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