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.

A Soule] that is, any person, or a man, as the Chaldee translateth it. And Moses in ver. 15. [unspec 1] and 17. saying, when a soule sinneth, he shall bring, &c. sheweth a man to be meant hereby. Though under the man, the woman also is comprehended, as in Num. 5. 6. touching which the Hebrew Ca∣nons say, All sacrifices that a woman is bound to offer, her husband bringeth them by her hand: if he bee poore, he brings the poore mans oblation, and if he bee rich, he brings by her hand, the rich mans oblation. Mai∣mony, treat. of Ignorances, ch. 10. sect. 6. These Tres∣passe-offrings here following, were for sinnes of lesse importance; as omission of some duties, and not observing the legall washings and purificati∣ons, &c. whereas the sinne-offrings in chapter 4. were for greater offences, in doing things forbid∣den of God. Therefore the oblations for these trespasses, were made lesse, if the sinner were poore, Lev. 5. 7. 11. which in the former Sinne-offrings were never lessened, Levit. 4. an adjuration] or, exsecration, oath, or curse; of which word, see the notes of Gen. 24. 41. The Greeke here also trans∣lateth it, adjuration (or exaction of an oath:) when one by oath or curse is charged to speake if hee know; as Iudg. 17. 2. Prov. 29. 24. 1 King. 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto Iesus, I ad∣jure thee by the living God, that thou tell us, whether thou be the Christ the sonne of God. Vnto that adju∣ration Iesus gave an answer, and confessed it; whereas before, he held his peace. So the Apostle saith, I adjure you by the Lord, that this Epistle hee read unto all the holy brethren, 1 Thess. 5. 27. And by the Hebrew Canons, whether a man sweare by his owne mouth, or be adjured by the mouth of others, and he answer Amen, though he that adjured him were an infidell, or a child, he is bound. For who so answereth Amen after an oath, is as if he uttered the oath with his owne mouth. And whether he answer Amen, or speak a word of like meaning, as if he say yea, or I am bound, or doe take upon me this oath; or any the like, in any language: hee is as a sworne man for any matter, whe∣ther he be (for sinning therein) to be beaten, or to bring an oblation. Whether he sweare or be adjured by Gods proper name, or by any of his titles: as that he sweare by him whose name is Gracious, or Mercifull, or Long∣suffring, or any the like, in any tongue: it is a full oath. And so an exsecration, and a curse, is an oath. Mai∣mony, tom. 3. in Shebugnoth (or treat. of Oathes,) chap. 2. sect. 1. 2. Accordingly the Euangelists set downe these two as one, the Sonne of God, Matth. 26. 63. and, the Sonne of the Blessed, Marke 14. 61. witnesse] The Hebrewes say, there are foure kinds of oathes; the oath of pronouncing a thing, [wher∣of see verse 4.] and vaine (or rash) oathes, [for bidden in Exod. 20. 7.] the oath concerning that which was de∣livered to keepe, [whereof see Levit. 6. 2. 3.] and the oath of witnesse; here spoken of. Which they ex∣plaine thus; as when witnesses can give testimony con∣cerning goods, and the owner requireth them to ••itness, and they deny that they can give testimony, and sweare that they cannot, &c. for such an oath, they arc bound to bring the sacrifice, here appointed, verse 6. &c. Maimony treat. of Oathes, chap. 1. sect. 1. 12. 〈◊〉〈◊〉 utter] or, not shew, declare, tell it. And this may bee, though a man bee not particularly called forth to witnesse: as the Hebrewes say, if the party that re∣quireth testimony, doe say; I adjure all that st〈…〉〈…〉 here, if they can witnesse for me, that they come and beare witnesse: if there be any witnesses among them 〈◊〉〈◊〉, and they deny, (or dissemble) it, they are guilty of the oath of testimony. Maimony, treat. of oathes, chap. 9. sect. 9. his iniquity] that is, the punishment of his iniquity, if he repent not, and be reconciled by sacrifice; as the like is sayd in Levit. 19. 8. and 20. 17. where such as beare their iniquity, are threatned to be cut off. It may also be english ed thus, if he ut∣ter, (or shew) it not, and beareth his iniquity, that is, is subject to the wrath of God. So in vers. 16.

Vers. 2. carkase] which who so touched, was by [unspec] the law uncleane, Levit. 11. 8. 31. it be hidden•• that is, the uncleannesse be hidden from him, as ••ol. Iarchi expoundeth it. is uncleane] that is, af∣terward knoweth himselfe to be uncleane; as the explanation in vers. 3. seemeth to manifest. 〈◊〉〈◊〉 guilty] or, trespasseth, sinneth; for of this Hebrew word Ashem, the sacrifice appointed for it, is called

A〈…〉〈…〉, in v. 6. that is, a Trespasse-offring, or Guilt-offring. But what sin or guiltines was upon a man, for touching an uncleane carkasse? And seeing the law maketh such uncleane but till evening, Lev. 11. 24. 31. when washing themselves and their clothes they were cleane, and for uncleannesse by a dead man, the sprinkling water cleansed them, Num. 19. 16. 17. 18. 19. wherefore is here confessing of sinne, and a trespasse-offring required, in v. 5. 6. The Hebrew doctors say, this is meant, for an uncleane person, who when he was uncleane came into the sanctu∣arie, or did eat of an holy thing, ignorantly. For it is ex∣presly said, (in Lev. 7, 20. 21.) if any eat of the flesh of the peace-offrings of the Lord, having his uncleannes upon him, the same person shall be cut off, &c. And of com∣ming into the sanctuarie it is said, (in Num. 19. 20.) that soule shal be cut off from among the church, because he hath defiled the sanctuarie of the Lord. And when the law condemneth men to be cut off, for defiling the sanctu∣arie and holy things therof, [to weet presumptuously,] it implieth the sacrifice which they are to bring, for the ignorant doing therof. Maim. treat. of Ignorances, c. 10. S. 1. 5. And thus Sol. Iarchi also expoundeth it; is guilty, for eating of the holy thing, or for comming into the Sanctuarie. These things figured the pollutions which men have not only by sins proceeding ori∣ginally from themselves, but by partaking also with other mens sins, 1 Tim. 5. 22. 2 Cor. 6. 17. from which we are to be cleansed by the sacrifice and death of Christ.

V. 3. according to all] or as the Gr. translateth it, of [unspec 3] all (or of any) his uncleannes: which might be sundry waies, as the law after sheweth, in the 12. 13. 14. and 15 chap. of this book. shall be uncleane with∣all] by touching it, as the Gr. explaineth it, which when he toucheth he is defiled. and he knoweth] to weet, if afterward by some means it be manifested. This the Gr. version plainly sheweth saying, and af∣ter this he knoweth of it. And herein it differeth from an other case, following in v. 17. which he knew not: whereupon two sorts of trespasse-offrings are ap∣pointed: for this which he knew, a female lambe, or a lesser sacrifice if he were poore, v. 6. 7. &c. for that which he knew not, a ram, v. 18. Of which diffe∣rence, more is spoken hereafter. It may also be trās∣lated, whether it be hidden from him, or he know of it. Howbeit of this matter of uncleannes, the Hebr. canons say; The case of ignorance about defiling the san∣〈…〉〈…〉y and holy things, differeth from the case of other 〈◊〉〈◊〉 that deserve cutting off. For all such sins, when one hath ignorantly done them, and it be knowne unto him in the end, that he hath sinned; although he had no know∣ledge of it in the beginning, yet he is bound to bring a Sin-offring: but for defiling the sanctuary & holy things, ••e brings not the offring which is lesse if the man be poor, (Lev. 5. 7. 11.) unlesse he have knowledg of the unclean∣nesse and knowledge of the holy thing, or of the sanctua∣ry, in the beginning. And the knowledge of the unclean∣nesse, and knowledge of the holy thing, or of the sanctua∣ry, in the end; and it be hid from him between both. As, a man is unclean, and eateth of a holy thing, &c. and after∣wards it is known unto him that he is uncleane, and was unclean when he did eat; and that it was a holy thing which he did eat. L•••• he is not bound to bring a sacrifice, unlesse he knew that he was uncleane, and that the thing was holy, before hee did eat. As a man is uncleane, and knowes that hee is uncleane, and knowes that the thing is holy. And afterwards the unclean∣nesse is hidden from him, and he forgets that he is un∣clean, and eateth of the holy thing, and knowes that it is a holy thing; or he erreth and forgetteth that the thing is holy, but knowes himselfe to be unclean, and eateth. Or if hee erre or forget, both that he is uncleane, and that the things is holy, and so eateth: afterwards the things are knowne to him, which were hidden from him: loe now he must bring the sacrifice here appointed; which is lessened if the man be poore. The reason of this exposi∣tion is; for that concerning other ignorances it is said, (in Lev. 4. 27. 28.) while he doth some one of the comman∣dements of the Lord, which should not be done, and be guilty; or if his sin be made knowne unto him, which hee hath sinned. When he knoweth it in the end, although he knew it not in the beginning. But concerning the unclean∣nesse of the sanctuarie and holy things, it is said, and it be hidden from him, & he knoweth of it, & is guilty, (Lev. 5. 3.) &c. Maim. treat. of Ignorances, c. 11. S. 1. &c. So in the Chaldee paraphrase called Ionathans, this scripture is thus interpreted, and it be hid from him, and he touch any holy thing, and afterwards it be revea∣led unto him, and he knoweth it, &c. is guilty] or, is a trespasser, sinneth: as Sol. Iarchi againe faith, by eating of the holy things, or comming into the Sanctuarie.

V. 4. a soule] in Chaldee, a man when he shall sweare. pronouncing] distinctly-uttering. This is that [unspec 4] which the Iewes call the oath of pronunciation, (as is noted before on v. 1.) and of it they make foure par∣ticulars, two of things to come, and two of things past: as when one sweares of a thing past, that it was done, or it was not done; and of a thing to come, that he will doe it, or he will not doe it. And no oath of pronunciation it to be used, but for things possible for him to doe, whether to come or past. He that sweareth any of these foure oathes, and the thing be otherwise; as, ••e that sweareth that he will not eat, and he eateth; or that he will eat, and he ea∣teth not; or that he hath eaten, when he eateth not; or hath not eaten, when he hath; loe this is a false oath; and of this and such like, it is said, ye shall not sweare by my name falsly, (Lev. 19. 12.) And if he sweare falsly, of presumption, he is to be beaten: if of ignorance, then bee brings the sacrifice here appointed. Maimony, treat. of Oathes, chap. 1. Sect. 1. 2. 3. to doe evill, &c.] This the Hebrew Doctors understand of things in a mans power, to doe if he will, or to leave undone if hee will. Therefore, he that sweareth to doe evill to others, (as to smite his neighbour, &c.) this is not an oath of pro∣nunciation, because he is cōmanded not to doe it; but it seemeth to be a vain (or rash) oath. If he swear to his own evill and hurt, though he should not so doe, his oath re∣maines upon him: and if he doe it not, hee is guilty of the oath of pronunciation. If he sweare to doe good to others, the good which is in his power to doe; the oath remaines upon him, if he doe it not, he is guilty of this oath. And, whosoever sweareth to break a commandemēt, & breaks it not, he is not guilty of this oath of pronunciation, but is to be beatē as for a vain (or rash) oath, & is to observe the cōmādement which he sware to break. If one swear that he wil not sleep or eat for 7. daies, or the like vaine oath, they must not bid him watch or fast so long as he is able to indure, and afterward to sleepe or eat: but he is to be bea∣ten

out of hand for his rash oath; and so may sleepe or eat when he pleaseth. Maimony, treat. of oathes, chap. 5. Sect. 14. &c. Compare herewith Psal. 15. 4. he that sweareth to doe evill, (that is, to his owne hurt) and changeth not: &c. it be hidden from him] that he hath transgressed against his oath, saith Sol. Iarchi, on Levit. 5. And Thargum Ionathan explaineth it, and he hath falsified (his oath) and it be hidden from him, and after that he hath transgressed, it be revealed unto him, and he know that he hath falsifiedit, &c. is guilty] or, trespasseth: in Greeke sinneth, to weet, in breaking or falsifying ignorantly, that oath which he hath pronounced; or in any of the other three cases fore-propounded.

Vers. 5. in one of these] in one of these foure, saith Thargum Ionathan; meaning the foure sinnes men∣tioned [unspec 5] in the 1. 2. 3. 4. verses before. shall con∣fesse] laying his hands on the head of the sacrifice, and confessing the iniquity of his trespasse; as is noted on Levit. 1. 4. And so other rites were per∣formed according to the manner of the sin-offring in chap. 4. The trespasse-offrings, &c. were killed, and their blood sprinkled, as is before declared. Then they were flayed, the fat and inwards taken out, and salted, and strowed on the fire (upon the altar.) And the resi∣due of their flesh, was eaten by the males of the Priests, in the court, like the sin-offrings. Maimony, treat, of offring the sacrifices, chap. 9. Sect. 1. And touching this confession they say, The owners of the Sinne or trespasse-offrings, when they bring their sacrifices, &c. atonement is not made for them thereby, untill they re∣pent, and confesse with word of mouth: &c. And so hee that is in his neighbours danger, and hath done him dammage in his goods, although he payeth him all that he oweth him: atonement there is none, untill he confesse, and turne away from doing the like again for ever. Mai∣mony, tom. 1. treat. of Repentance, chap. 1. Sect. 1. See the notes on Num. 5. 7.

Vers. 6. Trespasse-offring] or, Guilt-offring: in Hebrew Asham, that is, Guiltinesse or Trespasse, as [unspec 6] the Sin-offring, in chap. 4. was for sin (as the words here following manifest,) and is likewise called a Sin-offring. And as the former, so this figured out the sacrifice of Christ for our sinnes; of whom it is prophesied that his soule should be made an A∣sham, an offring for trespasse, (or, for sin, as the Greeke translateth it••) Esa, 53. 10. which he hath sinned] and respect must be had in the sacrificing, unto that particular sinne which was committed, that atone∣ment might be made for it. He that killeth a Sin of∣fring or a Trespasse-offring, it is necessary that his cogi∣tation be on that sinne by name, which (the sacrifice) is brought for. Ma••m. treat. of offring the sacrifices, chap. 4. Sect. 11. These things taught a speciall care that men should have of their wai••s, an examination of their owne sinnes, a particular repentance, sorrow and sacrifice of a contrire heart, with faith in Christ (whom the Trespass-offring figured) even for their least transgressions; that so judging themselves, they may not be judged of the Lord: 1 Cor. 11. 31. Ezek. 20. 43. Lam. 3. 40. 2 Cor. 7. 11.

Vers. 7. his hand reach not] that is, he be not able enough to bring a lambe: thus God providēd for [unspec 7] the poorer sort. This is that sacrifice which the Hebrewes call Gn••leh vajored; that is, Ascending and descending, (Thalmud. Bab. in Cerethoth, ch. 2.) because it ascendeth or is greater, if the sinner bee rich, and descendeth or is lesser, if he be poore. And they observe, that Sixe are commanded to offer the oblation Gnoleh vajored (greater or lesser:) The Leper at his cleansing, (Levit. 14. 21. &c.) The woman af∣ter child-birth, (Levit. 12. 8.) He that sweareth the oath of testimonie, (Levit. 5. 1.) He that sweareth the oath of pronunciation, falsly through ignorance, (Levit. 5. 4.) The uncleane person that eateth of the holy things ignorantly; and the uncleane that commeth into the Sanctuarie ignorantly, (Levit. 5. 2. 3.) Maimony treat. of Ignorances, chap. 1. Sect. 1. In these kinde of sacrifices, the High Priest, or the King, was not charged to bring a greater, as they were in the Sin-offring, Levit. 4. 3. 23. but the offring fellow∣er for the poore, even to a pottle of flowre, v. 11. The King and the anoynted Priest, brought their offring for the oath of witnesse, or for the oath of pronunciation, or for defiling the sanctuarie and holy things thereof as other private persons. For the scripture puts no diffe∣rence betweene the offring of the king, priest or private man, save in the sin-offrings, appointed for their ignoran∣ces, (Levit. 4.) Maimony, treat. of Ignorances, chap. 10. Sect. 7. turtle-doves] see the notes on Le∣vit. 1. 14. If a poore man brought the oblation of the ri∣cher sort, hee was discharged: but a rich man that brought the oblation of the poore, was not discharged, Maimony, treat. of Ignorances, chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights; it was to teach them the uglinesse of their sinnes in his sight, and with how great price by the blood of Christ, they were to bee redeemed, 1 Pet. 1. 18. 19. and how they should shew by such cost, their thankfulnesse to God for his grace, 1 Chro. 21. 24. and towards his priests (the mini∣sters of his grace) which had their livelihood in part by such sacrifices; Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort; it was to shew the riches of his grace, who freely forgiveth the poore as well as the rich, not in respect of their expences, but of his mercie which is without respect of person, Iam. 2. 5. 〈◊〉〈◊〉 55. 1. &c. Rom. 3. 24. 25. &c.

Vers. 8. first] that atonement might be made for his sinne; after which was the Burnt-offring, a fi∣gure of a new and holy life. For Christ (whom the Sin-offring typed out) bare our sinnes, in his 〈◊〉〈◊〉 the tree: that we being delivered from sinne, should 〈◊〉〈◊〉 in righteousnesse, 1 Pet. 2. 24. Albeit, the Burnt∣offring also was to make reconciliation for sinne, as is noted on Lev. 1. 4. cut-with-his nayl] see Lev. 1. 15. where the like is for the Burnt-offring. This here (by the Hebr. canons) was to be done, at the south west horne of the altar. The Priest held the〈…〉〈…〉 feet (of the fowle) between his two fingers, and the〈…〉〈…〉 wings, between his two fingers; and stretched out the 〈◊〉〈◊〉 therof unto the bredth of his two fingers, and cut it 〈◊〉〈◊〉 his naile. And this was one of the hardest services 〈◊〉〈◊〉 were in the Sanctuary. Maimony, treat. of offring the Sa∣crifices, c. 7. S. 6. 8. Thus the priests greatest cun〈…〉〈…〉 was to be shewed in offring the sacrifices of the poore. not divide] hee might not 〈◊〉〈◊〉

the head from the body: and if he did divide it, hee did unlawfully, and was beaten. Maimony ibidem. Sect. 6. See the notes on Levit. 1. 17.

Vers. 9. the side] Hebr. the wall. He sprinkled of the blood, upon the wall of the altar, beneath the middest [unspec 9] thereof, and the rest of the blood, hee wrung-out at the bottome. It is a generall rule, that which was put upon the wall, the residue thereof was wrung-out at the bot∣tome: and this was the nether wall. Maim. ibidem. This rite might fore-shadow the manner of Christs suf∣fering, both his sweating drops of blood, Luk. 22. 44. and the shedding of his blood, on the crosse: which oblation was sanctified by his deitie, as the blood of the sacrifice by the Altar; Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19.

Vers. 10. the manner] or ordinance: Hebr. the judge∣ment; [unspec 10] which word is here and often used for the manner or rite of doing a thing, and it hath refe∣rence to the law in Levit 1. 15. &c. The Greek and Chaldee translate it, as is fit, (or convenient.) The Hebrewes give this reason why the doves were one a Sin-offring, the other a Burnt-offring; Be∣cause the Altar had nothing in the bird that was the Sin-offring save the blood thereof, which is not food [as Levit. 3. 11.] therefore it was needfull to bring two, one for a Sin-offring to be meat for the Priest [Levit. 6. 26.] the other for a Burnt-offring, to be meat for the Altar. Chazkuni on Levit. 5. for his sinne] or, from his sinne; that is, cleansing him from it.

Vers. 11. attaine not] in Greeke, finde not: that is, [unspec 11] if he be not able: as in vers. 7. hee used another word of like meaning, reach not. So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah] that is, a Bushell: the tenth part whereof was called an Omer, about our Pottle: the Chaldee here for an E∣phah, translateth three Seahs (or pecks:) see the notes on Exod. 16. 36. oile] because sin proceedeth from us for want of grace, which oile figured; and the memoriall thereof is not sweet or gratefull un∣to God, which frankincense did signifie: therefore neither oile nor frankincense might be given with the sin-offring, nor with the jealousie offring, which brought inquitie to remembrance, Numb. 5. 15. but with the meat-offrings, both were given, Lev. 2. 1. &c. In the common Meat-offring, (Le∣vit. 2.) the want of oile made it unlawfull for sacrifice. The sinners meat-offring, if oile were put upon it, or up∣on the handfull thereof, it was made unlawfull Maimo∣ny, treat. of unlawfull (or polluted) sacrifices, chap. 11. Sect. 8. 10.

Vers. 12. shall take] or, shall gripe; shall gather up [unspec 12] with the hand: see Levit. 2. 2. This was the manner of all meat-offrings, that a handfull was burned on the altar, and the residue eaten by the Priests; ex∣cept the Priests owne meat-offrings, for sinne or o∣therwise; they were not eaten, but all burnt; Lev. 6. 16. 22. 23. according to] or, upon Iehovahs Fire∣offrings: which the Greeke translateth, upon the Burnt-offrings to the Lord; see the notes on Le. 4. 35.

Vers. 13. shall be the Priests] the residue which is [unspec 13] not burnt on the Altar, shall be for the Priests to 〈◊〉〈◊〉; the males among the priests were to eat it in the holy place, as the Meat-offring: see Levit. 2. 3. and 6. 25. 29. and 7. 6. 7.

Vers. 15. transgresse] or, sacrilegiously-trespasse, de∣fraud. [unspec 5] The Hebrew Maghnal, though it ••e gene∣rally used for all transgression and disloyaltie that the inferiour committeth against the superiour, as the wife against her husband, Num. 5. 12. and the like: yet for the most part, it is applied to evils com∣mitted against the Lord and his covenant, service, and holy things, wherof this law in speciall is: and so differeth from all the other lawes. The Hebrew doctors thus explaine it. It is unlawfull for a private man, to make profit (or use) of the holy things of the Lord: Whether they be things, that are offred upon the altar, or things sanctified for the reparation (or mainte∣nance) of the Sanctuary. And who soever maketh profit (or use) to the value of a mite, of the holy things of the Lord, he transgresseth, Maimony in Meghnilah, (or, treat. of Transgression) chap. 1. Sect. 1. through ignorance] or unadvisednesse, by errour: see Lev. 4. 2. If he did it presumptuously, and God onely knew it, he was in danger to be cut off by his hand: if his presumption were knowne to men, the Magi∣strate punished him. The sacrifice was for ignorance onely. Whosoever sacrilegiously-transgresseth presump∣tuously, is to be beaten; and must pay for the detriment, &c. Maim. in Megnilah, chap. 1. Sect. 3. the ho∣ly things] these were many, and manifold waies men might transgresse in them. As for a man to eat within his (private) gates, the tithe of his corne, wine, oile, &c. Deut. 12. 17. 18. to doe work with his firstborne bullocke, or sheer his firstborn sheep, Deut. 15. 19. to eat the first fruits of his land. Exod. 34. 26. ler. 2. 3. to keep-backe ought of the price of things dedicated to holy use; as did Ananias and Saphira, Act. 5. 1. 2. &c. and many like things. All the most holy things, men might sacrilegiously-trans∣gresse concerning them, (by making profit or use of them) from the time they were sanctified, untill their blood was sprinkled. When the blood was sprinkled, they might transgresse concerning them, in any thing that was wholly for the fire, untill it was burnt and caried out to the place of ashes. As the burnt-offring, whether beast or fowle; and the handfull (of the meat-offring) and the frankincense, the meat-offring of the Priests. &c. they might transgresse concerning them, from the houre they were sanctified, untill they were caried out after their burning upon the altar, unto the place of ashes. So for bullocks and goats that were burnt (without the campe:) So for the red Cow (Num. 19.) from the sanctifying thereof till it were made ashes: for though it were of the holy things for the maintenance of the sanctuary, yet loe it is said thereof, it is a sin-offring; (Num. 19 9.) The sin-offring beast, and trespasse offring, and peace-offrings of the congregation; they might transgresse in them all, from their sanctifying, till the sprinkling of their blood. When the blood was sprinkled, they might transgresse in the fat and inwards, til they were caried out to the place of ashes, &c. In the meat-offrings they might transgresse from the sanctifying of them, (yea though they were not as yet sanctified in a ministring vessel,) until the handful was burnt on the altar, &c. The shew bread, they might transgresse therein, frō the sanctifying of it, (yea though it were not as yet baken,) until the incense upon it was bur∣ned. The drink offrings, men might transgres in thē after they were sanctified. The bones▪ sinewes, hornes & hoofes

of the most holy sacrifices, which were separated, before t••e sprinkling of the blood, they might transgresse in them. The ashes of the altar in the courtyard, before they were taken from upon it or after: they might trans∣gresse in them. Any beast of the most holy things, that had able••ish &c, they might transgresse therein from the sanctifying of it, till it was redeemed. He that sepa∣rateth mony, for (to buy) his sin-offring, burnt-offring, or trespass-offring, or for ••••••••le doves, or pigeons: they might transgresse therein, from the houre of the separa∣ting thereof. A man sanctifieth for the maintenance of the sanctuary, a thing meet to repaire the same, as stone or timber; or a thing meet for the altar, as lambes or doves: or he sanctifieth for the altar, a thing meet to re∣paire the sanctuary, as stone or timber. Or sanctifieth for one thing, that which is not meet for it, but for another; or which is not meet for either of both, as henns, lands &c; yea though it be but dust or ashes: they might trans∣gresse in any of these, from the hour they were sanctified, untill such things were redeemed as were meet to be re∣deemed. These and many the like eases, are shewed by Maimony in Meghnilah, ch. 2, &c. of which hee saith in the end, (c. 8. s. 8.) It is meet for a man to set himselfe to understand the ordinances of the holy Law, and to know the end of matters, according as he is able. And the thing whereof he can finde no reason, nor know any worth thereof, let it not be light in his eyes. And let him not break through, to goe up unto the Lord, lest he brake forth upon him: (Exod. 19. 24.) Neither let him thinke of this, as he thinketh of other cōmon things. Behold how great weight there is, in the law touching s••orilegious transgression. And what though they bee wood and stone, and dust & ashes? when the name of the Lord of all the world, is called only upon things, they are sanctified. And who so useth them to common use hee transgresseth therin; and though he doe it through igno∣rance, hee must needs bring an atonement▪ How much more, concerning the commandements which the holy blessed God hath prescribed unto us; that a man should not tread them under foot, because he knows not the rea∣son of them, &c. Behold it is said in the law, (Lev. 19. 37. & 20. 22.) ye shall keepe all my statutes, and all my judgements, and doe them. Our wise men have sayd, that keeping & doing, must be applied unto the statutes, as unto the judgments, &c. Now the judgments, they are commandements, the reason (or meaning) whereof is manifest, and the good that commeth by doing them, is known in this world, as the forbidding to rob, & to shed blood; the commandement to honor father and mother. But the statutes (or ordinances) are commandements, the reason whereof is not known: &c. And all the sacri∣fices everyone genera••y, are statutes (or ordinances:) and our wise men have said, for the service of the sacri∣fices, the world 〈◊〉〈◊〉 continue: for by doing the statutes and the 〈…〉〈…〉, righteous men are made worthy of life in the world to come. And the law setteth the com∣mandement of the 〈◊〉〈◊〉▪ first, saying. And ye shal keep my 〈◊〉〈◊〉 & my judgements, which if a man doe, he shall live by them▪ 〈◊〉〈◊〉▪ 18▪ 3. ••n which last words of the Rabbine, it app〈…〉〈…〉, how the Iewes (as Paul 〈◊〉〈◊〉 us▪) 〈…〉〈…〉 God, but not according to knowledge; being ignorant of Gods righteousnes▪ and going about to establish their owne righteousnes. For Moses describeth the righteousnes which is of the law, when hee saith, the man which doth these things shall live by them, but the righteousnesse which is of faith, speaketh otherwise; That if thou confesse with mouth that Iesus is the LORD, and beleeve in thy hart, that God hath raised him from the dead, thou shalt be saved, Rom. 10. 2. 3. 5. 6. 9. his trespasse] that is, his trespass offring: or, for his trespasse it selfe. aram perfect] without blemish. The 〈◊〉〈◊〉 was to be of the second yeere, see the notes on Lev. 1. 10. with thy estimation] or, by thy valuation. This is spo∣ken to the Priest, who was to esteeme and value all holy things, as is expressed in Lev. 27 8. 12. &c. of silver shekels] Hebr. silver of shekels: see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth, a ram without blemish out of the sheepe, of price of silver of sekels: This some un∣derstand, of the thing wherein the transgression is committed, which the Priest should value, as is ex∣plained in the next verse: others understand it of the ramme brought for sacrifice, that it should bee worth shekels of silver, that is, two at the least, and besides that he should pay the principall, and the fift part. Thus Sol. Iarchi expoundeth it, Which is worth two shekels: and R. Levi giveth this reason, be∣cause multiplication in numbers is first made by two; therefore he saith, shekels for two shekels. Maimony 〈◊〉〈◊〉 Megnilah, c. 1. s. 3. saith, He that transgresseth through ignorance, payeth for that which he hath made use of to himselfe, and addeth a fift part thereto; and bringeth a ram of two-shekels (that is; worth so much) and offreth it for a trespass-offring, & makes atonement for himself▪ (Of the shekel, see Gen. 20. 16.) Againe in another place he saith: All trespass-offrings in the law, are brought being of the second yeere, & worth two shekels, except the Trespass-offring of the Leper, and of the Na∣zirite, for they are of the first yeere, and there is no price of them set. The doubtfull Trespass-offring, is brought of little or of great: and by tradition we have learned, that it comes not but worth silver shekels. If rams be 〈◊〉〈◊〉, that he find not a ram worth two shekels; let him not buy but tary till they be dearer, and bring one of two shekels. For loe the law provideth cōcerning the price, & deter∣mineth it. M••••m. in Pesulei hamukdashin, c. 4. s 22. 23.

Vers. 16 holy thing] Hebr. holines, which the G••. translateth holies, that is, holy things. The worth of it or of them must be payed. fift-part] so much was also added to holy▪ things redeemed, Lev. 27. 13. 15. 19. The payment of the principall, with the ad∣dition of the fift part, is commanded to be done together with the bringing of the sacrifice. The payment of the principall, and bringing of the trespasse, hinder the atone∣ment, (••o weet, if they be not brought together▪) but the fift part hindreth not; for it is said (after) he 〈◊〉〈◊〉 make atonement with the ram of the trespasse: the r•••• and the trespasse hinder, but the fift part hindreth 〈◊〉〈◊〉▪ [Meaning it may remaine as a debt, to bee pay••••▪ afterward:] Maim. in Meghnilah, c. 1. s. 3. 4. By the Trespasse (Asham,) the scripture somtime mean〈…〉〈…〉 the pr〈…〉〈…〉 thing wherein the trespasse is com∣mitted; which is to bee recompensed, besides the sacrifice▪ 〈◊〉〈◊〉 b. 5. &. 〈…〉〈…〉 the Priest shall make 〈…〉〈…〉∣ment▪] Tho••gh restitution was made, by the 〈…〉〈…〉∣gressor▪ yet atonement could not bee made but 〈◊〉〈◊〉 the Priest and sacrifice appointed; both which 〈…〉〈…〉∣gured

Christ, by whose blood sinnes of all sorts, which men through infirmitie doe commit, are forgiven and purged, 1 Iohn 1. 7.

Verse 17. though he know it not] this may also bee translated thus; and he know it not, and is guilty, and [unspec 17] beareth his iniquity; This differeth from the former cases, in verse 4. and 15. where there was know∣ledge of the sinne, at least, in the end: but this law was for sinnes, though never known certainly, but in doubt or suspense, so that David said not with∣out cause, Ignorances (or, Vnadvised-sins) who can un∣derstand? clense thou me from secret-sins, Psal. 19. 13.

Vers. 18. a ram perfect] that is, without blemish. [unspec 18] Of this the Hebrew canons say; Every sin, for the ig∣norant-doing whereof, they are bound to bring the Sin∣offring appointed, (Levit▪ 4.) they are bound, when it is not knowne, to bring the doubtfull Trespasse-offring: (Levit. 5. 17. 18.) And what meaneth this, If it be not knowne? If it be doubtfull unto him, whether he hath ignorantly-sinned in the thing, or no. And this sacrifice is called Asham talui, (a doubtfull Trespass-offring,) because it makes atonement for that which is uncertaine and doubtfull unto him, &c. As for example; there is a sabbath day, and a working day; and a man doth worke in one of them, and knowes not in which he did it. Hee eateth of a dish of meat, and one witnesse saith unto him, this which thou hast eaten, is the fat (forbidden in the law, Levit. 3. 17.) another witnesse saith, thou hast not eaten fat: now he bringeth a doubtfull Trespasse-offring; and so in like cases. Maim. treat, of Ignorances, c. 8. S. 1. 2. On the other hand for some cases knowne, they bring an other sort of sacrifice, called, Asham Vaddai, that is, a certaine, (or manifest) Trespasse-of∣fring, concerning which in the same booke, chap. 9. it is said. For five transgressions, men bring the sa∣crifice Asham, and it is called a manifest Asham; because there is not any doubt therein. And these are they: For lying with a bond-maid, (Levit. 19. 20. 21.) For things taken-by-violence, &c. (Levit. 6. 2. 6.) For sacrilegious transgression, (Levit. 5. 15.) For the uncleannesse of a Nazirite, (Num. 6. 12.) And for leprosie, when a man is cleansed from the same, (Levit. 14. 12.) esti∣mation] or valuation. The Greeke translateth it, of price of silver: see before in verse 15.

Vers. 19. trespassing he hath trespassed] that is, hee hath certainely trespassed; or, he is surely guilty. The [unspec 19] Chaldee translateth, It is a trespasse-offring for his sinne which he hath sinned: he shall offer a trespasse-of∣fring before the Lord. The rites about this sacrifice; were the same with the former: whether it were a manifest trespasse-offring, or a doubtful trespasse-offring, it was killed, and the blood sprinkled; then it was flayed, the fat taken-out, and salted, and put on the fire (of the altar,) and the flesh was eaten by the Priests, in the court: Maimony, treat. of offring the sacrifices, c. 9. S. 1. The signification hereof, was also like the former, that by the death and blood of Christ, we are clen∣sed from all sinne: 1 Ioh. 1. 7. Heb. 10. 10. 11. 12.