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.

ANd to Aaron] the reason why hee is joyned [unspec 1] with Moses, was because both of them in their places, were to looke unto the sanctification of Israel: as is noted on Lev. 11. 1. And here fol∣loweth the law touching the fourth and last sort of ordinary uncleannesse, which proceedeth from within the man secretly: see the annotations on Lev. 11. 2. and 12. 2. and 13. 2

Vers. 2. sonnes of Israel] to whom this law pecu∣liarly did belong, for they onely, their servants and [unspec 2] all proselytes, were uncleane and made others un∣cleane by running issues. So the Hebrewes say; Servants doe make uncleane by issues, by menstruall∣fluors, and by childbirth, as Israelites: but the hea∣thens make not uncleane, either by issue, fluors, or child-birth, (Lev. 15. 2.) Maimony, in Mitamei Mishcab &c. chap. 2. sect. 10. Any man] or Every man: Hebrew, man man; which Thargum Ionathan ex∣poundeth young man or oldman. So herd herd, for every herd, Gen. 32. 16. have an issue] Hebrew, when he shall be flowing (or issuing) namely with se••••, out of his flesh, that is, his secret parts; for so the flesh sometime signifieth, as is noted on Gen. 17. 13. The Greek translateth, to whom there shall be a flow∣ing (to weet, of seed,) out of the body. This disease the Greekes call Gonorrhoia, we in English, the run∣ning of the reines: when through infirmity of the inward parts, seed issueth against the mans will. This differeth from that seed of copulation in v. 16. So the Hebrewes say, The issue spoken of in the law, is the seed that commeth by infirmity of the concavities (the spermatical parts) wherein it is gathered, and com∣meth not with difficulty, as the seed of copulation, nor with desire nor with pleasure, &c. Maimony in Me∣chosrei capporah, ch. 2. sect. 1. his issue, it is un∣cleane] and so the man, because of his issue, hee is un∣cleane. But the Greeke and Chaldee follow the proprietie of the Hebrew, saying his issue is unclea•••• So the Hebrew doctors, from these words con∣clude, The issue of him that hath an issue, is a most un∣cleane thing, as the man (himselfe) that hath the issue; for it is sayd, his issue is uncleane: and it maketh 〈◊〉〈◊〉 uncleane by touching, or by bearing any of it. Maimony in Metamei mishcab &c. ch. 1. sect. 12. The like is after for his spittle, in vers. 8. As leprosie was oft∣times a punishment for sin, Num. 12. 10. 2 Chron. 26. 19. so the running issue; as David laid this im∣precation on Ioab for his murder, Let there not faile from the house of Iaob, one that hath an issue, or that is a Leper, &c. 2 Sam. 3. 29. And as the disease is fowl by nature, so it was a figure of sin, issuing from the corrupt nature of man, whereby we are unclean in the sight of God. And it signified in speciall man∣ner, errors, heresies, false doctrines, and idolatries flowing from them, Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9. 17. opposite to the true faith, religion and service of God; which proceedeth from the incorruptible seed of the word of God, and mi〈…〉〈…〉∣sterie of the same, Iam. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15.

Vers. 3. his uncleannes] namely, the mans that [unspec 3] hath the issue. The Greek addeth, And this is 〈◊〉〈◊〉∣law his uncleannesse. his flesh] his secret parts. run] or distil, to weet, thin, and continually. 〈◊〉〈◊〉 Hebrew Rar, of which Rir, that is spittle, is derived 1 Sam. 21. 13. Here the Greeke translateth it, Gonon, seed. be stopped from his issue] or be stop∣ped because of his issue, or, hath made a stoppage (or obstruction,) and by this reason of the thicknesse, as Sol. Iarchi explaineth it: so signifying two sorts of this disease. Or, if it have begunne, and after a while be stopped, yet he is uncleane. The Hebr. gather from hence, that there is no measure (or quantity) of the issue limited, but every whit ther∣of, 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 ••••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 i•• 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, 〈◊◊〉〈◊◊〉 obl••••i••••. 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∣〈◊〉〈◊〉 [unspec 4] lying, hanging, leaning: and the bed defileth men se∣ven 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 sad∣dle. 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 ••ig••••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 [unspec 5] 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 bapti∣zing the whole body in water. Maim. in Mikvaoth, c 1. s. 2. See after on v. 11. It figured our sanctifica∣tion 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 Leviti∣cus 11. 24. 32.

Vers. 8. shall spit] The spittle of him that hath an issue is uncleane, and defileth even as the issue it [unspec 8] selfe, v. 2. Hereby was figured the pollution that commeth to the soules of men, by the impure doc∣trines 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 contra∣ry, 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 comprehen∣ded: as the Hebrew canons say; The man and wo∣〈◊〉〈◊〉 that hath an issue, and the menstruous, and the wo∣man 〈…〉〈…〉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 re∣spect, 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. [unspec 9]

Vers. 10. under him] wherefore they say, If hee that hath an issue, and a cleane person sit in a boat, or on [unspec 10] 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 imme∣diately under him, but a stone or other thing be∣tweene, 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 sha∣dowed: that all might be warned to keepe them∣selves pure, or by repentance and ••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. Al∣though [unspec 11] 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 bo∣die: 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. Be∣hold 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 wash all the haire of his head, for by sentence of the law, it is as his body, and any uncleane that are baptised in their clothes, it will serve the turne, because the water passeth through them, and they part it not from the bo∣dy: and so the menstruous woman that is baptised in her clothes, it is lawfull for her to company with her husbād. If there be any thing that part betweene the body or ves∣sell, and the water, as if clay or any like thing cleave to the flesh of man, or to a vessell, it is uncleane still as it was, and the baptising profiteth them nothing. Maimo∣ny in Mikvaoth. ch. 1. s. 2. 7. 12. This rinsing and washing of the hands in water, figured the clean∣sing of the body and spirit, from all filthinesse,

2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith, Clense your hands, ye sinners, and purifie your hearts, yee dou∣ble minded, Iam. 4. 8.

Vers. 12. of earth] or of potters earth, such as pot∣bakers burne in the kill: see the notes on Lev. 11. [unspec 12] 33. All vessells that are uncleane, are made cleane by water, save vessels of potters-earth, and vessells of glasse: such have no cleannesse but breaking. Maim. in Mik∣vaoth, ch. 1. s. 3. Earthen vessells somtime signify reprobate persons, Psal. 2. 9. Ier. 19. 11. so the brea∣king of these might figure the destruction of un∣godly men; the rinsing and scouring of other ves∣sels, signifying the purging of repentant beleeving sinners, by the blood of Christ, and waters of his word and spirit. Or, if it be applied generally, as all men are earthen vessells; it figured the utter a∣bolishing of sin & uncleannes, by death; as is shew∣ed on Lev. 11. 33. of wood] or of other strong matter, as of silver, bra••••e, copper, and the like. About tho washing of vessells, the Iewes have these rules; that nothing must part the vessell, or any part of it, and the water, as pitch, clay or the like that cleaveth to the vessell: that if a vessell bee turned the mouth downward and baptised, it is as if it were not baptised, because the water so comes not to all parts of it. Likewise a vessell full of any liquor (except water,) and baptised, it is as if it were not bap∣tised. Maimony in Mikvaoth, c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane; the Pharisees after ad∣ded traditions of their owne, washing when they were not uncleane, for, except they washed their hands oft, they did not cate; and when they came from the market, except they were baptised, they did not eate: and many other things they had received to hold, the baptising of cups, and of pots, and of brazen vessells, and of beds. For these, Christ blamed them, that they layd aside the commandement of God, and held the tradition of men: Mark. 7. 4.—8. yea so farre pro∣ceeded they in their superstition, that they said; whosoever eateth without washing of his hands, he is as one that lyeth with a harlot: abusing for this, that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah.

Vers. 13. shall be cleansed] that is, healed; but the meanes of healing are not declared, save that by [unspec 13] the rites and sacrifices following, God would teach thē, that his grace in Christ maketh them whol; & by the Prophet he saith, I will save you from all your uncleannesses, Ezek. 36. 29. and, from all your filthines, and from all your idols, will I clense you, Ezek. 36. 25. which cleansing is shewed to be, by pardoning ini∣quities, Ier. 33. 8. and by creating a cleane heart in sinners, Psal. 51. 12. so that they come unto Christ in faith; as the woman that had an issue of blood, and had spent all her living on Physicians, but could not be healed of any; when she touched the border of Christs garment, her issue stanched; and Christ said unto her, Thy faith hath made thee whole; Luke 8. 43. 44. 48. seven daies for his cleansing] to try whether he be perfectly cured and cleane; and to lead him in mystery unto the day of Christ, and Sabbath or rest from sin under him: for so the num∣ber seven signified; as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather, he must count seven cleane daies, and be baptised in the seventh, and bring his offring in the eight. If he see any appearance of his issue, though it be at the end of the se∣venth day, after he is baptised; all that he hath done is nothing, but he must begin againe to reckon seven cleane dayes, after the day of the last appearance of his issue. Maimony in Mechosrei capporah, ch. 3. sect. 1. bathe] or, wash his flesh, which the Greek translateth, wash his bodie. See vers. 5. living water] that is, as the Chaldee expoundeth it, spring (or fountaine) water: whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus. The man that hath an issue, is not elensed but in a fountaine, for loe it is said of him, In living water: but the woman that hath an issue, and other uncleane either men or vessells, are baptised though in a gathering of waters. Maimony in Mikvaoth, c. 1. s. 5. The Pond, or gathering of water: (called in Hebrew Mikveh whereof see Levit. 11. 36.) was requisite for the cleansing of other un∣cleane persons that needed baptising. All uncleane either men or vessells, &c. were not cleansed but by bap∣tising in waters gathered-together upon the ground. By the law they might baptise in all waters gathered toge∣ther, into one place; so many as would suffice to baptise the whole body of a man. The quantitie, their wise men determined to bee fortie Seahs of water: (the Seah was more then our English pecke, as is noted on Gen. 18. 6.) Such a pond or bath, they say, be∣came unlawfull to wash in, by change of the colour of the water onely; not by change of tast, or change of smell. Running waters that flow from a spring; are as the spring it selfe, for any matter. Standing water is not allowable for men that have the issue, nor for the Lepers, nor for the water of purification, (Numb. ••9. 17.) These things and sundry the like, Maimony hath recorded in Mikvaoth, ch. 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch. 19. s. 13. Among the Latines, spring and running waters, were called also living; as, Attrectare nefas, donec me flumine vivo Abluero. Virgil Aeneid. 2. This living water, figured the blood & spirit of Christ: for he hath washed us frō our sins in his owne blood, Rev. 1. 5. from his throne proceedeth a pure river of water of life, into his Church, Rev. 22. 1. his mouth and Law, is a will of (water of) life, Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive, is as rivers of living water, Iohn 7. 38. 39. These cleane waters, when God sprinkleth upon sinners, they shall be cleane, Ezek. 36. 25. 27. and shall be cleane] if then he washed not, hee could not be cleane: as by the Hebrew canons, The man or woman that hath an issue, and the mensiruous, and the woman in childbed; they are uncleane for ever, and doe defile men and vessells, and seat and saddle, un∣till they be baptised. Although they tary many yeeres, and have no appearance of their uncleannesse: yet if they be not baptised, they are still in their uncleannesse. Maimony in Metamei mishcab, c. 5. s. 1. So finnes that men have committed, though they doe them not every day, yet the guilt of them remaineth as uncleannesse upon them, till by repentance and faith they wash themselves in the blood of Christ, 2 Cor. 12. 21. 1 Ioh. 1. 9. 10.

Ver. 14. yong pigeons] Hebrew, sonnes of the dove: one for a Sin offring, and the other for a Burnt-of∣fring [unspec 14] vers. 15. The like sacrifice, the woman also was to offer, vers. 29. But the woman in childbed, brought for her offring, a Lambe for a burnt-of∣fring, (or a dove if she were poore,) and a dove for a sin-offring, Lev. 12. 6. 8. The Leper brought for his offeing, three beasts; one he Lambe for a tres∣passe offeing, one ewe Lambe for a sin-offring, and one ••ee Lambe for a burnt offring, (and for po∣verties sake, the two later were doves,) Levit. 14. 10. &c. All these and onely these sorts of unclean persons, brought offrings after their washing: others were cleane by washing and sprinkling. For as the pollutions were greater, so were the ex∣piation: to teach that our repentance, humiliati∣on, and returning to the Lord with thankes after wee have sinned and are forgiven, should bee in a sort proportionable to our iniquitie. shall come] so restifying his faith and thankfulnesse; with exspectation of full clensing by Christ from all sinne.

Vers. 15. for his issue] or, from his issue: that is, [unspec 15] from the uncleannesse which he was in by reason of his issue. For as the issue was a disease with which God sometime plagued sinners, 2 Sam. 3. 29. and for which they were to bee put out of the host of Israel, Numb. 5. 2. and signified the conta∣gious sins which comming from within the man doe defile him, Mark. 7. 20.—23. so this Priest, and these sacrifices, signified Christ, (as in the begin∣ning of this booke is shewed:) by whom we have atonement made by his blood for all sinne, 1 Ioh. 7. and from whom vertue proceedeth to heale us by his spirit; as it healed the woman that had a bo∣dily issue of blood twelve yeere, when no Physicians could cure her, Marke 5. 25.—30. For he hath taken our infirmities, and borne our sicknesses, Mat∣thew 8. 17.

Vers. 16. a man] Chazkuni observeth here, [unspec 16] that this word man, excepteth a little (childe,) and hee is not exempted from being counted a childe, untill he be nine yeeres old and a day. seed of copulation] or, the effusion of seed; the Hebrew and Greeke properly signifieth the lying or bed of seed, that is, by changing the order of words, the seed of the bed, or of copulation: and it is not meant here of the issue forespoken of, nor when he lyeth with a woman, whereof see vers. 18. but of the seed of the health∣full; who by imagination, dreame, or by any acci∣dent in the night in his sleepe, may bee uncleane, Deut. 23. 10. Lev. 22. 4. all his flesh] that is, as the Greek translateth all his bodie. See the notes on vers. 5. untill the evening] notwithstanding his washing, he continueth uncleane, till his Sun be fet, and a new day begin: See the notes on Lev. 11. 24. 32. The Hebrewes say, The seed of copula∣tion is a principall uncleane thing, defiling men and ves∣sels (or other things) by touching: and earthen vessels by the aier; but it defileth not by bearing; neither doth be which is defiled there with, defile garments, when hee hath touched it. Maimony in Aboth Hatumoth, ch. 5. sect. 1. After in Deut. 23. 10. 11. all such were commanded out of the campe, (when Israel went out to warre;) whereinto they might not come againe, till they were washed and their Sun was downe.

V. 17. skin] any thing made of skin; see Lev. 11. [unspec 17] 32. By these lawes God teacheth us, to hate even the garments spotted by the flesh, Iude v. 23.

Vers. 18. they also shall bath] or, and they shall [unspec 18] wash; to weet, both of them. By this wee may see the reason, why the people which were to bee sanctified at the giving of the Law, were to ab∣staine from their wives, Exod. 19. 15. and why the Priest put this caution to David, if the yong men have kept themselves at least from women, 1 Samuel 21. 4. For this law seemeth to imply a pollution, even in ordinary carnall copulation, which in it selfe was lawfull, as being the ordinance of God Gen. 2. 24. But by reason of Sinne, nature is so cor∣rupted, that there is no act of generation whereto some legall pollution cleaved not; as there was also no procreation of children, but brought much more uncleannesse with it, Levit. 12. both of them figuring that originall and hereditarie sinne, whereby wee all have sinned in one man; and wherein our mothers doe conceive us. Rom 5. 19. Psal. 51. 7. The Hebrew doctors say; The man and the woman that doe the act of generation, both of them are uncleane by the sentence of the law. And the woman is not uncleane, by reason of touching the seed of copulation, (for that is not the touching which the law speaketh of,) but hoc that doth the act, is as he that seeth an accident (of uncleannesse, Deut. 23. 10.) &c. Among the heathens, there remained monuments of this religion; as appeareth by that saying of the Poet: discedat ab aris, Cui tulit histerna gaudia nocte Uenus. Al. Tibull. l. 2. Eleg. 1. And ano∣ther saith, Ille petit veniam, quoties non abstinet uxor Concubitus. sacris, observandis{que} dicbus. Iuvenal. Satyr. 6. Some refe••re this to the former case, as being spoken of the man, that had an accident of un∣cleannes in the night, and before he was cleansed, should company with his wife.

Vers. 19. in her flesh] the Greeke saith, in her bo∣dy: [unspec 19] flesh is here meant, as in vers. 2. and blood is meant of her monethly customes. It may also bee read thus, (when) blood, shall be her issue, in her flesh. Hereupon the Hebrewes say, that no other thing maketh her uncleane, but blood onely; (as not that which made the man uncleane, ver. 2. or any such like:) and that all blood maketh her uncleane, though it be not come forth to the exteriour parts: because it is said, in her flesh. Also, that the blood of virgins is cleane, and is neither the blood of separation, nor the blood of issue; because it is not from the fountaine, (whereof see Levit. 20. 18.) Maim. in Issurei biah, c. 5. sect. 6. 18. in her separation] or, in her remo∣vall, to weet, for the uncleannes of her menstrues: during which time, shee was not onely separated from the holy things as all other uncleane persons; but separated also from her husband, Lev. 18. 19. and if they companied together, during that time, presumptuously, they were to be cut off, Levit. 20. 18. This uncleannesse, was (as the rest) a figure of sinne, proceeding from the fleshly and corrupt heart of man; as God himselfe reacheth

saying, When the house of Israel, dwelt in their owne land; they defiled it by their owne way, and by their do∣ings: their way was before me, as the uncleannesse of 〈◊〉〈◊〉 removed (or menstruous) woman: Ezek. 36. 17. And this was the sinne of idolatry, Ier. 2. 23. 24. se∣ven dayes] this was the limit••d time for the sepa∣ration, or menstrues: during which space shee was uncleane as a separated woman, though there had but one drop of blood appeared. (Maimony in Issurei biah. ch. 6. sect. 2.) if any appeared after this time, it was not called her separation, but her issue; where∣of he speaketh after in v. 25. that toucheth her] the pollution of the menstruous, extendeth as far, as of the man that had an issue, (spoken of before, vers. 2. &c.) and as of the woman that hath an is∣sue, (spoken of after, vers. 25. &c.) even the spittle and the urine of every one of them is uncleane, (as is before noted on v. 8.) Maimony in Metamei mish∣cab, ch. 1. sect. 15. And these things figured the pollution of sin, Ezek. 36. 17. and taught to avoyd all communion therewith, 2 Corinth. 6. 17. And unto a menstruous woman. Ierusalem was likened; when for her sins shee was wasted, and her people captived by the Babylonians, Lam. 1. 17. Her uncleannesse was upon her skirts; and she had sinned a sin: therefore she was removed: Lam. 1. 8. 9.

V. 24. lying shall lye] that is, shall at all, or by any occasionlye with her, to weet, ignorantly: for if he [unspec 24] did it presumptuously, not only pollution but cut∣ting off was his punishment, Lev. 20. 18. Therfore the Prophets complaine of this sin; Ezek. 22. 10. her fluors] or (as before) her separation, which the Greek here translateth her uncleannes.

Vers. 25. many dayes] Here he passeth from the menstrues, which were naturall purgations, and [unspec 25] healthfull for the body, (though legally unclean;) unto the issues, which were diseases that decayed naturall str••ngth, if they continued long; as the woman; which had it twelve yeeres, and suffered ma∣ny things of many Physicians, but all in vaine, till she came to Christ, Mark. 5. 25. 26. These many dayes, must also be••, out of the time of her separation, or menstrues, that is, out of the seven dayes fore-mentioned; and by many the Hebrew doctors un∣derstand, from three upward. They say, when shee seeth blood first, in the due time of her customes, then is she in her separation, all the seven daies. If she see it in the eight day, then this is the blood of issue, because it is out of the time of her separation. And so all the blood that is seene in the dayes that are betweene the times of her customes, is the blood of issue. [And the space be∣tween (they say) was eleven dayes onely] When a woman seeth blood in the dayes of her issue, but one day onely, or two dayes one after another, shee is said to have the lesser issue; if she see it three dayes one after another, she is said to have the greater issue, or issue absolutely; as it is written, when the issue of her blood shall run many dayes (Levit. 15. 25.) a few▪ are two dayes; many, are three. There is no difference betweene her that hath the greater issue, and her that hath the lesse, but the numbring of seven dayes, and the bringing of a sacrifice, (Lev. 15 28. 29.) For she that hath the greater issue, is bound to number seven cleane daies: but she that hath the lesser, numbreth but one onely. And she which hath the greater, bringeth a sacrifice when shee is cleansed. Otherwise as touching uncleannesse, and restraint from companying with her husband, they are both alike. Mai∣mony in Issurei biah. ch. 6. sect. 2. &c. over] to weer, over the time, or after her separation, as the Greeke translateth: which the Hebrewes explaine thus; that if she see it three daies next after her separa∣tion (or menstrues:) then it is an issue. As, if shee see it in the eight day of her separation, and in the ninth, & in the tenth; for they are the first, second, and third of the eleven daies, which are the daies of the issue. Mai∣mony in Issurei biah. chap 6. sect. 17. Th••se things taught the care and diligence, that all should have in looking to their life and conversation; both for the judging of th〈…〉〈…〉, and purging by repen∣tance, 1 Cor. 11. 〈◊〉〈◊〉. 〈◊〉〈◊〉 Co•• 7. 11.

Vers. 26. e〈…〉〈…〉] ••ny thing for the use and [unspec] service of man, 〈◊〉〈◊〉 called a vessell or instrument. The particulars o•• 〈◊〉〈◊〉 pollutions, are noted before. Observe 〈◊〉〈◊〉, 〈◊〉〈◊〉 whereas the woman thus dis∣eased, made 〈…〉〈…〉g uncleane that she touch∣ed: on••ly Christ, w••••n he was touched by such a one, was 〈◊〉〈◊〉 by 〈◊〉〈◊〉 defiled; but sh•• by him, and the vertue 〈◊〉〈◊〉 〈…〉〈…〉eded from him, was cleansed. For hee was undefiled, and separated from sinners▪ Heb. 7. 26. and th〈…〉〈…〉 he bare our infirmities, Esay 53. 4. yet continued he the Lambe without blemish, and without spot, 1 Pet. 1. 19.

Vers. 27. in water] ordinary cleane water▪ not being restrained to living water onely, which was peculiarly appointed for the man that had an issue vers. 13. and for the Leper, Levit. 14. 5. and for the water of sprinkling, Num. 19. 17.

Ver. 28. seven daies] as the man also did, see be∣fore [unspec] on ver. 13. she shall be cleane] having per∣formed the rites fore-mentioned of washing and bathing in water. And this time, and the manner of cleansing, figured the time of grace in Christ, and our cleansing from sinne by his blood and spi∣rit, whereof it is prophasied, In that day there sha•••• be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin, and for separation for uncleannesse, Zach. 13. 1.

Vers. 30. make atonement] for her sin-offring was 〈◊〉〈◊〉 [unspec] figure of Christ, to bee offred for the forgivenesse of sins, Matt. 26. 28. 2 Cor. 5. 21. and her burnt-of∣fring, figured the same Christ, offred to make us ac∣ceptable unto God; by whom also wee present our bodies and soules as holy and acceptable sacrifices, Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord, that hath washed away the filth (or excrements) of the daughters of Sion; and purged the bloods of Ierusalem, from the midst thereof: by the spirit of judgement, and by the spirit of burning, Esay 4. 4.

V. 31. shall separate] or, shall religiously-separate and holyly exempt and sever them; by teaching them to understand & carefully to keepe these or∣dinances. Le. 11. 47. The G. translateth, ye shal ma〈…〉〈…〉 thē wary (or, religiously carefull:) the original word is of Nazar, whereupon the Nazirites had their name, who were separated and sanctified unto the Lord: Numbers 6. that they dye not or, and let them not dye, in their uncleannesse that is, (as Chazkuni expoundeth it,) 〈◊〉〈◊〉

their uncleannesse: meaning both these figurative pollutions, of issues, lepries, and the like, as also their sinnes, especially idolatry and corruptions of religion; for which the Prophets often reproved the people, under this name of pollution or unclean∣nesse, and making the Lords Sanctuarie uncleane: as Ierm. 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23.