served in them the second time but they were laid upon the place where he put them off as it is said HE SHAL LEAVE THEM THERE and they might not be put to any use Maim in Keleihamikdash or Implements of the Sanctuarie chap. 8. sect 5. Vers. 24. wash his flesh that is as the Greeke translateth his body so he washed before hee put on the linnen garments verse 4. and this was an usuall rite so oft as hee shifted his clothes as from this place the Hebrewes teach saying Every time that he changeth garments and putteth off garments and putteth on other garments he is charged to wash or baptise And the high Priest washed five times and sanctified that is washed his hands and feet ten times this day As at first hee put off his common garments which he wore and washed or baptised his whole body and came-up and wiped himselfe and put on the golden garments and sanctified his hands and his feete Aâ—â— he killed the daily sacrifice and trimmed the Lampes c. and offred the bullocke and 7. lambs And after that he sanctified his hands and his feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and his feete and served the service of the day as is before shewed Afterwards hee sanctified his hands and his feete and put off the white garments and washed him-selfe and wiped and put on the golden garments and sanctified his hands and his feete and offred the God for sinne which was added to this dayes service and his owne Ram and the peoples Ram which were burnt-offrings and burnt on the altar the fat of the bullockâ— and goat that were burnt without and offred the day evening sacrifice And after that he sanctified his hands and feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and feete and went into the most holy place and brought out from thence the incense 〈…〉 and the censer and after that sanctified his hands and his feete and put off the white garments and washed and wiped himselfe and put on the golden garments and sanctified his hands and feete and burnt the evening incense due for every day and trimmed the Lamps and sanctified his hands and feete and put-off the golden garments and put on his common garments and were out All these washings and sanctifyings were in the Sanctuary except the first washing which he might die without c. If the high Priest were an old man 〈◊〉 sicke they tooke off the cold from the water by 〈◊〉 made hot in the fire or by mixing hot water with the cold All other dayes the high Priest sanctifieth his 〈◊〉 and feet from the Laver of brasse as the other Priests doe but this day for honours sake he sanctifieth from a golden vessell Maimony in Iom hakipp. chap. 2. sect 2. 3. 4. 5. Of these and the like the Apostle saith their services stood onely in meats and 〈◊〉 and divers baptismes or washings and carnall or dinantes imposed on them untill the time of refor 〈…〉 or bettering Heb. 9. 10. which spiritually taught them and us to draw neere with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments his ordinarie high Priests garments appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie Sol. Iarcht expoundeth it the eight garments wherein hee serveth all daies of the yeere shall make or shall doe that is shall offer his burnt offring that was the Ram in verse 3. and the peoples ram vers 5. which figured the accomplishment of their atonement Levit. 1. 4. and the presenting of themselves unto God as new creatures to performe unto him their reasonable service Rom. 12. 1. Vers. 25. shall burne or shall perfume for the burning of the fat upon the altar and the burning of the body without the campe verse 27. Moses expresseth here and usually by two divers words What the fat signified is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar the brazen altar in the courtyard for on the goldeÌ„ altar it might not be burnt Ex. 30. 9. Vers. 26. he that sent away that is as the Chaldee explaineth it he that led or caried away that fit man forementioned in verse 21. for the scape-goat Hebr. for or to Azazel which some take here to be the place in the wildernesse The Greeke translateth it that which was sent away unto dismission his flesh in Greeke his body which was a signe that he was uncleane as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane was made in Num. 19. 8. afterward at evening for till then hee was uncleane Levit. 15. 5. After he had beene with the goat at the Rocke hee came and remained under the last boothe of the ten before noted on verse 21. untill it was darke saith Maimony in Iom hakipp. c. 3. s. 7. Vers. 27. without the Campe So the blood of this Sacrifice was caried into the holy and most holy places the sat was burned on the altar in the court-yard the body was burned without the Campe. The mysterie is opened by the Apostle that Christ cuâ— Sin-offring and sacrifice of atonement and also our high Priest entred into the holy place of heaven not with the blood of others but by his owne blood and obtained eternall redemption Heb. 9. 11. 12. 23 And as the bodies of these beasts were burnt without the campe so Iesus that hee might sanctifie the people with his owne blood suffered without the gate of Ierusalem Let us goe forth therefore unto him without the campe bearing his reproach for here have we no continuing citie but we seeke one to come Heb. 13. 11. 14. See the notes on Levit. 4. 12. 6. 30. Vers. 28. his flesh in Greeke his bodie for thâ— cause foreshewed on verse 26. Vers. 29. a statute for ever Hebr. for a statute of eternitie that is an everlasting ordinance Meaning from yeere to yeere till the ever of the Iubilee as the Iewes use to speake that is till Christ should come in whom all these figures have an end So ever is ended at the Iubilee as
purification the third day was mysticall having reference to the resurrection of Christ w ch was on the third day after his death 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall as being the number of perfection of the Sabbath and of accomplishing a work as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing and ceasing from our sinfull and dead works after that we are sprinkled with the bloud of Iesus and water of his Spirit Heb. 4. 9 10. and 9. 13 14. wash his cloathes w ch was a common rite for all that were defiled with other uncleannesses wherof see Lev. 11. 25. and 14. 8 9. and 15. 5. bathe his flesh in Greeke wash his body the word flesh is expressed before in v. 7. it is meant of his whole body or all his flesh as Lev. 15. 16. cleane at evening after the Sun is set at what time a new day beginneth and so in mysterie a new life to begin This cleansing of the defiled by the dead figured Christs worke of grace upon dead and sinfull men of him it is prophesied Hee shall sprinkle many nations Esai 52. 15. and of him doth the Apostle open this figure saying If the blend of buls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the bloud of Christ who through the eternall Spirit offered himselfe without blemish unto God purge your conscience from dead works to serve the living God Heb. 9. 13 14. The sprinkling of the ashes of the heifer figured the applying unto us of Christs death whereunto he was delivered for our offences and was raised againe for our justification Rom. 4. 25. The living water wherewith the ashes were mixed figured the Spirit of God which they that beleeve in Christ doe receive Ioh. 7. 38 39. of which he gave this promise Then will I sprinkle clean water upon you and ye shal be clean Eze. 36. 25. These being applied unto our consciences by faith as with hyssop w ch purifieth the heart Act. 15. 9. by the preaching therof Gal. 3. 2. doe baptise us into Christs death that like as he was raised up froÌ„ the dead unto the glorie of the Father even so wee also should walk in newnesse of life Rom. 6. 3 4. And so we draw neere unto God with a true heart in sul assurance of faith having hearts sprinkled from an evill conscience and bodies washed with pure water our robes washed and made white in the bloud of the Lambe Heb. 10. 22. Rev. 7. 14. and cleansing our selves froÌ„ all filthines of the flesh and spirit we perfect holinesse in the feare of God 2 Cor. 7. 1. Of these mysteries the Hebrew Doctors though estranged from the true life and light of Christ retained some knowledge for they say When the living water is mixed with the ashes it purifieth the uncleane whereas before that while the ashes were alone they defiled all that were imployed about them And behold the living water signified the water that is on high which taketh away uncleannesse from the ashes c. And loe when it is sprinkled on the uncleane the uncleannesse fleeth from him c. and a cleane spirit resteth upon him and purifieth him R. Menachem on Num. 19. Vers. 20. uncleane by any of the things afore-said about the dead not purifie himselfe or not be purified to wit by having the water sprinkled upon him as the Chaldee explaineth it and the latter part of this verse manifesteth that soule in Chaldee that man cut off in Greeke and Chaldee destroyed defiled the Sanctuarie by comming into it before he hath beene purified For such were shut out of the host Num. 5. 3. how much more out of the Sanctuary Therefore Porters were see there at the gates that none which was unclean in any thing should enter in 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously his punishment is cutting off Num. 19. 20. if ignorantly then he is to bring the sacrifice appointed Lev. 7. Maim in Biath hamikdesh 〈◊〉 3. s. 12. See the annotations on Lev. 5. 2 3. Vers. 21. wash his cloathes as being uncleane and so to continue untill evening likewise he that toucheth the water of separation shall wash his cloathes and be uncleane untill evening This interpretation Chazkuni here giveth of it that in the former branch uncleannesse is implied untill evening and in the latter branch the washing of his cloathes also is implied though not expressed This is one of the mysteries of this Law that a clean maÌ„ as he is called in v. 18 19. was made uncleane by sprinkling or touching the holy water which sanctified those that were uncleane and so it had contrary effects to purifie the uncleane and to poulute the cleane as the Sun melteth wax and hardneth clay Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites which in their greatest vertue did but sanctifie to the purifying of the flesh as the Apostle saith Heb. 9. 13. and yet even then also left the purifier himselfe in uncleannesse which hee had not before That by consideration of these effects the people might be led unto Christ and his Spirit who is able to purge the conscience from dead workes and to save them to the uttermost that come unto God by him Heb. 9. 14. 7. 25. The Hebrewes understand this of such as sprinkled or touched the water when there was no need as when no unclean person or vessell was to be sprinkled with it Maimony in Pharah ch 15. Vers. 22. whatsoever or whomsoever Hebr. all implying men vessels c. the uncleane to wit by the dead of whom was spoken before shall be uncleane to wit untill evening as the end of the verse sheweth and this is an inferiour degree of uncleannesse for the man or vessell polluted by the dead was uncleane seven dayes vers 11. 14. but that w ch such an unclean man or vessell touched was uncleane till the end of that day So in the Hebrew Canons A man which is defiled by the dead and the vessels which that man toucheth are uncleane seven dayes as it is said And yee shall wash your cloathes in the seventh day and ye shal be clean Num. 31. 24. But a man that shall touch a man which is defiled by the dead whether he touch him after that he is separated from the things that defiled him or touch him whiles he toucheth the dead lo this second man is uncleane till the evening as it is said in Num. 19. 22. And the soule that toucheth shall be unclean untill the evening Mai. in Tumath meth ch 5. s. 2. the soule in Chaldee the man that toucheth to wit him that is defiled as before is noted or it the thing which is defiled by the teâ—d of an uncleane man
knowledge Daemons Mar. 5. 12. of their mighty strength principalities and powers Col. 2. 15. of their calumniation and enmity to God and his creatures they are named the malicious the Devill and Satan 1 Iohn 2. 13. 1 Pet. 5. 8. Mat. 4. 8. 10. And the Devill speaking by this Serpent is therefore called the great dragon that old Serpent which deceiveth all the world Rev. 12. 9. And as him-selfe stood not in the truth but sinned from the beginning 1 Ioh. 3. 8. so soone upon mans creation he overthrew him and is therefore said to be a mankiller from the beginning Ioh. 8. 44. And mans fall and miserie is here immediately joined to his creation and seating in Paradise Also the Hebrew Doctors hold that nothing here mentioned was done after the sixe dayes of the creation all our wisemen doe agree that this whole matter was done the sixt day saith Maimony in Moreh Nebuchim chel 2. per. 30. the woman the weaker vessell 1 Pet. 3. 7. whom Satan thought the more easily to deceive and so did as Paul observeth Adam was not deceived but the woman being deceived was in the transgression 1 Timoth. 2. 14. 2 Corinth 11. 3. So the Serpent set upon Christ in his hunger and infirmity Matthew 4. 2. 3. Yea or Moreover it is a word proceeding from an earnest mind and usually it is an addition to something spoken before So it is likely the Serpent had uttered words against God the sum whereof is in this speech A like phrase is in 1 Sam. 14. 30. because God hath or hath God indeed said So the Chaldee paraphrase translateth in truth that is Is it true that God hath said and the Greeke why is it that God hath said In this understanding Satan beginneth with a question as when by his servants hee sought to have taken Christ in his talke Luke 20. 20. 21. 23. The tentation is directly against Gods word which as it was that whereby the world was made and existed Psal. 33. 6. 2 Pet. 3. 4. so by it all things are upholden or caried Heb. 1. 3. and if Gods word had abidden in Eve shee had overcome the wicked one 1 Ioh. 2. 14. So Satan began the assault upon Christ taking occasion at the word of God this is my sonne Mat. 3. 17 saying If thou bee the Sonne of God Mat. 4. 3. of every tree or of all trees but the Hebrew word for all is sometime used for everyone sometime for any one as Psal. 143. 2. so the Serpents speech was doubtfull and bent to deceive And as here hee assailed the woman about food so he began with Christ Mat. 4. 3. Vers. 2. Trees in Hebrew tree so in vers 7. leafe for leaves This the Scripture openeth as parable Psal. 78. 2. is expounded parables Mat. 13. 35. heart Psal. 95. 8. for hearts Heb. 3. 8. worke Psal. 95. 9. for workes Heb. 3. 9. And in the Hebrew text it selfe as speare 2 King 11. 10. for speares 2 Chron. 23. 9. ship 1 King 10. 22. for ships 2 Chr. 9. 21. See also Gen. 4. 20. Vers. 3. lest ye dye or as the Greek translateth that ye die not This manner of speech doth not alwayes shew doubt but speakes of danger and to prevent evill as Psal. 2. 12. lest he bee angry Gen. 24. 6. lest thou bring for that thou bring not So Mar. 14. 2. lest there be an uprore for that there be not an uprore Mat. 26. 5. Yea sometime it rather affirmeth a thing lest Ezekiah deceive Esa. 36. 18. for which in 2 King 18. 3. is written for he deceiveth you So lest they faint in the way Mat. 15. 32. that is they will faint Mark 8. 3. Vers. 4. not dying dye that is not surely dye the Greeke translateth not die the death Here hee impugneth the certainty of Gods word which had threatned assured death Gen. 2. 17. And thus the Devill was a lyar and the father thereof Ioh. 8. 44. Vers. 5. in the day that is presently so he opposeth present good unto the present evill threatned of God Whom hee also calumniateth as of ill will he had forbidden them this tree then your eyes c. By an ambiguous deceitfull promise hee draweth her into sinne for by opening of eyes shee understood a further degree of wisedome as the like speech importeth Acts 26. 18. Eph. 1. 18. but he meant a seeing of their nakednesse and confusion of conscience as fell out immediately Gen. 3. 7. 10. The Hebrew phrase is and your eyes but and is often used for then as Mark 14. 34. And he saith which another Evangelist writeth Then saith he Mat. 26. 38. so Mark 15. 27. and they crucifie Mat. 27. 38. then were crucified and many the like as Gods This the woman understood of the Father Sonne and Holy Ghost as appeareth by the words of God himselfe in v. 22. but the tempter might meane it also of the Angels which had sinned for Angels are called Gods Psal. 8. 6. who of their knowledge are named Daemons and have wofull experience of the good which they have lost and the evill wherein they lye The Chaldee saith as princes and Devils are also called principalities and powers Col. 2. 15. Another Chaldee paraphrase which goeth under the name of Ionathan for Gods translateth Angels knowing c. the name before given to this tree Gen. 2. 17. the serpent here wresteth to a wrong sense as if to know good and evill were to be like God himselfe that the eating of the fruit would worke such an effect whereas the tree was so called for another cause See Gen. 2. 9. Vers. 6. saw that is looked upon with affectation So Achan saw and coveted and tooke Ios. 7. 21. a desire or a lust that is most pleasant and to be desired to make one wise or to get prudency and so prosperity and good successe thereby as the Hebrew word often signifieth According to these three things which the woman by false suggestion saw in the tree for meat for the eyes and for prudency the Apostle reduceth all that is in the world and not of the father to the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2. 16. With which we may also compare the three tentations of Christ Luke 4. she gave together with words to move and perswade him for he is said to have hearkned to her voice vers 17. hee did eat so the sinne was accomplished that brought death into the world as God threatned Gen. 2. 17. and the death is gone over all men for that all have sinned and by the disobedience of one the many are made sinners Rom. 5. 12. 19. By eating the Scripture elsewhere signifieth the committing of sinne Prov. 30. 20. Againe by eating sinne and death are done away and life restored in Christ Ioh. 6. 50. 54. whom Satan sought to have drawne into sinne also by eating but was defeated Mar. 4. 2. 3. 4. This first sinne
Barley and Oates But the kindes of pulse as Rice and Millet and Beanes and Lontiles and the like there is not of them any levened bread For though the meale of Rice and the like â—â—kneâ—ded and covered with cloathes like dough which is levened yet is it lawfull to be eaten for it is not levened but putrified The five sorts of corne aforesaid if they be kneaded with the liquour of fruits onely without any water they are never counted levened but are lawfull to be eaten for the juyce of fruits doe not leven but putrifie And the liquors of fruits are as wine and milke and honey and oyle olive and the juyce of apples and pomgranats and all such like But if any water be mixed with them they doe leaven They may not boyle wheat in water neither the beaten graine nor the meale for then it is perfectly levened and if that it be burst in the boylying They may not frâ—e the paste in oile in a pan But they may boyle the graine and the meale of parched corne It is lawfull to boile the corne or the meale in the liquor of fruits Likewise paste that is kneaded in the liquor of fruits if they boyle it in the liquor of fruits or frie it in a pan in oyle it is lawfull for the liquor of fruits leven not c. In any â—roth or pottage that they boile if any Barley or Wheat be found therein and the graine be burst all that broth is unlawfull for leven is mixed with it If the graines be not broken they take them out and burn them and the rest of the pottage they may eat for corne so mixed or boiled and not burst is not by the Law perfectly levened c. Maimony in treat of Leven and Unlevened bread c. 5. S. 1. c. that soule the Chaldee expounds it that man So in verse 19. cut off the Greeke saith destroyed see Gen. 17. 14. The Hebrew cannons say who so eateth so much as an olive of leven in the Passeover from the beginning of the might of the 15 night unto the end of the one and twentieth day of Nisan if he doe it presumptuously is guilty of being cut off if ignorantly he is bound to bring the sameoffring appointed for the same If hee eat any whit of leven at all it is forbidden by the law and though he bee not to be cut off or bring an offring but for the foresaid quantitie of an olive yet he that eateth lesse than that presumptuously is to be chastised with stripes Maimony treat of Leven chap. 1. S. 1. 7. from the first c. that is who so eateth leven any of these daies Vers. 16. convocation an holy assembly of all the people and so a Sabbath as Levit. 23. 39. The like order was at other feasts Levit. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honour of God and increase of faith and holinesse in his people assembling for religious exercises done dressed and made ready to eat which yet on the Sabbath day was unlawfull to be done Exodus 16. 5. 23. 29. and 35. 2. 3. Vers. 17. selfe same Hebr. the strength or body of this day so verse 41. and 51. see Gen. 17. 23. I brought forth God did this by his Angell as it is written he sent an Angell and brought us forth out of Egypt Num. 20. 16. The Hebrew Doctors say The redemption from Egypt was by the hand of the Angell the Redeemer with the power of the great God as is said in Exod. 32. 11 which thou hast brought forth out of the land of Egypt with great power and with a strong hand R. Menachem on Exod. 12. Vers. 18. first The Chaldee nameth it In Nisan in the tenth day see verse 1. The Greeke saith Beginning in the fourteenth day of the first moneth Verse 19. not be found from hence the Hebrew Doctors gather Whosoever leaveth leven within his power at the Passeover although he eat not of it yet hee transgresseth two prohibitions no old leven shall be seene with thee Ezod 13. 7. and old leven shall not be found in your houses Exod. 12. 19. Moreover Leven when the Passeover is gone over it is for ever unlawfull to bee put to any use Maimony treatâ— of Leven chap. 1 S. 2 〈…〉 stranger that is strangers as the Greek translateth it opposed to the naturall Israelites to be borne afterward in the land of Canaan Vers. 21. elders by whom hee would signifie this law to all the people as vers 3. So before in Exodus 3. 16. draw out separate from the restoâ—â—he flocke and dest 〈…〉 ate unto this end as before in verse 5. 6. The Greeke translateth Goe and take 〈…〉 lambs or stocke beasts of the sheepe or goats as verse 5. So the Greeke and Chaldee translate it plurally neither is the Hebrew word tson used for one particular lambe but for many Passeover that is the Paschall Lambe called by figure of speech and 〈…〉 ally the Passeover as circumcision is called the covenant G 〈…〉 â—7 13. the Rocke Christ 1 Cor. 10. 4. bread and wine the body and bloud of Christ Mark 14. 〈◊〉 〈◊〉 〈…〉 d many the 〈◊〉 〈◊〉 P 〈…〉 followeth 〈◊〉 〈…〉 Cor. 5. 7. Christ 〈◊〉 〈◊〉 that is 〈◊〉 is killed 〈◊〉 Verse 22. hyssope called in Hebrew a 〈…〉 in Greeke by the Apostle hyssopos Heb. 9. 19. wherupon we English it eizop or hyssope but whether it were that herbe which wee commonly call by that name is uncertaine It grew out of wals 1 King 4. 33. The Iewes write that there were foure sorts of hyssope and that this spoken of in the Law was such as men used to eat of and season poâ—tuge with And the bunch spoken of was three stalkes of hyssope bound together Maimony in Misn. treat Of the red Cow chap. 3. S. 2. and chap. 11. S. 1. This herbe was used to sprinkle with in other services and purifications See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19. 6. 18. and signified the instrument wherby the blood of Christ is sprinkled upon and applied unto our hearts which is the preaching of faith for faith purifieth the heart of sinners Acts 15. 9. and it commeth by the preaching of the Word Rom. 10. 14. 17. which ministreth unto us the spirit Galat. 3. 2. and wee are elect through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ 1 Pet. 1. 2. which purgeth our consciences from dead workes to serve the living God Hebr. 9. 14. See Psal. 51. 9. strike or sprinkler Hebrew make touch which the Greeke translateth set or put the Chaldee sprinkle not goe This also was but at the Passeover in Egypt for the present danger of death by the destroying Angells after it was not required and Christ with his Disciples went out that night they are the Pasche Matth. 26. 30. The houses of the Israelites thus sanctified by the paschall Lambe and blood thereof out
fire which is upon the altar And the inwards thereof and the legs thereof hee shall wash in water and the priest shall burne all upon the Altar it is a Burnt-offring a Fire offring of a favour of rest unto Iehovah And if his oblation be of the flocke of the sheepe or of the goats for a Burnt-offring he shall offer it a male perfect And he shall kill it at the side of the altar northward before Iehovah and the sonnes of Aaron the priests shall sprinkle the blood therof upon the altar round about And hee shall cut it into the pieces thereof and the head therof and the fat thereof and the Priest shall lay them in order upon the wood which is on the fire which is upon the altar And the inwards and the legs he shall wash in water and the Priest shall offer all and burne it upon the altar it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah And if the Burnt-offring his oblation to Iehovah be of the fowle then hee shall offer his oblation of turtle-doves or of yong pigeons And the Priest shall bring it neere unto the altar and he shall cut-with his naile the head thereof and burne it on the altar and the blood thereof shall bee wrung out upon the side of the altar And hee shall plucke away the crop thereof with the feathers of the same and shall cast it beside the altar eastward into the place of the ashes And he shall cleave it with the wings therof he shal not divide it-asunder and the Priest shall burne it upon the altar upon the wood which is upon the fire it is a Burnt-offring a Fire offring of a savour of rest unto Iehovah Annotations LEviticus this name the booke hath from the Greeke translation because it chiefly treateth of the service and sacrifices which the Levites used in the Tabernacle The Hebrew name is of the first word of the booke Vajikra that is And he called See the like noted upon Genesis Exodus Vers. 1. And he namely the Lord whose glory had filled the Tabernacle Exod. 40. 35. called unto Moses So the Greeke also explaineth it and Thargum Ierusalemy thus And the word of the Lord called unto Moses This booke is by the word And joyned to the former as a continuance of the historie And here beginneth the 24. Section or lecture of the Law wherof see Gen. 6. 9. called The last letter of this word in Hebrew is written extraordinarily small where in the Hebrew Doctors suppose some mystery to bee implyed The manner of calling was by a voice from the mercy-seat upon the Arke Numb 7. 89. Exod. 25. 22. that being a figure of Christ signified how God by him would teach Israel how they should serve him in spirit and truth Ioh. 1. 17. Heb. 1. 1. And God spake not with a lowd thundering voice as he did on mount Sinai but with a soft low voice which the small letter seemeth to intimate The phrase he called and Iehovahs name being mentioned after is like that in Exod. 24. 1. he said come up unto Iehovah Tent or as the Chaldee translateth it Tabernacle where God and his people met at appointed times as he promised Exodus 25. 22. and 30. 36. In Greeke it is the Tent or Tabernacle of testimonie by which name Moses also calleth it in Numb 1. 53. and Stephen in Act. 7. 44. As the Tabernacle principally figured Christ Heb. 9. 11. Ioh. 2. 19 21. so God speaking now from it who before had spoken on mount Sinai signified how in the last dayes hee would speake unto us in the Sonne who by himselfe should purge our sins Heb. 1. 1. 2. 3. Vers. 2. offer an oblation or an offring or bring neere a gift called in Hebrew Korban of comming neere unto God thereby the Greek usually translateth it doron a gift and so doth the Holy Ghost in Mark 7. 11. Mat. 5. 23. and 8. 4. and 23. 18. Hebr. 5 1. And to bring-neere to weet unto God is to offer unto him for one of these is used for another as in 1 Chor. 16. 1. they brought neere Burnt-offrings for which in 2 Sam. 6. 17. is written David offred Burnt offrings These offrings under the Law were figures of Christs offring who gave himselfe for us Heb. 10. and by whom wee also present our bodies a living sacrifice holy acceptable unto God Rom. 12. 1. and doe draw nigh unto God Heb. 7. 19. and offer by him the sacrifice of praise unto God continually Heb. 9. 11. 12. 14. and 13. 15. For the legal sacrifices could not make him that did the service perfect as pertaining to the conscience Heb. 9. 9. And so the wise among the Hebrewes doe acknowledge their ignorance concerning the truth of these mysteries untill the spirit from above be powred out upon them yet supposing that they signified the offrings which Michael offreth of the soules of the just as saith R. Menachem on Levit. 1. But unto us the Apostles have opened these parables and shewed their full accomplishment by Michael that is Christ Heb. 7. and 8. and 9. and 10. Rev. 12. 7. the herd or the Beeves or Bulls as the Chaldee expounds them These cattel of the herd and flock were the principall sacrifices both among Iewes and Gentiles as the law here and Balaams historie Numb 23. 1. 14. 29. and heathen writers manifest Homer Iliad 1. flocke the word comprehendeth sheepe and goats as is explained in verse 10. No beasts might bee sacrificed to God but these three sorts beeves sheepe or goats nor any fowles but turtle-doves and pigeons verse 14. These five kindes of living creatures which onely might bee offred to God are of the most tame and meeke profitable and serviceable harmelesse sociable c. and so were fittest to signifie the like things in Christ and his people God appointed not that men should bee killed for sacrifices although the heathens and idolatrous Israelites sometimes killed such Psalme 106. 37. 38. because as it was not possible that the blood of Bulls and of Goats should take away sins Heb. 10. 4 so neither could the blood of men but God that is Christ was to purchase his Church with his owne blood Act. 20. 28. Verse 3. Burnt-offring called in Hebrew G 〈…〉 lah that is an Ascension in Greeke Holocautoma Hebrewes 10. 6. that is an whole-burnt-offring this was the first and principall sacrifice wherewith God was served every day by the Church of Israel Numbers 28. 3. The reason of the name is shewed on Genesis 8. 20. where also it appeareth that this kinde of sacrifice was not now first instituted but observed from the beginning and kept among the Gentiles Numbers 23. 1. 2. 3. 2 Kings 3. 27. and 5. 17. The signification was of Christ that through the eternall spirit offred himselfe unto God Hebrewes 9. 14. and 10. 8. 10. and of Christians that present their bodies a living sacrifice holy acceptable unto God
a garment it was to be washed Levit. 6. 27. so here he that gathered up ashes was to wash his cloathes for it could not be but some of the ashes would light upon them See the notes on vers 7. the stranger that sojourneth in Greeke the proselytes that are adioyned Vers. 11. of any soule of man that is of any dead man or any corpse of man the soule is here used for the dead bodie as is noted on Levit. 19. 26. and Numb 6. 6. and this is an explanation of the former dead that it is meant of man onely for hee that touched a dead beast was not uncleane seven daies but one day only Lev. 11. 24 27 39. neither was he to be sprinkled with these ashes Sol. Iarchi here saith it is spoken to except the soule of a beast for the uncleannesse thereby needeth no sprinkling uncleane seven dayes during which time of his uncleannesse he might not come into the Sanctuary nor touch any holy thing Levit. 7. 19 21. nor be in the Lords Campe Numb 6. 2. unto which the citie Ierusalem was answerable in the ages following called therefore the Holy Citie Nehem. 11. 1 18. Matth. 4. 5. And hereby was figured such as were dead in trespasses and sinnes Ephes. 2. 1. and such as have their consciences defiled by dead workes Heb. 9. 13 14. which may not enter during their uncleannesse into the city of God Râ—vel 2â— 27. Of this legall pollution the Hebrewes have these sayings A dead person defileth by touching by bearing and by the Tent with seven daies uncleannesse The uncleannesse by touching and by the Tent are expressed in the Law Num. 19. 11 14. Vncleannesse by bearing is by tradition gathered by consequence For if a dead beast which maketh one uncleane but till evening and defileth not by the Teâ—t doth defile by bearing as is written in Levit. 11. 25. how much more doth a dead man And as a dead beast which by touching defileth till evening defileth 〈…〉 evening by bearing so a dead man which by touching deâ—ileth seven daies defileth also seveÌ„ daies by bearing Vncleannesse by touching spoken of in every place whether of a dead man or other uncleane things is when a man with his flesh toucheth the uncleane thing it 〈◊〉 whether it be with his hand or with his foot or with any other part of his flesh c. Vncleannesse by bearing spoken of in any place either of a dead man or of other uncleane things is when a man beareth the uncleane thing although hee touch it not although a store be betwixt him and it Forasmuch as he beareth it he is uncleane whether he beare it on his head â—r 〈◊〉 his hand or with any other part of his body 〈◊〉 though the uncleane thing hang by a threed or by 〈◊〉 haire if he hand the threed on his hand and lâ—â—t up 〈◊〉 uncleane thing by it loe he beareth it and is uncleaâ—â— Nothing is defiled by bearing save man onely 〈◊〉 vessels As if a man hold in his hand ten vessels one above another a dead carkasse or any the like thing be in the uppermost vessell the man is unclean by bearing the carkasse and the vessels upon his hand are all cleane save the uppermost vessell which the uncleane thing toucheth and so in all like cases c. There is no kind of living thing which is defiled whiles it is alive or that doth defile whiles it is alive save man only and he that is of Israel c. A dead man defileth not till his soule be departed from him as it is written The soule of a man that is dead Num. 19. 13. A dead untimely birth c. defileth by touching by bearing and by tent as a great man which is dead as it is written He that toucheth the dead of any soule of maÌ„ NuÌ„ 19. 11. Likewise so much as an olive of a dead mans flesh either moist or dry as a potsherd defileth as doth a whole dead man A lim cut off from a living man is as an whole dead man defileth by touching by bearing and by tent though it be but a little lim of a child of a day old c. A lim separated from a dead man defileth also by touching by bearing by tent as doth the dead man c. Maim tom 3. in Tumath meth ch 1. 2. These other the like legall pollutions teach Gods people how carefull they should be that they defile not themselves with sin or communion with dead and sinfull works as the Apostle saith Touch not the uncleane thing 2 Cor. 6. 17. Be not partaker of other mens sins keepe thy selfe pure 1 Tim. 5. 22. Vers. 12. He shall purifie himselfe by sprinkling the foresaid water as the Chaldee expoundeth it He shall sprinkle the Greek He shall be purified The originall word signifieth to purifie from sin which sheweth that this outward uncleannes figured the pollution of the soule by sin and the purification here commanded signified repentance from dead works and faith towards God w ch purifieth the heart Heb. 6. 1. Act. 15. 9. with it with the water fore-spoken of v. 9. and the ashes as Targum lonathan here expresseth the manner whereof followeth he shall be cleane that is as the Greeke translateth and he shall be cleane and in the seventh Chazkuni here observeth Lest any should thinke if he forget and be not sprinkled in the third day he may be sprinkled twise on the seventh day and it will serve the turne as if he were sprinkled on the third day and on the seventh therefore the Scripture saith If hee purifie not himselfe in the third day and in the seventh c. for it is necessary that there be three dayes betweene sprinkling and sprinkling Vers. 13. the soule that is the corps as before is shewed that is dead in Greeke if he be dead From these words the Hebrewes gather that the diad defileth not till his soule be departed Maim in Tumath meth c. 1. s. 15. For death is the departing of the soule from the body Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle if hee come in that estate into the court of the Tabernacle yea though he have washed himselfe yet if he have not bin sprinkled the third day and the seventh day he defileth it as Iâ—â—chi here noteth and Moses after sheweth that soule shall be cut off in Chaldee that man shall be destroyed This is meanâ— if he come in presumptuously but if he doe it ignorantly he is to bring a sacrifice Lev. 5. 3. 6. So the Hebrewes explaine this Law Maim in Biath hamikdash ch 3. sect 12. See the notes on Num. 6. the water of separation in Greek and Chaldee the water of sprinkling This signified that when any have sinned he cannot be cleansed from it before God by any of his owne workes nor satisfie by his owne sufferings but only by having his conscience sprinkled with the bloud of Christ