his flesh be stopped from his issue, it is his uncleanness. 4 Every bed whereon he lieth that hath the issue, is unclean: and every "thing, whereon he sitteth, shall be unclean. 5 And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 6 And he that sitteth on any thing whereon he sat that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until even. 7 And he that toucheth the flesh of him that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even. 8 And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even. 9 And what saddle soever he rideth upon that hath the issue, shall be unclean. 10 And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even. 11 And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even. 12 And the vessel of earth that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water. | 16 And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even. 17 And every garment, and every skin whereon is the seed of copulation, shall be washed with water, and be unclean until the even. 18 The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even. 19 And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even. 20 And every thing that she lieth upon in her separation, shall be unclean: every thing also that she sitteth upon shall be unclean. 21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 22 And whosoever toucheth any thing that she sat upon, shall wash his clothes, and bathe himself in water, and be unclean until the even. 23 And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. 24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean. 25 And if a woman have an issue of her blood many days, out of the time of her separation, or if it run beyond the time of her separa13 And when he that hath an issue is cleansed tion; all the days of the issue of her uncleanof his issue; then he shall number to himselfness shall be as the days of her separation: she seven days for his cleansing, and wash his shall be unclean. clothes, and bathe his flesh in running water, and shall be clean. 14 And on the eighth day he shall take to him two turtle-doves, or two young pigeons, and come before the LORD, unto the door of the tabernacle of the congregation, and give them unto the priest: 15 And the priest shall offer them, the one for a sin-offering, and the other for a burntoffering; and the priest shall make an atonement for him before the LORD, for his issue. u Heb. veurel. -y Ch. 11. B. & 17. 15.—w Ch. 6. 29, & 11. 32, 33-x Ver. 28. Cb. 14. 8-y Ch. 14 22, 23.—2 Ch. 14. 30, 31-a Ch. 11. 19, 31. extravagant intercourse between the sexes. The disgraceful disorder referred to here, is a foul blot, which the Justice of God, in the course of providence, has made in general the inseparable consequent of these criminal indulgences; and serves in some measure to correct and restrain the vice itself. In countries where public prostitution was permitted, where it was even a religious ceremony, among those who were idolaters, this disease must necessarily have been frequent and prevalent. When the pollutions and libertinism of former times are considered, it seems rather strange that medical men should have adopted the opinion, and consumed so much time in endeavouring to prove it, viz. that the disease is modern. It must have existed, in certain measures, ever since prostitution prevailed in the world; and this has been in every nation of the earth, from its earliest era. That the Israelites might have received it from the Egyptians, and that it must, through the Ball-peor and Ashteroth abominations, which they learned and practised, have prevailed among the Moabites, &c. there can be little reason to doubt. Supposing this disease to be at all hinted at here, the laws and ordinances enjoined were at once wisely and graciously calculated to remove and prevent it. By contact, contagion of every kind is readily communicated; and to keep the whole from the diseased, must be essential to the check and eradication of a contagious disorder. This was the wise and grand object of this most enlightened legislator, in the ordinances which he lays down in this chapter. I grant, however, that it was probably of a milder kind in ancient times; that it has gained strength and virulence by continuance; and that, associated with some foreign causes, it became greatly exacerbated in Europe about 1493, the time in which some have supposed it first began to exist, though there are strong evidences of it in this country, ever since the eleventh century. Verse 11. And whomsoever he toucheth] Here we find 26 Every bed whereon she lieth all the days of her issue, shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation. 27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. 28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. bh 22.4. Deut. 23, 10-e1 Sam. 21. 4. Ch. 12. 2-e Heb. in her separTO tion-f See Ca. 2). 18.—g Matt. 9. 20. Mark 5. 25 Luke 8. 43--h Ver. 13 that the saliva, sitting on the same seat, lying on the same bed, riding on the same saddle, or simple contact, were sufficient to render the person unclean, meaning, possibly, in certain cases, to coinmunicate the disorder; and it is well known, that in all these ways, the contagion of this disorder inay be communicated--is it not even possible that the effluvia from the body of an infected person, may be the means of communicating the disease? Sydenham expressly says, that it may be communicated by lactation, handling, the saliva, sweat, and by the breath itself, as well as by those grosser means, of which there is no question. But the term unclean, in this and the following cases, is generally understood in a mere legal sense, the rendering a person unfit for sacred ordinances. And as there was a mild kind of gonorrhea that was brought on by excessive fatigue and the like, it may be that kind only, which the law has in view in the above ordi nances. Verse 18. They shall both bathe themselves] What a wonderful tendency had these ordinances to prevent all excesses! The pains which such persons must take, the separations which they must observe, and the privations which, in consequence, they must be exposed to in the way of commerce, traffic, &c. would prevent them from making an unlawful use of lawful things. Verse 24. The common sense of all mankind has led them to avoid the gross impropriety referred to in this verse and it has been a general opinion, that offspring obtained in this way, has been infected with leprous, scrofulous, and other deeply radicated diseases, from which they and their posterity have been scarcely ever freed. In chap. xx. 18. persons guilty of this are condemned to death: here only to a seven days' separation, because in the former case, Moses speaks of the act when both the man and woman were acquainted with the situation: in the latter, he speaks of a case, where the circumstance 29 And on the eighth day, she shall take unto | of Aaron, when they offered before the LORD, her two turtles, or two young pigeons, and bring and died: them unto the priest, to the door of the tabernacle of the congregation. 30 And the priest shall offer the one for a sinoffering, and the other for a burnt-offering; and the priest shall make an atonement for her before the LORD, for the issue of her uncleanness. 31 Thus shall ye separate the children of Israel from their uncleanness, that they die not in their uncleanness, when they defile my tabernacle that is among them. 32 1 This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith; 33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and the woman; P and of him that lieth with her that is unclean. 2 And the LORD said unto Moses, speak unto Aaron thy brother, that he come not at all times into the holy place within the veil before the mercy-seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat. 3 Thus shall Aaron come into the holy place; with a young bullock for a sin-offering, and a ram for a burnt-offering. V 4 He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. W 5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin-offering, and one ram for a burnt-offering. 6 And Aaron shall offer his bullock of the sinthe holy place, 1, 2. He must take a bullock for a sin-offering, and a ram for a burnt offering, which is for himself, and make an CHAPTER XVI. The solemn yearly expiation for the high priest, who must not come at all times into. offering, bathe himself, and he dressed in his sacerdotal robes, 3, 4. He shall take two goats, one of which is to be determined by lot, to be a sacrifice; the other to be a scapegoat, 5-10. He shall offer a bullock for himself an! for his family, 11-14. And shall kill the goat as a sin-offering for the people, sprinkle its blood upon the mercy seat, and hailow the altar of burnt-offerings, 15-19. The scapegoat shall be then brought, on the heal of which he shall lay his hands, and confess the iniqui ties of the children of Israel: after which, the goat shall be permitted to escape to the wilderness, 3--22. After this, Aaron shall bathe himself, and make a burntoffering for himself and for the people, 23--23. This is to be an everlasting statute, atonement for himself, and for his house. 7 And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. 8 And Aaron shall cast lots upon the two and the day on which the atonement is to be made, shall be a sabbath, or day of rest goats; one lot for the LORD, and the other lot for the scape-goat. through all their generations, 29–34. An. Exod. Isr. 2 A'ib or Nian. AND the LORD spake unto Moses 9 And Aaron shall bring the goat upon which the after the death of the two sons LORD's lot a fell, and offer him for a sin-offering. 1 Ch. 11. 47. Deut. 24. S. Ezek. 44. 23-k Numb. 5. 3. & 19. 13, 20. Ezek. 5. 11. & 3.31-1 Ver. 2-m Ver 16-n Ver. 19-0 Ver. 25-p Ver. 21-q Ch. 10. 1, 2 r Exod. 30. 10. Ch. 23. 27. Heb. 9. 7. & 10, 19.—s. Exod. 25. 22 & 40. 31. 1 Kings 8. 10-12 was not known till afterward: at least, so it appears these two places should be understood, so as to be reconciled. Verse 29. Two turtles, or two young pigeons] In all these cases, moral pollution was ever considered as being less or more present, as even such infirmities sprang from the original defection of man. On these accounts sacrifices must be offered; and in the case of the woman, one of the birds above mentioned must be sacrificed as a sinoffering, the other as a burnt-offering, ver. 30. Verse 31. Thus shall ye separate the children of Israel from their uncleanness] By this separation, the cause became less frequent, and the contagion, if it did exist, was prevented from spreading. So, pest-houses and feverwards are constructed for the purpose of separating the infected from the sound; and thus contagion is lessened, and its diffusion prevented. That they die not] That life may be prolonged by these prudential cares; and that he who is morally and legally unclean, may not presume to enter into the tabernacle of God till purified; lest he provoke Divine Justice to consume him, while attempting to worship with a polluted mind, and impure hands. 1. How unpromising and how forbidding, at the first view, was this chapter! and yet how full of wise, humane, and moral regulations, manifesting, at once, the wisdom and kindness of the great Legislator! Every word of God is pure in itself, and of great importance to us. He who cannot derive instruction from the chapter before him, and be led by a proper consideration of its contents, to adore the wisdom and goodness of God, must have either a very stupid or a very vitiated mind. 2. In all these ordinances we may plainly see, that God has purity of heart continually in view-that the soul may be holy, he cuts off the occasions of sin; and that men may be obliged to keep in due bounds, and possess their vessels in sanctification and honour, he hedges up their way with briars and thorns, and remtlers transgression painful, shameful, and expensive. 3. Preventing grace is not less necessary than that which saves, and which preserves. These three chapters, avoided and neglected by most, contain lessons of instruction for all: and though many things contained in them, belong exclusively to the Jewish people, as to the letter, yet in the spirit and gracious design, they form a part of those revealed things which are for us and for our children; and although they cannot be made the subjects of public oral instruction, yet they are highly necessary to be known; and hence the advantage of reading the Scriptures in regular order in private. May we read so as to 2nderstand, and practise what we know, that being wise nto salvation, we may walk as children of the light and of the day, in whom there shall be no occasion of stumbling. Ezek. t Heb. 9. 7, 12, 24, 25-u Ch. 4. 3.- Exod. 28. 39. 42, 43. & Ch. 6. 10. 44. 17, 18.-w Exod. 30. 20. Ch. 8. 6, 7-x See Ch. 4. 11. Numb. 29. 11. 2 Chron. 29. 21. Ezra 6. 17. Ezek. 43. 22, 23-y Ch. 9. 7. Heb. 5. 2. & 7. 27, 25. & 9. 7. 2 Heb. Azazel.-a Heb. went up. NOTES ON CHAPTER XVI. Verse 1. After the death of the two sons of Aaron] It appears from this verse, that the natural place of this chapter is immediately after the tenth, where probably it originally stood; but the transposition, if it did take place, must be very ancient, as all the versions acknowledge this chapter, in the place in which it now stands. Verse 2. That he come not at all times into the holy place] By the holy place we are to understand here, what is ordinarily called the Holy of Holics, or most holy place; that place within the veil, where the ark of the covenant, &c. were laid up; and where God manifested his presence between the cherubim. In ordinary cases, the high priest could enter this place only once in the year, that is, on the day of annual atonement; but in extraordinary cases, he might enter more frequently, viz. while in the wilderness, in decamping and encamping, he must enter to take down or adjust the things; and on solemn pressing public occasions, he was obliged to enter in order to consult the Lord: but he never entered without the deepest reverence and due preparation. That it may appear that the grand subject of this chapter, the ordinance of the scape-goat, typified the death and resurrection of Christ, and the atonement thereby made, I beg leave to refer to Heb. ix. 7-12. and 24-26, which I shall here transcribe, because it is a key to the whole of this chapter. Into the second (tabernacle) went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Holy Ghost this signifying, that the ray into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them till the time of reformation. But Christ being come, a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building, neither by the BLOOD of GOATS and CALVES; but by his OWN BLOOD he entered into the holy place, haring obtained eternal redemption for us.-For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us; nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; (for then must he often have suffered since the foundation of the world) but now, once in the end of the world, hath he appeared TO PUT AWAY SIN BY THE SACRIFICE OF HIMSELF. 10 But the goat, on which the lot fell to be the scape-goat, shall be presented alive before the LORD, to make an atonement with him, b 1 John 22 Verse 3. With a young bullock for a sin-offering] The bullock was presented as a sin-offering, for himself, his family, the whole priesthood, and probably the Levites. The ram was for a burnt-offering, to signify that he and his associates were wholly consecrated, and to be wholly employed in this work of the ministry. The ceremonies with which these two sacrifices were accompanied, are detailed in the following verses. Verse 4. He shall put on the holy linen coat] He was not to dress in his pontifical garments, but in the simple sacerdotal vestments, or those of the Levites, because it was a day of humiliation, and as he was to offer sacrifices for his own sins, it was necessary that he should appear in habits suited to the occasion. Hence he has neither the robe, the ephod, the breastplate, the mitre, &c. these constituted his dress of dignity, as the high priest of God, ministering for others, and the representative of Christ; but now he appears before God as a sinner, offering an atonement for his transgressions, and his garments are those of humiliation. Verse 7. And he shall take the two goats] It is allowed on all hands that this ceremony, taken in all its parts, pointed out the Lord Jesus dying for our sins, and rising again for our justification; being put to death in the flesh, but quickened by the Spirit. Two goats are brought, one to be slain as a sacrifice for sin, the other to have the transgressions of the people confessed over his head, and then to be sent away into the wilderness. This animal, by this act was represented as bearing away, or carrying off, the sins of the people. The two goats made only one sacrifice; yet only one of them was slain. One animal could not point out both the divine and human nature of Christ, nor show both his death and resurrection, for the goat that was killed, could not be made alive. The divine and human natures of Christ were essential to the grand expiation: yet the human nature alone suffered: for the divine nature could not suffer; but its presence in the human nature, while agonizing unto death, stamped those agonies, and the consequent death, with infinite merit. The goat, therefore, that was slain, prefigured his human nature, and its death: the goat that escaped, pointed out his resurrection. The one shows the atonement for sin, as the ground of justification; the other Christ's victory, and the total removal of sin in the sanctification of the soul.-Concerning these ceremonies, we shall see farther particulars as we proceed. According to Maimonides, fifteen beasts were offered on this day. The daily, or morning and evening sacrifice, was offered as usual:-besides a bullock, a ram, and seven lambs, all burnt-offerings; a goat for a sin-offering, which was eaten in the evening. Then a bullock for a sin-offering, and this they burnt, and a ram for a burnt-offering; these both for the high priest. Then the ram, for the consecration; see ver. 5. which is called the people's ram. They brought also, for the congregation, two he-goats; the one for a sin-offering, the other for a scape-goat. Thus all the beasts offered on this great and solemn day were FIFTEEN; the two daily sacrifices, one bullock, two rams, and seven lambs; all of these burnt-offerings. Two goats for sin-offerings; one offered without, and eaten on the evening; the other offered within, and burnt and one bullock for a sin-offering for the high priest. The service of all these fifteen beasts, is performed on this day by the high priest only." See Maimonides and Ainsworth on the place. Verse 8. Aaron shall cast lots upon the two goats] The Jews inform us that there were two lots, made either of wood, stone, or any kind of metal. On one was written LASHEM, for the NAME, i. e. JEHOVAH, which the Jews will neither write nor pronounce:-on the other was written by la-AZAZEL, for the SCAPE-GOAT: then they put the two lots into a vessel which was called kalpey; the goats standing with their faces towards the west. Then the priest came, and the goats stood before him, one on the right hand and the other on the left; the kalpey was then shaken, and the priest put in both his hands, and brought out a lot in each; that which was in his right hand, he laid on the goat that was on his right; and that in his left hand, he laid on the goat that was on his left; and according to what was written on the lots, the scapegoat, and the goat for sacrifice, were ascertained.-See the Mishna, in Tract. Yoma. The determining this solemn business by lot, the disposal of which is with the Lord, Prov. xvi. 33. shows that God and to let him go for a scape-goat into the wil- alone was to select and point out the person by whom this great atonement was to be made: hence he says, Behold, I lay in Zion a stone elect (that is, chosen by himself) and precious, of infinite value. Verse 10. To be the scape-goat] Sixty Azazel, from ty âz, a goat, and is azal, to dismiss, i. e. the dismissed, or sent-away goat, to distinguish it from the goat that was to be offered in sacrifice. Most ancient nations had vicarious sacrifices, to which they transferred, by certain rites and ceremonies, the guilt of the community at large, in the same manner in which the scape-goat was used by the Jews. The white bull that was sacrificed by the Egyptians to their god Apis was of this kind, they cut off the head of the victim, which they had sacrificed, and after having loaded it with execrations, that, "if there be any evil hanging over them or the land of Egypt, it may be poured out upon that head;" they either sold it to the Greeks or threw it into the Nile.-See HEROD. Euterp. p. 104. edit. Gale. Petronius Arbiter says, that it was a custom among the ancient inhabitants of Marseilles, whenever they were afflicted by any pestilence, to take one of the poorer citizens, who offered himself for the purpose, and having fed him a whole year with the purest and best food, adorned him with vervain, and having clothed him with sacred vestments, they then led him round their city, loading him with execrations; and having prayed that all the evils to which the city was exposed, might fall upon him, they then precipitated him from the top of a rock. Satiricon, in fine. Suidas, under the word ex, observes, that it was a custom to devote a man annually to death, for the safety of the people, with these words, garoo, Be thou our purifier: and having said so, they threw him into the sea, as a sacrifice to Neptune. It was probably to this custom that Virgil alludes, when speaking of the pilate Palinurus, who fell into the sea and was drowned, he says, Umum pro multis dabitur caput. Æn. lib. v. r. 815. But the nearest resemblance to the scape-goat of the Hebrews, is found in the Ashummeed Jugg of the Hindoos, where a horse is used instead of a goat, the description of which I shall here introduce from Mr. Halhed's code of Gentoo Laws; Introduction, p. xix. "That the curious," says he, "may form some idea of this Gentoo sacrifice when reduced to a symbol, as well as from the subsequent plain account given of it in a chapter of the code, sect. ix. p. 127, an explanation of it is here inserted from Durul Shekûh's famous Persian translation of some commentaries upon the four Beids, or original scriptures of Hindostan : the work itself is extremely scarce, and it was by mere accident that this little specimen was procured. "The Ashummeed Jugg does not merely consist in the performance of that ceremony which is open to the inspection of the world, namely, in bringing a horse and sacrificing him; but Ashummeed is to be taken in a mystic signification, as implying, that the sacrificer must look upon himself to be typified in that horse, such as he shall be described; because the religious duty of the Ashummeed Jugg comprehends all those other religious duties, to the performance of which all the wise and holy direct all their actions; and by which all the sincere professors of every different faith, aim at perfection. The mystic signification thereof is as follows: the head of that unblemished horse, is the symbol of the morning; his eyes are the sun; his breath the wind; his wide-opening mouth is the bishweaner, or that innate warmth which invigorates all the world; his body typifies one entire year; his back, paradise; his belly, the plains; his hoof, this earth; his sides, the four quarters of the heavens; the bones thereof, the intermediate spaces between the four quarters; the rest of his limbs represent all distinct matter; the places where those limbs meet, or his joints, imply the months, and halves of the months, which are called peche (or fortnights;) his feet signify night and day; and night and day are of four kinds: I. The night and day of Briḥmā; 2. The night and day of angels; 3. The night and day of the world of the spirits of deceased ancestors; 4. The night and day of mortals. These four kinds are typified in his four feet. The rest of his bones are the constellations of the fixed stars, which are the twenty-eight stages of the moon's course, called the lunar year; his flesh is A. M. 2514. B. C. 1490. sin-offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself: 12 And he shall take a censer full of burning coals of fire, from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil: 13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-seat, that is upon the testimony, that he die not: 14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat eastward; and before the mercy-seat shall he sprinkle of the blood with his finger seven times. 15 Then shall he kill the goat of the sinoffering, that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat: 16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall ye do for the tabernacle of the congregation, that a remaineth among them in the midst of their uncleanness. the clouds; his food, the sand; his tendons, the rivers; his spleen and liver, the mountains; the hair of his body the vegetables, and his long hair, the trees; the forepart of his body typifies the first half of the day, and the hinder part the latter half; his yawning is the flash of the lightning; and his turning himself is the thunder of the cloud; his urine represents the rain; and his mental reflection is his only speech. The golden vessels which are prepared, before the horse is let loose, are the light of the day, and the place where those vessels are kept, is a type of the ocean of the east; the silver vessels which are prepared after the horse is let loose, are the light of the night, and the place where those vessels are kept, is a type of the ocean of the west. These two sorts of vessels are always before and after the horse.-The Arabian horse, which, on account of his swiftness is called Hy, is the performer of the journeys of angels; the Tajee, which is of the race of Persian horses, is the performer of the journeys of the Kundherps (or good spirits; the Wazba, which is of the race of the deformed Tazee horses, is the performer of the journeys of the Jins (or demons ;) and the Ashov, which is of the race of Turkish horses, is the performer of the "O Lord, thy people, the house of Israel, have sinned journeys of mankind: this one horse, which performs these several services, on account of his four different sorts and done iniquity, and trespassed before thee. O Lord, of riders, obtains the four different appellations. The make atonement now for the iniquities and transgressions place where this horse remains is the great ocean, which and sins, that thy people, the house of Israel, have sinned signifies the great spirit of Perm-Atma, or the universal and transgressed against thee: as it is written in the law soul, which proceeds also from that Perm-Atma, and is of Moses thy servant, saying, That in this day he shall comprehended in the same Perm-Atma. The intent of make atonement for you, to cleanse you from all your this sacrifice is, that a man should consider himself to be sins before the Lord, and ye shall be clean." See the in the place of that horse, and look upon all these articles Mishna, vol. ii. p. 239. as typified in himself; and conceiving the Atma (or divine soul) to be an ocean, should let all thought of self be absorbed in that Atma." This sacrifice is explained in Section IX. p. 127. of the Code of Hindoo Laws thus, An Ashummeed Jugg is when a person, having commenced a Jugg, (i. e. religious ceremony) writes various articles upon a scroll of paper, on a horse's neck, and dismisses the horse, sending along with the horse a stout and valiant person, equipped with the best necessaries and accoutrements to accompany the horse day and night, whithersoever he shall choose to go; and if any creature, either man, genius, or dragon, should seize the horse, that man opposes such attempt, and having gained the victory upon a battle, again gives the horse his freedom. If any one in this world, or in heaven, or beneath the earth, would seize this horse, and the horse of himself comes to the house of the celebrator of the Jugg, upon killing that horse, he must throw the flesh of him upon the fire of the Juk, and utter the prayers of his deity: such a Jugg is called a Jugg Ashummeed, and the merit of it, as a religious work, is infinite." When this confession was finished, the goat was sent by a proper hand to the wilderness, and there let loose; and nothing farther was ever heard of it. Did not all this signify, that Christ has so carried and borne away our sins, that against them who receive him as the only true atoning sacrifice, they should never more be brought to remembrance? On the head of the scape-goat, a piece of scarlet cloth was tied, and the tradition of the Jews states, that if God accepted the sacrifice,. the scarlet cloth turned white, while the goat was leading to the desert; but if God had not accepted this expiation, the redness continued, and the rest of the year was spent in mourning. From the foundation of the church of God, it was ever believed by his followers, that there were certain infallible tokens by which he discovered to genuine believers his acceptance of them and their services. This was sometimes done by a fire from heaven consuming the sacrificesometimes by an oracular communication to the priest or prophet; and at other times, according to the Jewish account, by changing the fillet or cloth on the head of the scape-goat, from scarlet to white; but most commonly, 351 of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: 21 And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt-offering, and the burnt-offering of the people, and make an atonement for himself, and for the people. 25 And the fat of the sin-offering shall he burn upon the altar. 26 And he that let go the goat for the scapegoat, shall wash his clothes, and bathe his flesh in water, and afterward come into the camp, 27 And the bullock for the sin-offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp: and they shall burn in the fire their skins, and their flesh, and their dung. 28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp. 29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: C 30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31 It shall be a sabbath of rest unto you, and ye shall afflict your souls by a statute for ever. 32 And the priest, whom he shall anoint, and whom he shall consecrate f to minister in the priest's office in his father's stead, shall ▾ Ezek. 42. 14. & 41. 19.-w Ver. 3, 5-x Ch. 4. 10-y Ch. 15. 5-2 Ch. 4. 12, 21. & 6.30. Heb 13 11-a Exod. 30. 10. Ch. 23. 27. Nunib 29. 7. Isai. 58 3-5. Dan 10. 3-12-b Psa. 51. 2. Jer. 33. 8. Eph. 5. 26. Heb. 9. 13, 14. & 10. 1, 2 1 John 1.7-9. c Ch. 23.32 and especially under the Gospel dispensation, he gives this assurance to true believers, by the testimony of his Spirit in their consciences, that he has forgiven their iniquities, transgressions, and sins, for His sake, who has carried their griefs, and borne their sorrows. Verse 26. He that let go the goat-shall wash, &c.] Not only the person who led him away, but the priest who consecrated him, were reputed unclean, because the goat himself was unclean, being considered as bearing the sins of the whole congregation. On this account both the priest and the person who led him to the wilderness, were obliged to wash their clothes, and bathe themselves, before they could come into the camp. Verse 29. The seventh month, on the tenth day of the month.] The commandment of fasting, and sanctifying this tenth day, is again repeated, Levit. xxiii. 27-32.: but in the latter verse it is called the ninth day at even, because the Jewish day began with the evening. The sacrifices which the day of atonement should have more than other days, are mentioned, Numb. xxix. 7-11. And the jubilee, which was celebrated every 50th year, was solemnly proclaimed by sound of trumpet on this tenth day, Lev. XXV. 8, 9. A shadow, says Mr. Ainsworth, of that acceptable year of the Lord, the year of freedom which Christ has proclaimed by the trumpet of his Gospel, Luke iv. 18-21. 2 Cor. vi. 2.-This seventh month was Tisri, and answers to a part of our September and October. It was the seventh of the sacred, and the first month of the civil year. The great day of atonement, and the sacrifices, rites, and ceremonies prescribed for it, were commanded to be solemnized by the Jews through the whole of their dispensation; and as long as God should acknowledge them for his people; yet, in the present day, scarcely a shadow of these things remains: there is no longer a scape-goat nor a goat for sacrifice, provided by them in any place. They are sinners, and they are without an atonement. How strange it is that they do not see that the essence of their religion is gone, and that consequently God has thrown them entirely out of the covenant with himself. The true expiation, the Christ crucified, they refuse to receive, and are consequently without temple, altar, scape-goat, atonement, or any means of salvation! The state of the Gentile world is bad; but that of the Jews is doubly deplorable. Their total excision excepted, wrath is come upon them to the uttermost. What a proof is this of the truth of the predictions in their own law-and of those in the Gospel make the atonement, and shall put on the linen clothes, even the holy garments: 33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins once a year. And he did as the LORD commanded Moses. CHAPTER XVII. The people are commanded to bring all the cattle they intend to kill, to the door of the tabernacle, where they are to be made an offering to the Lord, and those who disobey, are to be cut off, 1--5 The priest is to sprinkle the blood, 6. They are forbadden to offer sacrifices to devils, 7. The injunction to bring their offerings to the door of It the tabernacle, is repeated, 8, 9. The eating of blood is solemnly fortalden, 10. is the life of the beast; and is given to make an atonement for their sls, 11, 12 a bird or beast be taken in hunting, its blood must be poured out, and covered with dust, for the reasons before assigned, 13, 14. None shall eat an animal that dies of itself, or is torn by beasts; if any act otherwise, he must bathe his clothes and his flesh, or bear his iniquity, 15, 16. AN ND the LORD spake unto Moses, An Exod. Ir. 2 saying, Alab or Nisan. 2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them: This is the thing which the LORD hath commanded, saying, 3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp,or that killeth it out of the camp, 4 m And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD, blood shall be " imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: n d Ch. 4. 3, 5, 16-e Hebr. fill his hand. -f Exod. 29 29, 30. Numb 30. 26-23.-g Ver. 4.-h Ver. 6, 16, 18, 19, 21-i Ch. 23. 31 Numb. 29. 7- Exod. 30. 10. Heb. 9. 7-25-1 See Deut. 12. 5, 15, 21-m Deut. 12. 5, 6, 13, 14-n Kom 5. 13.-o Gen. 17. 14. of Christ! Who, with the Jews, and the Bible before his eyes, can doubt the truth of that Bible as a divine Revelation! Had this people been extinct, we might have doubted whether there were ever a people on the earth that acknowledged such a law, or observed such ordinances; but the people, their law, and their prophets, are still in being, and all proclaim what God has wrought, and that he has now ceased to work among them, because they have refused to receive and profit by the great atonement; and yet he preserves them alive, and in a state of complete separation from all the people of the earth, in all places of their dispersion! How powerfully does the preservation of the Jews, as a distinct people, bear testimony at once to the truth of their own law which they acknowledge, and the Gospel of Christ, which they reject! 2. But while the Jews sit in thick darkness, because of the veil that is on their hearts, though the light of the glory of God is shining all around them, but not into them, because of their unbelief; in what state are those who profess to see their unbelief and obstinacy, acknowledge the truth of the New Testament, and yet are living without an atonement applied to their souls for the removal of their iniquities, transgressions, and sins? These are also in the gall of bitterness, and bond of iniquity. An all-sufficient Saviour held out in the New Testament, can do them no more good than a scape-goat and day of atonement, described in the law, can do the Jews. As well may a man imagine that the word bread can nourish his body, as the name Christ can save his soul. Both must be received and applied, in order that the man may live. 3. The Jews prepared themscives to get benefit from this most solemn ordinance, by the deepest humiliations. According to their canons, they were obliged to abstain from all meat and drink-from the bath-from anointing themselves-to go barefoot-and be in a state of perfect continency. He who is likely to get benefit for his soul through the redemption that is in Christ, must humble himself under the nighty hand of God, confess his iniquity, abstain from every appearance of evil, and believe on him who died for his offences, and rose again for his justification. The soul that seeks not, shall not find, even under the Gospel of Christ. NOTES ON CHAPTER XVII. Verse 4. And bringeth it not unto the door] As sacrifice was ever deemed essential to true religion it was necessary that it should be performed in such a way as to |