Commentary on the Old Testament Volume 1

CHAP. XII.

IF a woman hath conceived seed and born a man-child, she shall be unclean seven days, &c. The Lord having hitherto determined outward uncleannesses by the means of things without, here beginneth to set down laws touching uncleannesses coming from within, and as in the Creation, beasts, fowls, and creeping things were first made, and then man; so first the uncleanness of beasts, &c. is set forth, and then the uncleanness of men and women, as Solomon Jarchi noteth, If a woman hath conceived seed, Hebrew, seeded seed: Ibn-Ezra, Yielded seed unto conception, because there is a concourse of the woman's seed unto conception, as well as of the man's, and Rab. Menahem observeth hence, that if the woman yieldeth seed first, a male is brought forth; if the man, a female; but not such thing can be gathered hence, because of her seeding here spoken of a female may come as well as a male, v. 5. Touching the child brought forth, the Hebrews hold, that if 40 days after the conception be once past, although it be brought forth before the time and dead, this law holdeth, but not for any miscarrying before the 40 days expired. According to the days of her separation for her infirmity she shall be unclean. Of this separation see Chap. 15. 19, 20. it was for seven days, and in that time everything that she touched was unclean, as it is meant it should be now, yea the Hebrew Canons say, although no blood appeared, as in the time of her menstruous disease.

After these seven days, viz. upon the eighth, the child must be circumcised, And she shall then continue in the blood of her purifying 33 days, shall touch no hallowed things, &c. Of circumcising the flesh of the fore-skin upon the eighth day enough hath been said, Gen. 17. 11. But for the reason of the woman's continuing in her uncleanness now 33 days more, and if she had a Female, 14 and 66. it is hard to determine, what that may be. Some yield a natural reason, because the male is forty days a forming in the womb, or as Augustine hath it 45. Six days it is like milk, in nine 'tis turned to blood, twelve, more do make it flesh, eighteen bring fashion good. But this reason cannot stand, because here only 40 days are spoken of, and distinguished by 7 and 33; these are 45: and for the female, which they say, is twice as long in forming, there is the like reason against that also, because then the time should not be 80 but 90 days. Tostatus will have it to be merely Ceremonial without any reason. But Hesychius and others better, after the bringing forth of a male, she must continue 40 days in purifying, to figure out our great humiliation for our sins, in which we come into the world, and which we daily multiply and increase. For the woman's uncleanness at this time did doubtless set forth original sin and pollution, wherein everyone is born, as Rom. 5. 12. which maketh us unworthy of God, but by Christ, who fasted 40 days for us, and was separated in the desert, pointed at herein, we are cleansed, but on our parts great humiliation & penitency is required, like that of the Ninevites 40 days, and of Moses 40 days fasting, and Elias likewise. And Rab. Menahem hereupon saith, there is a mystery in this matter, respect being had unto the serpents deceiving of the woman, Gen. 3. and circumcising of the child was appointed for the like signification, and the offering by the woman to be brought. Whereas the time upon bringing forth of a female is doubled, this was upon a natural reason; because more pollutions accompany this birth then the other, and be longer in purging; and if she had both male and female together, the Hebrews say, that she must be purifying 80 days. And we may add further out of Hesychius the time was doubled for a female, because of her double sin, at the first in eating, and then tempting: or that the female is twice as long in forming in the womb as the male, with which times a proportion is here held in both, to show, that we cannot enter into the heavenly Sanctuary, till we be regenerate as the woman could not come into the Sanctuary here till so much time expired, as in the forming of the child in her womb. Or lastly, it may be said, the males circumcising was a cause of cutting off the time for time. Now for the distinction of these days into 7 and 33, and 14 and 66, it is to be understood, that during the first times nominated she was unclean, so as that her husband might not company with her, and all things that she touched were polluted by her, as in the time of her menstruous disease spoken of, Chap. 15. 20. and if her husband did in that time company with her to lie with her, he was guilty of cutting off, but after 7 days expired by her that brought forth a male-child, and 14 by her that brought forth a female, she was clean to all civil actions; only, as it is here said, she might not, during this time, touch any of the hallowed things of the Lord: so Maimonides. In these days last mentioned then, she was in her purifying, and not in her uncleanness, as before. Calvin thinketh that longer time was set to her that had a female then for a male, because the male was circumcised the eighth day. but the best reason of this hath been already given out of Junius and others.

And when the days of her purifying are fulfilled for a son or for a daughter, she shall bring a lamb, &c. This, the Rabbins observe, must be done not upon the 40 or 80 day, but the day after; and if any deferred longer, they were not counted clean to come into the Sanctuary, till this were done. But why must sacrifices be brought now to be offered for her self, or for her child for the purging of her bodily uncleanness, or for her sins? Some, because it is said, For a son or a daughter, answer, that this oblation was brought for the child, as Augustine, Rupertus, Hugo, &c. Some, for both the mother and the child, because in the Syriac Interpretation it is said, When the days of their purifying were accomplished, Luc. 2. Some, for the man and the woman, whose the child was upon the same ground, as Theophilact; some, for them and their child also, as Euthymia. But the words, For a son or daughter, imply nothing else, but that the purifying of the mother was by reason of the uncleanness upon her by bringing forth her child, as will be plain to any that shall look into the Text; and therefore to show for whom this offering was made, v. 7. it is added. And the Priest shall make an atonement for her, and she shall be cleansed from the issue of her blood. As for the child, the circumcising was a purifying to it, and the offering, if it were the first-born, five shekels. And for the other opinions there is no ground at all in the Text, Luk. 2. because it is not there said, for whom that offering was made; wherefore it was doubtless for the mother only. Again, some hold, that this offering was broug ht for her sins in general, as Tostatus, Junius and Cajetan: some, for her sin in the Matrimoniall act, as Lyranus: some, for her impatience in her travel, as some Rabbins: and some, for her legal uncleanness by child-bearing, as Oleaster, Burgensis, &c. I, as Willet, subscribe to Junius, the offering was brought, as to cleanse from the effect, that issue and impurity hereby, so from sin, the cause thereof, and the thing signified by it, because in all oblations a respect was to be had to original corruption, the fountain of [Note.] all uncleanness. And thus God would have the woman, by whom sin entered, specially confirmed touching being received to grace by Christ, when there was thus atonement made for her by the blood of Christ, set forth by the blood of the lamb. Now besides the offering brought by a woman in this case, there were three more, in which offerings must also be brought, if a woman had an issue, or if a man had an issue, and if any were a leper, and these were the uncleannesses from within, touching uncleannesses from without, and the offerings to be brought therefore, see Chap. 5. 2, 3, &c.

Touching the lamb for a burnt-offering here appointed, and a young pigeon for a sin-offering or a Turtle Dove, and how they were offered, see before, Chap. 1 and Chap. 5, 6.

And if she be not able to bring a lamb, then she shall bring two turtle Deves, or two young Pigeons, &c. Thus it is also provided before in other cases, Chap. 5. 7. For the practice of this we have the example of the blessed Virgin Mary, Luc. 2. 24. whereby his poverty appeared: so Beda, Haimo, Origen, Lyranus, and all the Ancients. Yet Tostatus and some others labor to confute this, saying, that she could not be so poor considering the presents of gold, &c. offered to the child by the wise men, Matth. 2. and if she had been so poor, she could not have paid the Redemption-money for her first-born, being five shekels. To this I will not say with Bonaventure, that the holy babe turned away his face, and refused those gifts; or with Maldonatus, that they were spent upon the poor or upon the Sanctuary; but rather with Calvin, that it was no great quantity, but a little for honors sake, which the wise men brought, so that having five shekels to pay for the childes redemption, and other charges both there and in their travel down into Egypt, that must necessarily be defrayed, they were not so enriched hereby, as to bring the offering of the rich, seeing the Lord did not require that a poor body, who had but a little, should lay out all upon his offerings. Whereas the Virgin Mary at the time of her offering did more then is here appointed, viz. presented the child, as being her first-born, Luk. 2. 22, 23. It is to be understood, although it be not here expressed, that the first-born ought to be redeemed, being a month old, Numb. 18. 16. and therefore not being done at the end of a month, it was done now at the end of 40 days, and this was usually permitted so to be for the ease of the woman, that she might not be forced to send before about it, and then come after herself at another time to make her offering, but these times being so near the one to the other, both might be done together, it being also most necessary for the mother to come with the child, which she could not do till the time of her purification ended, because till then might not enter into the Sanctuary, v. 4.

Thus it was under the Mosaical law, for their uncleanness after child-bearing women were debarred from entering into the Sanctuary, but now they are not debarred a month after for any uncleanness: for, as Gregory saith, if the woman should come into the Church the same hour that she bringeth forth, she is not pressed with any burden of sin, because the superfluity of nature now upon her is only a punishment for sin, and cannot be counted a sin, and if the woman having the bloody issue might come to Christ and touch his garment, why may not one in her flowers come to his Church? Wherefore, it is for other reasons, that this order is appointed in Christian Churches, and not grounding upon this law of Ceremonies, which is abolished in Christ, although the Christians in Ethiopia seem to ground it upon this law, for they say, Pro ancilla tua quaesumus, quae servavit constitutionem tuam, nor is it appointed in imitation of the blessed Virgin Mary, as in the Church of Rome, for she was then bound by that law. But first, for the safety of the woman, who might otherwise be endangered by coming abroad too soon. Secondly, because modesty requireth, that she should not immediately accompany with her husband again after her deliverance. Thirdly, because piety requireth, that before her returning to her old course of bedding with her husband, she should thankfully acknowledge the benefit already received in the Congregation.

CHAP. XIII.

ANd the Lord spake unto Moses and Aaron, saying, When a man shall have in the skin of his flesh a rising, scab, or bright spot, and it be like the plague of leprosy, he shall be brought to Aaron, &c. The plague of leprosy, saith Lucretius, is bred in the midst of Egypt, and nowhere else, so that it seemeth to have taken the beginning there by reason of the corruption of the air through muddy vapors coming from the river Nile. And from hence it is likely, that the Hebrews brought this disease with them. Appion, Manethon and some others report, that they were a leprous and loathsome people cast out by the Egyptians, and so Moses became a captain unto them leading them into the land of Canaan. But this appeareth to be most false, because it is a common disease in Egypt, and as Josephus saith, if it had been so, Moses would never have made such a law to the ignominy of the leprous. The leprosy, saith Bodin, and Methodins, is so common also in Mauritania, and among the Abissens, and in other hot countries, that they converse with others, and are not separated. The Physicians say, that the leprosy is a canker of the whole body, as they call the canker in any member the leprosy thereof, it eateth as a canker to the very bones and the marrow, and maketh him that hath it most loathsome. In Hebrew it is called 〈 in non-Latin alphabet 〉 , as Willet thinketh, from 〈 in non-Latin alphabet 〉 evil, and 〈 in non-Latin alphabet 〉 , to shut up, but Ainsworth rendereth it a fretting sorenesse or infectious scabbednesse; to the first, the word Segiruth in Chaldee, signifying shutting up, giveth some light, and to the other Grab, the Syriac word signifying scabbednesse. The Septuagint render it, 〈 in non-Latin alphabet 〉 , from scales, because it is like white scales upon the body, and 〈 in non-Latin alphabet 〉 because of the ruggednesse and spots like those of the Elephant, white and black. In speaking of the leprosy. 1 That upon man or woman is handled. 2 Upon garments in this Chapter. 3 In an house, Chap. 14. 34. Of the leprosies upon man there are three sorts set forth in this verse. 1 〈 in non-Latin alphabet 〉 , a swelling or rising. 2 〈 in non-Latin alphabet 〉 , a scab. 3 〈 in non-Latin alphabet 〉 , a bright spot, the last of which the Rabbins reckon first, describing it to be such a bright whiteness appearing in the skin, as that there is nothing brighter, even as the snow; then the first, likening it unto the white wool of a lamb being but a day old. Lastly, the second, likening it to the plaster of a wall upon an house growing from the bright whiteness. And unto these they add a fourth, which is like unto the filme of an egg: so Maimonides; and this scab he therefore distinguisheth into two, because sometime there is such a scab next unto the bright spot, and sometime next unto the swelling or rising, as an adjunct thereof. Like the plague of leprosy, it is thus spoken of, because not yet judged of. Here because it is said, in the skin of his flesh, the Rabbins teach, that the places within the ear, the eye, the nostril or the mouth, the wrinkles of the neck, belly and breast, beneath the arm-holes also, and soles of the feet, the nails, head and bread being hairy, are not defiled with the bright spot, because they are not in the open skin, but herein they are over-curious and forgetful, because, verse 29. the leprosy upon the head or bread is spoken of. They note also, that if the whiteness be not at least as much as that of the filme of an egg, it is no leprosy, but a speckled spot or Morphew.

The uncleanness of the leprosy is the third set forth in this book, the first was by touching unclean things, the second in a woman having brought forth, and the third the leprosy upon man or woman. The uncleanness of the body by the leprosy of divers sorts figured out the uncleanness of the soul by divers sorts of sins, for which God plagued men; for Miriam was thus plagued for sin, and Gehazi, and King Uzziah, Numb. 12 2 King. 5. 2 King. • 5. So all Expositors generally, but Brenz standeth for corrupt doctrine to be set forth hereby, because that is likened to the Canker, 2 Tim 2. which is a kind of leprosy, and this may be admitted also, as being a soul sin in whomsoever. He also saith, that there was a reason, according to the letter, why these laws touching the leprosy are so copiously and exactly set down, viz. both to meet with cavillers that the Lord knew would arise to obscure the glory of his miraculous gests in bringing the Israelites out of Egypt, as Apion, &c. For if all this people had been now leprous, there should never have been such laws made about separating such, and also to intimate his care of the health and welfare of their bodies, that in the time of sicknesses and infections we may call upon him, and health and sanity being restored, we may render him the praise. To judge of the leprosy the Priest is appointed, and afterwards to offer for the leper being cleansed, to show that Christ our true Priest should take care for the cleaning of our souls from all our sins, and the expiating of them forever. The reasons why the Priest must be Judge herein, and not Moses the Magistrate, or the Physician, were 1 Because the Priest properly was to judge, who might be admitted into the Sanctuary, or be kept out. 2 Because the rites and ceremonies for the cleansing of lepers were to be performed by the Priest. 3 Because he had the power of shutting up, or opening the door to the party in question, so Tostatus. Lastly, the Priest must judge, in a mystery to show that the judgment of sin set forth by the leprosy belongeth to the Priest, and because Aaron and his sons, who were the chief, only are appointed to judge of it, that men's sins are to be brought to the judgment of the chief, who have the power of excommunicating, that as the leprous for fear of infecting others were put out of the camp, so they, lest others being led by their example, should grow bold to live in the same foul sins, might by excommunication be cast out of the Congregation. The Papals hence infer the necessity of confessing all sins once a year to the Priest, and his power to bind or loose, to retain or to forgive them, and the infallibility of the Popes judgment, because as the Priest judged, so it should be, and if so, then his judgment must needs be always sound and right.

But, as Calvin well noteth, we may rather gather hence, that secret sins are not to be shown to the Priest, but only he is to judge of, and to centure those that break openly out, as the Priest judged only of the leprosy appearing in the skin. And what have I to do with men, saith Augustine, that they should hear my confessions, as though they could heal my desenses? Again, for judging, and binding, or loosing, the Priest might in his judgment have erred, if he had not gone by the directions set him down in everything, and he was but God's instrument going according to these, to shut up or to set at liberty. Foul sins indeed, whereby men have broken out, are to be confessed openly, as the people were with John the Baptist confessing their sins, and secret sins troubling the conscience privately to some faithful Minister of God's word, but not otherwise. And when foul sins break out in any, they must be brought forth that they be considered of and censured, lest others hereby be corrupted also, neither must any partiality be used. For, as Ambrose hath, It is an unprofitable pity in a Physician, if because of the pain in burning or incision he suffereth all the body to languish, wherefore the Priest must, as a good Physician cut off the wound, that it creep not further upon the whole body of the Church, and not cherish it, lest whilst he refraineth from excluding one, he make many worthy to be excluded. It is an observation of the Hebrews, that although it be said, The Priest shall make him unclean, or make him clean, for so the Hebrew words here by & by following rendered, shall pronounce him unclean, or shall pronounce him clean, do signify: yet the power in the Priest was not so to do, but only to pronounce this or that, and if he pronounced any unclean that was clean, or clean that was unclean, he did nothing, because it is said, He is unclean, and the Priest shall make him unclean, &c. which maketh against that arrogated power, to bind and loose in the Romish Church.

This sending of the leprous to the Priest, and not to the Physician, shown [Note.] that in time of sickness, God should be first sought unto by the acknowledgement and bewailing of sin the cause thereof, and his Priest that he may pray for the sick.

And the Priest shall look on the plaegue in the skin of the flesh, and when the hair of the flesh is turned white, and the plague is deeper then the skin, &c. Here the Lord beginneth to show by what signs the Priest may know, whether it be the plague of leprosy. But here the Rabbins put in, A Priest may not look upon this plague to judge of it, until he hath been taught by the masters, and knoweth perfectly all these things, and the signs and names thereof.

Otherwise he shall not go upon his own judgment, but some wise man seeing and telling him, the person is unclean or clean, or to be shut up, he shall pronounce accordingly, and then it shall be so, but not otherwise, and thus the Priest may judge, although he be a fool, and understandeth nothing of himself, so Maimonides.

Touching the hair in the sore, they say also that they must be two hairs at the least, and white at the root, and made such by the sore, for if they were white before through old age, their whiteness was no sign. And whiteness in these hairs, saith Cazkuni, was a sign of the leprosy, because they shown a decay of natural strength in the flesh through the force of this evil, as white hairs commonly argue a decay of nature in the aged: deeper then the skin this plague is said to be, because the nature of it is to fret and eat into the flesh and to consume it, for which cause Naaman being cured hereof, his flesh is said to have come again, as the flesh of a young child, see also Numb. 12. 12.

For the mystery, Hesychius saith, that the leprosy in one part signified sin against any one Commandment, for although a man faileth but in one point of the Law, he is guilty of all, and is so defiled, that he shall be shut out of the heavenly Sanctuary. The hairs, which are made signs, set forth the cogitations of the mind, for as hair adorneth the head, so good cogitations adorn the mind; and as the Priest judged by the hairs in the midst of the leprosy, so God will judge men by the cogitations of their hearts, and if they be weak unto good, as hairs turned white argue weakness, and be lower and baser then the hearts of other Christians, set forth by the sore appearing lower then the skin, they are unclean and shall be judged so, and excluded. Not that God expecteth, that all should be as excellent one as another, but as those of their quality and condition, and by the thoughts of the heart God will judge, because he seeth not as man seeth, but looketh to the heart.

Agreeable to this is that of Ainsworth, The hairs turned white signified the decay of spiritual strength and grace in the soul by the power of sin reigning therein, Hos. 7. 9. Ezech. 16. 30 Rom. 7. 5, 9, 13. and the sore lower then the skin did set forth the fretting nature of sin, eating into and consuming the soul, as it is said of heresy, 2 Tim. 2. 17. All such are unclean and filthy before God.

But if the white spot be bright in the skin, and be not deeper, and the hair be not turned, the Priest shall shut him up seven days, &c. In Hebrew it is, he shall shut up the plague seven days, by plague the man infected with the plague being meant, so uncircumcision is put for the uncircumcised, Rom. 2. 26. wickedness for the wicked, Prov. 13. 6, &c. Here God showeth both, that he would have good deliberation used in censuring of a sinner, and that nothing be judged before the time, when God will reveal all sins, because, as some men's sins go before, so in some they follow after. So Ainsworth: and also that a man may be by a natural passion carried away to sin, and yet his heart remain unaltered in the spiritual thoughts, and in the height thereof, for that it may still be set upon things above. In this case much discretion must be used, he must indeed be shut up for seven days, that is, be cast out for his greater humiliation a certain time, but afterwards being found penitent, he must with much commiseration be restored to the Church again, as Saint Paul dealt with the incestuous person, 1 Cor. 5. and 2 Cor. 2. 6. 7. and this is intimated.

If it be dark in appearance, and spread no further, it is a scab, he shall therefore wash his clothes and be clean. But if any man being censured for his sin is restored again, and falleth into sin afterwards, becoming the more remiss for this gentle correction, he shall be reviewed and condemned then as unclean, verse. 7. 8. thus Hesychius, who hereupon exhorteth delinquents patiently to bear the censures of the Church, because it will end in the greater consolation, after a little time of suffering; but let such as have fallen, and have been thus dealt withal, not wax from thenceforth secure, for if so, he shall come to a second censuring, and then his state will be most dangerous. And as for the time of seven days, he saith, by seven this life's time is set forth▪ after which judging of all men shall be, the clean being pronounced clean, and the unclean unclean, and so cast out: but the natural reason of seven days here set for the time of judging is, because, as Physicians observe, the seventh day is the critical day for all diseases to judge 〈 in non-Latin alphabet 〉 . And that this touching the leprosy must needs have a mystical sense he showeth, because when a man is in misery, as the leproud person is, it were injustice to debar him from the comfort or the Sanctuary, if none other respect were had herein but to the bodily malady, seeing this was but a punishment laid upon him, which he could by no means avoid. And again, it is against sense, which followeth, verse. 12, 13. that he, who is all over leprous, should be pronounced clean, but contariwise he that is leprous in some part of his body, wherefore there must needs be a mystery herein.

Hitherto two signs of the leprosy have been given, verse 5, 6, 7, 8. there is a third, viz. the spreading of the sore after seven days, for if the party having been shut up seven days, it looketh somewhat dark and spreadeth not, he must be shut up seven days more, and then if it spreadeth not, he is to be pronounced clean, but if it spreadeth, unclean, it is the leprosy. The Priest, that must look upon it, saith Maimonides, at the end of seven days, must be the same, that looked upon it and shut him up at the first, and not another, although he be sick or dead, because another cannot tell, whether it be increased. Again, if the seventh day falleth out upon a festival, or the Sabbath, he must not look upon it them, but the day following, Lastly, the person shut up must do nothing to his sore place by cutting or searing to alter the apearance of it, which last standeth with good reason, but the two former are additions of the Rabbins, for if that Priest be dead, then another must needs judge, although he tarry seven days more, after his first inspection. Maimonides also expoundeth this, If the plague be somewhat dark, in comparison of the whitenesses before described, verse. 2. For the spreading of the sore, he saith also, that if it be a freckled spot that spreadeth, it is no leprosy, as verse. • 9. and that the spreading of the sore after the first seven days did not make him unclean, but after the second only: whereas he that is pronounced clean, must yet wash his clothes; Ainsworth noteth, that even the righteous have their sins, and therefore have need daily to wash them by repentance, Prov. 20. 9. 1 Joh. 1. 8, 9. Here another case is put if the hair be turned white, and there be quick raw flesh, without the delay of shutting up seven days, he shall immediately be pronounced unclean, it is an old leprosy, but if the leprosy be spread all over his body, he shall be pronounced clean. but only in case that raw flesh appeareth. By quick flesh here the Rabbins understand sou nd flesh in the midst of the sore, such as the flesh is, when a man is recovered, Hebrew liveliness of living flesh, 〈 in non-Latin alphabet 〉 , and by the Septuagint it is rendered, sound flesh both here and verse. 15. Livelinesse, saith Solomon Jarchi, is saniment, or soundness. Others read it raw flesh, the skin being eaten off with the leprosy, as Vallesins ac sacra Philosoph. cap. 9. But there must be as much of this, say they, as a lentile, or else he shall not be pronounced unclean, and in the midst of a bright sore, if it be as little as a grain of mustard-seed, and so in divers places, yet he is not unclean. This quick flesh in any case is a sign of the leprosy, if in him, that hath been pronounced clean, it breaketh out again and again an 100 times, because it is a sign, that the disease prevaileth, when it is thus in any man. And because it is said, the Priest shall view him well all over, the Rabbins say, that he must have both his eyes, and perfect sight, that judgeth, and must look upon the diseased neither in the morning nor evening, nor in a dark house, but when and where the light is clearest. This passage about the uncleanness by reason of sound flesh, and about cleanness in the case of being sore all over, is most strange. But, as Ainsworth well noteth, hereby was shown, that they only who acknowledge no whole part to be in them, but that they are all over most sinful and undeserving in their best actions, are justified by the righteousness of Christ imputed unto them, and contrariwise such as think some sanity to be in themselves, relying in any part upon that which they do for justification and salvation, are rejected, as unclean, 1 Joh. 1. 9. 1. Cor. 11. 31 Ps. 38. 4, 8. Gal. 5. 4. Gal. 2. 16, &c. Hesychius referreth the shining brightness of the leprosy to manifest and notorious sins, which are always a sign of an unclean and filthy person, and the lively flesh to the Levitical ordinances under the Gospel: for now he, that goeth from them all whether they concern times, or meats, or other rights to a better Law of the Gospel in the presence of Christ our High Priest, is clean, but he that goeth from them so, as that he observeth them still in part as having some lively flesh, is pronounced unclean: so Gal. 5. 1. Gal. 4. &c. I prefer the former.

But if he that had some sound flesh hath that changed afterwards into white like the rest of his body, he shall then be pronounced clean, a man repenting him of his error, in relying in any part upon his own righteousness, and now acknowledging the spreading of sinfulness all over, even his best actions shall be reputed clean. Some refuse this and all other mystical applications here, saying that the sore breaking out in some part only, and having raw flesh in it, this argued less strength of nature to expel the disease, but when it came out all over, more strength of nature to expel it, the leprosy being herein like unto a River, being deepest where it is narrowest, and fleetest where it is broadest. But although I embrace this, as some natural reason, yet because God being the Physician of the soul principally in all his constitutions had respect unto the soul, I cannot but receive the other also, serving so aptly to illustrate a true and necessary Tenet in Divinity.

The flesh also, in which there was a bile in the skin thereof, and was healed, but in the place thereof there is a white rising or a bright spot, white and somewhat reddish, &c. From hence to verse. 24. is set forth another case, in which the judgment must be made by the hairs turned white, and the sores being lower then the skin, as was said before, and if these signs were not, he must be shut up seven days, and if then the sore spreaded further, he was unclean if not, clean, it was nothing but a burning bile. The color somewhat reddish, the Rabbins distinguish into four sorts, as was said, that they distinguished the white before, likening the first to the redness of a little milk, having in it two drops of blood: the second, to milk of the same quantity with four drops of blood: the third, to milk with eight: the fourth with 16 drops.

For the mystery, a bile setteth forth sin, as Psal. 38. 4. he then that by true penitency is healed of his sin, if he falleth into a sinful course again, the hairs being turned into white, that is, his heart being corrupted in the thoughts and studies thereof, and the sore is, as white, so somewhat reddish, that is, he is thus corrupted both against the law and against the Gospel, not unaptly set forth by red, because Christ came all red with blood, as out of Bozra, as the Prophet Isaiah, speaketh, his case is now worse by far then it was before, he hath the plague of leprosy, or if after a certain time this being doubtful for the present, he waxeth worse and worse in the course of his life, set forth in the spreading of the sore after seven days shutting up, he is likewise foul and unclean, but if there be some show of evil, but no signs of relapsing, it is but an infirmity, such as all, even the best are subject to, a burning bile, but he is clean. Of the first sort was Pilate, washing his hands, as if his bile had been healed, but by and by delivering Christ to be crucified, whereby it spread as a filthy leprosy, and his case became much worse. Of the second David repenting of his adultery and murder, and Paul of his persecuting and blaspheming: to this effect almost Hesychius.

From hence to v. 29. another case is put of an hot burning with a white spot in it, in judging of which it must be proceeded, as in the former, but only that live flesh is here mentioned as a sign, wherein it differeth from that. This hot burning the Rabbins define to be with an hot iron, fiery coal or the like; and by live flesh here, saith Ainsworth, sound flesh and healed after the burning must needs be meant, or the healed scar, and so the Septuagint render it, and healed place; and if it be so understood, the description hereof is altogether as that of the former, v. 18. Hereby, saith Hesychius, was set forth the fire of evil zeal to hinder from good through envy, and to further evil, for a burning coming upon the soul hereby, if by penitency it be healed, may break out again, that is, the sinner in this kind may relapse again, but then it is a filthy leprosy, he is most unclean.

If a man or woman have a plague upon the heard or bread, &c. In this case besides the lowness of the hair being yellow and thin, is made a sign of uncleanness, and v. 31. if it be no lower, and there be no black hair in it, he must be shut up 7 days, as in a doubtful case, and if the scall be not spread by that time, nor yellow hair appeareth, he must be shaven, and then shut up other seven days, and then if it be not spread, &c. he must be pronounced clean; but if it be spread, although no yellow hairs appear, he is unclean, but the scall standing still at a stay, and black hairs growing, he is sound and clean. The plague of leprosy in the head or beard is called by a divers name from all the rest, 〈 in non-Latin alphabet 〉 , from breaking or plucking up, because as the Rabbins say, the hairs in this plague fall off from the head or beard by the roots, as if it were plucked up. Whereas the head or beard of man or woman is spoken of, a question is moved by some, why women's beards should be spoken of, seeing they have none? But it is easily answered; In Hebrew it is, A man or woman, if there be is him 〈 in non-Latin alphabet 〉 the plague of leprosy in head or beard: and yet Hippocrates maketh mention of two women that had beards, Phathusa and Namisia. And Herodotus telleth a tale of the Priest of Pallas, being a woman that had a beard, but these were rare and preternaturall. Touching the yellow hairs in the scall here made a sign of leprosy, they must be, say the Rabbins, two at the least yellow as gold, and small and short, for if they be long, although they be thus yellow, they are no sign thereof. Black hairs are spoken of, it being said, that if they be wanting, he shall be shaven, and then shut up 7 days, because black hairs, as they argue strength of nature, so they are a sign of soundness, as v. 37. wherefore if they had appeared at the first, he should not have been shut up. But the Rabbins in speaking of these black hairs, say also that they must be two at the least, and long enough to bow again to the roots: for if there be one yellow and one black, he is not freed, but if by such black hairs he be once freed, although they fall off afterwards, he is clean still, unless yellow hairs come in their stead. For the shaving, it was thus, all the hairs about the scall were shaved off, except two on each side, whereby it might be seen whether it spreaded or not: so Maimonides.

By the plague in the head Hesychius understandeth error touching the Deity, in which case it must be considered with what mind a manuttereth such error, whether being simply misled by others, or out of his own evil heart set forth by the lowness of the stall, and the thin yellow hairs or subtle hairs; because, as these argue a corruption in a great degree in the humors, so such errors coming from himself argue great corruption in the heart; and if so, he is unclean: but if this be uncertain, because there be no black hairs denoting soundness, that is, it doth not appear whether his heart be corrupted or no, he must be shaven, that is, the words wherein he spake must be cut off; others, according to the truth, being propounded unto him, and he is to be censured for a time, and then if no signs of such a corrupt heart appear, but of a penitent heart set forth by the black hairs, he shall be set free, he is no heretic, but a member of the true Church again. But if after being so dealt withal, as hath been said before, the scall shall spread, that is, he persisteth in this error without humiliation, no inquiry shall need any further to be made, whether he hath yellow hairs, that is, with what mind he spake so, for it is apparent by this that he is impure and filthy.

If a man or woman have bright spots, if they be darkish white, it is a freckled spot that groweth in the skin, he is clean. Although such spots come from corruption of the humors, and are oftentimes fore-runners of the leprosy, yet the Lord would not have those that had such only to be counted unclean, showing hereby, that out of his great grace he passeth over many imperfections in his, and layeth them not to their charge, as malignant sins. Or with Hesychius, we may apply this to the ignorance of some Ceremonial laws in the common people of the Jews, which notwithstanding they were clean, if they eschewed the gross sins forbidden in the Moral Law.

Here it is shown, that a man shall not be counted unclean merely for the want of hair which is fallen off from his head, but bald only, yet if in his bald head a white reddish sore ariseth, he is unclean, and hath the plague of leprosy. Here, because it is said, v. 43. As the leprosy appeareth in the skin of the flesh, the Rabbins note, that the proceedings in judging hereof must be according to all the rules before-going, if there be a white brightness, or if it be lower, or if it be a burning boil, or if there be quick flesh, or a spreading as v. 19, 20 &c. and they say accordingly it is to be understood, that such should upon the like reasons be shut up 7 days, and 7 days. Touching baldness, some are born so, as a people called Myconii, so Pliny; some become such by sickness, or other infirmities; and some by old age, or by sores growing upon their heads, which cause their hair to go off. Now because the hair is given for an ornament, and a cover to the head, it is a disgrace to be bald, wherefore Julius Caesar being bald, did always wear a lawrell Crown to hide it, and Otho an hat, and Domitian being bald forbade that any should be derided or mocked for his baldness. Hair, saith Ambrose, is reverend in old men, venerable in Priests, terrible in Warriours, comely in young men, and trim in women. Yet Synesius defended baldness, because he himself was bald, saying, that it was a preservative from many diseases. But although baldness was some blemish, a man was not to be counted unclean therefore, except a sore white and reddish did arise therein, whereby was set forth, saith Hesychius, that although a man be simple, yet being of an innocentt life, he shall not be rejected for this, but only if he committeth any soul sin, because none are so simple but that they know such evils are not to be done, because the hairs do set forth the cogitations of the mind, and the want of them, want of wise thoughts and understanding. Willet applieth it to such as renounce the world and the cares thereof, but are afterwards tainted with pride in their so doing. I think rather, as in speaking of the freckled spot was said, so here only it is generally signified, that little imperfections make not a man unclean, so as that he may therefore be judged unregenerate, but if amongst them there be any great enormity breaking out; this showeth a wicked man indeed,

And the leper, in whom the plague is, shall have his clothes rent, and his head bare, and put a covering upon his upper lip, and cry, Unclean, unclean. He shall dwell alone without the campe, &c. The renting of his clothes is a sign of mourning, for he ought, saith Cazkuni, to mourn for his evil deeds, for which this plague was sent upon him. And for his head being bare, how it is to be understood, see before, Chap. 10. 6. where both these are spoken of. The Rabbins here distinguish and say, A leprous woman rendeth not her clothes, nor maketh her head free, nor covereth her upper lip, but only sitteth without the City, and makes it known to others that she is unclean. For the covering of the upper lip, this was a sign also of sorrow and shame, as it is spoken of, Ezek 24. 17. Micah 3. 7. and therefore the Chaldee rendereth it, cover as a mourner. His upper lip or mouth according to the Septuagint was covered, saith Maimonides, to show, that he should now salute no man; and as some add well, to keep in his breath, that others might not be infected with it. His crying, Unclean, was to give warning to all men to avoid him that they might not be polluted by him. For as the Rabbins note, of all unclean things he was the most unclean and defiling; for if a man did but come and stand under the same tree with him, he was unclean hereby: so Maimonides. Jonathan rendereth it, Avoid, avoid, be not ye made unclean. For their dwelling alone without the campe, the reason hereof is given, Numb. 5. 3. that the campe might not be defiled in the midst whereof the Lord dwelled, afterwards they were likewise put out of Cities: Calvin. If it be demanded, whether a man being [Quest.] married were in this case to be excluded from his wife? It is answered, that the marriage is not hereby dissolved, quoad vinculum, according to that general rule; two being married together, & afterwards an infirmity happening to one of them, whatsoever it be, the marriage cannot therefore be dissolved, because nothing but fornication is a sufficient reason of divorcement. And some go further, saying, Wives are not to be dismissed for the leprosy, but they desiring it, the debt of marriage ought to be rendered to them, because none ought to be dismissed, but for fornication. Yet this is well interpreted of duties which may be done without the danger of infection. Such a disease so polluting and infecting is a sufficient cause of separating from bed and board, although not à vinculo aut subsidio, giving help and comfort to the infected.

For the mystery, this appointing of the leprous to mourn, and to live alone, shown, how sorrowful and contrite we should be for our foul and filthy sins, never ceasing our contrition, until that we be healed of them, which is not till we have utterly abandoned them, and therefore we must cry for grace, that we may thus do. And we must be so far from drawing others to the same wickedness, and polluting them, as that we must rather give them warning that they fall not into such sins. And that sinners may be the more humbled, they must be cast out of the Church by excommunication, none being spared, of what condition soever, as Azarias the King, being a leper, was made to dwell apart, and Myriam was shut out of the campe, although the sister of Moses. This also shown, that wicked persons shall be shut out of heaven, as Rab. Elias noteth saying, When a man considereth these things, he will be abashed and ashamed of his iniquities, for every iniquity is a plague and blemish in his soul, and as the body for the plague of leprosy must be removed far out of the campe of Israel, so the pollution of the soul removeth it far from the holiness which is on high. And if a man turneth by repentance, he shall be cleansed, and by receiving chastisements, otherwise, he shall in the World to come be far removed from all the camp that is on high. In this verse and hence forward to the end of the chapter, the case of any garment having the plague of leprosy upon it is handled, whether it be linen or woollen, whether it be in the warp or in the woof, or if it be in any garment of skins. But here by woollen garments the Rabbins understand such only, as are made of sheep's wool and nothing else, and by the linen such as are made of flax only, so that if a garment be made of wool and camels hair together, or of flax and hemp together, and the most part be camels hair, or hemp, it is not made unclean, or if the warp or woof be in the one camels hair, or in the other hemp, but otherwise if it be most linen, or woollen, it is unclean. And they add, that the woof and warp are distinctly named, because if the plague be in the one only and not in the other, that other is not unclean, and moreover that all this is to be understood of clothes not died, for if they be died, they are not unclean, but only being white; so Maimonides & Talmud Babyl. And for skins, they say only skins of such things as the earth bringeth forth are meant, and not any skins of those in the waters. But all these are curiosities and additions of their own put to the Law of God: woollen and linen garments are named, because they were most usual, but all others are doubtless comprehended under these and skins, of which hair cometh. The signs of the leprosy in garments are colors greenish or reddish and spreading, or after seven days and washing, the color continuing, as it was, although it spread not. And in case that it be judged the leprosy, it must be burnt, otherwise fourteen days being past, and it being washed the second time, it was clean. Here the Rabbins expound the greenish and reddish colors of very green and very red like crimson. And of an unclean garment they say, it defileth so, that if but so much as an Olive be in any house, both it and all things therein are defiled with the greatest defilement, even as by the dead. The infection spoken of here in garments, and afterwards, Chap. 14. 34. in houses was peculiar to this people, for in other countries leprosies are not observed thus to infect; wherefore this was a plague, whereby God did specially chastise his people for their sins, upon which observation Calvin toucheth. For the mystery, hereby was shown, that all things about us are made unclean and defiled to us by sin, according to that saying, To the pure all things are pure, but to the impure their very conscience is defiled And because the body is as the garment of the soul, that not only the soul, but the body also is defiled by sin, for which cause we read of garments spotted with the flesh, which must be hated, & of some that have kept their garments, and not defiled them. But by washing in the blood of the Lamb set forth by washing here, we come to have our robes made all white again. And as for the burning of garments infected, this figured out the end of those bodies, which are polluted with sin, they shall burn in the unquenchable fire of Hell. Hesychius more particularly by the garments of woollen will have those virtues understood, in which more heat of grace is shown, as chastity, and the abdication of worldly riches; and by the linen, such virtues as wherein there is less heat of grace, as conjugal chastity and liberality to the poor; by those of skin, the virtues attained to by sufferings, which mortify; by the warp, good motions from above; and by the woof, our good intentions and endeavors concurring herewith. If being endued with any of these virtues, there be pride taken therein set forth by the greenish color, or vain glory set forth by the reddish, these virtues are in us corrupted, and burning in Hell fire shall be our end; but if it be not so apparently, yet some show hereof continueth, and after admonition there is no reformation, the case is naught, and the soul must come to the same fearful end: but if otherwise, there must yet be repentance and humiliation for the cause of suspicion given set forth by washing, and these virtues shall be clean and undefiled.

There remaineth now in this chapter only one phrase, verse. 55. bare within, or without, by which if it be demanded what is meant? It is answered, the same words are her used, which were used in speaking of a man's baldness, [Quest.] verse 42. 〈 in non-Latin alphabet 〉 in the baldness before or behind, and hereby is meant bareness on the inside or outside being caused by the fretting of the leprosy. The Chaldee rendereth it, on the old, or new part thereof, so likewise Maimonides, the Septuagint in the warp or the woof thereof.

CHAP. XIIII.

IN this chapter it is shown, what sacrifices must be offered by the leper being cleansed, but no means of curing this malady are prescribed in the Law, which shown the insufficiency of the Law to justify from sin, and that Christ alone doth this, who cleansed the lepers at his coming, Mat. 11. 5.

If any leper were cleansed, he must be brought to the Priest, and the Priest must go out of the camp, and look, and behold if the plague of leprosy be cleansed. This, say the Hebrews was done thus: the leper was brought to the utmost part of the camp, and afterwards when they dwelt in cities, to the gates of Jerusalem, and thither the Priest went to look upon him, no medicine was used to heal him, saith Rab. Menahem▪ neither was it lawful, because the leprosy came by the finger of God, only the Priest made an atonement for the leper by mercy, whereby alone iniquity is done away, as the filthiness of the flesh by water.

Then the Priest shall command to take for him, that is to be cleansed, two birds alive and clean, and cedar-wood, and scarlet, and hyssop, &c. Peter Comestor saith, that the leper brought the birds, scarlet, cedar and hyssop with him, and an earthen pot with running water in it, as verse. 5. the Septuagint, They shall take, that is, he or any of his friends for him. The two birds were any, except the unclean, Levite. 11. but the Hebrews say, that they must be free, not tame, as is also here intimated, because one must be let to fly away. The cedar-wood, they say, was a stick of cedar a cubit long and square, of the thickness of a beds foot. The scarlet was scarlet-wool, Heb. 9. 19. and of this, they say, there must be a shekel weight. The hyssop must be garden-hyssop, and not any other, and as long as an hand is broad. The earthen vessel must be new, and the running water in it must be out of a spring that ceaseth not running, and such as is clean and hath not been before used, in quantity a quarter of a log, that is, an egg and half; because, as Cazkuni noteth, the blood of a bird alone is not enough to dip the cedar, scarlet and hyssop, without this addition of water. One of the living birds brought was killed by the leper recovered, or by another for him at the Priests command, and the blood mixed with the water for the dipping of the living bird, and the other things therein. Then the ground was digged, and the bird killed buried; and into the blood and water the living bird, and scarlet, and cedar, and hyssop were dipped, and the leper to be cleansed sprinkled seven times, which dipping was thus; the scarlet, cedar, and hyssop were bound up together length-wise, and about them the living bird with the tips of the wings, and the tail, and so they were all together dipped. Thus Maimonides. The seven times sprinkling signified his perfect purging from his uncleanness, because seven ever since the creation, from which God rested upon the seventh day, hath been counted in remembrance thereof a number of perfection. Touching the cedar-wood, the scarlet, and hyssop, Maimonides saith, they might be kept to cleanse other lepers withal, and the live bird, if it were taken again, might be used for another leper agai • ▪ and so likewise for a third, fourth, &c. but the dead bird might not be put to any use after this. Whereas verse. 7. it is said, He shall let the living bird loose in the open field, Hebr. in the face of the field, Maimonides saith; that he must not let her fly to the sea, having his face turned thither, or to the city, or to the wilderness, but only to the field. And Cazkuni noteth, that this was done to express the liberty which the leper now had to return to his fellows, as the bird having been held in the hands of men was now set at liberty to fly away amongst other birds, because the leper had hitherto in like manner been held in place by himself from the society of other men. And hitherto the Rabbins. But touching the two birds, some render them sparrows; in Hebrew it is Tsippor, signifying generally any small bird, and so Junius rendereth it, the Septuagint and Vatablus: and so the word is used, Gen. 15. 12. yet sometime it is also put for a sparrow, as Psal. 102. 10. But sparrows fly not but to houses, and so do doves, and therefore it is most likely that some other small birds, and not these were meant. Touching the mystery of all these things; there was, I grant, a moral end of them, that the leper having had so foul a disease might not at his own pleasure return into the camp when he was clean, but a solemn order of declaring him to be cleansed, having been thus first observed for the satisfaction of all men, and to the Priest he must be brought, and with these ceremonies appointed by him declared to be clean, that he might thus be put in mind to whom to refer his healing, viz. to God, whose Priest came out to cleanse him, and to him give all the praise. But these are only general considerations, the taking of two live birds, cedar, scarlet and hyssop, and the earthen vessel with living water, &c. did more particularly doubtless figure out Christ Jesus, by whom alone we are cleansed from all filthiness of sin. The two birds, whereof one was killed, but the other let go free, as the two goats afterwards, Levite. 16. 7, 10. did set forth the two natures of Christ, in the one of which only he suffered death, but the other went free, as 1 Pet. 3. 18. the cedar, scarlet, and hyssop are the same which were used about the purifying water, Numb. 19. the cedar-stick was that unto which the rest were bound, that a man holding it in his hand might sprinkle therewith; the cedar is the tallest of all trees, some of them growing to an hundred and thirty foot in height, according to Pliny, and it is incorruptible wood, and there is pitch which cometh out of it, whereby dead bodies are kept from corrupting, but the living are corrupted, and it is good to heal leprosies, and other foul diseases. And the cedar is spoken of, as signifying Christ, the highest and chiefest of all, and the Author of incorruption and immortality, Ezech. 1. 22, 23. Again, as the cedar is tallest, so the hyssop is lowest, but it hath also virtue to heal wounds, wherefore hereby Christ's humility was set forth, by which we are healed, Esa. 53. the scarlet shown the fervency of his charity; the blood and water, that Christ should not come by blood only, but by water and blood; and the earthen vessel, that the Ministers who preach Christ and his passions, are earthen vessels, yet having this rich treasure in them, 2 Cor. 4. 7. the seven times sprinkling, our perfect purging from all uncleanness of sin through his blood, and thus are all these things briefly applied by the Apostle, Hebr. 9. 19, 20, &c. And lastly, the water is called living water, to set forth the grace of the Spirit of Christ compared to living water, Joh. 4. 10. chap. 7. 38. Hesychius beginning the figure a little higher saith, that the Priests going out of the camp to view the leper, figured out Christ's going out of the city of suffer, the two sparrows, his two natures, both clean; the cedar-wood, his cross; the scarlet, his passion; the hyssop smelling sweet, the comforts of his Spirit; the water in the earthen pot, the water of baptism upon us, that are as potters vessels; the dipping of all herein, the concourse of all things about Christ in baptism, seeing it is a representation of his passions. Some will have the scarlet being red to signify the perfect cure of the leprosy, which was white and the sweet smelling hyssop, the doing away of the ill smell thereof; but these are only moral reasons.

The leper being thus cleansed, must further shave off all his hair, and wash his clothes, and come into the camp, but not into his tent for seven days, and upon the seventh day he must shave his head, beard and eye brows, and wash his clothes and flesh, and upon the eighth day bring two he-lambs, &c. God would not have the man who had had the leprosy, to come to the Tabernacle, but by degrees in process of time to move to the more reverence of his Sanctuary. The hair which he must shave off, was all, as the Rabbins explain it, all over his body, yea upon his secret parts. And the like was appointed to be done to the Levites at their consecration, Numb 8. 7. and of this shaving, Rab. Menahem saith, it was needful to beat down the power of uncleanness, which abounded in the leper. And it is said, that he should thus shave himself, and wash, That he might be clean, not that he was perfectly cleansed so soon as he had done thus, but that having done thus, and proceeding to other Rites that follow, he might in the end be perfectly clean. But immediately upon this shaving, saith Maimonides, he was clean to come into the campe, and did not by lying or sitting pollute his bed or seat anymore. In that it is said, after this shaving and washing he shall not come into his tent in seven days, it is also gathered, that yet he might not lie again with his wise. The second shaving and washing upon the seventh day argued his uncleanness still all those days, and if he touched any man or vessel in this time, they were defiled, as his clothes after his first washing, because whatsoever defileth clothes, defileth men and vessels also: Maimonides, Treat. of leprosy, Chap. 11. This washing of clothes, saith Rab. Menahem, was to show, that the spirit of uncleanness should be put away from him. For the mystery of all these things, shaving the hair did set forth the weakening of the strength of sin in those that are cleansed herefrom, because hair showeth strength of heat, and humors abounding in the body; and therefore Samson's hair being cut off, it shown the decay of his strength, and when the Lord threateneth to weaken the people, he speaketh by this phrase, I will shave with a razor, Esa. 7. 20. washing the first time figured baptism, and washing the second time upon the seventh day, repentance, whereby we must again and again, wash and makes us clean continually to our lives end, and shaving the second time of the h airs that grew in the seven days figured out our proceeding to subdue and bring under the power of sin, and, as Maimonides noteth, shaving must be of every hair, not two being left upon all the body; and if two be left, the shaving is as nothing; so no sin must be suffered to remain in the strength in us, it must not reign in our mortal bodies. But whereas he saith, The Priest only must both kill the bird, sprinkle the blood, and shave him, but other acts about his cleansing might be done by others; this is besides the Text, for here it is left undetermined, who should do it. Touching his coming first into the campe, and afterwards to the tabernacle, this shown how we should be going on continually towards the Kingdom of heaven, for grace is not perfected at the first, but must increase and grow in us degrees to the end. In which last, and in that of washing twice Hesychius agreeth. But by clothes to be washed he understandeth virtues in us to be cleansed; by the hairs to be shaved off, evil and carnal cogitations to be put away, whether touching the highest things set forth by the hairs of the head and eye-brows, or touching the things of manlike discretion; by the beard, not one old thought must be suffered to remain, and as a man shaved all over is as it were a new man, so must we be to be accounted clean.

Touching the lambes to be brought upon the eighth day, they must be two males, one for a trespass-offering, and another for a burnt-offering, and one female for a sin-offering. For all these offerings must now be made as we may see, v. 12. and v. 19. and for the two former, males must be brought, Levite. 1. and Chap. 6. 6 and verse. 12. of this Chapter, for the sin-offering of a private person, a female, Levite. 4. 28. For their age, and being without blemish, and presenting at the door of the tabernacle, and the manner of killing and offering, see before, Levite. 1, &c. and for the quantity of the meat-offering here also appointed to be brought, and of the oil, Levite. 2. a log of oil is half a pinte. For the Ceremonies that are singular. The Priest shall take of the blood of the trespass-offering, and put thereof upon the tip of his right ear, upon the thumb of his right hand, and the great toe of his right foot. And he shall take of the log of oil, and pour it into his left hand, and with his right sprinkle it with his finger seven times before the Lord. Then shall he put of the oil upon the tip of his right ear, the thumb, &c and pour the residue thereof upon his head. The like Ceremony of putting blood upon the right ear, thumb and toe was prescribed before in the consecration of the Priests, Exod. 29. 20. whilst this was done, the party to be cleansed stood not in the Court, into which other Israelites came that were clean, for none unclean, till they had received their atonement, might come in thither, but stand without in the women's Court which was next to it, and he that was now to be cleansed standing therefore in that Court at the gate, put in his head, that the Priest might put the blood upon it, and then his hand and his foot. And Maimonides saith, If he had not a right ear, thumb and toe, he could never be cleansed; and for the oil, the residue whereof is to be poured upon his head, he saith, It was that remaining in his hand, and so it is expressed, v. 17. for that which remained more of the log, the Priests had amongst them. For the mystery of the blood putting upon these parts, see before, Exod. 29. 20. and as the blood setteth forth the blood of Christ, sanctifying the hearing, the actions, and the ways, so the oil setteth forth the Holy Ghost guiding us in all these parts for God's glory and the good of our souls. A trespass-offering, and then a sin-offering, v. 19. must be offered first, to show, that we must be purged from all our sins both great and small, before we can become an holocaust, or whole burnt-offering to God, as we are exhorted, Rom. 12. 1. and afterwards it is said to show this the burnt-offering must be offered. And for the sin and trespass-offering were taken both a male and a female lamb, to show, that by Christ we are saved from our sins both men and women. And a meat-offering also must be offered, v. 20. because this always accompanied the burnt-offering, Chap. 2. But the Rabbins note, that with none other sin-offering or trespass-offering a meat-offering was brought, saving in this case of a leper cleansed. The eighth day, when all this was done, figured out the resurrection of Christ upon the eighth day to glory, being the ground also of our rising again, and entering into the Tabernacle of the most High, as the leper being cleansed upon this day came to the material Tabernacle: so also Hesychius.

But if he be poor, he shall take one lamb for a trespass-offering, and one tenth deal of fine flour, and a log of oil, and two turtle Doves, or two young Pigeons, &c.

For the pigeons see the like Proviso before, Chap. 5. 7. But why must he needs bring one lamb? Tostatus answereth, because the blood of the fowls [Quest.] would not have been sufficient to put upon all those parts: Pelican, because the lamb figured out Christ, without whose bloodshed there is no remission of sins. The first is most probable, because a pigeon or turtle, as well as a lamb, did figure Christ out; but I cannot rest in either, seeing a very little blood would serve to put upon the tip of the ear and thumb, &c. Rather according to the greatness of the deliverance, a greater sacrifice then ordinary must be brought, even by the poor in this case, for he must offer all manner of sacrifices, the trespass-offering, sin-offering, and burnt-offering, and meat-offering, and therefore for one he must needs bring a lamb. For the Rites to be performed about the poor man's offerings, they were the same with the rich, and are set forth, v. 22, &c. to v. 33. The birds brought, whereof one was killed before without the came, v. 5. and the Cedar, Wood, Scarlet and Hyssop, &c. cannot be said to have been done by way of sacrificing, because there was no fit place, nor fire, but those were certain rights to cleanse the leper so far, that he might be fit to come to the Tabernacle with these sacrfices.

In this verse, and hence-forward the Lord setteth down laws touching houses infected with the leprosy. When it beginneth to be suspected, the house must be emptied, and then the Priest must come to view it, and if in the walls hollow strakes appear greenish and reddish lower then the wall, it must be shut up for 7 days, and then being viewed again, if they be spread, the stones wherein they are must be taken away, and new stones be supplied, and the walls must be scraped within and without, and new plaistering put on, and if thus being used it breaketh out again, it must be pulled down, and carried away to an unclean place, &c. But if the plague spreadeth not, the house shall be pronounced clean, and certain rites must be done for the cleansing thereof, as was before appointed, verse 5. in the case of a man being cleansed.

Now in the beginning of these Ordinances, whereas it is said, If I put the plague of leprosy into an house of your possession, v. 34. the Rabbins observe, that the leprosy in garments and houses was not elsewhere in the world, but was sent miraculously amongst them, as a punishment for an evil tongue: so Maimonides; because Miriam was thus punished for this disease, Numb. 12. and it was for an evil tongue against God's ministers; 2 Chron. 36. 16. But it is strange that he noteth further, that houses in Jerusalem were never thus infected, for that was not divided amongst the Tribes of Israel, nor yet the houses of strangers dwelling in the land. And whereas, v. 35. it is said, he shall come and tell the Priest, saying, There is as it were a plague in my house, they say, that he must speak thus, and not say, There is a plague, because although he be a wise man, till the Priest hath judged it, neither he nor any man else may presume to call it so. And whereas three inspections of the Priest are appointed for an house, one 7 days after his first shutting it up, v. 39. another to put new stones and mortar on, where the old stones and plaster were taken away, v. 41. and a third to see whether the plague did yet break out again after all this, v. 44. Maimonides also saith, that the first of these times was upon the 7 day; the second upon the 13; and the third upon the 19 day, so that there was one time more of viewing houses then men, before they were pulled down, but two times of inspection only after the shutting up can be gathered from the Text. Touching the stones, of which it is said, that they should be pulled out, he also noteth, that bricks and marble are not meant, because they were not capable of infection. And for the uncleanness of an house infected, that it is one of the most unclean things, if it be touched being pulled down, it polluteth: if any of it, yea, but so much as an olive be brought into any other house, it is made unclean hereby. Touching the stones carried away from a leprous house, and others brought in their stead, they must be, saith he also, no more but just so many. Cazkuni enquiring the reason, why houses were smitten with his plague, saith, that it was for the idolatory of the Canaanites that had dwelt in them, and committed idolatry there, that they might be known and pulled down. But this is improbable, because for this reason all their houses must have been smitten, for they dwelt in houses which they built not, but the Canaanites. It was rather for their own foul idolatries and apostasies from the true religion, and other foul sins, as may be gathered from some examples before pointed at, Chap 13.

Whereas v, 46, and 47. it is said, If any man cometh into this house, he shall be unclean until the even, but if he lieth in it, he shall wash his clothes, and be unclean till the even; the Hebrews note, that he is much more defiled that lieth in a leprous house, then he that only cometh into it. And that by the house into which, is meant in the time of the being shut up: for then it defileth only such as enter in, but after the Priests pronouncing of it unclean, all that touch it on the outside also.

For the mystery. By the houses in the land of their possession are to be understood Christian families, which are Churches, and so the houses of God: he that dwelleth in the house suspected is the master of such an house: and the plague of leprosy, corrupt doctrine entertained in that house; if therefore he suspecteth any such thing, he must make it known to the Priest, and he shall first separate all others, from thence that have formerly used to make their Conventicles there, if he shall see that pride and vain-glory have born sway set forth by the greenish and reddish color, and afterwards he shall put out the stones and parget, bringing in new instead thereof, that is, he shall assay be excommunication and casting out of the Church, which is meant by the City to reform that family, and if so he cannot prevail, it shall finally at the day of Judgment be destroyed, and cast out from the new Jerusalem, and if any come into this house, that is, be tainted with this corrupt doctrine, he shall be unclean; but if he lieth there, that is, be settled in it, he shall be much more polluted. To this effect Hesychius in many more words, pursuing every circumstance, but this I think is not done without much wresting, and therefore I omit it, as not so allowable.

CHAP. XV.

WHen any man hath a running issue out of his flesh, because of his issue he is unclean, &c. Here beginneth the law of issues, it being determined both, that the man having an issue was unclean, and how many ways other men or things were defiled by him. And this is the fourth sort of uncleanness, and because it is said, Speak to the children of Israel, saying; The Rabbins note, that the Israelites only, and not the Heathen were made unclean by issues, but only they and their servants, male or female. For, when any man, Hebrew it is, man, man, 〈 in non-Latin alphabet 〉 , that is, a young man or an old. By the running issue here is to be understood the flux of seed, called 〈 in non-Latin alphabet 〉 , which is, when involuntarily in the night in time of sleep seed cometh forth, as Maimonides saith, without any desire or pleasure through infirmity of the concavities, or spermaticall parts; wherein it is gathered, we call it the running of the reins.

Whether his flesh run with his issue, or be stopped from his issue, it is his uncleanness. Upon these words Solomon Jarchi gathereth two sorts of uncleanness. 1 When the seed runneth thin continually. 2 When because it is thick, it runneth but at certain times, stopping and running again. And Maimonides for this kind setteth down these rules, if it runneth once, he is like him that hath an accident of uncleanness, as Deut. 23. 10, 11. if twice, he must count seven days, and go to the water; if thrice, he hath the issue complete, and must bring the offering here prescribed, verse. 14. By the words, an issue running out of his flesh, not any but this of the flux of seed out of his secret parts are meant, because flesh is spoken of in this sense, Gen. 17. Thou shalt circumcise the foreskin of thy flesh: so the Rabbins, and generally all Expositors: whereas v. 17. the flux of man's seed is expressly spoken of, Brenz saith well, that this is one kind of issue, being a disease, that another upon dreaming, the seed being put forth with pleasure. Touching a man having the 〈 in non-Latin alphabet 〉 , his uncleanness is so great, as that he defileth. 1 His bed. 2 His seat. 3 The man or woman touching his bed, seat, or body. 4 Then that he spitteth upon. 5 His saddle, and such as touch or bear that. 6 Such as he toucheth, he not having first rinsed his hands in water. 7 Vessels, and if they be earthen, which he toucheth, they must be broken, if wooden, or of any other matter, they must be rinsed in water. Touching the bed or seat, Maimonides saith, it is to be understood, that it is not defiled, but when most part of his body hath been upon it, yet if he standeth upon two beds together with one foot upon one, and the other foot upon the other, they are both defiled: but these are curiosities, and divers from the text, for here it is, the bed whereupon he lieth, and the seat whereupon he sitteth, so that not standing with his foot, but lying or sitting defileth one or more beds or seats together. For those that touch him, or these; whereas it is said, they shall wash their clothes and flesh, he noteth, that no part of the body must be left unwashed, no not one finger or lock of hair upon the head. And whereas his spittle is spoken of, as polluting, he addeth his urine, and the snivell coming out of his nose also: and thus Talmud. Babyl. And for anything, that he sitteth upon, if it be a piece of timber, or a boat, &c. he that sitteth upon the same with him, they say, although their clothes touch not, is polluted, and he that beareth his seat, although there be somewhat between, is defiled: whereas it is said, not having rinsed his hands, the Rabbins also expound this of all the body as if the part were put for the whole: but if it had been so meant, it had been as easy to have said, himself, or his flesh, and it was not required, that he who had this disease, should wash himself all over every day: but civility required, that he should wash his hands, which was a thing usual amongst all people's, especially before meat: so Athenaeus writeth of the Greeks, and Lampridius of the Romans. A gain, they add to the Law of God in making urine, &c. a defiler as well as spittle, for spitting in special is spoken of as a defiling and disgracing, Num. 12. 14. and they spat upon Christ's face, and Dionysius the Tyrant did spit upon Aristippus in disdain. Saint Augustine noteth, that spitting before others is only of fools, children, mad men, Epileptickes, Daemoniacks, or other diseased persons: wherefore Constantine the Emperor is noted never to have been seen to spit in public, and Jerome would not have his Scholars to spit in the Auditory, and the Persians held it uncomely to spit or purge the nose before others. But these things upon the by, because the pollution by spitting is here spoken of. To come now to the reason of these Laws, they were made for outward purity and cleanness amongst the people of God, whom he would teach the inward of the soul by the outward of the body. And as the uncleanness of the leprosy before spoken of came by sin, so did this of an issue, as we may gather from 2 Sam. 3. 29. and therefore it also aptly figured out sin, and the uncleanness thereof.

Hesychius saith, As there were divers sorts of sins, so they were diversely figured out to the people of Israel, who for their rudeness and ignorance were taught all things by figures, wherefore the Lord having done with that of leprosies, cometh now to another of issues. Whereas in speaking of the man that hath an issue, it is said with a gemination in Hebrew, the man, man, he both understandeth this of the great care, which the Lord had, that this Law should be observed, and also that the Preacher of God's word, as being a singular man amongst others is specially pointed at, as being the man here figured out, he hath an issue, when the seed of spiritual generation is let flow forth by him against the nature thereof, not to beget men unto God, but to corrupt them. As if he be addicted to any sin of adultery, drunkenness, or ambition, to preach in the favor of these sins, or to let them pass unreproved. Here is a double uncleanness, one of the first body, from whom this seed cometh, and the other of the second corrupted hereby, as he that hath an issue, is both determined himself to be unclean, and the seed coming from him. Touching the things defiled by him, his bed, seat, saddle, or vessels, these do aptly set forth his Auditors, that are so taken with his corrupt teaching, as that they make themselves as a bed, &c. for him to rest upon by their ready embracing his Doctrine and him: as the good Preacher Paul saith, that his Spirit was refreshed, when he heard of the Corinthians ready obedience at the coming of Titus amongst them, so that his spirit had rest in them. And the followers of corrupt teachers make themselves as vessels to receive the impure liquor of their corrupt teaching, they touch the flesh of such, who offer themselves to be their Disciples, and they are touched, or spitted upon, that are drawn in by them. But it is said, verse. 11. not having rinsed his hands in water, to show, that after repentance he might be heard without danger. The washing of the clothes of these, that were by this means defiled, shown, how they should repent them of these errors thoroughly, and till such time as they had fully finished their penitency, set forth by the evening, till which it is said they should be unclean, they were not fully cleansed. To this effect Hesychius. Neither do others much differ from him herein, and the doctrine of Idolaters is compared to the issue of horses, and asses, Ezech. 23. 20. and Ch. 36. 17. Lament. 1. 7, 19 but pure doctrine is as incorruptible seed, 1 Pet. 2. 23, 25. James. 1. 18. 1 Cor 4. 15. And as Christ by spitting opened the eyes of the blind, and the ears of the deaf, and loosened the tongues of the dumb, Mark 8. 23. Ch. 7. 33. Joh. 9. 6. the power of that which came out of his mouth being set forth hereby, to sanctify the eyes and ears of the soul, and the tongue to God's glory, so false and corrupt teachers by corrupt doctrine, as by filthy spittle coming out of their mouths defile men's souls, that are seduced by them, as is also shown, 2 Pet. 2. 1, 2. &c. 1 Tem 4. 1, 2. Titus 1. 1, 9, 10, 11. Of earthen vessels appointed to be broken, and others to be washed enough hath been said upon Ch. 11. 33.

For the cleansing of him, that hath been healed of this disease, he must number 7 days after his healing, and upon the seventh wash his flesh and clothes in running water, and upon the eighth bring for an offering two turtles, or two young pigeons, &c.

If after seven days and washing, saith Maimonides, any issue appeareth again, all his labor is lost, and he must after that begin to number seven clean days again. And the water must not be pond-water, but living or spring-water, other things made unclean by him might be washed in pond-water, and a woman having had an issue, but not a man. And till this washing a man was not clean, how long soever he had been free from his disease. Of this kind of offering it hath been spoken before, Levite. 5. and Chap. 14. But in other cases before put, such offerings were not to be made, but for the poor, here of poor or rich no more was required, as neither for the cleansing of the woman, v. 29. less deliverances had less offerings, and greater, greater [Note.] offerings, for the leprosy was a greater evil then an issue, and a woman's deliverance from the danger of child-birth was greater, then from an issue of blood, and therefore more must be brought in way of thankfulness to God in one case, and less in another. Here is no mention made of putting out of the campe him that had an issue, as him that had a leprosy, but Numb. 5. 2. such also, and they that were defiled by the dead, are appointed to be put out.

For the mystery here; the ceasing of the issue signified the ceasing from the sin, wherein a man had formerly lived, it is not sufficient to refrein from the sin, wherein one hath formerly lived, but he must wash by true repentance [Note.] and faith in the living water of Christ's blood, or else he can never be clean therefrom, and to Christ did his counting seven days, and coming to offer upon the eighth point, because he rose the day after the seventh. Again, a less offering is appointed to be brought now, and in the case of uncleanness contracted by touching, &c. no offering at all, but only washing, to show, that the greater a man's sins have been, if he be once truly penitent therefore, the greater are his expressions of penitency for them. Hesychius according to his Allegory before begun, restreineth it to Doctors in the Church, if any of them ceaseth from his corrupt teaching, he must have the sevenfold graces of the Spirit, Esa 11. set forth hy the 7 days to be counted, and not only cease from teaching corruptly, but teach sound doctrine set forth by the living water, in which he must wash, because such doctrine bringeth life to the hearers, and then he must take to him innocence, set forth by a pigeon. Thus therefore in special, and, as was said before, in general also it may be applied, teachers and all people sinning being herein directed, what to do to be delivered.

If a man's seed of copulation goeth out from him, he shall wash, &c. and every garment and skin whereon it is, &c. This going out of seed is not the issue hitherto spoken of, but upon dreaming in the night at sometimes, as Deut. 23. 10. may be gathered, and such must go out of the campe till the evening: so Brenz and Ainsworth, and in Hebrew it is, 〈 in non-Latin alphabet 〉 , the lying or the bed of seed, as the words are placed, but it may well be rendered, The seed of the bed. Junius is for the same pollution by seed, spoken of, verse. 18. so likewise Lyranus. Hesychius, for copulation for pleasure, not for procreation of children. Tostatus, for both the flux of seed by copulation, and nocturnal pollutions also. Willet is against that of nocturnal pollutions, because Deut, 23. 10 for that a man must go out of the campe, but for this no such thing is prescribed. But this is a weak reason, seeing he that hath the issue, is not here appointed to go out, but Numb. 5. 2. and yet no man will say but the same issue is meant in both places. The Lord still left somewhat formerly delivered to be afterwards supplied, and therefore it is passed over in silence here that it might be set down afterwards. And whoso shall mark well the setting down of the Law touching a man's lying with a woman, v. 18. cannot but acknowledge it to be a distinct thing from this. But Cyril Alex. and Procopius are wider here in expounding this of an intermitting issue, and the former of a continual, for both those were plainly spoken of, verse. 2, 3. whereas a garment or skin having seed upon it is said to be defiled, these two only, saith Hesychius, are put for instance, it heing meant, that other things also were defiled, and accordingly the Rabbins say, the seed of man is a principal defiling thing, defiling men and vessels by touching, and earthen vessels by the air.

For the next Law, verse. 18. The woman also with whom the man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean till the even. Some will not have this understood of the act between the husband and the wife, but if a woman did lie in bed with a man that had this nocturnal pollution, she was hereby defiled also, thus Brenz, who addeth, that of the seed which cometh from man in the night, the Jews have strange fabulous things, as that hereof come Devils of the air and nocturnal Spectra, which they call Lilith. Theodoret, Vatablus and some others expound it of a woman, with whom one lieth after this nocturnal pollution; but it is certain that there was a legal uncleanness, as Hesychius noteth, in the act of copulation between man and wife, yet not that there was sin; but hereby a commemoration was made of Adams uncleanness coming by sin, and diffusing itself over all his posterity, that we might ever be humbled for it. For, for this cause warning was given, when the Lord came down upon mount Sinai to give the Law, that men should not come at their wives, and the High Priest told David being about to give him and his company of the show-bread, that if the young men had not come at their wives, they might eat thereof. And the Hebrew Canon saith, The man and the woman that do the act of generation, are both unclean by the sentence of the Law, as he, whose uncleanness is spoken of, Deut. 23. 10. And from hence it is likely that the Heathen spake sometimes, as intimating the same doctrine to have been received amongst them, as Hesiod, an act with his dear wife hath been by him done in bed, let him therefore take heed, that being thus polluted, he sacrifice not to Vesta. And Tibullus saith, Discedat ab aris, cui tulit hesternâ gaudia nocte Venus. Lyranus erreth foully here, saying, that there is not only corporal, but also spiritual uncleanness in this act, and therefore he is worthily confuted by Hugo and Tostatus, because there be uncleannesses without sin, for which yet there must be washing, yea in acts of charity, as in burying the dead. And the Jews, who at this day flee such uncleannesses, as have sin accompanying them, as eating any prohibited meat, yet do not make account of other uncleannesses, such as this and the like, because they were only legal uncleannesses, debarring from entering into the Sanctuary for the time, whilst they lived in Canaan. For the mystery, Hesychius referreth this to the teaching of the Ceremonial Laws under the Gospel, for this is good seed, but coming out in these times, misapplied and polluting. It is better only in general to understand hereby the uncleanness of us all by generation, through sin transfused to us from Adam, to show which the mother also after bringing forth is unclean many days, that we may flee to the laver of regeneration in the blood of Christ.

After the issues and uncleannesses of men, here follow the issues of women to verse. 25. viz. by their monthly flowers, and the like is determined touching the uncleanness hereby, that is, touching the uncleanness of a man by his issue, all that she lieth upon, sitteth upon, or toucheth, is unclean, and they that touch these, and if any man lieth with her in this time, he shall be unclean seven days, and the bed whereon he lieth shall be unclean. The woman's issue is said to be blood, not any other thing, and by her flesh are to be understood her secret parts, as was said before of the man's flesh. The time of the woman's separation for this was seven days, and in all that time she polluted by her spittle, and urine also, as the man, saith Maimonides, although this be not particularly expressed, and if any blood came from her after these days expired, it was an issue spoken of, verse. 25. For a man's lying with a woman in the time of her monthly flowers, it is provided, Levite. 18. 19. that her husband should not, and Levite. 20. 18. if he or any man did, both the man and the woman thus offending should be cut off. But because there the opening of her fountain is spoken of, which the Rabbins expound of the place out of which a child hath come, they gather, that this law extendeth not to a virgin, she hath no flowers of separation, nor issue, but the blood which cometh from her is clean; but herein I dare not assent unto them, because it is spoken indefinitely of any woman. The blood, of which these flowers do consist, is the woman's seed, and therefore when she beginneth to be apt to conceive seed, they begin and come once in a month, and if she be with child, during that time, they cease. For her separation in this time, Josephus saith, that the city was shut up against lepers, such as had issues and menstrous women, hereby intimating that they were put out; but Tostatus contrariwise saith, that they were not so put apart, but in some part of the tent, or house where she dwelt, because the trouble would otherwise have been over-great, and there would have been danger to women, in so removing them in the time of their disease. This separating of women in the time of their flowers was also practiced by some Heathens led by the light of nature, as by the Zabians amongst the Indians, for they caused them to dwell apart, and then purged the houses, wherein, by fire. And Orpheus gave a charge, that women in that case should not come to the sacred rites of Bacchus. For a man's lying with a woman in this case, here it is said, that he shall be unclean seven days, but Lev. 20. 18. they shall both be cut off. This, according to Junius and others, is to be understood, if he did it ignorantly, it being not known in the time of their coming together, but then flowers happening to break out: for if he knew it, and lay with her, this was presumptuous, and they must both die for it. For that exposition of Cajetan, that here is meant only lying by her in the bed, there with her, it falleth because the same words are used in both places. Lying with a menstruous woman is so foul and abominable a thing, as not only the Mosaical Law, but the Law of Nature forbiddeth it, and it is now a great sin in whomsoever, as is intimated, Ezech 18. 6. where it is reckoned up amongst gross sins against the Moral Law. And Aristotle noteth, that when a woman hath her flowers, she is unapt to conceive seed, and therefore the coming together of man and woman being for procreation, it is against nature at that time. And Jerome noteth, that children thus begotten prove lepers, or otherwise diseased, having small withered, or enormous members. And according to this the Hebrews, saith Comestor, have noted that if a child be begotten at this time, if in the first day of the woman's separation, it will be a leper within ten years, if in the second day, within twenty years, &c. Wherefore decrees have been made by Christians against this enormity; Clemens citeth a constitution of the Apostles against it; and Burchardus citeth a decree of penance enjoined in this case, of fasting with bread and water ten days. And in the Quran of the Turks it is censured. Augustine grounding upon Ezech. 18. 6. saith also, that it is not only a figuring, but a moral precept. And as the fittest time is chosen to commit seed to the ground, and unseasonable times avoided by the husbandman, that he may have a good crop of corn; so and much more for sowing the seed of generation of man the aptest times should be taken, and sowing at such times as will endanger the offspring, are by all means to be avoided.

For the mystery; idolatry is compared to the pollution of a woman in the time of her separation, Ezek 36. 17, 18. To have communion with Idolaters any way then, is to touch a woman thus polluted; to assent to their teaching, is to sit in her seat, or upon her bed, and actually to offer to Idols to lie with her, which polluteth much more. Her pollution said to be seven days, setteth forth the prevailing of idolatry all the time of the law, when the Sabbath of the seventh day from the Creation was observed. To this effect almost Hesychius.

If a woman hath an issue many days out of the time of her separation, she shall be all these days, as in the days of her separation, unclean. By this issue of blood a disease extraordinary to the weakening of the body is to be understood; by the many days here spoken of, Maimonides understandeth three days: for if when the seven days of her flowers be expired, she seeth blood still one day or two days, this is a lesser uncleanness, neither shall she be bound therefore to number 7 days, but one only, nor to bring a sacrifice, because it is said, If she hath an issue many days, which must be understood of three at the least. In all other things the uncleanness of such is said to be, as that of the menstruous woman, and her cleansing, when she was healed, must be as that of a man that had an issue, she must wash and bring the like offering, and to these washings upon all uncleannesses it is alluded, Zach. 13. 1. A woman in this case came and touched the hem of Christ's garment, but yet he was not polluted hereby, but made her whole and clean, when she had before labored of this disease 12 years, whereby was shown, that by these impurities sins were set forth, for the cure and cleansing of which we should flee to Christ, and by faith touch him, or at least the hem of his garment.

Here is the conclusion of these laws about issues, they that had them must be separated during the time, and afterwards come forth in this order, and not otherwise, especially for the tabernacles sake, unto which if any man came in his uncleanness, or woman, they defiled it, and should be in danger of being smitten with death therefore. So that these separations were appointed especially with respect to the tabernacle, where God dwelt, that none presume to come before God in any part of his worship in their sins, and not having truly repented thereof.

CHAP. XVI.

HEre Aaron is warned not to come at all times within the veil into the most holy place, but only once in a year, having first washed himself, and put on his priestly garments, and then he must bring in incense to burn there, and blood to sprinkle before the mercy-seat, and this must be upon the tenth day of the seventh month, a day of atonement appointed to be solemnly kept with humiliation by all the people. After sacrifices appointed for the cleansing of particular uncleannesses of particular persons, saith Bremius, in the Chapters before-going, here sacrifices and rites are appointed for the expiation of all other sins any way escaping the High Priest, and his Tribe, or the whole Congregation, whereof such particular notice could not be taken by them, and to expiate the uncleanness contracted from the sins of the Priests and people by the Sanctuary, Tabernacle, or Altar, as is expressed, v. 33.

And the Lord spake unto Moses after the death of the two sons of Aaron, &c. Of their death for offering with strange fire, see before, Chap. 10. Whereas some think, because of this clause, that these things are put in here out of order, and should have come next after that tenth Chapter. I cannot see any such force for it in the reason that may be drawn herefrom. For it is not said, that God spake thus at that time, but after their death, not naming how long after, so that the laws placed before touching uncleannesses of divers sorts might well be delivered before this; and so most aptly from lesser uncleannesses legal of particular persons, it might be proceeded to greater of all manner of sins, and general of the whole Congregation. Moses is here spoken to, to direct Aaron; and from this, saith Maimonides, the order hath been for the Elders of the Synedrion to read before the High Priest, and to teach him the service of this day, that he come not at all times into the holy place, &c. The holy place here named is so described, as that it must needs be understood to be the most holy, or Holy of Holies, and thus it is set forth, Heb. 9. 6, 7, &c. being there called the second tabernacle and holies: for it was that place where the mercy-seat stood, of which see, Exod 25. For I will appear in the cloud upon the mercy-seat, that is, saith Rab. Menahem, in a cloud of glory, Exod. 25. 22. Between the Cherubims upon the mercy-seat, saith the Lord to Moses, I will appear and commune with thee. To such an appearing hath this reference here, for God used to appear by a Cloud, as when the Tabernacle was first set up, Exod. 40. 34. but only it is not likely that the cloud now filled the most holy place, for then Aaron could not have entered, but only it appeared above the mercy-seat, to show, that God was present, that Aaron might be moved with the more reverence. In limiting Aaron, Moses was not likewise limited, for he might come thither at all times to commune with the Lord there, Exod. 25. 22.

Thus shall Aaron come into the holy place with a young bullock for a sin-offering, and a ram for a burnt-offering. Verse 4. And he shall put on the holy linen coat, and shall have the linen breeches upon his flesh, &c. Although Aaron came thus attired, yet he might not enter into the most holy place, but once in the year only, as is expressed, v 34. Whereas he is appointed here to take a bullock and a ram for himself and his house, and two goats, and a ram for the Congregation, Numb. 29. 7, 8, 9, &c. there are moreover appointed to be offered upon this day one bullock, one ram, and seven lambes, and a kid of the goats, besides the continual burnt-offering of two lambes, one in the morning, and another in the evening, with the meat-offering belonging to it, and the meatofferings belonging to all the rest, so that the beasts offered now were 16, but Maimonides summeth them up 15, saying, One of the goats was done without, and eaten at even, and he observeth further, that the High Priest alone offered all these, and burnt the daily incense, and trimmed the lamps upon this day. Touching a bullock and ram brought for the Priests, the one for a sin-offering, and the other for a burnt-offering, see before, Chap. 8. For the linen garments now to be worn by him, the coat, the girdle, breeches, and linen miter, something hath been spoken of them before upon Exod 28. where we read of divers other more glorious garments also made for the High Priest, but when he entered into the most holy place, he had none of them upon him, but these linen garments only. The other garments were by the Hebrews called golden, these the High Priests white garments, and they were made of six double twisted thread of flax only. So that they were distinct garments from all before described, Exod. 28. being made purposely for this time. Wherefore there were eight used by him ordinarily, and four upon this atonement-day especially. Now the order of putting them on and doing the Sacrifices and service of this day was thus: When the evening of this day was come, the High Priest went not to bed that night, but watched, lest any pollution spoken of, Deut. 23. 10. should happen unto him, and at midnight they went about the taking away of the ashes from the altar, and ordered the wood till about break of day, and then they began to kill the daily sacrifice, then they hanged a fine linen cloth between the Priest and the people, which done, he put off his common clothes, and having washed himself, put on the holy garments described, Exod. 28. being eight in number, and killed the daily sacrifice, and sprinkled the blood on the altar, then he went into the holy place, and trimmed the lamps, and offered incense, and returning, burnt the daily sacrifice, with the meat-offering and drink-offering thereof: this done, he offered the bullock and the 7 lambes for that day, and this being done, he put off his golden garments, and put on these linen, having first washed his hands and his feet, after which he proceeded in them to offer first his own bullock, &c. as v. 6, 7, 8, &c▪ so Maimonides, and Talmud Babyl. so that every time that he changed his garments he washed, which Solomon Jarchi noteth to have been done five times.

And Aaron shall offer his bullock for a sin-offering, &c. Although the laying on of his hands upon the head of the bullock is not here spoken of, yet Levite. 4. the sin-offering of the priest is appointed to be made with this Ceremony, and likewise the sin-offerings of others, and therefore the Rabbins note, that it is here to be understood, and that he did not now only lay on his hands, but also confess and pray, O God! I have sinned, done iniquity, and trespassed before thee, I and my house, I beseech thee (O Lord) make atonement now for my sins, iniquities and trespasses, which I have committed before thee, I and my house, as it is written in the law of Moses thy servant, Levite. 16. 30, &c. so Maimonides, and the Talmud.

And he shall take the two goats, and present them before the Lord at the door of the tabernacle. When he had presented his own sin-offering, the bullock; he went to the North-side of the altar, having another priest called Sagan on his right hand; this was the second to the High Priest, and on his left hand one called, Rosh Beth Ab, the chief of the house of the father, and there the goats were presented, their faces being set to the West, and their back-parts to the East. And these two goats were alike to see to, and of equal price, and both taken at one time.

And Aaron shall cast lots upon the goats, one for the Lord, and another for the scape-goat. These lots, saith Maimonides, were made of wood both alike, and in the second Temple, of gold, and the goats being placed one on the left hand, and the other on the right of the High Priest, they having written upon the one of them, for 〈 in non-Latin alphabet 〉 , and upon the other, for the scape-goat, were put into an wooden vessel, called Kalphi, and the High Priest having shaken them to and fro put in both his hands into the Kalphi, and took out one with one hand, and the other with the other hand, then the Sagan at his right hand bade him lift up his hand, which he did, and laid the lot in that oand upon the goats head on his right hand, and the Rosh Beth Abat his left hand bade him lift up that hand which he did and laid the lot therein upon the goat on his left hand. And to this it is alluded, v. 9.

And Aaron shall bring the goat upon which the Lord's lot fall, Hebrew, ascended, & offer him for usin offering. The lot is said to have ascended in reference to the vessel, out of which it was taken up. Then the High Priest bound a long piece of Scarlet, called a tongue upon the head of the scape-goat, and set him in his place to be sent away, and the goat for the Lord, where he should be killed for a sacrifice. This being done, he returned to his own Bullock again, and killed him, & then as Maimonides hath it, made a second confession & prayer, as before.

The Bullock being killed, before any other service done, he took a censer of burning coals from the altar with sweet incense his hands full, beaten small, and went within the veil into the most holy place, there causing a cloud of smoke to ascend above the Mercy-seat The Censer, saith Maimonides, now used, was of gold; the Censers used at other times, of silver; and because the coals taken from the Altar, are said to have been before the Lord, Solomon Jarchi noteth, that they were taken from the side of the Altar Westward, which was next to the Sanctuary. The beating of this incense was done the evening before this day; it seemeth, Exod. 30. 36. that it was a singular sweet perfume prepared and kept for this purpose, from time to time; the veil, within which it was brought, was the secoud veil before the most holy place, as Heb. 9. And herein they were so careful, that when the Sadducees stood for the burning of this incense without the veil in the Temple, that the fume might pass from thence to the most holy place; the Synedrion to prevent this innovation, sent messengers to swear the High Priest in the evening of the atonement-day, saying, We adjure thee by him, that hath caused his name to dwell in this house, that thou change not anything of all that we say unto thee. For the cloud of the incense, the Sadducees also taught, that this was the cloud, wherein God promised to appear, v. 2. but the contrary hath been already taught. For the manner of doing this service, Maimonides also saith, the high Priest carried the Censer with fire in his right hand, and the incense in a cup in his left hand, and went within the veil, till he came to the ark, and there he set the Censer between the two bars: but in the second Temple, in which the Ark was wanting, he set it upon a stone placed there, and put an handful of incense into it, staying after this, till the house was full of the fume, and then he went out by little and little backward, till he came without the veil, and there having made a short prayer, he returned, that the people might not for his long stay think him to be dead, and be stricken with fear. This darkening of the room with the fume of the incense, was, as Cazkuni hath it, that he might not behold the majesty of God, because no man can see God and live.

After this he took of the blood of the bullock, which had been hitherto left with one to stir it, and bringing it within the veil he sprinkled it with his finger once upon the mercy-seat Eastward, and then seven times more towards it beneath. For thus Maimonides saith, that their wise men taught them to understand these words, so that it was sprinkled eight times in all in the holy place, and the blood of the goat likewise eight times, v. 15. then in the tabernacle he sprinkled towards the yail of either of these bloods eight times, for it is said, He should do so to the tabernacle, v. 16. and then he mixed both the bloods together, and sprinkled four times upon the four horns of the altar, v. 18. and lastly, seven times upon the altar, v. 19. so that all the times of sprinkling with both these bloods were 43, after all which he poured the blood remaining at the Western bottom of the brazen altar without.

Here is set down in what order the goat was killed, and his blood taken, viz. after the sprinkling of the bullocks blood in the most holy place, and before any other sprinklings thereof, so that this blood must now rest a time in some place, whilst the goat was killed, and his blood was brought within the veil, and this Maimonides saith was a base of gold in the Temple, upon which the High Priest having set it down, went out of the Temple, and killed the goat, and then brought in his blood and sprinkled it.

And so he shall make an atonement for the holy place, because of the uncleanness of the children of Israel in all their transgressions, and so shall he do for the Tabernacle, &c. Here is the reason of all these sprinklings with blood set down; so that [Note.] sin in the defilement thereof extendeth to the worship and service of God, making it unclean, and to Heaven itself set forth by the most holy place, this is made unaccessible to us all both Priests and people by our sins and imperfections, which accompany us in our devotions, and even these shall hinder us from coming thither, unless God, who dwelleth there, be pacified towards us by the blood of Christ, and for all our service, it is unclean, and only thus purged.

Here it is provided, that no man either of the people or Priests be with the High Priest, when he made this atonement, because we have no Mediator to make an atonement for our sins, but Christ alone, figured out by the High Priest, 1 Pet. 2. 24. Heb. 1. 3.

And he shall go out to the Altar, that is before the Lord, &c. This Altar was the Altar of incense in that part next unto the most holy place, for upon the horns of it the blood of the bullock and goat must be put, and after putting on by striking with the finger upon each horn, it was sprinkled upon this Altar seven times, to make an atonement for it, and thus at the first making hereof it was said it should be done, Exod. 30. 10. so that by the priests coming out we are to understand his coming out of the most holy place into that, where this Altar stood. This Altar of incense was of gold, and the priest, saith Maimany, coming to sprinkle it removed the ashes first, and then sprinkled it upon the gold appearing. And this is said also to have been done to hallow it from the uncleanness of the children of Israel, which must be understood of uncleanness in their prayers set forth by incense, that used to be offered upon this Altar.

After all this the High Priest must bring the live goat, & put his hands upon his head, & confess over him the sins of the people, and so put them upon the goat, and after this deliver him to a fit man to carry him into the wilderness, that so he might carry away all their sins to a place not inhabited. This scape or live goat as was said upon verse. 9. was set in a place to be sent away when the Lord's goat was brought to the Altar and killed. Now he goeth to this goat again, and bringeth him, and laying his hands upon his head confesseth over him the sins of the people, saying, O Lord, thy people, the house of Israel have sinned, done iniquity, and trespassed before thee, O Lord, make atonement now for the sins, iniquities, and trespasses, which thy people, the house of Israel have sinned, unrighteously done, and trespassed before thee, as it is written in the Law of Moses thy servant, that in this day he shall make atonement for you: so Maimonides, and in this prayer sins, iniquities, and trespasses are named, according to the words here used, sins of all sorts being set forth hereby, in Greek they are rendered 〈 in non-Latin alphabet 〉 , sins committed, saith Tostatus, either by malice, ignorance, or passion, but they are set forth all by one general word by the Apostle, ignorances, Heb. 9. 7. The scapegoat is called 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 a goat, and 〈 in non-Latin alphabet 〉 gone away; by the Septuagint 〈 in non-Latin alphabet 〉 , sent away. The Chaldee and Junius keep the Hebrew name untranslated Gnazazeel, holding it to be so named from the place, to which it should be sent in the wilderness, because it is said v. 10. 〈 in non-Latin alphabet 〉 to Gnazazel: so Rab. Solomon Jarchi, saying, that this was a strong mountain and hard: and 1 Sam. 20. 19. we do read of the stone Azel. But in our translation it is, he shall be sent for a scape-gate. I am not of their mind who think, that some proper place by this name is here meant, because when afterwards they were in the land of Canaan far from hence, it would have been an over hard task to send a goat every year so far off, and thus Calvin reasoneth here against. And yet by the last 〈 in non-Latin alphabet 〉 I rather think a stony hill in the wilderness in general is rather meant, then for a scape-goat, as it is translated, and so it may be rendered, into an hard stony desert, unfit for the habitation of men, as is here further described, but fit for goats, who seed upon most steep and hard mountains. For the hands laying on upon the head of this goat, it was neither for benediction, as Hesychins would have it, nor for imprecation, as Richelius, but only, as is here said, to put the sins of the people upon the goat to be carried away into the wilderness, in a figure of removing our sins far away from us by Christ. Th. Aquinas and some others think, that their sins were written in certain Schedules of paper, and so put upon the goats horns and carried away. But this is a mere imagination, and it was a general confessing of them only, whereby they were as it were put upon the goats head, and not by any particular enumeration of them in writing, because there were many sins unknown, which were thus expiated according to that canon of the Hebrews: The scape-goat made atonement for all transgressions of the Law both lighter and heavier, done presumptuously or ignorantly, known or unknown.

And he shall send him away by the hand of a fit man into the wilderness. A fit man, saith Solomon Jarchi, was one prepared the day before, in after-ages one of the Priests was appointed for this, and the place, to which the goat was led by him, was twelve miles from Jerusalem, and in the way ten boothes were set up, one a mile, that is, seven furlongs and an half, as they counted a Sabbath-days journey from another, and in each booth there was a man or two prepared, that some might always accompany him from one booth to another, and give him some food, if he were ready to faint for want; for otherwise, it being a most solemn fast-day, he might not eat anything, and they say, that never any needed, or would accept of any. And he that accompanied him, must go but to the next booth, because it was a Sabbath, and when he that carried the goat came at the tenth booth, which was the last, one accompanied him thence a mile only, and stood there looking after him, who was yet to go a mile further to a rock, there to let the goat go, and so