Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the nine and twen∣tieth section or Lecture of the Law: see Gen. 6. 9.

THe two sons] Nadab and Abihu, Lev. 10. 1. af∣ter whose death for transgressing Gods ordi∣nances, this Law here is given, for the purging and [unspec] reconciliation of the Church unto God, one day in the yeere. they offred] to weet, strange fire, as the Gr. and Chaldee versions here annex; and as Moses shewed before, Lev. 10. 1.

V. 2. speake unto Aaron] God appointeth Moses to informe the Priest of his duty, and to see that hee [unspec 2] performed this service aright: so in ages follow∣ing, there were appointed with the high priest, el∣ders, of the elders of the Synedrion, which did read be∣fore him, and taught him the service of this day, and the order of it: as Maim. recordeth in Misneh, in Iom hakippurim (or Day of atonement) ch. 1. sect. 5. that he come not] or, as the Greek translateth it, and let him not come. Of this the Apostle sayth, The Priests went alwayes into the first Tabernacle, accom∣plishing the services: but into the second, (went) the high priest alone, once in the yeere, &c. The holy Ghost this signifying, that the way into the Holies was not yet manifested, while as the first Tabernacle had yet a stan∣ding. Which was a figure, for the time then present, in which were offred both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience: &c. But Christ being come, an high Priest of the good things to come; by a grea∣ter and more perfect Tabernacle, not made with hands, that is, not of this creation (or building;) neither by the blood of Goats and bullocks, but by his owne blood he entred in once into the Holies, having found an eter〈…〉〈…〉 redemption. Heb. 9. 6. 7. 8. 9. 11. 12. But now wee have libertie to enter into the Holies, by the blood of Iesus; by a new and living way, which he hath consecra∣ted for us, through the veile, that is, his flesh: Heb. 10 19. 20. the Holy place] Hebrew, the holinesse: which the Greeke translateth the Holy: meaning the Holie of holies, or most holy place; which the Apostle therefore calleth Holies: and sheweth it to be a figure of Heaven it selfe, into which Christ our high Priest entred for us, Heb. 9. 12. 24. that he dye not] for presuming to do that which he is not commanded, as his sonnes, Levit. 10. I will appeare] Targum Ionathan expoundeth it, the glory of my Majestie (or presence) shall be reveiled. upon the Covering-mercy-seat] Compare this with Exod. 25. 22. Because Gods Maiestie dwel∣led there, betweene the Cherubims; therfore the Priest might not come there, but by leave from God, and with reverence. And by this cloud, hee meaneth the cloud of glory which should bee upon the Mercie-seat; saith R Menachem; on Lev. 16. It may be understood of the cloud (the smoake) of the incense, whereof see v. 〈◊〉〈◊〉.

Ver. 3. With this] in Greeke, Thus. a yong∣ling] [unspec 3] Hebrew, a son of the herd: this was to be of the second yeere, or a two yeerling bullock, as is noted on Exod. 29. 1. And of that age, was the Ramme, after mentioned. Observe, that on this day, he offred also the two Lambes, for the daily sacri∣fice,

Numbers 28. 3. and one bullocke and seven Iambes, for a Burnt-offring; and an hee goat fot a Sinne-offring, (besides that goat after mentioned, in verse 5.) as is expressed in Num. 29. 7. 8. 11. all which, (with other services) the high priest him-selfe offred this day; which on other dayes, might be done by other priests. The Hebrew canons lay them downe thus. In the day of the Fast, they offer the daily sacrifice in the morning and evening, accor∣ding to the order of every day. And they offer more for that day, a bullocke, and a ramme, and seven lambs; all of them Burne-offrings. And a goat for a Sin-offring which is eaten at evening. Over and besides this, they offer a Bullocke for a Sin-offring, and that is burnt, & aram for a Burnt-offring: and these both, are for the high Priest. And the Ram which is for the Congre∣gation, is spoken of in Lev. 16. and it is the Ram spoken of in the generall addition, Num. 29. and it is called the peoples Ram. And further, they bring for the Congre∣gation, two goat bucks, the one is offred for sinne, and is burnt: the other is the goat sent away. So all the beasts that are offred this day, are found to be fifteene: the two daily sacrifices, and a bullocke, and two rammes, and seven lambes; all of them Burnt-offrings: and two goats, for sinne: the one done without, and eaten at even; the other done within, and burnt: and the high Priests bullocke for Sin, and that is burnt. The service of all these 15. beasts, offred this day, is not (performed) but by the high Priest onely. And if it fall out to be the Sabbath day; the sacrifice added for the Sabbath (in Num. 28. 9.) none doe offer it, but the high Priest. And so the other services of this day, as the burning of the daily incense, and the trimming of the lamps; all is done by the high Priest, &c. Maimony in Iom hakippurim, c. 1. s. 1. 2. The high Priest and his worke this day, figured Christ and his worke of reconciling the Church unto God, Heb. 9. 7. 8. 11. 12. and in that the high Priest performed all the services himself, it signified how Christ should by himselfe purge our sins, Heb. 1. 3. and shewed the weakenesse of the legall priesthood, which served but untill the time of reformation, and then should bee abolished: Heb. 9. 10. and 8. 4. 5. 6. a burnt-offring] these both, were for the Priest himselfe, as after in verse 11. 24. Therefore the other sacrifices are not here mentioned.

Ver. 4. holy] Hebr of holinesse, the Gr. casseth it a [unspec 4] sanctified linnen Coat. This and the rest, were pecu∣liar for this day, and for the service of this day; that is, for making atonement: the other service which was ordinary, hee performed this day in his other priestly garments; as appeareth by v. 23. 24. What the high priests eight ornaments were, which he usually ware, are noted on Ex. 28. 4, &c. & the four that were for this day, are here expressed. These the Hebrewes call his white garments, the other his gol∣den garments, because some were made with gold threed woven in them. These foure, were made of fixe double twisted threed; and they were of flaxe onely, saith Maim. in the Implements of the Sanctu∣ry, c. 〈◊〉〈◊〉. s. 3. It figured the base estate of Christ here on earth, and how he shold without worldly glo∣ry performe the worke of our redemption: Esay 53. 2. 3. &c. but with purity, innocency and holinesse. Putting on justice, and it clothed him: his judgment, was as a robe and a Miter; Iob 29. 14. his flesh] in Greeke, his skinne: the secret parts are hereby meant: see Exodus. 28. 42. Com∣pare herewith, Ezekiel 44. 17. 18. there these foure linnen garments are mentioned, and no o∣ther: and that is a mysticall prophesie of the state of the Church under the gospell: where the Priests have no other attire, then for atonement or expiation day; which mystery is opened, in 2 Corinth. 5. 19. garments of holinesse] in Greeke, holy garments. wash his flesh] that is, as the Greeke translateth, wash all his bodie. Sol. Iar∣chi here noteth, that hee was charged to wash him-selfe every time that hee changed (his garments;) and he changed them five times, &c. This washing sig∣nified his cleansing or sanctification, by repen∣tance and faith in Christ, Hebewes 10. 22. the garments figured the justice and salvation where∣with by faith in Christ he should be clothed, Psal. 132. 9. 16. which they onely that are sanctified, doe put on. When the Priest put off these gar∣ments, and put on other, hee washed againe, vers. 24. It figured also the holinesse and purity that should be in Christ himselfe, in whom was no sinne, 1 Ioh. 3. 5. and put them on] This was after the performance of his other morning servi∣ces, which were due every day, and to be done in other garments. The order whereof is said to be this. About midnight (for the high Priest might not sleepe all that night, lest any accident of un∣cleannesse, such as is spoken of in Deut. 23. 10. should befall him,) they went about the taking away of the ashes (from the altar) and ordered the wood, &c. untill at breake of the day, they began to kill the daily sacrifice; then they hanged a fine-linnen cloth, betweene the high Priest and the people. And he put off his common clothes, and washed himselfe, and put on the golden clothes, (those eight mentioned in Exod. 28.) and sanctified (that is, washed) his hands and his feet, and killed the daily sacrifice, and tooke the blood & sprinkled it on the altar. After that, he went in∣to the holy place, and burned the incense of the morning. and trimmed the Lampes, and burned the flesh of the dayly sacrifice, and the meat offring and drinke offring of the same, as was done every day. After the daily sacrifice, hee offred the bullocke and the seven lambes, which were appointed more for that day, (Num. 29. 8.) Afterwards, he sanctified his hands & his feet, and put off his golden garments; and washed himselfe, and put on his white garments, and sanctified his hands and his feet, and came to his bullocke, (spoken of in v. 6.) &c. Maim. in Iom hakippurim, ch. 1. s. 6. & ch. 4. s. 1. and Talmud Bab. in Ioma, ch. 3.

Ver. 5. a Sin-offring] figuring Christ, who shold [unspec 5] be a Sin-offring for his Church, 2 Cor. 5. 19. 21. and these goats, the one was killed, v. 15. the other sent away alive, v. 21. to signifie, how Christ suffe∣ring for our sinns, should be put to death in the flesh, but quickned by the Spirit, 1 Pet. 3. 18. The He∣brews write, that these two goats were to bee alike to see to, of equall stature, and price; and to be taken both at one time. Maimony in Iom hakipp. chap. 5. sect. 14. Burnt-offring] which was offered after

the former Sinne-offring, and in other garments, ver. 24. and signifyed (besides reconciliation,) a new and holy life, through the grace of Christ; af∣ter the purging us from our sins, Rom. 12. 1. See the notes on Lev. 1.

Vers. 6. for himselfe] or, which shall be his owne: [unspec 6] and so Sol. Iarchi hence teacheth, that it was to be of his owne, and not of the congregations: and Targum sonathan expoundeth it, of his own goods. This was the first sacrifice which was peculiar for this day, and for the worke of Reconciliation: which be∣ginning with the Priest himselfe, sheweth the im∣persection of that legall priesthood; and the impos∣sibility thereof to bring men to God. So the Apo∣stle teacheth, that every high Priest, was himselfe also compassed with infirmitie; by reason whereof he ought as for the people, so for himselfe to offer for sinnes. Thus the Law, made men high Priests, which had infirmitie; but the word of the oath, which was since the Law, maketh the Son (of God) who is perfected for ever, Hebr. 5. 1. 2. 3. and 7. 28. and for his house] in Chaldee, for the men of his house. And hereby the Hebrewes understand all the Priests: see after on vers. 11. As in all sinne∣offrings, they laid their hands on the head of the sacrifice, confessed their sinnes, and then killed it, Lev. 4. so was the order of this: which the He∣brewes have declared thus. After that the Priest had washed his body, put on his white garments, and sanctified his hands and his feet; he came to his bul∣locke, which (afterward in Solomons Temple) stood betweene the por••ch and the Altar, with the head ther∣of to the south, and the face to the west; and the Priest stood eastward, with his face to the west, and laid both his hands on the head of the bullocke, and confessed, say∣ing. O God I have sinned, done iniquitie and trespassed before thee, I and my house: I beseech thee O Lord make atonement now, for my sinnes, iniquities and trespasses which I have commited before thee, I and my house; as it is written in the law of Moses thy servant. For in this day be shall make atonement for you &c. (Lev. 16. 30) Ma•• in Iom hakipp. c. 4. s. 1. and Talmud in Ioma, c. 3.

Ver. 7. present them] Hebrew, make them to stand: After the slaying of his own sin-offring, the Priest [unspec 7] came to the North-side of the Altar, and two with him, the one called Sagan [who was the second chiefe priest, next in order to the high Priest,] on his right hand; and the other called Rosh beth ab, [that is, the chiese of the house of the father, or prin∣cipall houshold, as 1 Chron. 24. 6.] on his left hand; and there the two goats were presented, with their faces to the West, and their back parts to the East. Tal∣mud in Ioma. ch. 3. Mai. in Iom. hakip. c. 3. s. 2. at the doore] that is, within the court-yard: see the notes on Lev. 8. 3

Vers. 8. give lots] that is, cast lots; the Greeke [unspec 8] translateth, impose (or put lots;) The manner is said to bee thus. The two lots, the one had written upon it, FOR IEHOVAH, and on the other was written, FOR: A SCAPE-GOAT: and they might be of any matter, either of wood, or of stone, or of ma••tall: but the one might not bee great, and the other little; the one of silver, and the other of gold; but both alike. And they were of wood: But in the se∣cond Temple they made them of gold. And they put the two lots in one vessell, which was a common vessell, and of wood; and it was called Kalphi. On the east part of the court, on the north side of the Altar, there they set the Kalphi. The goats were set with their faces towards the west, and their binde parts to the East. The high Priest came, with the Sagan (or second Priest) at his right hand, and Rosh beth ab at his left: and the two goats stood before him, the one on his right hand, the other on his left. He shaked the Kalphi, and tooke out of it the two lots with his two bands, in the name of the two goats: & opened his hand. If the Lords lot were in his right hand, the Sagan sayd to the high Priest, hold up thy right hand on high: if it were in his left, then Rosh beth ab sayd unto him, hold up thy left hand; and he laid the two lots on the two goats; the right on that which was at his right hand; and the left, on that which was at his left. Maimony in Iom hakippurim, ch. 3. sect. 1. 2. 3. This casting of lots was, that the Lord (of whom the whole disposi∣on of the lot is, Prov. 16. 33.) might shew which of the two goats he would have to dye, and which to live: and it figured, how the suffrings of Christ (who was to be put to death in the flesh, but quickned by the Spirit, 1 Pet. 3. 13.) should be no other then whatsoever Gods hand, and his counsel determined before to bee done, Act. 4. 28. for Iehovah] in Chaldee, for the name of the LORD: so after. the Scape goat] called in Hebrew A∣zazel, that is, the Goat-gone-away; which the Greeke translateth Apopompaion, Sent-away: the Chaldee, & many interpreters keepe the Hebrew name untranslated: and it is thought to bee the name both of the Goat, and of the place wherein∣to he was sent in the wildernesse, as verse 10. so by Sol. Iarchi it is expounded, a strong and hard moun∣taine, &c.

Ver. 9. did ascend] that is, did light, or fall: which [unspec 9] is said here to ascend or come up, because it was first taken up out of the vessell, and after was laid upon the beast. So in vers. 10. and elsewhere, Lots are said to ascend or come up, as in Iosh. 18. 11. somtimes to come-forth (as out of the vessell,) Numb. 33. 54. Ios. 19. 1. and sometimes to fall, as Ion. 1. 7. 1 Chr•• 26. 14. Act. 1. 26. make him] that is, as the 〈◊〉〈◊〉 explaineth it, offer him, for sin: the manner is after shewed in vers. 15. by killing him; to figure out the death of Christ, according to the flesh. Sol. Iarchi expoundeth it thus, when he layeth the Lot upon 〈◊〉〈◊〉 he shall call him by this name saying, A Sin-offring for the Lord.

Ver. 10. presented alive] after that the Priest hath killed his owne bullocke and the other Goat, whose lot was to die: ver. 11. 15. 20. In the meane time, after the casting of these lots; the Hebrewes say, that the Priest bound a long piece (they call it 〈◊〉〈◊〉 tongue) of scarlet, of two shekels weight, upon the hea〈…〉〈…〉 the Scape-goat, and set him before the place of his send∣ing away; and the other which was to bee killed, before the place of his killing, and then he killed the Sin-offring bullocke, which was for himselfe. Maimony in I〈…〉〈…〉 kip. ch. 3. sect. 4. and Talman Ioma. c. 4. to make atonement] as the Goat which was slaine, was for atonement or expiation, v. 16. 17. so was the live

goat, as here, and in vers. 21. 22. so that both of them were figures of Christ, who is the atonement (or propitiation) for our sins, 1 Ioh. 2. 2. & 4. 10. for a scape goat] or, to azazel, which is by some thought here to meane the place in the wildernes, where this goat was let goe.

Vers. 11. shall make atonement] laying his hands [unspec 11] on the head of the beast, confessing and asking pardon of God for his iniquities, trespasses & sins; as is before noted on verse 6. This he was to doe for himselfe first, and for his house: that being re∣conciled to God, hee might be fit (as a figure of Christ,) to make atonement for the people. Of this the Hebrew doctors say, (speaking of the pra∣ctice in the ages following:) hee came to his bullocke the second time, and laid both his hands on the head thereof, and confessed a second confession, for himselfe, and his house, and for the sonnes of Aaron (all the Priests) and asked mercie of God, and then killed the bullocke. Maimony, in Iom. hakipp. c. 4. s. 1. So elsewhere (in the same treatise, ch. 2. s. 6.) he men∣tioneth three confessions which the Priest made this day. One which he made for himselfe at the first, a se∣cond, which he made for himself with the other Priests, and both these were upon the bullocke of Sinne-offring which was for himselfe. And the third confession was for all Israel, upon the Scape goat. for his house] that is, saith Sol. Iarchi, for his brethren the Priests, for they all are called his house, as it is written, O house of Aaron, blesse ye the Lord, Psal, 135. 19. And all their atonement was not, save for the uncleannes of the Sanctuarie, and holy things thereof, as in verse 16. That he made atonement for the Priests, is expresly mentioned, in v. 33.

Ver. 12. shall take a censer] after the bullock was [unspec 12] killed, before the blood was sprinkled, this service of burning incense came betweene, as to prepare the way into the holy place, by the cloud (the smoke of the incense upon the Mercie-seat, verse 13. 14. So Christ before he entred with his owne blood into the most holy place of heaven (Heb. 9. 11. 12. 24.) prepared and sanctified himselfe and his way, by prayer, (which was figured by in∣cense, Rev. 8. 3. 4.) Ioh. 17. Matt. 26. 36. &c. This Censer or Fire-pan (as the word is Englished in Ex∣odus 27. 3.) is called in Greeke Pureion, that is, a Fire vessell; in the new Testament never so named, but Libanotos, an Incense vessel or Censer, Rev. 8. 3. 5. where mention is made of a golden Censer. Of this here, the Hebrewes say; Every (other) day, he whose duty it is to use the Censer, putteth coles in a censer of silver, &c. but this day the high Priest putteth coles in a censer of gold. Maimony in Iom. hakipp. c. 2. sect. 5. before Iehovah] this was the burnt-offring al∣tar, in the courtyard, where fire alwaies burned: but from this manner of speech, the Hebrewes say they tooke the fire from that part of the Altar, which was next to the west, (that is, towards the Sanctuarie:) Maimony, ibidem. chap. 4. sect. 1. So Iarchi expoundeth it, from that side (of the outer∣altar) which is before the doore, and that is the west side. of incense] the making, and signification hereof, is shewed on Exodus 30. 34, &c. It figured the prayers and mediation of Christ: Psal. 141. 2. beaten-small] it was beaten the evening be∣fore this day: see the notes on Exodus 30. 34. 36. This beating of the incense, figured the agonie of Christ in his prayers before his death, which hee offred up with strong crying and teares: Luke 22. 44. Heb. 5. 7. within the veile] meaning the second veile, (as the Apostle calleth it, Heb. 9. 3.) and so into the most holy place: a figure of heaven it selfe, into which the incense of Christs prayer and mediation should come before God, for his Church, Heb. 9. 24. Rev. 8. 3. 4. Maim. (in Iom ha∣kippur. c. 1. s. 7.) telleth how the Sadducees, which were in the dayes of the second Temple, sayd that the incense for atonement day, was to be put upon the fire in the Temple, without the veile; and when the smoake thereof ascended, it went into the Holy of holies; and their reason was this, because it is written (in Lev. 16. 2.) I will appeare in the cloud upon the Mercie-seat; they said that was the cloud of the incenso: but our wise men (faith he) have taught, that the incense was not burnt but in the holy of holies before the Arke; as it is written (Levit. 16. 13.) upon the fire before the Lord. And forasmuch as they were carefull, in the second Temple, lest the high Priest should incline to the Sadducees, side; they did sweare him, in the evening of Atonement day: the Messengers of the Synedrion, saying unto him: Wee adjure thee by him that hath caused his name to dwell in this house, that thou shalt not change (or alter) any thing of all that wee doe say unto thee.

Vers. 13. the cloud of the incense] that is, as the [unspec 13] Greeke translateth it, the vapour of the incense. This cloud covering the Mercie-seat, figured the medi∣ation of Christ, by which Gods wrath is turned from his church; as is after said, that he dye not. Com∣pare Revel. 8. 3. 4. The manner of doing this ser∣vice, they say was thus; the High Priest tooke the Censer with fire in his right hand, and the Cup with in∣cense in his left, &c. and went within the veile, till hee came at the Arke: there ••ee put the Censer betweene the two barres. And in the second Temple, where there was no Arke, he put it upon a stone there set: &c. And he filled the palme of his hand with incense, and put it upon the coles in the censer: and stayed there till the house was full of smoake, and went out. And he went out backward by little and little, with his face to the holy place, and his backe to the Temple, untill he came with∣out the veile. Then prayed he there in the Temple, after hee was come out, but a short prayer: that the people might not be afraid, and test they should say, hee is dead in the Temple. Maimony in Iom hakippurim, chap. 4. sect. 1. Chazkuni here saith, It is said before (in verse 2.) In the cloud I will appeare, &c. and to the end▪ that the might not behold the Majestie of God, as it is written, No man shall see me and live, (Exod. 33. 20.) it was necessary that he should first, darken the house with incense, and after that, he brought the blood in th••∣ther. upon] or, over the Testimonie, that is, o∣ver the Tables of the Law, which were in the Ark: see Exod. 25. 16. and 31. 18.

Vers. 14. blood of the bullocke] which was killed [unspec 14] for his owne sinnes, verse 6. 11. and which had beene given (as the Hebrew doctors write) unto one to stirre the same. Hence the Apostle obser∣veth

how the high Priest went in, not without blood, which he offred for himselfe, &c. wherein he figured Christ, who should enter heaven, not by the blood of Goats and Buls, but by his owne blood, Heb. 9. 7. 11. 12. though his blood was shed, not for himselfe, (in whom was no sinne,) but for our iniquities. sprinkle with his finger] this was one sprinkling, as Sol. Iarchi and others doe note; and besides this, he after sprinkled seven times. upon] Hebr. on the face, that is, the upper part; which the Greek translateth but upon: and so the Hebrew it selfe as, in verse 15. and before] Hebrew and to the face: so in verse 15. seven times] a number oft used in the legall services; it signified a full and perfect applying, and purging by the blood of Christ: see Levit. 46. and compare Heb. 9. 14.—23. 1 Pet. 1 2. The Hebrewes understand these seven times, to be besides the former, and so to be eight in all: they relate the order of it thus. He killed the bullocke of the sin-offring which was for himselfe, and the goat on the which the Lot fell for the Lord. And he caried their blood into the Temple, and he sprinkled of the blood of them both, in this day, three and fortie sprinklings. First he sprinkled of the blood of the bullocke, eight sprinklings, in the most holy place, be∣tweene the barres of the Arke; neere the Mercie-seat, within an hand-bredth: as it is said, AND BEFORE THE MERCY-SEAT, HE SHALL SPRIN∣KLE, &c. (verse 14.) And he sprinkled there, one a∣bove, and seven beneath. By word of mouth wee have beene taught, that this which is said, SEVEN TIMES, is more then the first sprinkling. And he counted them one, two, three, &c left hee should forget, And after∣ward, he sprinkled of the goats blood, betweene the bars of the Arke eight times; one above and seven beneath; and counted them, as the former. And he turned and sprinkled in the Temple, upon the veile, of the bullocks blood, eight times, one above and seven beneath; for soit is said, OF THE BLOOD OF THE BVL∣LOCK, VPON THE MERCY-SEAT, AND BEFORE THE MERCIE-SEAT. And he turned and sprinkled of the goats blood likewise, upon the veile, eight times; one above and seven beneath; (verse 15.) and counted them as the former. And afterwards, hee mixed together the two bloods, the bullockes blood, and the goats blood. And sprinkled of them both foure times, upon the foure horses of the golden altar which was in the Temple, (verse 18.) and seven times on the midst if the same altar, (verse 19.) And at all these three and fortie sprinklings, he dipped his finger in the blood, one dipping for every sprinkling; and sprinkled not twise with one dipping. And the rest of the blood, he poured at the westerne bottome of the (brazen) altar that was without. Maimony, in Iom hakippurim, c. 3. s. 4. 5.

V. 15. he shall kill the goat] after he had sprinkled [unspec 15] of the bullocks blood, for himselfe, hee left it in the Temple, upon a base of gold that was there; and after∣ward went out of the Temple, and killed the goat: saith Maimony ibidem chap 4. sect. 2. for the people] that as he had offred for himselfe, so he might doe, for the ignorances of the people, as the Apostle saith, Heb. 9. 7. within the veile] into the most holy place, a figure of heaven, whither Christ the fore-runner, entred for us; and whither also our hope, the sure Anker of our soules, entreth by him: Heb. 6. 19. 20. and 10. 19.—23.

Vers. 16. because of] or, from the uncleannesses, [unspec] that is, purging it from them. Hereby appeareth the horrour of sinne: for though the people never went into the Holy place, much lesse into the Most holy; yet such was the power of their iniquities, that the holy Altar, Arke and Sanctuarie it selfe was defiled in the sight of God, and could not bee cleansed without blood: so our sinnes doe defile Gods Church, and his most holy ordinances there∣in, and doe come up into heaven it selfe; wherein, to we can have no entrance but by the blood of Christ, cleansing us and our way, and purging our consciences from dead workes, to serve the living God: Heb. 9. 7. 11. 14. &c. and all] or, in all their sinnes: see after, on verse 21. that dwelleth] that is, is placed and remaineth; the Greeke transla∣teth builded: unto which phrase Paul hath refe∣rence, speaking of Christs greater and more per∣fect tabernacle, not made with hands, that is, not of this building, Hebr. 9. 11. The Temple of his bodie, (Ioh. 2. 21.) and veile of his flesh, (Hebr. 10. 20.) were by imputation of our sinnes made as unclean, and sprinkled with his owne precious blood; that he might reconcile us unto God. Esa. 53. 2 Cor. 5. 19. 21. It was necessary that (Moses Tabernacle, and Solomons Temple,) the patternes of things in the hea∣vens, should be purified with these (sacrifices foremen∣tioned:) but the heavenly things themselves, with bet∣ter sacrifices then these. Heb. 9. 23.

Vers. 17. not be any man] neither of the people, [unspec] nor of the Priests: onely the high Priest himselfe performed this service in the fight of God. Figu∣ring herein our high Priest Christ Iesus, on whom God laid the inquitie of us all, Esa. 53. 6. who his 〈◊〉〈◊〉 selfe, bare our sinnes, in his owne body on the tree, 1 Per. 2. 24. who hath by himselfe purged our sinnes, Hebr. 1. 3. and God by him hath reconciled all things 〈◊〉〈◊〉 himselfe, even by him; whether they be things in earth, or things in heaven, Colos. 1. 20. no creature hel∣ping, no nor comprehending the riches of his grace, wherein he hath abounded towards us, in 〈◊〉〈◊〉 wisedome and prudence, and hath gathered together in one all things in Christ, both which are in the hea∣vens, and which are on earth, even in him, Eph. 1. 8. ••0. These things, the Angels desire to looke into, 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places, is made knowne by the Church, the manifold wisedome of God, Eph. 3. 10.

V. 18. shall goe out] from the most holy place. to the Altar] of incense which stood in the holyplace. and of the blood of the goat] both bloods mixed together in a basin; as before is noted. and put] Hebr. and give: so this was a striking of his finger with the blood upon the hornes. And hee beg•••• (they say) at the Northeast horne; so to the Northwest then to the Southwest, and so to the Southeast: Maimo∣ny in Iom hakipp. chap. 4. sect. 2. And of this, when God first appointed the Altar to be made, he said, Aar on shall make atonement upon the hornes of it, 〈◊〉〈◊〉 in the yeere; with the blood of the Sin-offring of at 〈…〉〈…〉∣ments: Exod. 30. 10. This Altar being for incense, which figured praiers, (Psal. 141. 2.) and the horses

signifying the power of Christs mediation, (as from which voices or answers to the praiers of the saints were heard, Revel. 9. 13.) the cleansing of them by the blood of the Sin-offring, shewed how the infirmities in the faith & praiers of the Saints, are to bee holpen and purified by the death and blood of Christ.

Vers. 19. blood upon it] After the Priest had put blood upon the foure hornes: he removed the coles [unspec 19] and ashes which were on the golden altar, so that the gold appeared: then he sprinkled of the mixed blood, on the cleane place of the altar, seven times; by the south side, by the place where he had finished the putting ther∣of upon the hornes. And he went out, and poured the re∣sidue of the blood, at the westerne bottome of the (bra∣zen) altar that was without, Maim, in Iom hakipp. chap. 4. sect. 2. seven times] for a full and per∣fect purification, as in verse 14. from the un∣cleannesses] the imperfections and sinnes, which the people fell into, in their most holy service and prayers.

Vers. 21. shall impose] or, shall lay both his hands, [unspec 21] which he now did in the name of the people, by this signe discharging them, and laying the bur∣den of all their sinnes upon the beast, a figure of Christ. See the notes on Levit. 1. 4. and all their sinnes] or, in, or with all their sinnes: But the Greeke translateth it and: and so the Hebrew often signifieth, as is noted on Gen. 2. 3. and on Exod. 17. 10. These three, comprehend sinne of all sorts, which the Priest confessed in generall, with the three names here used, (as in the ages following is recorded;) and asked mercy also for them all, saying, Oh Lord, thy people the house of Israel, have sinned, and done iniquitie, and trespassed before thee: Oh Lord make-atonement now for the sinnes and for the iniquities and for the trespasses that thy people the house of Israel, have sinned, and unrighteously done, and tres∣passed before thee: as it is written in the law of Moses thy servant, that in this day, he shall make-atonement for you, &c. Maimony in Iom hakipp. chap. 4. sect. 2. shall put] Hebr. shall give, that is, affixe or fa∣sten them upon the head of the goat; which being also figure of Christ, shewed how our sinnes should be imputed unto him, and God would lay upon him the iniquitie of us all; that hee which knew no sinne, should be made sinne for us, Esa. 53. 6. 2 Cor. 5. 21. a fit man] or, a man appointed and prepa∣red: Hebr. an opportune ( a timely) man: which the Greeke translateth aready man; the Chaldee, a man that is prepared (or appointed) to goe: and Sol. Iarchi expoundeth it, appointed for it from the day before. Of this, the Hebrewes write, that (in the ages af∣ter,) the live goat was led away by one of the Priests thereto appointed: unto a rocke in the wil∣dernesse, twelve miles, (that is, ninetie furlongs) di∣stant from Ierusalem. Every mile (they say) was se∣ven furlongs and an halfe. They made ten boothes be∣tweene Ierusalem, and that rocke in the wildernes; betweene every boothe, there was a miles space: and in every boothe one man or more, that some might accompany him that led the goat, from one boothe to the next. So there being a mile (that is, two thousand cubits) betweene boothe and boothe, that was a Sabbaths dayes journey: and so farre they might accompany him. And there remained betweene the last boothe and the rocke in the wil∣dernesse, two miles. At every boothe, they said unto the man, loe here is meat, and here is water, if his strength failed him, and hee had need to eat, hee might eat: but there never was man (they say) that needed so to doe. [And without necessitie no man might eat, for it was their most solemne Fast.] From the last boothe, they went not with him to the Rocke, but halfe way (one mile, their sabbath daies journey,) and stood a farre off, to see what he did with the goat. When he had put the goat downe the Rocke, they (at the boothes aforesaid) waved with linnen clothes (or white flagges) to the end that they in Ierusalem, might know that the goat was come to the wildernesse. Talmud in Ioma, chap. 6. and Maimony in his Comment thereon, and in his Misneh, in Iom hakippurim, chap. 3. sect. 7. &c. Of their sabbath dayes journey, see the notes on Ex∣odus 16. 29.

Vers. 22. all their iniquities] by this it appeareth, [unspec 22] that as the killed goat figured Christ killed for the sinnes of his people: so this living goat, figured him also, who bare our griefes, and caried our sor∣rowes; and on whom God laid the iniquity of us all: Esa. 53. 4. 6. And because Christ was not onely to dye for our offences, but also to rise againe for our ju∣stification, Rom. 4. 25. to be crucified through weake∣nesse, yet to live by the power of God, 2 Cor. 13 4. to be put to death in the flesh, but quickned by the Spi∣rit, 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed, could not make alive againe; therefore God appointed two; that in the slame beast, Christs death, in the live beast, his life and victory might be fore shadowed. Heb. 9. 23. 24.—28. See the like mysterie in the two birds, for the clean∣sing of the Leper, Levit. 14. 6. 7. Or, the sending of this goat into the wildernesse, (as the former was sacrificed in the Sanctuarie,) might figure out the salvation of Christ communicated with the gentiles and peoples of the world, as Esa. 42. 1. 4. 11. and 49. 6. For the wildernesse is sometime used to signifie peoples; Ezek. 20. 35. The Hebrewes say; The scape goat made-atonement for all the transgressi∣ons of the Law, both the lighter, and the more heavy transgressions, whether done presumptuously, or igno∣rantly, whether they were knowne unto a man, or un∣knowne; all are expiated by the Scape-goat, if so be the partie doe repent. Maimony in treat. of Repentance, chap. 1. sect. 2. This goat was but a shadow of Christ: and unto repentance, must be added faith: sor God hath set him forth, to bee a propitiation through faith in his blood: Rom. 3. 25. land of separation] or a land cut-off, a land separated, to weet, from other lands, or from all people: that is, as the Chaldee translateth it, a land that is not inhabited; which the Greeke calleth Abaton, waylesse, or in∣accessibles; where no man goeth: afterward Moses calleth it a wildernesse. Or it may meane, a place de∣creed of and determined whither to send him: for the Hebrew word sometime signifieth a decree, Iob 22. 28. Dan. 4. 17. Hereby was figured the ut∣ter

abolishing of our sinnes by Christ; both from the face of God, that they should not appeare a∣gainst us before him, to be imputed unto us: and also from us, that sinne should have no more dominion over us, nor we serve it any longer; but having our consciences purged from dead workes, should serve the living God. 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace, saith unto God, Thou wilt cast all their sinnes, into the depths of the sea; Mich. 7. 19. And this word which Moses here useth, is not elsewhere used in like sort for a land, but for cutting off of other things, and in particular is applied to Christ, working our redemption, that hee was cut-off out of the land of the living, Esa. 53. 8. which the holy Ghost expoundeth thus, his life was taken from the earth, Act. 8. 33. and whereof himselfe spea∣king said, whither I goe, ye cannot come: Ioh. 13. 33. That eternall Spirit through which Christ offred himselfe without spot unto God, (Heb. 9. 14.) and by which he was made-alive after death (1 Pet. 3. 18.) inabled his flesh or manhood, to suffer such things as no other creature could come neere un∣to: and thereby Sin is put-away, and the body of sinne, abolished, Heb. 9. 26. Rom. 6. 6. The Hebrewes say, of this goat sent away, that the man which ca∣ried it, threw it downe the rocke, and so it dyed: Thalmud in Ioma, chap. 6.

Vers. 23. Aaron shall come] whiles the goat afore-said [unspec 23] was going to the wildernesse, these services following began, and other after them in this or∣der as the Hebrewes have recorded; After he hath sent away the goat, by the hand of him that led him, hee returneth to the bullocke and goat, wholse blood hee had sprinkled within (the Sanctuarie) and openeth them, and taketh out their fat, which he putteth in a vessell, to burne them upon the Altar. And he cutteth the rest of their flesh into great pieces, but one cleaving to another, and not parted asunder: and them he sondeth by the hand of others, to be caried out to the place of burning (with∣out the campe, Levit. 16. 27.) When the (Scape-) goat is come to the wildernesse, the high Priest goeth out into the womens court, to read the Law. And whiles hee is reading, they burne the bullocke and the goat in the place of the ashes (without the citie:) therefore hee that seeth the high Priest when he readeth, seeth not the bul∣locke and the goat burnt. When he readeth, all the peo∣ple stand before him: and the minister of the Congrega∣tion taketh up the booke of the Law, and giveth it to the Chief of the congregation, and he to the Sagan (or second chiefe Priest) and the Sagan giveth it to the high Priest, who standeth up when he receiveth it, and stan∣deth and readeth the 16. of Leviticus, and Levit. 23. 27.—32. &c. And when he readeth, he blesseth (God) before and after, &c. After this hee putteth off his white garments, and washeth himselfe, and putteth on his golden garments, and sanctifieth his hands and his feet, and offreth the goat, which is for the generall addi∣tion to this daies service (Numb. 29. 11.) and offreth his owne ram, and the peoples ram, as it is said, AND HE SHAL COME FORTH, AND SHALL MAKE HIS BVRNT-OFFRING, AND THE BVRNT-OFFRING OF THE PEOPLE: Lev. 16. 24. And he burneth (on the altar) the fat of the bullocke and of the goat that were burnt (without the campe;) And he offreth the daily evening sacrifice, [the Lambe. Numb. 28. 3.] and trimmeth the Lempes, as on other dayes, (Exod. 27. 21.) After this, he sancti∣fieth his hands and his feet, and putteth off the golden garments, and putteth on his owne (common) garments, and goeth to his house; and all the people doe accompa∣ny him to his house; and he keepes afeast, for that he is come out in peace, out of the Sanctuarie. Maimony in Iom hakippurim, chap. 3. sect. 7. 11. and chap. 4. sect. 2. leave them there] to weet, (as in the a∣ges following,) they left them in some of the holy chambers which were about the Sanctuarie, Ezek. 44. 19. Of this, the Hebrewes write, The white garments, wherein he served on the fasting day, he never served in them the second time; but they were laid upon the place where he put them off; as it is said, HE SHAL LEAVE THEM THERE; and they might not be put to any use. Maim. in Keleihamikdash (or, Implements of the Sanctuarie,) chap. 8. sect. 5.

Vers. 24. wash his flesh] that is, as the Greeke [unspec] translateth, his body: so he washed before hee put on the linnen garments, verse 4. and this was an usuall rite, so oft as hee shifted his clothes; as from this place the Hebrewes teach, saying; Every time that he changeth garments, and putteth off garments, and putteth on other garments, he is charged to wash or baptise.) And the high Priest washed five times, and sanctified (that is, washed his hands and feet) ten times this day. As, at first hee put off his common garments which he wore, and washed [or baptised his whole body] and came-up and wiped himselfe, and put on the golden garments, and sanctified his hands and his feete. A•••• he killed the daily sacrifice, and trimmed the Lampes, &c. and offred the bullocke and 7. lambs. And after that he sanctified his hands and his feete, and put off the golden garments, and washed and wiped himselfe, and put on the white garments: and sanctified his hands and his feete, and served the service of the day, [as is before shewed] Afterwards, hee sanctified his hands and his feete, and put off the white garments, and washed him-selfe and wiped, and put on the golden garments, and sanctified his hands and his feete; and offred the God for sinne, which was added to this dayes service, and his owne Ram, and the peoples Ram, which were burnt∣offrings: and burnt on the altar the fat of the bullock•• and goat that were burnt without, and offred the day evening sacrifice. And after that, he sanctified his hands and feete, and put off the golden garments, and washed and wiped himselfe and put on the white garments and sanctified his hands and feete; and went into the most ho∣ly place, and brought out from thence the incense〈…〉〈…〉 and the censer; and after that sanctified his hands and his feete, and put off the white garments: and washed and wiped himselfe, and put on the golden garments, and sanctified his hands and feete, and burnt the evening in∣cense due for every day, and trimmed the Lamps; and sanctified his hands and feete; and put-off the golden garments, and put on his common garments, and were out. All these washings and sanctifyings were in the Sanctuary, except the first washing which he might die without, &c. If the high Priest were an old man, 〈◊〉〈◊〉 sicke: they tooke off the cold from the water by 〈◊〉〈◊〉 made hot in the fire, or by mixing hot water with the

cold. All other dayes the high Priest sanctifieth his 〈◊〉〈◊〉 and feet from the Laver [of brasse] as the other Priests doe: but this day, for honours sake, he sanctifi∣eth from a golden vessell. Maimony in Iom hakipp. chap. 2. sect. 2. 3. 4. 5. Of these and the like, the Apostle saith; their services stood onely in meats and 〈◊〉〈◊〉, and divers baptismes (or washings,) and car∣nall or dinantes imposed on them, untill the time of refor∣〈…〉〈…〉 (or bettering:) Heb. 9. 10. which spiritually taught them and us, to draw neere with a true heart, and full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water; Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments] his ordinarie high Priests garments, appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie. Sol. Iarcht expoundeth it, the eight garments wherein hee serveth all daies of the yeere. shall make] or, shall doe, that is, shall offer his burnt offring, that was the Ram, in verse 3. and the peoples ram, vers. 5. which figured the accomplishment of their atonement, Levit. 1. 4. and the presenting of themselves un∣to God, as new creatures, to performe unto him their reasonable service; Rom. 12. 1.

Vers. 25. shall burne] or shall perfume: for the bur∣ning [unspec 25] of the fat upon the altar, and the burning of the body without the campe, verse 27. Moses expres∣seth here and usually by two divers words. What the fat signified, is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar] the brazen altar in the courtyard; for on the goldē altar it might not be burnt, Ex. 30. 9.

Vers. 26. he that sent away] that is, as the Chal∣dee [unspec 26] explaineth it, he that led (or caried) away: that fit man forementioned in verse 21. for the scape-goat] Hebr. for (or to) Azazel; which some take here to be the place in the wildernesse. The Greeke translateth it, that which was sent away unto dismission. his flesh] in Greeke, his body: which was a signe that he was uncleane, as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane, was made, in Num. 19. 8. after∣ward] at evening, for till then hee was uncleane, Levit. 15. 5. After he had beene with the goat, at the Rocke, hee came and remained under the last boothe, (of the ten before noted on verse 21.) untill it was darke: saith Maimony in Iom hakipp. c. 3. s. 7.

Vers. 27. without the Campe] So the blood of this [unspec 27] Sacrifice was caried into the holy and most holy places; the sat was burned on the altar in the court-yard; the body was burned without the Campe. The mysterie is opened by the Apostle, that Christ cu•• Sin-offring and sacrifice of atonement, and al∣so our high Priest, entred into the holy place of hea∣ven, not with the blood of others, but by his owne blood, and obtained eternall redemption: Heb. 9. 11. 12. 23, And as the bodies of these beasts, were burnt without the campe: so Iesus, that hee might sanctifie the people with his owne blood, suffered without the gate (of Ierusalem:) Let us goe forth therefore unto him, without the campe, bearing his reproach; for here have we no continuing citie, but we seeke one to come: Heb. 13. 11. 14. See the notes, on Levit. 4. 12. & 6. 30.

Vers. 28. his flesh] in Greeke, his bodie: for th•• cause foreshewed on verse 26.

Vers. 29. a statute for ever] Hebr. for a statute of [unspec 29] eternitie: that is, an everlasting ordinance. Meaning from yeere to yeere, till the ever of the Iubilee (as the Iewes use to speake) that is, till Christ should come, in whom all these figures have an end. So ever is ended at the Iubilee, as is noted on Exod. 21. 6. tenth day] This service being done up∣on this day, every yeere; shewed the inabilitie both of this Priesthood and of these sacrifices, to make atonement in deed for the people; as it is written; For the Law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offred yeere by yeere con∣tinually, make the commers thereunto perfect. For then would they not have ceased to be offred, because that the worshippers once purged, should have had no more con∣science of sinnes? But in those, (there is) a remembrance againe of sinnes every yeere. For it is not possible that the blood of buls and of goats, should take away sinnes. Wherefore when [Christ] commeth into the world hee saith: Sacrifice and offring thou wouldest not; but a bo∣dy hast thou prepared me. Heb. 10. 1. 5. The com∣mandement of fasting & sanctifying this tenthday, is againe repeated in Levit. 23. 27.—32. the sacri∣fices which it should have more then other dayes, are expressed in Numb. 29. 7.—11. And the Iubi∣lee (which was every fiftieth yeere) began and was soiemnly proclaimed with trumpet, upon this tenth day, Lev. 25. 8. 9. a shadow of that acceptable yeere of the Lord, the yeere of freedome, which Christ hath proclaimed by the trumpet of his Gos∣pell, Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your soules] the Greek translateth, humble your soules: by the soule, the body also is comprehended, even the whole person, as is noted on Levit. 2. 1. Gen. 12. 5. Affliction or humiliation, is inwardly by godly sorrow for sinne, which worketh repentance, careful∣nesse, indignation, feare, vehement-desire, zeale and re∣venge, 2 Cor. 7. 10. 11. and a judging of our selves, 1 Cor. 11. 31. and loathing our selves for the evils which we have committed, Ezek. 6. 9. Outward∣ly by fasting, and abstinence from all fleshly de∣lights. By the Hebrew canons, they were to ab∣stain this day from five things; from meat and drink; from washing themselves, from anointing, from putting on the shooes (and all fine apparell,) and from carnall copulation. Maimony in treat. of the Rest of the tenth day, c. 1. s. 4. 5. The Scriptures confirm these; as David afflicted his soule with fasting, Psal. 35. 13. Daniel, by it, and by not anointing; Dan. 10. 3. 12. Israel, by putting off their ornaments; Ex. 33. 4. 6. David, by going barefoot, 2 Sam. 15. 30. & wearing sackcloth, Psal. 35. 13. and not washing nor anointing. 2 Sam. 12. 20. 21. Vrias, by not lying with his wife, 2 Sam. 11. 11. But the chiefest of these was fasting, and the day is called the Fast, in Act. 27. 9. and the time by the law, is from evening to evening, begin∣ning the ninth day of the moneth at even, Levit. 23. 32. by which words the Hebrewes gather, that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth, and so in the end of it, to tary in their affliction a little of the night after the tenth day; and therefore that it

was necessary to adde somewhat of the working day, unto the holy day, both before and after. But they exemp∣ted from this fast, such as were sicke, and all chil∣dren under nine yeeres of age. Maimony in treat of the Rest of the tenth day, chap. 1. sect. 6. and chap. 2. sect. 8. 10. Moreover under this name of affli∣cting themselves, and fasting, the Lord required the putting away of all sinne; and amendment of life; as, to loose the bands of wickednesse; to undoe the heavy burdens, and to let the oppressed goe free, and to breake every yoke; to deale bread to the hungry to cover the na∣ked, and the like; Esa. 58. 6. 7. And so it figured our mortification with Christ; that as in the sacri∣fices killed, his humiliation unto the death, was fore-shadowed, Phil. 2. 8. so by the humiliation of the Church, our suffrings with him were signified; our baptising into his death and buriall, and our wal∣king in newnesse of life, our old man being crucified with him; that the body of sinne might bee destroyed. Rom. 6. 3. 4. 6. 1 Pet: 2. 21. Vnlesse we doe this, we may fast, but the Lord seeth it not; and afflict our soule, but he taketh no knowledge; neither can wee make our voice to be heard on high; Esa. 58. 3. 4. any worke] for this was a solemne sabbath, verse 31. and by ceasing from worke, figured that they which would have expiation and atonement by Christs day, must cease from their owne workes, to doe the worke of God; beleeving in him whom hee hath sent: Heb. 4. 10. Ioh. 6. 29. stranger] in Greeke, Proselyte: by the homeborne, are meant Is∣raelites borne in that land: the stranger, was of the heathens, joyned to the faith and Church of Israel: such were bound to all Israels ordinances. See Exod. 12. 19. 48. 49.

Vers. 30. he shall] that is, God by the Priest (as [unspec 30] verse 32.) shall make etonement (or expiation) to cleanse (or purifie) you. Herein was figured the power and efficacie of Christs Priesthood, and sacrifice: that he expiateth and maketh atonement for our sinnes with God, 1 Ioh. 2. 1. 2. and cleanseth us by his blood and spirit from all sinne: 1 Iohn 1. 7. Ro∣mans 8. 9. 10. 11.

Vers. 31. sabbathisme] or rest: this word the A∣postle [unspec 31] keepeth in Heb. 4. 9. and being joyned to the word sabbath, it noteth an exact and carefull rest: therfore God threatneth to destroy them that did any worke this day Levit. 23. 30. See also the notes on Exod. 16. 23.

Vers. 32. whom he] that is, whom God shall a∣noint; [unspec 32] or, which shall be anointed, as the Greek trans∣lateth whom they shall anoint. Such words are often used without designing any person; as is noted on Genes. 16. 14. By this anointed, the high Priest is meant, Levit. 21. 10. shall fill] that is, shall con∣secrate, see Exod. 29. 9. The Greeke translateth, shall perfect (or consecrate) his hands. Herein he also figured the Sonne of God, who is our high Priest perfected (or consecrated) for evermore, Hebr. 7. 28. garments of holinesse] the foure forementio∣ned, verse 4. called in Greeke a holy stole (or robe:) which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation, are arayed in white stoles (or robes,) which they have washed and made white in the blood of the Lamb Christ. The mysterie of these garments is there touched: and by it we may learne, why the high Priest, in the worke of Expiation, might have none but white garments this day.

Vers. 33. the Sanctuarie of holinesse] that is, as the Greeke translateth, the holy of the holy, meaning the most holy place: into which hee went first with in∣cense and blood: verse 12. 13. 14. 15. 16. the Tent] the Holy place or first Tabernacle; which he secondly expiated, verse 16. &c. all the peo∣ple] in Greeke all the congregation. Because the expi∣ation of the whole Church dependeth thus on the high Priest, so that if he were uncleane, or 〈◊〉〈◊〉 in his ministration, he was in danger of death by the hand of God, (Lev. 10. 1. 2. 3. and 16. 2.) and so the Church should want atonement for th〈…〉〈…〉 sinnes: therfore the high Councell or Magistrat•••• looked carefully unto him, both for his puritie, an•• for information of him in his duty this day. 〈◊〉〈◊〉 is said, that Seven daies before the day of atonement, they separated the high Priest from his owne house, 〈◊〉〈◊〉 his chamber which was in the Sanctuarie: and kept him from his wife, all those seven daies, lest his wife should be in her disease, and so he become uncleane seven daies. [as Levit. 15. 24.] and might not serve. And they appointed with him, an other high Priest; that 〈◊〉〈◊〉 any pollution happened unto him, the other might serve in his stead. Whether the pollution happened unto him before the daily morning sacrifice, or after he had offred the oblations; this (other) that was taken in his stead, needed no institution (or consecration,) but began his ad∣ministration where the first did leave off: &c. D••ring these seven daies, they sprinkled him with the ashes of the heiffer, in the third day after his separation, and is the seventh [according to Num. 19. 10. 12.] which was the evening of Expiation day; lest hee should be def〈…〉〈…〉 by any dead, and not know of it, &c. All the seven daies, they inured him with the services. Hee sprinkled the blood, and burned the incense, and trimmed the la〈…〉〈…〉; and burned the daily sacrifices on the Altar, that 〈◊〉〈◊〉 might be acquainted with the service on Expiation day. And they appointed unto him some Elders, of the 〈◊〉〈◊〉∣ders of the Synedrion (or Councell,) which did read be∣fore him, and teach him the service of the day, and the order of it. And they spake to the high Priest to 〈◊〉〈◊〉 himselfe, lest he should have forgotten, or lest he shall not have learned this thing. And on the even of the Atonement day, in the morning early, they set him 〈◊〉〈◊〉 the East gate, and brought before him, buls and r••••s and sheepe, that hee might bee acquainted and inured with the service. All the seven daies, they restrained him not from meat or drinke: but in the even of Atone∣ment day, they suffred him not to eat much, because meat bringeth sleepe; and they would not suffer 〈◊〉〈◊〉 to sleepe, lest any accident (of the night, as Deut. 23. 10.) should be seene; &c. Maimony in Iom hakipp. chap. 1. sect. 3. 6. and Thalmud. Bab. in Ioma, chap. 1. H•••• ever it were for all these rites; the Lord who 〈◊〉〈◊〉∣red sanctitie and cleannesse in all his Priests 〈…〉〈…〉 times of their service, Levit. 22. 3. required it 〈◊〉〈◊〉 carefully of the High Priest on this day; where he most solemnly figured Christ in his office 〈◊〉〈◊〉 worke; of whom it is said, that In all things it 〈◊〉〈◊〉 ved him to bee made like unto his brethren, that 〈◊〉〈◊〉

might be a mercifull and faithfull high Priest, in things ••••••taining to God, to make atonement for the sinnes of the people. For such an high Priest became us, who is holy, harmelesse, undefiled, separate from sinners, and made higher then the heavens; Heb. 2. 17, and 7. 26.