Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

SPeake ye] As before he gave speciall lawes, for [unspec 1] the sanctification of the Priests: so now hee gi∣veth generall, for all the people: Which both Mo∣ses the Magistrate, and Aaron the Minister, must speake, and teach, and see carefully practised: as af∣terward there is example of the Magistrates, in 2 Chron. 29. 5. and 30 18. of the Priests, in Ezek. 44. 23. and of both joyntly, in Numb. 9. 6. where men that were uncleane, came for judgment before Moses and before Aaron. And here the first kinde of uncleannesse, which commeth from things with∣out the man, is described. the sonnes of Is∣rael] to them onely, and the proselites with them, was this law of uncleane meats given; not at all to other nations, as Sol. Iarchi here saith. the Beasts] Hebr. Chajah, the wild-beast, or, the living∣thing: differing from B〈…〉〈…〉 beasts, or cattell, the word which next followeth: but the Greeke also translateth them both alike. By the beasts, are spiritually signified peoples of sundry sorts; and by eating or not eating, is meant communion with, or abstaining from them, as by the vision shewed un∣to Peter, the holy Ghost expoundeth this law, Act. 10. 12. 13. 15. 28. and 11. 6. 7. &c. Like∣wise the Hebrew doctors applied the uncleane beasts following in vers. 4. 5. &c. to the Babyloni∣ans, Medes, Persians, Greekes, Romans, &c. R. Menachem, on Levit. 11.

Vers. 3. and cleaveth asunder] namely into two [unspec 3] hoofes, or clawes, Deut. 14. 6. and so the Greeke be•••• translateth it. The former word, parteth, may be when it is divided above, but not beneath, as appeareth after in verse 26. such parting is in the feet of dogs and the like, which have many clawes sundred above, and joyned under with a skinne. This second word meaneth a cleaving-quite through, as in the feete of sheepe, oxen, &c. ••o by Sol. Iar∣chi it is expounded, that divideth above and beneath into two clawes. A third sort of hoofes are solid and unparted, as in horses, &c. The first and last sort, were uncleane. and cheweth] or, chewing a∣gaine: the Greeke also addeth the word and: for both these properties were requisite, to divide the hoofe, and to chew againe. Chewing the Cud, in the originall, signifieth the bringing up the meat into the mouth, to chew it againe. These two signes, must be in every beast, or else it was un∣cleane. In Deuteronomie 14. 4. 5. the cleane beasts, are reckoned by their names, tenne in number: and the Hebr. doctors say, Thou hast not of all the beasts that are in the world, any that it is law∣full to eat of, except those ten sorts mentioned in the Law; three of cattell, the oxe, the sheepe, & the goat; and seven sorts of wilde beasts, the Hart, &c. those, and the kindes of them, Maimony in Misneh, tom. 2. treat. of forbidden meats, c. 1. S. S. among the beasts] to weet, bred of them according to their kinde, as God ordamed in the first creation, Gen. 1. 24. For, as it was not lawfull to let the cattellingender with a divers kinde, Levit. 19. 19. so by the Hebr. canons, If an uncleane beast brought forth her yong, after the kinde of a clean beast, although it did both part the hoose

and chew the cud, and were in all respects like an oxe or a sheepe, yet it was unlawfull to be eaten; for that which was bred of an uncleane beast, was uncleane; and that of a cleane beast, was cleane. So that if a cleane fish, were found in the belly of an uncleane fish, it was lawfull, be∣cause it bred it not, but had swallowed it. Likewise, if in a beast there were found (a creature) like afowle, though it were a cleane fowle; yet was it unlawfull to be eaten. Maimony, treat of forbidden meats, chap. 1. Sect. 5. 7. shall ye eat] or, ye may eat. Hereby communion was signified; as when God called Peter by a vi∣sion, to communicate the Gospell with the Gen∣tiles, he said, Rise Peter, kill and eat; Act. 10. 13. 17. 20. 28. So our communion with Christ, is taught under this figure, of eating his flesh, Ioh. 6. 51. 53. The beasts, figured men, Act. 10. 12. 28. (as often in the scriptures, Esa. 11. 6. 7. 8. Ezek. 34. 31. Zeph. 3. 3. Matth. 7. 15.) The parting of the hoofe in twaine, signified the right discerning of the word and will of God, of the difference betweene the Law and the Gospell; and the walking in obedience to the word, with a right foot, Rom. 2. 18. and 3. 20. 21. 22. and 10. 4-8. Gal. 2. 12.—14. The chewing of the eud, signified the meditating in the law of God, which the godly man doth day & night, Psal. 1. 2. for that is the food of the soule, Amos 8. 11. which all ought to remember, Mal. 4. 4. 1 Cor. 11. 2. and having heard it, to search the scriptures daily, whether the things be so, Acts 17. 11. and having tried it, to keepe that which is good, 1 Thes. 5. 21. and remember the commandements of God, for to doe them: Psal. 103. 18. And as that which was borne of an uncleane beast was uncleane, and on the contrary: so the children of unbeleevers are uncleane, and the children of beleevers holy, 1 Cor. 7. 14. Ezra 9. 1. 2.

Vers. 4. not eat] to weet ordinarily, but in case of [unspec 4] necessity they might be eaten. Soldiers that come into the heathens countrie, and subdue them, it is lawfull for them to eat carkasses, or torne beasts, or swines flesh, or the like, if they be hungry and finde not what to eat, save these forbidden meats: and so they may drinke wine offred to idols: saith Maimony in tom. 4. treat. of Kings. chap. 8. Sect. 1. or of them] Heb. and of them. camel] named of the Hebrew Gamal; from which the Greekes also derived the name Kamelos, the Arabians, Gemal; the Chaldaeans, Gamla. It is a beast that hath a long necke, and a bunch on the backe, upon which men lay burdens, Esay. 30. 6. by reason of this shape, it is not easie for a camel to enter in a straight place; whereupon is that pro∣verbe of a camel to goe thorough the eye of a needle: Math. 19. 24. Camels are of common use in other countries, both for service of warre and of peace, for men to ride upon, to use in charrets, or to lade with burdens, Gen. 24. 10. Iudg. 6. 5. 1 Sam. 30. 17. Esay. 21. 7. and 30. 6. But for to eat of, the ca∣mel was uncleane; because it parted not the hoofe, Deut. 14. 7.

Vers. 5. conie] in Hebrew Shaphan; which hath the name of hiding in holes; as it is said, The conies [unspec 5] are but a feeble folke, yet make they their houses in the Rockes; Prov. 30. 26. and, The Rockes, are a shelter for the coneyes, Psal. 104. 18. In Chaldee, it is cal∣led Taphsa, of skipping.

Vers. 6. hare] in Hebrew, arnebeth: mentioned [unspec 6] onely here, and in Deut. 14. 7.

Vers. 7. swine] in Hebrew, chazir; so named of [unspec 7] returning: for this beast returneth after it is washed, to wallowing in the mire, 2 Pet. 2. 22. It is also given to wastand spoile, Psal. 80. 14. To feed on it, or offer it for sacrifice, is counted most abhominable, Esa. 65. 4. and 66. 3. 17.

Vers. 8. not eat] to weet, any whit of it at any [unspec] time. The Hebrew canons say: All meats forbidden by the law, the quantity of them is as much as a common olive; whether (the punishment) be beating, or cutting off, or death by the hand of God. This measure or quan∣tity, we have learned by tradition. And it is forbidden by the law, to eat any whit at all, of the thing that is for∣bidden: notwithstanding a man is not beaten, save for the quantity of an olive: yet if be eat any lesse, he is cha∣stised with stripes. Maimony, treat. of forbidden meat; chap. 14. Sect. 1. 2. carkasse] The originall word, is used for that which dyeth of it self, Lev. 22. 8. The Greeke here translateth carkasses, or caions. A carkasse is one of the principall uncleane things; as an olive of the flesh thereof, maketh men and vessels unclean by touching, and an ear then vessell by the ayre; and ma∣keth men uncleane by bearing. Maimony, in Aboth hatumoth, chap. 1. Sect. 1. See after in the notes on vers. 40. As eating, so touching signifieth communi∣on and fellowship, and is forbidden, to teach us to refraine from all fellowship in evill, Esa. 52. 11. 2 Cor. 6. 17. for dead carkasses, figured such as are dead in sinnes, Eph. 2. 1.

Vers. 9. fin and scale] or, as the Chaldee and [unspec] Greeke translate, finnes and scales, one being put 〈◊〉〈◊〉 many. The Iewes canons open it thus. For fiftes there are two signes, the fin and the scale: the fin, is that which groweth out of it; the scale, is that which cleareth unto all the body; and whatsoever hath scales hath sinnes also; &c. If it hath not scales to cover it all over, it is lawfull neverthelesse; though it hath but one fin and one scale, yet it is lawfull. Maimony, treat. or forbidden meates, chap. 1. Sect. 24. The fin of the fish, serveth as wings to guide her way: the scale is to cove••, protect and adorne the body. These two figures in men faith in Gods word, whereby all religioa is guided and directed: and good workes the fruits of faith, by which it is manifested and adorned.

Vers. 10. every moving] or, any creeping thing of the waters] which the waters bring forth: see Gen. 1. 20. and the notes thereon. The Greeke translateth, of all things which the waters bring forth: The Hebrew doctors say; what is this moving thing of the waters? They be the lesser creatures, as wor••es and horsleeches, which are in the water; and the greater creatures, which are the wilde beasts of the sea. And generally whatsoever hath not the forme of fishes, &c. 〈◊〉〈◊〉 sea dogges, frogs, and the like. Maimony, treat. of for∣bidden meats, chap. 2. Sect. 12. soule] that is living creature: see the notes on Gen. 1. 20. a abhomination] that is, uncleane; as Deut. 14. 10. But from this word Chazkuni teacheth, that it was not lawfull to make merchandize of them.

Vers. 11. their flesh] so Paul mentioneth the 〈◊〉〈◊〉 of fishes, 1 Cor. 15. 39.

Vers. 13. have in abomination] or, abhorre of the foule. There are no fignes of cleane fowles explained in [unspec 13] the law: but it reckoneth the sorts of uncleane fowles onely; and other sorts of fowles are lawfull: saith Maimony in treat of Forbidden meats, ch. 1 s. 14. eagle] in Hebrew, Nesher: it is the chiefe of fowls, flyeth most high and swiftly, sucketh blood, and feedeth on carkasses, Deut. 28. 49. Iob 39. 27. 30. used to signifie violent persecutors, Lam. 4. 19. Ier. 4. 13. and 48. 40. Hos. 8. 1. Heb. 1. 8. ossifrage] the Greeke translateth it, Gryphen: in Hebrew Pe∣res, so named of Breaking; for with strength of beake and talons she breaketh her prey. The Ossi frage (by interpretation bonebreaker,) is bigger thē the eagle, and much of the same kind. It is menti∣oned only here, and in Deut. 14. 12. The Chaldee of Onkelos nameth it Ar; and Ionathan Uzza. osprey] in Hebrew, Oznijah; in Chaldee Azja: (called so of strength in her sight and flying,) in Greeke, haliaetos, that is, a sea eagle, or Osprey: which is a bird with a great necke and broad taile, strong sighted, and can looke on the Sunne, and from on high espieth fishes in the sea, and lakes, & falleth violently upon the waters, & taketh them.

Vers. 14. vultur] called in old English, a geyr; in Hebrew here, daah, of flying, and in Deut. 14 13. raah, of seeing: (for the Hebrew letters D and R. be [unspec] one like another, and often put one for another, as is noted on Gen 4. 18.) for the vultur espieth and smelleth her prey from farre, and flyeth with vio∣lence, being an heavy fowle; teedeth on carkasses, and buildeth her nest on hye rockes. The Greeke also translateth it gups, (that is, a geyr or vultur,) both here and in Deut. 14. The Chaldee here fol∣loweth the Hebrew Dajtha: but in Deut. 14. 13. it hath Bath canpha; that is, daughter of wing. kyee] a knowne ravenous bird, called also a glede, and a puttock. In Hebrew it is named Ajah, of her manner of flying, which is as if she did swim, and by the bowing of her tayl, seemeth to have taught how to governe ships by a rudder, as Plinie noteth in hist. b. 10. c. 10, The scripture elsewhere menti∣oneth her sharpe eye sight, in Iob 28. 7. The Chal∣dee here translateth T••raphitha, of Tearing & rave∣ning her prey, after her kind] This is spoken, be∣cause of kites there be two kindes; the greater, of a ruddy colour, common in England: the lesser, of a more blacke colour, knowne in Germanie: both sorts, (and if there bee any other) are uncleane. In Deut. 14. 13 there is another named, W^ch is not here, the kite (Ajah,) and the glede (Dajah,) after her kind. That dajah, (or glede,) is a fowle that haun∣terh ruinous places, Esay 34. 15. The kite (Ajah) is the glede (Dajah) spoken of in Deuteronomie: saith Maimony, in treat. of Forbidden meats, ch. 1. s. 14.

Vers. 15. raven] a knowne bird; named in He∣brew Oreb, in Chaldee Urba, of her darke, or blacke colour; Song. 5. 11. It is ravenous, and of [unspec 15] unkinde nature to her yong, Prover. 30. 17. Esay 34. 11. Iob 38. 41. his kinde] as crowes, caddowes, pies, and the like. It is said, after his kinde, to imply the Z••z••r (the pie) saith Maimony, ibidem.

Vers. 16. the owle] or, as in Greeke, the ostrich; [unspec] the Hebrew bath hajagnanah, properly is, the daugh∣ter of the owle (or ostrich,) that is, the kinde of that bird, or the yong thereof. But by this word bath, the Hebrew doctors understand, the egges of this bird, and so of all other uncleane fowles, to be un∣cleane also. Maimony, ibidem, c. 3. s. 1. But Chaz∣kuni here expoundeth it the Estritch, and by the daughter understandeth the young: because the flesh of the fowle when it is old, is (he saith) as hard as a sticke, and so there was no need to forbid the eating thereof. This bird liveth in deserts and so∣litary places, Iob 30. 29. Esay. 43. 20. and 34. 13. and (as the name also implyeth) makes a dolefull noise, Mich. 1. 8. and is of a cruell nature, Lam. 4. 3. The ostrich spoken of in Iob 39. 13. 14. hath another name. The Chaldee here translateth Bath neamttha; of pleasantnesse, spoken by the contrary; for her unpleasant cry; so in Deut. 14. night-hawke] or, night-owle, as the Greeke translateth it. The Hebrew name Tachmas signifieth rapine and violence, which argueth the nature of this bird. Some thinke it to bee the Night-raven, others the Harpie. The Night-hauke seeth bette; by night then by day; and hath deadly warre with the Ea∣gle, saith Plinie, hist. b. 10. c. 8. It is mentioned in scripture, only here and in Deut. 14. The Chaldee of her wing or flying, calleth her Tsitsa; but Iona∣than, Chatphitha, that is, the Snatcher, or Harpte. sca-gull] or s••acob: in Hebrew Shachapls, and in Chaldee Shachpha: mentioned but here and in Deur. 14. The Greeke translateth it Laros, that is, a sea gull, a bird of a greedy and revenous kind, it nestleth on rocks by the sea: Aristot hist. Animal. l. 5. c. 9. Some thinke it to be the cuckow, others a kinde of Hawke, called the Merlin. Hawke] called in Hebrew Nets, in Chaldee Natsa, in Gr. hierax; in all, she is named of her swift flying and fighting: and of Nets, the Latine word Nisus is derivec. Of it God saith, Doth the hawke fly by thy wisdome? Iob 39. 26. his kinde] as there are sundry sorts of hawks, (Arist. hist. animal. l. 9. c. 36.) all which are by this law uncleane: so the Hebrew doctors understand this of a second kinde, which they call Sarnaka, Maimony, treat. of Forbidden meats, ch. 1. s. 14.

Vers. 17. great owle] called in Latine Bubo, Ari∣stotle [unspec 17] writes that it is of the bignesse of an Eagle, and Plinie, that it dwelleth in deserts, maketh a dolefull noise, & flyeth not right forth but thwart wise. So the Prophet compaineth I am like the great owle of the deserts, Psal. 102. 7. In Hebrew it is named Cos, of covering or hiding; and Chazkuni saith, it hideth it selfe from the eyes of men, and dwel∣leth in places not inhabited: the Greeke translateth it here, the Night raven: and in Deut. 14. the He∣ron. The Chaldee by Onkelos calleth it Ka••ja; and Ionathan, Tsajra. cormorant] in Hebrew Shalac, or casting it selfe downe into the water: the Chaldee nameth it Shalenona, that is, the Fish hun∣ter; and Ionathan addeth, the hunter of the fish of the sea. little owle] or, bat: in Hebrew Ianshuph, so named of flying in the twilight or darke eve∣ning, which owles & bats both doe. It dwelleth also in desolate places, Esay 34. 11. The Chaldee name is Kiphopha.

Vers. 18. the Red-shanke] so the Greeke transla∣teth it here Porphyrion, which is either that, or like [unspec 18] that which wee call the Red-shanke. Hierome translateth it the Swan. Some of the Hebrew do∣tors, the Bat: which is more likely, because the He∣brew Tinshemeth, which here is a bird, after in ver. 30. is the name also of a creeping thing, called the Moll. Sol. Iarchi saith it is like a mouse, flyeth in the night, and is so called because it is like that creeping thing which lacketh eyes, called Talpa (a Moll.) The Chaldee here calleth it Cavtha: and in Deut. 14. 16. Botha. Pelecan] or, shovelard: a fowle that dwelleth in the wildernesse, Psal. 102. and in deso∣late places, Esay 34. 11, Zeph. 2. 14. In Hebrew, named Kaath, in Chaldee Katha, of Vomiting. So Aristotle and Plinie shew the nature of the Pelecan or Shovelard, that it vomiteth up shelfishes, which it before devoured. And Chazkuni saith hereof; Kaath, the name differeth not from the custome thereof, which is to vomit up the meat. gier-eagle] or, Swan, as the Greek here translateth it, but in Deu. 14. 17. the Greeke is the porphyrion. The Hebrew Racham, hath the signification of deare-love, which it beareth to the young, as Chazkuni saith, The Chaldee translateth it Ierakreka, which implyeth a greenish coloured fowle, such as the Greekes call Chlorion, a Witwol.

V. 19. Storke] in Hebrew Chasidah, which signi∣fieth kindnesse, such as the yong storkes are sayd to [unspec 19] shew unto their dams, whō they feed in their age: or, as Sol. Iarchi here saith, because it sheweth kind∣nesse unto her fellowes, in food. The Greeke transla∣teth it diversly. The scripture noteth this bird for her wings and flying, Iob 39. 13. Zach. 5. 9. it is a fowle much like a crane, white, but her wings part∣ly blacke; she buildeth on high fyrr trees, Psal. 104. 17. and upon tops of houses and chimneyes in ci∣ties, as all Germany knoweth. It keepeth much a∣bout waters, and feedeth on fishes, snakes, frogges, and the like. Therefore in Thessalia (as Plinte re∣porteth) men might not kill them, upon paine of death, because they devoured the serpents. The storkes depart out of the country towards the end of summer, no man knoweth whither, and come a∣gain at the spring, wherupon the Prophet saith, the stork in the heaven knoweth her appointed times, Ie 8. 7. No man seeth them either going or comming, but when they are come, & that is a signe that winter is past. Of them Pliny, writeth, hist. b. 10. c. 23. The Chald••e calleth her Chavvaritha, of her white fea∣thers. So the Latine Poet; cum Vere rubenti Canaida venit avis longis invisa colubris, Virgil. Geor. 2. that is, when in the rosie Spring, The white fowle comes which unto Snakes is a most hatefull thing. the Heron] in Greeke, and the Heron, so in Deut. 14. 18. The Heron is in Hebrew Anaphah, so named of anger: The Greeke turneth it Charadrios: so in Deut. 14. 18. The Chaldee translateth it Ibbo, and Ajbu; which name implyeth enmity. Chazkuni writeth Anapha; commonly called Heron, it is soone angry: and Sol. Iarchi saith, it is a furius fowle, and seemeth unto me to be that which they call the Heron. Lapwing] so also the Greeke translateth it: the Hebrew name is Duchiphath, mentioned onely here, and in Deut. 14. 18. The Chaldee, Nagar tura: the Cocke of the mountaine, bat] in Hebrew Atalleph, in Chaldee Atalpha, in Greeke Nucteris: it flyeth in the night, and cannot behold the day light, but keepeth in holes; whereto the Prophet alludeth in Esay 2. 20. they shall cast their idols, to the mo••••s, and the batts. Chazkuni saith, Atalleph is a little bird that flyeth in the night, and hath no eyes. Thus there bee twenty severall fowles named as uncleane; to which if wee adde those words after his kinde foure times repeated, there are 24. and so many particular sorts doe the Hebrew doctors say are forbidden. And whosoever hath certaine knowledge of these kindes, and of their names; he may eate any fowle that is none of them, and hee need make no inquisition. Who so knoweth them not, nor knoweth their names; must make inquisition, by the signes which the wise men have given. Every fowle that treadeth on the meat and eateth, [as is the manner of ravenous fowles that teare their prey,] it is evident that it is of those kinds, and uncleane: saith Maimony, in treat. or For∣bidden meats, chap. 1. sect. 15. 16. And; the signes of beasts, are spoken of in the law; the signes of 〈…〉〈…〉les are not spoken of: but our wise men have said, every fowle that treadeth (on her prey) is uncleane: Talmud Bab. in Cholin, ch. 3. These figured the ravenous, and uncieane conditions of ungodly people: as Babylon is called, the cage of every uncleane and b••••∣••••ll bird, Rev. 18. 2.

Vers. 20. that flyeth] or, of the flying-fowle, as the [unspec] Greeke translateth, All creeping-things of fowle〈…〉〈…〉 that is, all fowles (or flying things) that creepe. Vnder this prohibition, the Iewes understand also, flyes, bees, hornets, ants, and the like; as Thargum Ionathan and others here explaine it. upon all fowre] or, upon fowre feet: which word is expressed after, in verse 23.

Ver. 21. hath not legs] or, as the Hebrew read〈…〉〈…〉 [unspec] in the margine, hath legs. Both Greeke and C〈…〉〈…〉∣dee doe translate as in the margine, hath legs: bu•• because the legges of the Locusts following, are bowed backward, and they goe not with them 〈◊〉〈◊〉 other creatures, therefore after a sort they have 〈◊〉〈◊〉 legs above their feet. Or rather, because the yong locusts are borne without legges (as Plime shewett in hist. b. 11. c. 29.) and afterwards their legges doe grow. So the Hebrew canons say, Whatsoever 〈◊〉〈◊〉 not now wings or legges, but they will grow upon them after a time when they are bigger: they are lawfull (to 〈◊〉〈◊〉 eaten) presently. Maimony, treat. of Forbidden me〈…〉〈…〉, ch. 1. s. 23. Thus both readings were written by Moses: see the like, in Exodus 21. 8. The holy Ghost sometime plainly confirmeth these div〈…〉〈…〉 reading to bee of God; as in 1 Chron. 11. 20. * Lo, Not, is in the margine to bee read Lo, To him, and another Prophet, writing of the same person, hath onely Lo, To him, 2 Sam. 23. 18.

Vers. 22. common Locust] or, grashopper; in He∣brew [unspec] Arbeh, so named of their multitude; see the notes on Exod. 10. 4. 5. 14. Such in the easterne countries are used for meat; so Iohn the Baptist, fed on Locusts, Mat. 3. 4. and humane stories tell, how some in Ethiopia used to eate them salted and ••••∣ed in smoke, Plinie, hist. b. 6 c. 30. Locust-Sol〈…〉〈…〉

which hath the name, (as Chazkuni saith) of So∣le•••• the Rocks, on which they keepe: the Greeke calleth it Attakes: the Chaldee Rashona, and Re∣sh••••a, It is not mentioned in scripture, but in this place. locust-Chargol] this word also is not found any other where: the G. translateth it Ophio∣miches, that is, the Serpent fighter: and that there are Locusts which kill serpents, Plinie mentioneth, in b. 11. c. 29. Chazkuni interpreteth the name Char∣gol, as striving with the feet to skip with them. locust-Chagab,] or grashopper; which the Greeke nameth Akris, that is, a Locust, so in Numb. 13. 33. Esay 40. 22. Eccles. 12. 5. after his kinde] this being spoken foure times, the Hebrewes thinke it implyeth foure other sorts of Locusts, which they call Zipporeth cramim, and Iothana Ierushalemith, and Gnartsubja, and Razbanith; all which are also cleane for to eat; Thalmud Bab. in Cholin, ch. 3. So Maimony in Forb. meats, c. 1. s. 21. where he calleth the two latter by other names, Gnotsaranja, & Du∣canith: and so maketh eight sorts of Locusts, which the Law permitteth to be eaten.

V. 23. every creeping thing] to weet, every other, [unspec 23] save those Locusts aforesaid.

Vers. 24. for these] or, by these; meaning as Solom. [unspec 24] Iarchi explaineth it, these which follow, that not only by eating, but by touching of them dead, they should be defiled. See before on v. 8. The unclean∣nes by touching, spoken of in any place, whether it be of a dead man, or of other uncleane things; is, when a man with his flesh toucheth the uncleane thing it selfe; whe∣ther it be with his hand, or with his foot, or with any o∣ther part of his flesh; though it be with his tongue, loe he is uncleane. And it seems to me, he is defiled if he touch with his nailes or with his teeth, whiles they are joyned to the body, they are as the body; saith Maim. in treat. of Poll. by the dead. c. 1. s. 3. till the evening] that is, till the end of that day and beginning of a new: for the Iewes day began at evening, as is noted on Gen. 1. 5. And so it figured mans pollution by sins, till hee come to the new day of salvation by Christ, and become a new creature, 2 Cor. 5. 17. & 6. 2. It signified also, those legall pollutions to con∣tinue but during the day (or time) of the law: w^ch in the day of Christ should be abolished, Coloss. 2. 16. 17. 20. 21.

V. 25. beareth] the Hebr. canons say, although [unspec 25] he touch it not, though there bee a stone betweene him and it, for asmuch as he hath borne it, he is unclean, whe∣ther he beare it on his head, or on his hand, or on any o∣ther part of his body. Whether hee hath taken it up him-selfe, or an other hath laid it on him; yea though the un∣cleane thing hang by a threed, or haire, and that threed hang on his hand; he beareth it, and is uncleane. Maim. treat. of Pollut. by the dead, ch. 1 sect. 6. wash his clothes] that is, all the clothes that are upon him. Sol. Iarchi not eth, that uncleannes by bearing, is more then the uncleannes by touching, for a man is charged for this, to wash his clothes. This washing was a signe of sanctification, as in Exodus 19. 10. for sinne de∣fileth men, and all that is about them: but by re∣pentance and faith, our clothes are washed, & made white in the blood of the Lambe (Christ) Revel. 7. 14. The Hebrew doctors say, Every place where it is said in the law, of the uncleane, that hee shall wash his clothes: it is not to teach us, that onely the clothes which are upon him are uncleane: but to teach that every cloth or vessell, which that uncleane person toucheth, in the time whiles he is joyned to the thing that makes him un∣cleane, is uncleane also. Maim. treat. of the Red heiffer, chap. 5. sect. 2.

Vers. 26. them] that is, their dead carkasses, as the [unspec 26] Gr. here expresseth, and rightly from ver. 24.

Vers. 27. pawes, or palmes; which the Greeke [unspec 27] translateth hands. And to explaine this, Sol. Iarchi instanceth, the dog, and the beare, and the cat.

Ver. 29. upon the earth] this is spoken, as Chazku∣ni [unspec 29] saith to expect those that are in the sea. weasell] named in Hebrew, Choled; in Chaldee, Chulda; of running hastily from place to place. Iarchi explai∣neth it by the Latine name Mustela: in Greeke it is called Galee. mouse] in Hebrew, Gnachar, of troubling, gnawing and rooting things in the house and fields. With such, God marred the Phi∣listians land, 1 Sam. 6. 5. and the eating of such is expresly condemned, in Esay 66. 17. tor〈…〉〈…〉] or, as the Greeke translateth, the land crocodile; in Hebrew Tsab, so called of the shell that covere〈…〉〈…〉 it; for Tsab is also used for a coach, or covered wagon, Numbers 7. 3. Of this creature Sol. Iarchi saith, it is like a frog. after his kinde] the Greeke transla∣teth, and things like unto it.

Vers. 30. ferret] or weasell-mouse, as the Greeke [unspec 30] translateth it Mugalee; which the Latines call Mus araneus, (the Shrew, as Gaza saith in hist. animal. l. 8. c. 24. It is of the colour of a weasell, and bignesse of a mouse, saith Aetius, in l. 13. c. 14. The Hebrew name is Anakah, which signifieth groaning; and the Chaldee, Iela, of yelling. The scripture mentioneth it not elsewhere. Chamaeleon] so the Greeke translateth it; others, the lisard. In Hebrew it is named Coach, of Strength. lizard] or, stellio, which is like a lizard, spoted on the backe as with stars: and to this latter, the Greek Askalabotes a∣greeth. In Hebrew, Letaah, which Sol. Iarchi ex∣poundeth Lisard. snaile] or lisard, in Hebrew Chomet; in Greeke Saura, that is the Lisard: others thinke this to be the chamaeleon. These creatures names are not elsewher found in scripture. The Rabbins say, There are eight creeping things spoken of in the Law, the weasell &c. who so eateth of their flesh the quantity of a lentel (or little pease) is to bee beaten. Maim. in Forb. meats, c. 2. s. 7. Moll] in Hebr. Tinshemeth, in Chaldee Ashshutha; which Iarchi explaineth by the Latine name Talpa; but Thar∣gum Ionathan calleth it Sallamandra.

Vers. 31. toucheth] Creeping things (as the Hebr. [unspec 31] doctors observe) doe defile men and vessells when they are touched, and earthen vessells by the aier: but defile not when they are caried, (as other creatures do v. 25) and the measure of their vncleannes, is by (touching) so much as a lentell. Maim. in Aboth hatumoth, c. 4. s 2. are dead] There is no kinde of living creature that is defiled whiles it is alive, or that defileth whiles it is alive, save man only, saith Maimony, in treat. of Pollu∣tion by the dead, c. 1. s. 14. The creeping thing defileth not untill it bee dead. All other abominable creeping things, as frogs, serpents, scorpions, and the like, though

they are unlawfull to be eaten, &c (Lev. 11. 41. 42.) yet hast thou none of all the creeping things, that defileth (by touching it) when it is dead, save the eight sorts that are expressed in the Law. Maimony, in Aboth hatumoth, c. 4. s. 14.

Vers. 32. ought of them] to weet, of their flesh. [unspec 32] For as of beasts, the Hebrew doctors say, the bones, hornes, hoofes, gristles, sinews, &c. of their carkasses, doe not defile; to weet, when they are separated from the car∣kasse; though who so toucheth any of these things, while they are joyned with the flesh, hee is uncleane; so they say, the bones, sinewes, nayles of creeping things, are cleane. Maim. in Aboth hatumoth, c. 1. s. 7. and c. 4. s. 8. vessell] or, instrument; any thing made for use or service. The Hebrews say; there are seven sorts of vessels (or instruments) that by the law doe receive uncleannesse; which are clothse, things made of skin, and sackes, and things made of bone, and of metall, and of wood, and of potters earth. Five of these they gather from this verse and the next; for metals, from Num∣bers 31. 22. 23. and for bones, from Numb. 31. 20. all worke of goats, &c. which by tradition they lear∣ned to understand of vessells made of the hornes, or hoofes, or bones of goats, & consequently of other beasts: Maim. in Celim, c. 1. s. 1. of wood] under this, they understand also vessels made of bulrushes (as Esay 18. 2.) and of reed, of wicker, of shells of nuts, barks of trees, and other the like; of things which grow out of the earth like wood. All things made of wood, for the service and use of man onely, as ladders, are cleane, & receive no pollution at all. And all things made of wood, for the service of vessels and of men, as tables, bupboards, beds and the like, doe receive polluti∣on: (for these serve both for mans use, and for dishes, cups, plate, &c. to bee set upon.) Things made of wood, for the service of vessells (or instruments) onely, because they serve unto those things which serve unto man, if they serve unto those vessells, but in the houre of imployment onely, then are they cleane and receive no pollution; as a wodden candle sticke, which serveth for the candle in the time that it burneth: and so all other the like. But if they serve unto the vessell or instrumēt, in the time of the use of it, and in the time when it is not used, then it receiveth pollution, as sheads, scabberds, cases of knives, swords, and other the like. Maim. in Celim, c. 1. s. 13. and c. 4. s. 1. cloth] whatsoever is woven, be it of wooll, or of flax, or of hemp, or of any other thing that groweth out of the dry land; is called cloth, in this case of uncleannesse. Maim. in Celim, c. 1. s. 11. But cloth woven of wool that groweth in the sea re∣ceives no uncleannes. Ibidem. s. 3. skin] to weet, of beasts of the earth; but such as breed in the sea, their skins receive no uncleannes, Maim. in Celim. c. 1. sect. 3. sackcloth] it was made of threeds of baire, braided like a chaine, or woven as cloth, & made either of goats haire, or camels haire, or horse tailes, or the like. Mai. in Celim, c. 1. s. 12. Hence we may ob∣serve, that Ioh. Baptists garment of camels hair, was sackcloth opposed to soft & princely clothing, Ma. 3. 4. & 11. 8. and such the Prophets of old, used for to weare, as Elias, (in whose habit, and spirit and power Iohn Baptist came, Luk. 1. 17.) 2 King. 1. 8. & Esaias Esay 20. 2. and others, Zac. 13. 4. any vessell] or toole, instrument, fit for, and used unto any worke. Therefore; a skin which had not upon it the forme of a vessell (or instrument) received no un∣cleannesse. Uessells of metall, received no uncleannesse, till the worke of them was all finished: unperfect shapes were not capable of pollution. Neither any other vessels whatsoever, till they were wholly finished. And if a clean vessel were brokē, the peeces of it, were not capable of un∣cleannes: as Mai. sheweth in Celim, c. 7. s. 2. &c. 8. s. 1. &c. 1. s. 1. and ch. 6. s. 1. put] or broght, made come: the Greeke translateth dipped into water. And by the Hebrew canons, All that are uncleane, whether men or vessells, are not cleansed, but by dipping (or bap∣tising) in water: And wheresoever the law speaketh of washing a mans flesh, or washing of clothes for un∣cleannes, it is not but by dipping the whole body therein. And whether they bee men or vessels, there may not bee any thing betweene them and the water to keepe them asunder, as clay, pitch or the like, that eleaveth to the body or vessell: if there bee, then they are uncleane as they were before, and their washing profiteth them not. Maim. in Mikvaoth (or Water places) c. 1. s. 1. 2. 12. and it shall] or, then it shall be clensed: which the Greeke translateth, and afterwards it shall bee cleane. Before the evening, that the sun be set, it abideth uncleane, though in a lesse degree. And so for men, of whom it is said, they shall wash and be uncleane untill the even: as v. 25. 28. and Lev. 15. 5. &c. Hereupon the Hebrewes describe the degrees of uncleannesse; as, All that are uncleane with any principall uncleannes, whether men or vessells, they are the first (or chiefest) in uncleannes, till they 〈◊〉〈◊〉 baptised. When he is baptised, then is he as the second in uncleannesse, untill his sun be set. And hee t••at 〈◊〉〈◊〉 so baptised, (and his sun not set) may not eat or dr〈…〉〈…〉 of the trumah (or holy offrings,) or of any meat or dr〈…〉〈…〉 that is holy. If such a baptised person touch the Tr••∣mah, he maketh the third in uncleannes, because him-selfe is the second. If he touch the holy meats or 〈◊〉〈◊〉, hee maketh them the fourth in uncleannes. But 〈◊◊〉〈◊◊〉 touch common meats, they are cleane. Maim. in A〈…〉〈…〉 hatumoth, c. 10. s. 1. 2. 3.

Vers. 33. earthen] or, vessell of pot bakers e〈…〉〈…〉 [unspec] For there is a difference betwene this, and anoth〈…〉〈…〉 vessell of earth or of stone. Any vessel made of 〈◊〉〈◊〉 mould of the earth, and afterward burned in the 〈◊〉〈◊〉 that is the vessel (Cheres) of earth, here spoken of, Maimony, in Celim. c. 1. s. 13. See also Lev. 15. 1••. whereinto] or, into the midst whereof. The He∣brewes scanning this word, say, that an earth〈…〉〈…〉 sel is not made unclean but in the aier thereof. All 〈◊〉〈◊〉 vessels, if uncleannesse touch them, they are u••cleane: and if an uncleane thing come into the aier of them, but toucheth them not, they continue cleane. And they count that an earthen vessel is not made uncleane, 〈◊〉〈◊〉 in the aier of it, as it is written, Into the midst where any of them falleth, (Levit. 11. 33.) in the midst (〈◊〉〈◊〉 inside) thereof it is made uncleane, not in the o〈…〉〈…〉 parts. And as it is made uncleane in the aier of it, 〈◊〉〈◊〉 maketh meats and drinks uncleane by the aier of it, 〈◊〉〈◊〉 an uncleane earthen vessel, if meat or drinke c〈…〉〈…〉 〈◊〉〈◊〉 the a••er of it, though they touch it not, yet are they 〈◊〉〈◊〉 uncleane, as it is written, whatsoever is in the 〈◊〉〈◊〉 it, shall be uncleane. But other uncleane vessels 〈◊〉〈◊〉 not meats or drinkes uncleane, till they touch 〈◊〉〈◊〉

Maimony, in Celim, c. 13. s. 1. 2. breake it] so in Lev. 6. 28. and 15. 12. All vessels that are defiled, are madecleane againe by water, except vessels of earth, and of glasse. Of the earthen vessel it is said, and ye shal breake it, (Levit. 11. 33.) and it is not cleansed but by breaking. Maim. in Mikvaoth, c. 1. s. 3. This seemeth to be in respect of the vilenesse of earth en vessels, more then of wood or of metall; so that the losse was not great, though they were broken. For o∣therwise, the Hebrew doctors say, that Vessells also of wood, and of skin, and of bone, and of metall, when they are broken, are clensed from their uncleannesse; Maim. in Celim, ch. 12. s. 1. Of this point Chazkuni here saith, An earthen vessel is not defiled but by the aier of it, and the reason is, for as much as it cannot bee clensed but is to bee broken; the Law is sparing from having it mored, so that it is not defiled on the outside, as it is written, And every open vessell, which hath no covering bound upon it, is uncleane, Numb. 19. 15. Loe if it have a covering bound vpon it, it is cleane, for it is not defiled on the outside of it. As waters signified the blood and spirit of Christ, wherewith we are sancti∣fied, Ezek. 36. 25. Hebr. 9. 13. 14. and 10. 22. so the breaking of the vessell signified the abolishing of sinne and uncleannesse, by death. Wee are com∣pared to earthen vessells, 2 Cor. 4. 7. and the breaking of such is death, Ierein. 19. 11. and 48. 38. See the notes on Lev. 15. 12.

Ver. 34. Of all meat which may be eaten] Hebrew, [unspec 34] which shall be eaten, that is, which usually is eaten of men. The Greeke translateth, And all meat which is eaten. on which water commeth] This is under∣stood by some, of such water as whereinto an un∣cleane thing was put to cleanse the same, mentio∣ned before in verse 32. that that water defileth all meats. But the Hebrewes understand it of all water generally, which when it commeth upon any thing that is mans meat, it maketh the meat apt to receive uncleannesse, by such things as are before mentioned: whereas unlesse water came upon it, it received no uncleannesse by the touch of any uncleane thing; according to that which followeth in verse 37. 38 where sowing seed is not defiled by any carkasse, unlesse water bee put upon the seed. So Iarchi explaineth it, Hence wee learne (saith he) that meat is not apt and prepared to receive uncleannesse, untill water come upon it; but after water is once come upon it, it receiveth uncleannesse for ever, though it be dry againe. And wine and oyle 〈◊〉〈◊〉 whatsoever is called Mashkeh (drinke or liquor,) 〈…〉〈…〉keth seeds apt to take uncleannesse, as water doth. The like is holden by others of them, and they give these rules; All meat that is properly mans ••eat, as bread, and flesh, and grapes, and olives, and the like, receiveth uncleannesse; and whatsoever is not properly mans meat, is cleane, and receiveth not uncleannesse; unlesse there bee an intent concerning it, and it 〈◊〉〈◊〉 determined to bee mans meat. And both the one and the other receiveth not uncleannesse, untill it bee mixed first with one of the seven liquors: as it is said, But if water be put upon the seed, Lev. 11. 38. The se∣venliquors that make meats apt for uncleannes, are these, water and deaw, and oile, and wine, & milke, and blood, 〈…〉〈…〉d honey. And they make not (meats) apt (for un∣cleannes,) untill they full upon the meats by the owners will; and are not putrified: for liquor that is putrified maketh not apt (for uncleannes.) And when meat is made apt (to receive uncleannesse,) although it be wax∣en dry againe, yet it receiveth uncleannes. Meat that is mixed with water of fruits, as with water of mulber∣ries, or of pomgranets, although it be mixed. & one that hath a running yssue, or if the flesh of the dead do touch it: yet is it cleane, because it was not made apt (to take uncleannes,) by one of the seven liquors. There is not any liquor that receiveth uncleannes, save onely the se∣ven liquors forementioned; but other water of fruits, as they make not apt, so neither receive they uncleannes at all. Somethings receive no uncleannes, though they be eaten by men; because they are not eaten save to give re∣lish unto meats, or for odor, or for sight; as spices, ginger, pepper, and all such like. All meats that grow out of the ground, receive no uncleannes till they bee plucked up: but so long as they stick in the ground, though it be but by a little root, whereby they may live, they receive no uncleannes. All meats that are of liuing things, receive no uncleannes untill they be dead: so soone as a beast or fowle is killed, they may receive uncleannes. Fishes also receive uncleannes, when they are dead. All meat that is corrupt & putrified so that it is not fit for mans meat; receiveth no uncleannes. So liquor putrified and cor∣rupt, that it is not fit for man to drinke, receiveth no un∣cleannes. Maim. in Tumath Oclin (or Uncleannes of meats) c. 1. and 2. all drinke] or all liquor. This generall, the Hebrewes restraine to seven particu∣lars forementioned; water, dew, oile, wine, milk, blood, and honey, and such things as are of their kinde. Which must bee iudiciously weighed; for they had many traditions, which agreed not with the lawes of God, Marke 7. 3. 4.—13. Moreover they say concerning these things, Whatsoever is written in the Law touching things uncleane and cleane, it concer∣neth not ought save the sanctuary and the holy things thereof, and the Heave-offrings and the second tithe onely. For loe the uncleane are warned not to come in∣to the Sanctuary, or to eate of the holy thing, or of the heave-offring, or of the tithe, in uncleannesse: (Levit. 12. 4. and 15. 31. Numb. 19. 13. 20. Levit. 7. 20. 21. Nū. 18. 11. 13.) But of common things, there is no prohibition at all; but it is lawfull to eat common things that are uncleane, and to drinke liquors that are un∣cleane. Loe it is said in the Law, And the flesh that toucheth any uncleane thing, shall not be eaten, Lev. 7. 19. Wherefore common things are lawfull, for he spea∣keth not save of the flesh of the holy things. And so it is lawfull for a man to touch all uncleane things, and to defile himselfe by them: for loe the scripture warneth the sons of Aaron and the Nazirite, not to defile them∣selves by the dead, (Lev. 21. 1. Num. 6. 6.) intimating, that all the people may. Yea & the Priests & Nazirites might defile themselues with other uncleannes, save the uncleannes of the dead. All Israel, are admonished to be clean at every solemne feast; for then they are to be fitted to come into the Sanctuary, and to eate the holy things. And this which is said in the Law, Their carkasseshal ye not touch, (Lev. 11. 8.) is meant at the solemne feast onely: but for other daies of the yeere, he is not forbidden. The unclean & the clean person together, Deu. 15. 22. we have been taught, that the unclean & the clean may

eate in one dish. But the husband may not eate in the dish with his wife that is separated for her uncleannes, (Lev. 15. 19.) &c. Although it be lawfull to eate un∣cleane meats, and drinke uncleane drinkes, the holy men in former times used to eate common meats in their cleannes, and shunned all uncleane meats all their daies. Maimony in Tumath Oclin, c. 16. s. 8. 9. 10. 11. 12. These things are to be understood of cleane meats made uncleane by touching other things: and not of twine & such beasts, fowles and fishes, as are for∣bidden before: for they might never be eaten by the people, except in case of necessitie.

Vers. 35. oven] in Greeke ovens: wherein bread [unspec 35] is baken, Levit. 26. 26. unto which the hart of man is sometime likened, Hos. 7. 6. potts] so the Gr. Chy••ropodes also signifieth pots with feet. Chazkuni saith the oven was for bread; the potts, for flesh; to bee baked and boyled in: and Sol. Iarchi saith, they were vessels (or instruments) moveable, and were of potters earth. they shall] Hebrew, it shall, that is, every of them shall be broken downe. Because as Sol. Iarchi saith, an earthen vessell is not made cleane by washing. Therefore were they to be broken as o∣ther earthen vessels, v. 33.

Vers. 36. and a gathering.] The Greeke addeth [unspec 36] the word and, whereby this is distinguished from pit and fountaine; implying all other places, di••ches, ponds, pooles, lakes, rivers and the like; where ma∣ny waters are gathered together (not in vessels, but) upon the ground. Such when the uncleane thing, and water that touched it were taken out, remained clean.

Vers. 37. sowing] or sowen seed, which useth to be sowne. which shall be sowen] Chazkuni ex∣poundeth [unspec 37] it, which shall be rooted in the ground: tea∣ching even of uncleane seeds, that when they are sowne and have taken root, they are cleane.

Vers. 38. water is put] Hebrew, is given; meaning willingly: the Greeke saith, is poured. Hereby is [unspec 38] meant the fitting of it for man to eat: as by the Hebrew canons is before shewed. Where also it is said; By word of mouth we have beene taught that this which is said, But if water be put upon the seed, (Lev. 〈◊〉〈◊〉. 38▪) is meant either of water, or of any other of the seven liquors: so that it be put thereon by the owners wil, and after that it is pulled from the ground: for it is not spoken of putting water on, save after the meats are pl••cked up, and the liquors pulled off from where they grow: whatsoever liquor falleth on meats without the ow∣ners will it maketh thē not apt (to receive uncleannes.) As if it be mixed with his fruits for fear, or dāger, or for necessity, & he was not otherwise willing that they shold be mixed: it makes them not apt (for uncleannes:) as he that hideth his fruits in water, because of theeves, &c. M〈…〉〈…〉. in Tumath Oclin, c. 12. s. 1. 2. of their car∣kasse] Ch••zkuni explaineth it thus; of their carkasse, and not of the b••••••s, or of the teeth, or of the nailes, or of the h••ire of th••••••: for these things made it not uncleane. larchi teacheth, that this is not onely whiles the seed is wet with the water, but also after it is dry from the water.

Vers. 39. any beast dye] to weet, of it selfe; and is not orderly slaine. for meat] that is, any cleane [unspec 39] beast, such as the Law permitteth to be eaten. And unclean beasts much more. toucheth the carkasse] Sol. Iarchi expoundeth this; the carkasse, and not the bones or sinewes, nor the hornes, or hoofes, neither the skin: for that these defiled not him that touched them.

Ver. 40. that ••eareth the ••arkasse] see the notes on [unspec] vers. 25. The Hebrewes say, A carkasse is one of the chiefest uncleane things; so much as an olive of the flesh thereof, defileth men, and vessells, by touching, and ear∣then vessels by the aeir, and defileth men by bearing it. Whether it be cattell or beast, lawfull to be eaten or un∣lawfull; if they dye, the flesh of them all, so much as an olive, maketh one uncleane. The killing of a clean beast, maketh it cleane every where: an uncleane beast, the killing thereof availeth it not: and whether it be killed, or strangled: or dye of it selfe, it is a carkasse; and all car∣kasses are alike in the case of uncleannes. The marrow is as the flesh; but the blood of the carkass defileth not as the carkasse, but is like uncleane liquors, which defile not men or vessels by the Law. The fat of a clean beast that dieth, is cleane, as it is written, And the fat of a carkasse, and the fat of that which is torne in peeces, sh••l be used for any worke, but eating ye shall eate of it (Lev. 7. 24.) Maimony in Aboth hatumoth, c. 1. s. 15. wash his clothes] the Greek addeth, and wash himselfe in water.

Vers. 41. every creeping thing] besides those eight forementioned in v. 29. 30. which defiled men by [unspec 41] touching them dead; all other defile men by eat∣ing them; but not by touching their carkasses. See the notes on v. 31. Who so eateth so much as an olive, of any creeping-thing on the earth, is to bee beaten: saith Maimon. in treat. of Forbidden meats, c. 2. s. 6. Touching this quantity, observe another rule which they give; This which we have said, of eating so much as an olive, is when he eateth that qua〈…〉〈…〉 of any great creature, or if he joyne together a little of one creature, and a little of another of that kinde, till he eate so much as an olive. But he that eat••th an unclean crea∣ture by it selfe all of it; he is to be beaten by the Law, al∣though it be lesse then a graine of mustard seed; whether he eate it dead, or eate it alive, Maimony, 〈◊〉〈◊〉▪ c. 2. s. 21.

Vers. 42. upon the belly] as serpents and the like▪ Gē. 3. 14. upon all foure] or, upon foure feet. T•••• is the Scorpion, saith Sol. Iarchi. or whatso〈…〉〈…〉 Hebr. unto whatsoever hath many feet. Iarchi saith, this is the Nadal, (the many-foot) a creeping thing which hath feet from the head there of to the taile that of on each side; ••nd they call it (in Latine) C〈…〉〈…〉.

Vers. 43. any thing that creepeth] This implyeth all other besides the things spoken of; as ••eping things in the waters, and the like. He that 〈…〉〈…〉 much as an olive of the creeping things in the waters, 〈◊〉〈◊〉 to be beaten by the Law, Levit. 11. 43. Lee in 〈◊〉〈◊〉 prohibition, are comprehended creeping things of the earth, and creeping things that fly, and creeping 〈◊〉〈◊〉 of the waters. Maimony, in Forbidden meats, 〈◊〉〈◊〉 s. 12. What the creeping things of the waters as is shewed on v. 10.

Vers. 44. make holy] or sanctify your selves. 〈◊〉〈◊〉 is the spirituall use of all these carnall rites: 〈◊〉〈◊〉 Meat commendeth us n••t to God, 1 Cor 8. 8. 〈◊〉〈◊〉 is any thing uncleane of it ••e••fe, Rom. 14. 14. 〈◊〉〈◊〉

there is nothing from without a man, that entring into him, can defile him, Mark. 7. 15. and these ordinances of meats and drinks, and divers washings, were carnall ordinances, imposed on (the Iewes) untill the time of reformation (or bettering) Heb. 9. 10. all which are by Christ now done away, Collos. 2. 14. 16. 17. 20. 21. who calleth us from our former lusts in our igno∣rance, to be holy in all manner of conversation, because it is written, bee ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. and to clense our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God, 2 Cor. 7. 1. The Iewes also themselves saw that these outward things were figures of heaven∣ly, and to bee abolished by Christ, as their owne words noted on Gen. 9. 3. manifest: and R. Mena∣chem on Lev. 11. sheweth how things beneath, are all answerable to things above; and those above, have their figures here beneath, and that by un∣cleane beasts, the heathens of the world were meant, (according to that vision in Act 10. 12.—18.) and that the eating of uncleane beasts here forbidden, signified the going in unto (or unlawfull mariages with) such infidels, according to the phrase in Pro. 30. 20. she eateth, and wipeth her mouth: and the say∣ing in Gen. 2. 24. they shall be one flesh. Also, that the clensing with water, signified the water that is above, which is the water of mercy, &c. And Maim. conclu∣deth his treatise of the Vncleannesse of meats, thus; the cleannes of the body, bringeth one unto the holines of the soule, from evill thoughts; and the holinesse of the soule, is a meanes to make us like unto the Majesty (of God) as it is written, and yee shall make your selves ho∣ly, and shall be holy, for I the Lord that make you holy, am holy. your soules] that is, your selves; the soule is often put for ones selfe, for the whole person, soule and body. So in v. 43. that moveth] or, that creepeth upon the earth; but the Gr. also transla∣teth moveth: and it is of more large signification. Wherfore the Hebr. cannons say; These kindes that breed in dunghils, and in bodies of carkasses, as worms, ••••ag gots, and the like, which are not procreated of male and female, but of rotten dung and the like; they are cal∣led the things that move upon the earth: and who so eat∣eth so much as an olive of them, is to be beaten. &c. al∣though they doe not increase and multiply (by generati∣on.) But the creeping thing that creepeth upon the earth (Lev. 11. 29.) is that which increaseth and multiplieth of male and female. Those kinds that breed in fruits & i•• meats; if they be separated & go forth upon the earth although they returne again into the meat; who so eateth so much as an olive of them, is to be beaten: but if they be not separated, it is lawfull to eat the fruit, and the worm that is within it. Provided that the food breed wormes after it is plucked up from growing on the earth: for if it breed worms, while it groweth; those wormes are un∣lawful, as those that are separated upō the earth, because they are created upon the earth. And if the case bee doubtful▪ ••••ey are also unlawfull. Therefore all kinde of fruits which are wont to breed worms whiles they grow, are not to be eaten, untill they search into the fruit, lest 〈◊〉〈◊〉 worme be in it. But if the fruit last a twelve month after it is gathered, it may be eaten without any search∣ing into it: for there is no worme which can live twelve 〈◊〉〈◊〉 in it. Maim. treat. of Forbidden meats, ch. 2. sect. 13. 14. 15.

V. 45. that bringeth you] upon condition that you shold [unspec 45] receive my commandements, have I brought you up from the land of Egypt: as Iarchi explaineth it. for I am holy] Hence doth the Apostle frame his ex∣hortation, as he which hath called you is holy, so bee ye holy, in all manner of conversation: because it is written Be ye holy, for I am holy, 1 Pet. 1. 15▪ 16.

V 47. To make a difference] or to separate; & in the [unspec 47] next sētence the Gr. addeth, to teach the sons of Israel, between the living thing, &c▪ as having reference to v. 1. 2. (where this law is spoken to Moses & Aaron,) and to the former precept, in Lev. 10. 10. 11. the beast, or, the living thing: which the G. calleth Zoogo∣nountoon, that gender living things. And as we have heard of the creatures, so for those that come of the creatures, the Hebr. have these rules; All meat that cōmeth out of any of the kinds of creatures forbidden, for the eating whereof men are beaten: ••••e that meat is by the Law forbidden to be eaten as the milk of an unclean beast, and eggs of unclean fowles or fishes. Womans milk is lawfull to be eaten, though the flesh of mankind is un∣lawfull to be eaten. Honey of bees or of hornets is lawfull &c. Though it be unlawful to eat the milk or eggs of un∣clean beasts & birds yet are not mē beatē for eating thē; for it is said, Of their flesh shall ye not eat, (Lev. 11. 8▪) for eating the flesh they are beaten, not for eating the eggs or milk: yet for eating such they are chastised with stripes, Maim. in Forbidden meats, ch. 3. sect. 1 &c.