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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here is the 39 Section of the Law, after the Hebrewes account: See Ge∣nes. 6. 9.

THe ordinance] or, the statute, constitution, the [unspec] prescript ordinance; in Greeke, the distinction of the Law. As in the former Chapter God gave order for his Ministers, the tribe of Levi, by whom the service in his Tabernacle should be performed, and his people should come neere unto him, to of∣fer all their sacrifices: so here he giveth a Law for al men generally, how they should be purified from their uncleannesse, whensoever they were to come into his Sanctuary with their sacrifices, and for the service of his holy Majesty; that their hearts might be confirmed in his grace, against their owne infir∣mities. take unto thee] that is, take and bring unto thee: see the like phrase in Gen. 15. 9. and Exod. 25. 2. and Levit. 24. 2. This heiffer was ta∣ken of the people, to shew the interest that they all had in it; and by faith, in that which it figured, Christ. a red heiffer] Targum Ionathan addeth, a three yeereling: so in the Hebrew canons they say, It is commanded that the red heiffer be of the third yeere, or of the fourth yeere, and it may be older. Mai∣mony in Pharah adummah (or Treat. of the Red heiffer) chap. 1. sect. 1. perfect] in Greeke, with∣out blemish. As all sacrifices were to be unblemi∣shed, Levit. 22. so this; but the perfection here spoken of, the Hebrewes referre to the colour also, that it be perfect in rednesse, because if it have but two haires blacke, it is unlawfull, saith Sol. Iarchi. The same is affirmed also by Maimony, If it have two haires white, or black••, &c. it is to be refused. Maimony in Pharah, ch. 1. sect 2. no blemish] If it hath had a wenne (or wart) and it be cut off though red haire be growen in the place, yet is it disallowable. All blemishes that disable the holy things, disable this heiffer. If it have beene cut out of the mothers body, or beene the price of a dog; or hire of an whore, (Deut. 23. 18.) or beene torne, or beene abused by man-kind (Levit. 20. 15.) it is unlawfull. For what∣soever maketh holy things unlawfull for the Altar, maketh the heiffer unlawfull. Maim. in Pharah, c. 1. sect. 6, 7. yoke] that is, which hath not beene used of men for any worke: and this is peculiar to this heiffer, for other sacrifices were not disabled by the yoke, or any worke, save the heiffer for expia∣tion of murder, Deut. 21. 3. This heiffer excelleth other holy things, for worke done by it, disableth it. As the yoke spoken of concerning the heiffer, (Deut. 21.) maketh all other worke like the yoke: so in this heiffer, &c. But the yoke disableth her, whether it be in the time of working, or not: whereas other works disable her not, save in the time of working. As, if one binde a yoke upon her, although shee hath not ploughed with it, she is unlawfull: but if one tooke her in to tread out corne, (as Deut. 25. 4.) she is not made disallowable, untill he tread out corne with her; and so in all like cases. Maim. in Pharah, ch. 1. sect. 7. As other sacrifices of beasts prefigured Christ, ••o this in speciall figured him; red▪ in his humane nature and participation of our afflictions, Esai. 63. 1, 2. Heb. 2. 14. 17, 18. perfect and without blemish of sinne, both in his nature and actions, Luke 1. 35. 1 Pet. 1. 19. and 2. 22. without yoke, as being free from the bondage of sin and corruption, and from servitude to the ordinances of men in religion, and as doing voluntarily the things that pertained to our redemption, Lam. 1. 14. Ioh. 8. 33, 34, 35, 36. 1 Tim. 6. 1. 1 Cor. 〈◊〉〈◊〉. 23. Ioh. 10. 17, 18.

Vers. 3. unto Eleazar] hee was Aarons sonne, [unspec] and by doing this worke, he was uncleane, vers. 7. wherfore Aaron himselfe, who was the high Priest, did it not. Hence the Hebrewes say, that An or∣dinary Priest was fit for to burne the heiffer: for it is said, Give her unto Eleazar the Priest, and yet Aaron himselfe was living. And by word of mouth we have beene taught, that this was done by Eleazar; and all other heiffers (were done) either by the high Priest, or by a common Priest. And he that did it, was arayed with the foure ornaments of a common Priest, whether he were the high Priest, or an ordi∣nary Priest that did it. Maimony in Pharah, ch. 1. sect. 11. 12. It figured that the worke of our re∣demption and purification from sinne, should be the worke of Christs Priestly office, Heb. 9. 9, 13, 14. He in performing the truth of this type, was both Priest and sacrifice. he shall bring] The

Greeke translateth, they shall bring; and so after, they shall slay; as if, not Eleazar himselfe, but some other at his appointment did it. And the words follow∣ing, he shall slay her before his face, seeme to imply so much, that some other man did slay her before Eleazars face. And it is frequent in Scriptures to make one the doer of a thing, which he comman∣deth to be done; as Pilate gave the body of Christ to Ioseph, Mark. 15. 45. that is, commanded it to be given, Matth. 27. 58. See the Annotations on Exod. 7. 17. Gen: 39. 22. and 48. 22. without the campe] which figured Christs suffering with∣out the gates of Ierusalem, Hebr. 13. 11, 12. So in ages following, they burned this heiffer without Ierusalem, as in the Hebrew records it is said, They burne not the Heiffer, but without the mountaine of the house (of God,) as it is written, And he shall bring her forth without the campe, (Numb. 19. 3.) and they use to burne it on mount Olivet. Maimony in Pharah, ch. 3. sect. 1. Without the Campe, male∣factors were to be put to death, Lev. 24. 10. Num. 15. 36. one shall slay her] a stranger (or other man) did slay her, and Eleazar beheld it, saith Sol. Iarchi on this place. So in vers. 5. he shall burne the heiffer, in his eyes; that is, another man shall burne her in Eleazars sight: which is confirmed by vers. 7, 8. where first the Priest (Eleazar) is commanded to wash his cloathes, and after, hee that burned her was to wash his cloathes; so that these were divers men. Hence also the Hebrewes say, They may not slay two red heiffers at once, for it is written, And he shall slay her. Maim. in Pharah, ch. 4. sect. 1.

Vers. 4. with his finger] figuring the finger, that [unspec 4] is, the Spirit of our Priest Christ Iesus, whereby he hath sprinkled the way for us into heaven, and our hearts from an evill conscience, that we may have accesse thither by his bloud, Heb. 9. 22, 23, 24. and 10. 19, 20, 22. For as the fi••ger of God, Luk. 11. 20. is interpreted the Spirit of God, Matth. 12. 28. so the finger of the Priest here, signified the Spirit of our High Priest Christ, by the power whereof, our way is prepared into the kingdom of God, through the applying and sprinkling of his owne bloud, Heb. 12. 24. and 10. 19. 1 Pet. 1. 2. 1 Cor. 6. 11. The Hebrewes gather from this precept, that it was unlawfull to receive the bloud in a vessell, because it is said, the Priest shall take of her bloud with his finger. Maim. in Pharah, ch. 4. sect. 4. directly before the Tent] that is, towards the fore-part, or doore of the Tabernacle. The Priest stood without the camp, where the heiffer was slaine, and there sprinkled to∣wards the Sanctuary seven times, (which is a full and compleat number, as is noted on Levit. 4. 6.) and that place being a figure of Heaven, Hebr. 9. 24. this sprinkling thitherward, typed out how li∣berty should be procured for Gods people, to enter into the holiest by the bloud of Iesus, by the new and living way, which he hath consecrated for us. Hebr. 10. 19, 29. By the Hebrew Canons, If he sprinkled (the bloud) and not towards the Sanctuary, it was unlawfull. Likewise if he did slay or burne her, and not over against the Sanctuary, it was unlawfull. Maimony in Pharah, ch. 4. sect. 5.

Vers. 5. one shall burne] that is, some shall burne [unspec 5] in Eleazars sight; or, Eleazar shall cause it to be burnt before his eyes. For another man burned it, as appeareth by vers. 8. wherefore Targum Iona∣than explaineth it, another Priest shall burne. The burning of the heiffer without the campe, figured how Iesus, that he might sanctifie the people with his owne bloud, should suffer without the gate (of Ieru∣salem,) Hebr. 13. 11, 12.

Vers. 6. Cedar wood] this, with the hyssop and [unspec 6] scarlet following, were used in the cleansing of Le∣pers that were healed, Lev. 14. 4. See the Annota∣tions on that place. The Cedar is one of the grea∣test and tallest trees (opposed to the hyssop as the lowest, 1 King. 4. 33.) it is durable wood and rot∣teth not, being choise (or excellent) Song. 5. 15. fi∣guring the perpetual efficacy of the death of Christ, who by one offring hath perfected for ever them that are sanctified, Hebr. 10. 14. eyzop] or hyssope, whereof see Exod. 12. 22. As here it was burned with the heiffer, so after in vers. 18. a sprinkle was made with it, figuring the vertue and odour of Christs death, to purge our sinnes, and to sprinkle our hearts from an evill conscience, Hebr. 1. 3. and 10. 22. scarlet] or, twice died scarlet, called in Hebrew Sheni tholagnath; whereof see Exod. 25. 4. This bloudy colour sometime signifieth Sinnes, Esai. 1. 18. and it is the death and bloud of Christ that cleanseth us from all sinne, Rom. 6. 10. 1 Iohn 1. 7. the preaching hereof maketh the lips like a threed of scarlet, Song 4. 3. into the midst of the burning] The manner of burning this heiffer in the ages following, is described by the Hebrewes thus: They made a banke (or causey) from the mountaine of the house of God (in Ierusalem) un∣to mount Olivet; [the mountaine which our Lord Iesus used to frequent, Luke 21. 37. Joh. 18. 2. whi∣ther hee went the night that hee was betrayed ••o death, Luke 22. 39, 40, &c. and it was over against the Temple, Mar. 13. 3. and from thence, after his resurrection, he ascended up into heaven, Act. 1. 9.—12.] and the heiffer, and hee that burned her, and all that assisted him in the burning of her, went out from the mount of the Temple, unto mount Olivet, upon that banke. The Elders of Israel wen•• before them on their feet to mount Olivet, and there was a place to baptise (or wash) in: and the Priest and they that assisted him to burne the heiffer, went on the banke, and came to mount Olivet, &c. and the Elders imposed their hands upon the Priest, and said unto him, wash once. Hee went downe and washed, and came up and wiped himselfe. And there was wood laid in a row, wood of Cedar, and Oke, and Firre-tree, and Fig-tree, which they tooke and made a pile of, like a tower; &c. and the fore-part was towards the West; [that was towards the Temple.] Then they bound the heiffer, and laid her upon the pile of wood, with her head to the South, and her face to the West; and the Priest stood on the East-side, with his face 〈◊〉〈◊〉 the West. Hee killed her with his right hand, and tooke the bloud in his left hand, and sprinkled with the finger of his right hand, of the bloud that was in 〈◊〉〈◊〉 palme of his left hand, seven times towards the 〈◊〉〈◊〉 holy place (of the Temple.) At every sprinkling, 〈◊〉〈◊〉 dipped his finger in the bloud, and the residue of 〈◊〉〈◊〉

bloud which was on his finger, was u••lawfull to sprinkle with; therefore at every sprinkling he wiped his finger on the body of the heiffer. When he had made an end of sprinkling, he wiped his hands on the heiffers body, and came downe from the pile, and kindled the fire with small stickes, which he put under the stickes of the pile, and the fire began to burne, and the Priest stood a far off, and observed it, till the fire burned upon her, and her belly cleft asunder. And afterward he tooke Ce∣dar wood and eyzop, not lesse than an hand-bredth, and wooll died in scarlet, five sh••kels weight, &c. And he bound the eyzop with the Cedar, with the tongue [or long peece] of scarlet, and cast them into her belly, (Numb. 19. 6) And hee cast them not in, before the fire was kindled upon the b〈…〉〈…〉ke of her body, nor after that she was burnt to ashes; and if he did, it was un∣lawfull; for it is said, into the midst of the burning, not before the fire is kindled on her body, nor after she is turned to ashes. Maimony in Pharah adummah, ch. 3. sect. 1, 2.

Vers. 7. Wash his cloathes] which was a signe of [unspec 7] purification from uncleannesse, as is noted on Lev. 11. 25. and 15 5. The same was concerning him that burned the heiffer, vers. 8. and the cleane man that gathered up her ashes, vers. 9, 10. Hereby the imperfection of the Legall Priesthood was shewed, in that the Priests which prepared the meanes of sanctification for the Church, were themselues pol∣luted in the preparing and doing of them, as may be gathered by proportion from Hebr. 7. 27, 28. and 10. 1, 2, 3. The sinne also of the Priests, and others that procured the death of Christ, (though it was the life of the world,) seemeth hereby to be signi∣fied, Matth. 26. 65, 66, &c. Act. 2. 22, 23, 38. and 3. 14, 15, 17, 18, 19. Albeit by the tradition of the Hebrewes, they were very carefull about the clean∣nesse of the Priests, when they did this worke: for, the Priest that burned this heiffer, they separated him (from his house) to a chamber prepared in the Court (of the Temple,) which was called the Stone chamber, because all the vessels thereof were of stone, which doe receive no uncleannesse, and he ministred in a vessell of stone all the seven daies that he was separa∣ted, and his brethren the Priests might not touch him, for the more care of his cleannesse. Seven daies before the burning of the heiffer, they separated the Priest that burned her from his house, as they separated the High Priest for his service on Atonement-day, (wher∣of see the notes on Levit. 16. 33.) Also they se∣parated him from his wife, lest she should have her dis∣ease, and so he be uncleane seven daies, (as Levit. 15. 24.) Every of those seven daies of his separation, they sprinkled him with the water of purification, (lest ••e should be uncleane by the dead, and not know it.) end with the ashes of the heiffer that had beene burned already (before.) Maimony in Pharah, ch. 2. Not∣withstanding all this care, Whosoever busie them∣selves about this heiffer, from the beginning to the end, doe make their garments uncleane, and are bound to wash themselves, and are uncleane till the evening. And wheresoever the Law speaketh of washing of cloathes for uncleannesse, it is to teach us, that not the cloathes only upon him are uncleane, but every cloth 〈◊〉〈◊〉 vessell which this uncleane person shall touch, whiles his uncleannesse is on him is made uncleane. And not this heiffer only, but all Sin-offrings that are burnt (without the campe) whether bullocks or goats; he that burneth them, defileth ••is cloathes, the time of the burning of them, till they be turned to ashes: (Le∣vit. 16. 28.) Maim. ibidem, c. 5.

Vers. 9. a man that is cleane] this man is said in [unspec 9] Targum Ionathan to be a Priest. the ashes] It is reported, that After they had finished the burning of her, they beat her with staves, her and all the wood of the pile wherewith she was burned; and sifted all with sives: and whatsoever was blacke, which possi∣bly they could pound and make it ashes, either of her flesh, or of the wood, they pounded it till it was made ashes; and that which had no ashes in it, they left the same; and every of her bones that remained unburnt, they pounded. Maimony in Pharah, ch. 3. sect. 3. As the burning of the heiffer signified the sufferings of Christ, Hebr. 13. 11, 12. so the ashes were the mo∣nument of his most base and utmost afflictions; for ashes were used as greatest signes of sorrow and mi∣sery, 2 Sam. 13. 19. Iob 30. 19. and 42. 6. Ier. 6. 26. and to be brought to ashes upon the earth, is noted for the extremity of Gods fiery judgements, Ezek. 28. 18. But the memoriall of Christs most ignomi∣nious death, is to be kept as a most glorious monu∣ment of our life, justification and sanctification through faith in his name, 1 Cor. 11. 24. 26. Gal. 6. 14. Phil. 3. 8, 9, 10. without the campe] to signifie, that they which would have part in the death of Christ, must goe forth unto him, without the campe, bearing his reproach, Heb. 13. 13. in a cleane place] figuring a cleane heart, and pure con∣science, in which only the monuments of Christs death are reserved by faith, Act. 15. 9. Heb. 10. 22. Eph. 3. 17. The Hebrews say, They gathered not any of her ashes to lay it up in the court (of the Sanctua∣ry:) but they divided all the ashes into three parts. One part they put in (the place called) the Cheil, [the Fort or Frontier,] and another part, in mount Oli∣vet, and the third was parted to all the Wards (or Custodies of the Levites.) That which was parted to all the Wards, the Priests sanctified therewith; and that which was put in mount Olivet, the Israelites sprinkled with it: and that which was put in the Cheil, was reserved and laid up, as it is written, AND IT SHALL BE FOR THE CONGREGATION FOR A RE∣SERVATION; to teach that they laid up (some) of it. And thus they laid up some of every heiffer which they burned, in the Cheil. And they did (burne) nine red heiffers, after they were com∣manded this precept, till the desolation of the second Temple. The first was done by Moses our Ma∣ster, the second by Ezra, and seven after Ezra, till the Temple was destroyed. And the tenth shall be done by the King Christ, who be reveiled with speed, A∣men, So be the good will of God. Maimony in Pha∣rah, ch. 3. sect. 4. This last speech of the Iew, shew∣eth their zeale without knowledge; for wee know that the Sonne of God is come, and hath given us an understanding, that wee may know him that is true, and we are in him that is true, even in his Sonne Ie∣sus Christ, 1 Ioh. 5. 20. and by him was this legall

type (as all other) accomplished; as it is written, If the ashes of an heiffer sprinkling the uncleane, sancti∣fieth to the purifying of the flesh, how much more shall the bloud of Christ. who through the eternall Spirit offered himselfe without spot to God, purge your con∣science from dead workes, to serve the living God? Hebr. 9. 13, 14. Wherefore Christ the King hath been ••evealed, and they have done unto him what∣soever they would: but even unto this day, when Moses is read, a veile is laid upon their heart, so that they cannot stedfastly looke to the end of that which is abolished; neverthelesse when it shall turne to the Lord, the veile shall be taken away, 2 Cor. 3. 15, 16. Then shall they looke upon him whom they have pierced, and they shall mourne for him, as one mourneth for his only sonne, and shall be in bitternesse for him, &c. Zach. 12. 10. And this day, God cause to come with speed, Amen. for a reservation] or, for an asservation, a keeping, that is, to be reser∣ved or kept: See the like phrase in Exod. 16. 32, 33, 34. Num. 17. 10. Sol. Iarchi here saith, That which was in the Cheil (or Fort) was put there for a reser∣vation, according to that sore-noted out of Maimo∣ny. But this may be understood of all the ashes, (and not of a third part only,) which was kept for the use of Israel, as after followeth. for the con∣gregation] Hence the Hebrewes say, that all Israe∣lites were sit to keepe it. Therefore any of the com∣mon people, which bringeth a vessell out of his house, though an earthen vessell, and saith, This vessell is cleane for the Sinne (water,) l••e it is cleane, they sanctifie in it, and sprinkle out of it; though that ves∣sell is uncleane for the Sanctuary, and for the heave∣offering. And so any of the common people that shall say, I am cleane for the Sin-water, or that hath the Sin-water by him, and saith it is cleane, hee is to be trusted: for there is no man of Israel too vile for it. Maim. in Pharah, ch. 13. sect. 12. water of sepa∣ration] that is, water to be sprinkled for separation, to be sprinkled on such as are separated and remo∣ved, because of uncleannesse, from other people. This appeareth by vers. 13. where it is said, because the water of separation was not sprinkled upon him. The Hebrew Niddah, which properly signifieth a separation or removall for uncleannesse, is some∣time figuratively used for uncleannesse it selfe, which is to be done away; as in 2 Chron. 29. 5. Ezra 9. 11. Whereupon the water which cleanseth it, is called the water of separation; which the Greeke and Chaldee versions call water of sprinkling, because it was sprinkled on the uncleane to purifie him; vers. 18. 19. According to which phrase, Christs bloud is called the bloud of sprinkling, Hebr. 12. 24. be∣cause it purifieth the conscience, and was figured by this sprinkling water, Heb. 9. 13, 14. a purifi∣cation for sin] Hebr. a sin: which word as it is of∣ten used for a Sin-offring, or sacrifice that expiateth sinne, as in Lev••••. 4. 3, &c. so here it is the name of that water which purified sinne, as a••ter is manife∣sted in vers. 12. &c. Wherefore the Greeke transla∣teth, it is a sanctification, or a purification. And these two names here given to this water, the Pro∣phet useth, when he foretelleth the grace of Christ; In that day there shall be a fountaine ••pened to the house of David, and to the inhabitants of Ierusa∣lem, for Sinne, and for Separation, Zach. 13. 1. that is, for a purification for sinne, and for a wa∣ter of separation for uncleannesse, which the Greeke there interpreteth, for a removall away, and for a sprinkling.

Vers. 10. shall wash] as when any bloud of the [unspec 10] Sin-offering was sprinkled on a garment, it was to be washed, Levit. 6. 27. so here he that gathered up ashes was to wash his cloathes, for it could not be but some of the ashes would light upon them. See the notes on vers. 7. the stranger that sojour∣neth] in Greeke, the proselytes that are adioyned.

Vers. 11. of any soule of man] that is, of any dead [unspec 11] man, or any corpse of man: the soule is here used for the dead bodie, as is noted on Levit. 19. 26. and Numb. 6. 6. and this is an explanation of the former dead, that it is meant of man onely: for hee that touched a dead beast, was not uncleane seven daies, but one day only, Lev. 11. 24, 27, 39. neither was he to be sprinkled with these ashes. Sol. Iarchi here saith, it is spoken to except the soule of a beast, for the uncleannesse thereby needeth no sprinkling▪ uncleane seven dayes] during which time of his un∣cleannesse, he might not come into the Sanctuary, nor touch any holy thing, Levit. 7. 19, 21. nor be in the Lords Campe, Numb. 6. 2. (unto which the citie Ierusalem was answerable in the ages follow∣ing, called therefore the Holy Citie, Nehem. 11. 1, 18. Matth. 4. 5.) And hereby was figured such as were dead in trespasses and sinnes, Ephes. 2. 1. and such as have their consciences defiled by dead workes, Heb. 9. 13, 14. which may not enter, during their uncleannesse, into the city of God, R••vel. 2••. 27. Of this legall pollution, the Hebrewes have these sayings; A dead person defileth by touching & by bearing, and by the Tent, with seven daies unclean∣nesse. The uncleannesse by touching, and by the Tent▪ are expressed in the Law, Num. 19. 11, 14. Vnclean∣nesse by bearing, is by tradition [gathered by conse∣quence.) For if a dead beast, which maketh one un∣cleane but till evening, and defileth not by the Te••t, doth defile by bearing, as is written in Levit. 11. 25. how much more doth a dead man. And as a dead beast which by touching defileth till evening, defileth 〈…〉〈…〉 evening by bearing; so a dead man which by touching de••ileth seven daies, defileth also sevē daies by bearing. Vncleannesse by touching▪spoken of in every place, whe∣ther of a dead man or other uncleane things, is when a man with his flesh toucheth the uncleane thing it 〈◊〉〈◊〉▪ whether it be with his hand, or with his foot, or with any other part of his flesh, &c. Vncleannesse by bearing spoken of in any place, either of a dead man, or of other uncleane things, is when a man beareth the uncleane thing, although hee touch it not; although a store be betwixt him and it. Forasmuch as he beareth it, he is uncleane; whether he beare it on his head, ••r 〈◊〉〈◊〉 his hand, or with any other part of his body▪ 〈◊〉〈◊〉 though the uncleane thing hang by a threed, or by 〈◊〉〈◊〉 haire, if he hand the threed on his hand, and l••••t up 〈◊〉〈◊〉 uncleane thing by it, loe he beareth it, and is unclea••••. Nothing is defiled by bearing, save man onely▪ 〈◊〉〈◊〉 vessels. As; if a man hold in his hand ten vessels, one above another▪ & a dead carkasse, or any the like thing

be in the uppermost vessell, the man is unclean by bea∣ring the carkasse, and the vessels upon his hand are all cleane, save the uppermost vessell which the uncleane thing toucheth; and so in all like cases, &c. There is no kind of living thing, which is defiled whiles it is alive, or that doth defile whiles it is alive, save man only, and he that is of Israel, &c. A dead man defileth not till his soule be departed from him, as it is written, The soule of a man that is dead, Num. 19. 13. A dead untimely birth, &c. defileth by touching, by bearing, and by tent, as a great man which is dead; as it is written, He that toucheth the dead of any soule of mā, Nū. 19. 11. Like∣wise so much as an olive of a dead mans flesh, either moist or dry as a potsherd, defileth as doth a whole dead man. A lim cut off from a living man, is as an whole dead man, & defileth by touching, by bearing, and by tent, though it be but a little lim of a child of a day old, &c. A lim separated from a dead man, defileth also by touching, by bearing, & by tent, as doth the dead man, &c. Maim. tom. 3. in Tumath meth, ch. 1. & 2. These & other the like legall pollutions, teach Gods peo∣ple how carefull they should be, that they defile not themselves with sin, or communion with dead and sinfull works; as the Apostle saith, Touch not the uncleane thing, 2 Cor. 6. 17. Be not partaker of other mens sins, keepe thy selfe pure, 1 Tim. 5. 22.

Vers. 12. He shall purifie himselfe] by sprinkling [unspec 12] the foresaid water; as the Chaldee expoundeth it, He shall sprinkle; the Greek, He shall be purified. The originall word signifieth to purifie from sin; which sheweth that this outward uncleannes figured the pollution of the soule by sin; and the purification here commanded, signified repentance from dead works, and faith towards God, w^ch purifieth the heart, Heb. 6. 1. Act. 15. 9. with it] with the water fore-spoken of, v. 9. and the ashes, as Targum lonathan here expresseth: the manner whereof followeth. he shall be cleane] that is, as the Greeke transla∣teth, and he shall be cleane, and in the seventh] Chazkuni here observeth, Lest any should thinke, if he forget and be not sprinkled in the third day, he may be sprinkled twise on the seventh day, and it will serve the turne as if he were sprinkled on the third day, and on the seventh; therefore the Scripture saith, If hee purifie not himselfe in the third day, and in the se∣venth, &c. for it is necessary that there be three dayes betweene sprinkling and sprinkling.

Vers. 13. the soule] that is, the corps, as before is [unspec 13] shewed. that is dead] in Greeke, if he be dead. From these words the Hebrewes gather, that the diad defileth not, till his soule be departed. Maim. in Tumath meth, c. 1. s. 15. For death is the departing of the soule from the body, Gen. 35. 18. Psa. 146. 4. he defileth the Tabernacle] if hee come in that estate into the court of the Tabernacle: yea though he have washed himselfe, yet if he have not bin sprin∣kled the third day and the seventh day, he defileth it, as I••••chi here noteth, and Moses after sheweth. that soule shall be cut off] in Chaldee, that man shall be destroyed. This is mean•• if he come in presump∣tuously; but if he doe it ignorantly, he is to bring a sacrifice, Lev. 5. 3.—6. So the Hebrewes explaine this Law. Maim▪ in Biath hamikdash, ch. 3. sect. 12. See the notes on Num. 6. the water of separation] in Greek and Chaldee, the water of sprinkling. This signified, that when any have sinned he cannot be cleansed from it before God, by any of his owne workes, nor satisfie by his owne sufferings, but on∣ly by having his conscience sprinkled with the bloud of Christ by his spirit; for that is it which clean••eth us from all sin. 1 Ioh 1. 7. Heb. 9. 13. 14.

Vers. 14. in a tent] and so by proportion, in a [unspec 14] house, as the Greeke here translateth it; for a tent is named, because the people then dwelt in tents in the wildernesse. But for uncleannesse the He∣brewes say, that onely a tent was uncleane, and to be sprinkled, as is after noted on vers. 18. and all that is in the ••ent] the pollution by the dead is in this respect above all other pollutions, as the He∣brews say, The uncleannes of the t••nt is not like other uncleannesses, but by the dead onely. And whether there come into the tent (of the dead) man or vessell, or the dead be brought into the tent where men or vessels are, or that the dead be with men or vessels under the same tent, they are uncleane. Whether he come wholly into the tent of the dead, or come but some part of him, he is unclean by the t••nt. Though he do but put in his hand, or the tops of his fingers, &c. he is all uncleane, &c. Whether the dead person be an Israelite or an heathen, he defileth by being touched or carried, but an heathen defileth not by tent. This is by traditi∣on, for l••e he saith of the war of Midian, whosoever hath touched any slaine, Num. 31. 19. and hee mentio∣neth not there the tent. Likewise an heathen is not made uncleane by the dead, but an heathen that tou∣cheth the dead, or beareth him, or commeth into the tent where (the dead) is, loe he is as if he had not touched him. And why? because he is as a beast that toucheth the dead, &c. And this is not for the dead onely, but for all other uncleannesses every one, hea∣thens and beasts are not made unclean by them. Ma••m. in Tumath meth, c. 1. s. 10, 11, 12, 13. uncleane seven dayes] This is the ordinary time for the un∣cleannesse of men or of vessels that are defiled by the dead; but those which touch such a defiled man, are uncleane but untill evening, vers. 22.

Vers. 15. every open vessell] The Chaldee trans∣lateth [unspec 15] it, every open earthen vessell, (or vessell of pot∣ters clay:) and so the Hebrew Doctors expound this Law, as Iarchi saith, The Scripture speaketh of an earthen vessell which receiveth no uncleannesse in the outside of it, but in the inside▪ &c. So Maimony in Tumath meth, c. 21▪ Of vessels & their uncleannes, see the annotations on Lev. 11. 32, 33. no cove∣ring bound upon it] in Creeke, not bound with a bond upon it: by covering, some understand a cloth up∣on it. The vessell was so to be stopped, that the aire of the tent might not goe into it▪ then both it and all things in it were cleane, otherwise they were unclean. From hence the Hebrewes gather also by proportiō, that if another tent were within the tent of the dead, the things in it were cleane, because they were hid or covered; and likewise if the un∣cleane thing were swallowed up by a living crea∣ture. But nothing put up in vessels was free from uncleannesse, except the vessell had a cove∣ring bound upon it. Neither was any thing cleane by being buried in the ground under the tent or

house: but if an house were uncleane, and vessels were hidden in the floore thereof, though an hun∣dred cubits underneath, they were uncleane. Maim. in Tumath meth, ch. 20.

Vers. 16. in the face of the field] that is, in the [unspec 16] open field where no tent is, there pollution is by touching onely. slaine with the sword] or with any other instrument; the sword is named for an instance. Therefore in Num. 31. 19. the law saith more generally, whosoever hath killed any person, and whosoever hath touched any slaine, &c. Targum Ionathan here addeth, one that is slaine with the sword, or the sword wherwith he was slaine. So in the Hebrew Canons it is said, the sword is as the dead person, to wit, for defiling him that touched it. Maim. in Tumath meth, c. 5. s. 3. The word some∣time is used for wounded, though not dead, as in Ps. 69. 27. and 109. 22. Hereupon the Hebrewes say, A lim cut off from a living man, it is as an whole dead man, and maketh uncleane by touching, by bearing, and by tent, though it be but a small lim of a child of a day old. For there is no stinted measure of lims, as it is written, whosoever toucheth in the face of the field, one that is slaine with the sword, and it is a knowne thing that it is all one whether he be slaine with the sword, or with a stone, or with other things. This tea∣cheth that he is uncleane, which toucheth a lim that the sword hath cut off; provided that it be a whole lim as it is created of flesh, sinews and ••••nes. Maim. in Tumath meth, c. 2. s. 3•• or a dead body] though not slaine by violence, but dying alone. abone of a man] By reason of this uncleannesse by dead mens bones, the Prophet saith, When any seeth a mans bone, he shall set up a signe by it, till the buriers have buried it, &c. Eze. 39. 15. The Hebrews write that the bloud also of a dead man defileth as doth the dead man: but the bloud of a living man (they say) is cleane, so long as he is alive. Maim. in Tu∣math meth, c. 2. a grave] or a sepulchre, to wit, wherin any dead have been buried. A grave, all the while that uncleannes is within it, defileth by touching and by tent, as doth the dead person, by the sentence of the law, Nū. 19. 16. And whether one touch the top of a grave, or touch the sides of it (he is uncleane.) A field wherein a grave is plowed up and the bones of the dead are consumed into dust, that dust defileth by tou∣ching and by bearing. Maim. in Tumath meth, c. 2. s. 15, 16. Thus the pollutiō by mankind being dead, is above all other legal pollutions whatsoever: w^ch lively sheweth the fruit and effect of sin, w^ch caused death, Rom. 6. 23. and the horror of death, holding men in subjectiō, until by the voice of Christ they be raised & brought out of their graves, Ioh. 5. 28, 29. The Hebrews say, The cause of the uncleannes of the dead, is by meanes of the Angell of death [the de∣vill] that brought poison into man. R. Menachem on Num. 19. Hereby also was figured the estate of such as are dead in sinne, even dead whiles they are alive, Col. 2. 13. 1 Tim. 5. 6. whose throat is an open grave, Psal. 5. 10. so that their corrupt words and sinfull works do infect others, 2 Tim. 2. 17, 18. 1 Cor. 5. 6.

Vers. 17. And they shall take] that is, some shall [unspec 17] take, some cleane man, as v. 18. for the uncleane] to cleanse him. of the dust] that is, of the ashes, as the Greeke explaineth it. of the burnt ••e••••er of purification for sin] Hebr. of the burning of ••••nne, that is, of the Sin-offering (the heifer) that is bur∣ned, v. 9. he shall put] that is, some cleane man shall put. living water] that is, as the Chaldee expoundeth it, spring (or welling) water, which for the continuall motion is called living water, as is noted on Lev. 14. 5. and Gen. 26. 19. in a vessel Touching the manner of performing this rite, the Hebrewes have many observations. The water on which the heifers ashes are put, is not filled but in a vessell, and out of fountaines that spring, or of rivers derived from them: and the putting of the ashes upon the water that is filled is called sanctifying. And the water on which the ashes are put, is called the water of purification from sin, & sanctified water, & the Scrip∣ture calleth it water of separation, (Num. 19. 9.) It is lawfull for any to fill the water, save for the deafe, and the foole, and the child; and lawfull for any to sanctifie, save for the deafe, the foole, and the childe: and they sanctifie not but in a vessell, neither doe they sprinkle, but out of a vessell; and the filling and sanctifying may be done by night, but they do not sprinkle, nor wa〈…〉〈…〉, but by day; and all the day long they may sprinkle or wa••••. In any vessell they may fill, and sprinkle, and sanctifie▪ though vessels of stone, of earth, &c. He that turneth a spring into his wine-presse, or into a cisterne, and then filleth a vessel out of that presse or cisterne, it is unlaw∣full: for it is necessary to take the water out of the Spring into a vessell at the first. The maine sea, as the gathering together of water, is not as a Spring, there∣fore they fill not out of it to sanctifie, &c. When they sanctifie the water with the ashes, he putteth the water which is filled by the name of sin-water, into a vessell, and putteth the ashes upon the face of the water, and mixeth all together; and if he put in the ashes first, and afterward the water, it is unlawfull. And wheras it is said in the law, And he shall put thereto 〈◊〉〈◊〉 water, (Num. 19. 17.) it is meant to mix the 〈…〉〈…〉es with the water. He that sanctifieth, must doe it pur∣posely, and put the ashes with his hand on the water; as it is said, And they shall take for the uncleane person; so that he must have an intent to sanctifie, and to 〈◊〉〈◊〉, and to sprinkle, &c. He that delivereth sanctified wa∣ter, or water filled for sanctification, to an unclean per∣son to keepe it, it is become unlawfull. He that is 〈◊〉〈◊〉∣red is unlawfull to sanctifie or to sprinkle, but not un∣lawfull to fill the water, &c. he may receive wages for filling, or for carrying the water; but he must sancti∣fie for nothing, and he that sprinkleth must sprinkle for nothing. Maim. in Pharah adummah, ch. 6. sect. 1. &c. and ch. 9. sect. 1. &c. and ch. 7. sect. 2.

Vers. 18. a cleane man] either he that tooke the [unspec 18] ashes and put them to the water, or any other: see the notes on v. 9. He that filleth the water for sancti∣fication, it is not necessarie that it be he himselfe that sanctifieth, and that sprinkleth; but one may sanctifie, and another may sprinkle. Maim. in Pharah, ch. 10. hyssop] that herbe w^ch was used in cleansing of the Leper, whereof see Lev. 14. 4. A cleane man take〈…〉〈…〉 three stalks of hyssop, and bindeth them in a bunch, &c. and dippeth the tops of the branches in the water 〈◊〉〈◊〉 separation which is in a vessell, and purposely 〈◊〉〈◊〉 leth on the man, or on the vessels, &c. Maim. in Pha∣rah,

ch. 11. sect. 1. dip it in the water] He that sprinkleth, needeth not to dip for every sprinkling, but dippeth the hyssop, and sprinkleth one time after ano∣ther, till the water be ended. And he may sprinkle with one sprinkling on many men, or on many vessels at once, though they be an hundred: whatsoever the water toucheth, it is cleane every whit, if so be he that sprinkleth doe intend to sprinkle upon it. Maim. in Pharah, ch. 10. sect. 8. upon the tent] in Greeke, upon the house. The tent was uncleane by the dead, though it touched it not, as this Law sheweth. The Tent it selfe whereinto the uncleannesse came, though the uncleannesse touched it not, yet is it uncleane with seven dayes uncleannesse by the Law, and is as clothes that touch the dead corpes; for it is said, And he shall sprinkle upon the Tent. Maim. in Tumath meth, ch. 5. sect. 12. all the vessels] nothing but this water could purifie the vessels; though they were melted in the fire, yet they were in part uncleane, as it is said, Every thing that may abide the fire, ye shal make it goe thorow the fire, and it shall be cleane: neverthe∣lesse it shall be purified with the water of separation, Num. 31. 23. the soules] the living persons, or men, as Targum Ionathan explaineth it. And this is spoken largely without limitation, though they had other uncleannesse upon them, than by the dead. And so the Hebrewes explaine it largely, saying; All that are uncleane doe receive the sprink∣ling; as men or women that have running issues, wo∣men separated for their disease, and women in child∣bed, which are defiled by the dead, they sprinkle upon them in the third day, and in the seventh, and loe they are cleansed from the uncleannesse by the dead, although they are uncleane still with other unclean∣nesse. For it is said, (in Num. 19. 19.) And a cleane person shall sprinkle upon the uncleane, &c. whereby thou maist learne, that the sprinkling is availeable for him, though he be uncleane. And so an uncircumci∣sed person receiveth the sprinkling; as an uncircum∣cised person that is uncleane by the dead, and one sprinkle upon him in the third day and in the seventh, loe he is cleane from the uncleannesse by the dead; and when he is circumcised, he washeth (or baptiseth) and eateth of the holy things at evening. Maim. in Pha∣rah, ch. 1. sect. 3. And for the effect of this sprink∣ling, they say, A man defiled by the dead, and one hath sprinkled on him, when any of the water of sepa∣ration hath touched any place of the skin of his flesh who was uncleane, the sprinkling is availeable for him, though it fall but upon the top of his finger, or of his lip, &c. And so for an uncleane vessell sprinkled, when any whit of the water toucheth the body of the vessell, the sprinkling is availeble for it. Maim. ibid. c. 12. s. 1. a bone] that is, a mans bone, as the Greeke translateth, and as was expressed in v. 16.

Vers. 19. in the third day] to wit, after his un∣cleannesse [unspec 19] being certainly knowne. Who so is un∣cleane by the dead, and tarieth many dayes without sprinkling, when he commeth to be sprinkled, he coun∣teth before him three dayes, and they sprinkle on him in the third day, and in the seventh, &c. Maim. in Pharah, c. 11. s. 2. and in the seventh] w^ch is the day of the accomplishment of his purification: the third day was mysticall, having reference to the re∣surrection of Christ, w^ch was on the third day after his death, 1 Cor. 15. 4. whereof see the annotations on Gen. 22. 4. The seventh day was also mysticall, as being the number of perfection of the Sabbath, and of accomplishing a work, as is noted on Gen. 2. 2. Ex. 12. 15. and Lev. 4. 6. and so it figured our full cleansing, and ceasing from our sinfull and dead works, after that we are sprinkled with the bloud of Iesus, and water of his Spirit, Heb. 4. 9, 10. and 9. 13, 14. wash his cloathes] w^ch was a common rite, for all that were defiled with other unclean∣nesses; wherof see Lev. 11. 25. and 14. 8, 9. and 15. 5. bathe his flesh] in Greeke, wash his body: the word flesh is expressed before in v. 7. & it is meant of his whole body, or all his flesh, as Lev. 15. 16. cleane at evening] after the Sun is set, at what time a new day beginneth; and so in mysterie, a new life to begin. This cleansing of the defiled by the dead, figured Christs worke of grace upon dead and sin∣full men; of him it is prophesied, Hee shall sprinkle many nations, Esai. 52. 15. and of him doth the A∣postle open this figure, saying, If the blend of buls and goats, and the ashes of an heifer, sprinkling the un∣cleane, sanctifieth to the purifying of the flesh; how much more shall the bloud of Christ, who through the eternall Spirit offered himselfe without blemish unto God, purge your conscience from dead works to serve the living God? Heb. 9. 13, 14. The sprinkling of the ashes of the heifer, figured the applying unto us of Christs death, whereunto he was delivered for our offences, and was raised againe for our justification, Rom. 4. 25. The living water wherewith the ashes were mixed, figured the Spirit of God, which they that beleeve in Christ doe receive, Ioh. 7. 38, 39. of which he gave this promise, Then will I sprinkle clean water upon you, and ye shal be clean, Eze. 36. 25. These being applied unto our consciences by faith (as with hyssop) w^ch purifieth the heart, Act. 15. 9. & by the preaching therof, Gal. 3. 2. doe baptise us into Christs death, that like as he was raised up frō the dead, unto the glorie of the Father; even so wee also should walk in newnesse of life, Rom. 6. 3, 4. And so we draw neere unto God, with a true heart, in sul assurance of faith, having hearts sprinkled from an e∣vill conscience, and bodies washed with pure water, & our robes washed, and made white in the bloud of the Lambe, Heb. 10. 22. Rev. 7. 14. and cleansing our selves frō all filthines of the flesh and spirit, we perfect holinesse in the feare of God, 2 Cor. 7. 1. Of these my∣steries the Hebrew Doctors, though estranged from the true life and light of Christ, retained some knowledge; for they say, When the living water is mixed with the ashes, it purifieth the uncleane, where∣as before that, while the ashes were alone, they defiled all that were imployed about them. And behold, the living water signified the water that is on high, which taketh away uncleannesse from the ashes, &c. And loe when it is sprinkled on the uncleane, the uncleannesse fleeth from him, &c. and a cleane spirit resteth upon him, and purifieth him. R. Menachem on Num. 19.

Vers. 20. uncleane] by any of the things afore-said, [unspec 20] about the dead. not purifie himselfe] or, not be purified, to wit, by having the water sprink∣led upon him, as the Chaldee explaineth it;

and the latter part of this verse manifesteth. that soule] in Chaldee, that man cut off] in Greeke and Chaldee, destroyed. defiled the San∣ctuarie] by comming into it before he hath beene purified. For such were shut out of the host, Num. 5. 3. how much more out of the Sanctuary? There∣fore Porters were see there at the gates, that none which was unclean in any thing should enter in, 2 Chr. 23. 19. An unoleane person that commeth into the Sanctuary presumptuously, his punishment is cutting off, Num. 19. 20. if ignorantly, then he is to bring the sacrifice appointed, Lev. 7. Maim in Biath hamik∣desh, 〈◊〉〈◊〉. 3. s. 12. See the annotations on Lev. 5. 2, 3.

Vers. 21. wash his cloathes] as being uncleane, [unspec 21] and so to continue untill evening; likewise he that toucheth the water of separation shall wash his cloathes, and be uncleane untill evening. This in∣terpretation Chazkuni here giveth of it; that in the former branch, uncleannesse is implied untill evening; and in the latter branch, the washing of his cloathes also is implied, though not expressed. This is one of the mysteries of this Law, that a clean mā (as he is called in v. 18, 19.) was made un∣cleane, by sprinkling or touching the holy water, which sanctified those that were uncleane; and so it had contrary effects to purifie the uncleane, and to poulute the cleane; as the Sun melteth wax, and hardneth clay. Hereby the Holy Ghost seemeth to signifie the imperfection and insufficiencie of these legall rites, which in their greatest vertue did but sanctifie to the purifying of the flesh, as the Apo∣stle saith, Heb. 9. 13. and yet even then also, left the purifier himselfe in uncleannesse, which hee had not before. That by consideration of these effects, the people might be led unto Christ and his Spi∣rit, who is able to purge the conscience from dead workes, and to save them to the uttermost that come unto God by him, Heb. 9. 14. & 7. 25. The Hebrewes understand this of such as sprinkled or touched the water, when there was no need, as when no unclean person or vessell was to be sprinkled with it. Mai∣mony in Pharah, ch. 15.

Vers. 22. whatsoever] or whomsoever; Hebr. all, [unspec 22] implying men, vessels, &c. the uncleane] to wit, by the dead, of whom was spoken before. shall be uncleane] to wit, untill evening, as the end of the verse sheweth: and this is an inferiour degree of uncleannesse; for the man or vessell polluted by the dead, was uncleane seven dayes, vers. 11. 14. but that w^ch such an unclean man or vessell touched, was uncleane till the end of that day. So in the Hebrew Canons, A man which is defiled by the dead, and the vessels which that man toucheth, are uncleane seven dayes, as it is said, And yee shall wash your cloathes in the seventh day, and ye shal be clean, (Num. 31. 24.) But a man that shall touch a man which is defiled by the dead, whether he touch him af∣ter that he is separated from the things that defiled him, or touch him whiles he toucheth the dead, lo this second man is uncleane till the evening, as it is said, (in Num. 19. 22.) And the soule that toucheth, shall be unclean untill the evening. Mai. in Tumath meth, ch. 5. s. 2. the soule] in Chaldee, the man. that toucheth] to wit, him that is defiled, as before is no∣ted; or it, the thing which is defiled by the te••d of an uncleane man. Thus pollution passed from one thing to another, and from that other to third; whereby God figured the contagioness no spreading abroad, and infecting where it goeth; leaving uncleannesse till the end of that day, and beginning of a new: then washing our selves by repentance and faith in the bloud of Christ, we are cleane. For we are buried with him by baptisme into death, that like as Christ was raised up from the dead, unto the glory of the father, even so wee also 〈◊〉〈◊〉 walke in newnesse of life, Rom. 6. 4.