Commentary on the Holy Bible

AND if his oblation &« a t sacrifice 'sh.^Jf-*- of peace-oflerinff, if be offer it — of the herd; whether itbct^ male or fetaaJe, h* shall offer it r without blemiih before the Lo—l 2 And * he shall lay his hand upon the beadof his ofiariDff, and kill it a/ the door of the t»- bernacle of the congregation: and Aaroo** sons, the priests shalF sprinkle the blood upon the altar round about.

bsad till it ■ M thin u they chooae to mtiJa it. They dwn wet CM tide of it with water, at the Hune time wetting the hand and arm with which they put it into the The aide of the cake adheres fiurio On aide of the •Ten, till it is sufficiently baked, when, if not paid prt^r attention to, it would &11 down among the embers. If they were not exceedingly quick at this woric, the beat of the oven wonld bum their arms, but they perform it with ■Qch amazing dexteri^, that one woman will continue keeping three or four cakes on the oven at once, till she bw done baking, "niis mod^ let me add, does not require bslf tba fttel that ia made use of in Eun^' " — See more lo Habmib's Ofrssrmr. Tol. I p. 414, &c. Edit. ISOa

Verse 8. T%mt thaU bring Ou mtat-nfering] It is likely that the person himseff who offered the sacrifice, brought it to the priest, and then Ae priest presented it befcn tM Lord.

Verse II. No mMt-oferin^ ^laU be made vnth leaven] See the reason of this prc^ibiuan in the note on Exod. zii. 8.

Noranj/hotuyl Because it waaapt to produceacuitfy, as some think, when wrought up with flour paste; or rather because it was apt to grip^ <u>d prove purgative. Oa thts latter accoimt, the Cofiflg« of Physicians have UNslly left it out of all medicinal preporetionB. This tBtet, whith it has in most consiitulions, was a sufficient reason why it should be ptohilrited here, as a principal part of all these offerings was used by the priests as a part of their ordinary diet; and these ofTerings, being UMSB at die poorer sort, were in greater abundance than most odiera. On this account, the griping and purgative rlity of the hooey must render it extremely improper, bosm was forlridden because pniducing./emtenbtft(m, it was omsidered a species of eomfpNon, and was therein used to signify hypacricy, mahee, Ac which corrupt the soul; it is possible that honey might have had a moral reference also, and have signified, as St. Jerom thought, carnal plaantreu and eenmal gratifie^iont. Some suppose that the honey mentioned her^ was a sort of Bsoehanne matter, extracted from datee. Leaven and honey i^j^t be o&icd with (he fint-fruits, as we lean from the next verse, but they wen fbrfuddes to be burnt on the ahar.

Verse 13. WUh aU thine t^ering»ihaaAaUtiffer»att.'\ Salt was the <H>posite to leaven, for it preserved from jnitr(/bc<wm ana comtpHoa, aad signified the purity and persevering JtdtlUy that were necessary in the worship at God. Every thing was seasoned with it to signify the purity and perbeikMi that dioald be sziended through pvwy pert of iha diTina servioa, and dmu^ the htaiis aod lives ot Ood?s worshippers. It was oslfra die tali vf tt« covenant qf Gad; bet^st as sah is incorruptible, >s was the oovenont mode with Abram, Isaac, Jacob, and the patriardts, relative to the redemption of the world by the ineaniatioo and death of Jesus Christ. Among (he heathens, soU was a ooramoo ingredient in all their sacrificial offerings, and as it was considered essential to the comfort and preservation of life, and an emblem of the most perfect corporeal and meniaj endowmrats, so it was supposed to be one of the most acceptable presents diey could nutke onto their gods, from wbosa saerifieea it was never abseoL That inimil^ile and invaluable writer, niinr, has laft a long chapter on this Bubject, the sevenn of the thiriyjhat hook A his Natttrai BUton/, a fisw eztneis flrtmi iriiich will not displease the intelligent reader. Ergo heroala, vita bnmanier sine Sale itMput itgHt; adwqua neoesnrium elSMinutoisturtraasiflrit inteltectus ad voloptates animi quoque. Nam ita i appcllantur omnisque vita lepos et summa hilaritaa, laborumque requies non alio magis vocabulo constat. Honoribus etiam militinqtie inlerpoDiuir, Salahu inde dlctis — Mazime tamen in sacria intelligitur autoritas, quoodo nulla conficiuntur sine mola solso. " So easrattally ntceasary is sslt, that without it hnnum life eanno; ba preserved, and even tba jdeasorea and endowmeUs of Iho mind are expressed by it; the delights of life^ repose, and the hiriiest menttd sereni^ are expressed oy no odi«r term tnsn aalea among the Latins. It bos also been a»>. plied lo designate the honourable nwnrds ^^ven to solaier% which are called aatarU or soiartes.— But Ua importance may be farther understood by its use in aatrad thinge, as no Huvifice was ofibred to ibe gods wMum dia eaU cake."

Quotations of this kind nughl he easily mnltiplied, the above may be deemed sufficient.

Verse 14. ureen ears nf cOm dried by Oie fire^ Graea or half ripe ears of wheat, parched with fire, is a wftxitm of food in use among the poor people of Palestine and Egypt to the present day. As God is represented as keeping a table among his people, for the tabernacle was lus Aouse, where he hod the golden table, show-bread, Ac w> he represents himself as partaking with them of all tba aliments that were in use, and even sitting down with lb* poor, to a repast of paixhed com! We have alreSMly seen, that diese green ears were ^esenlcd as a sort ot eucliaristical offering for the blessings of seed timet and the proqiect of a ptentiftil harvest. See the note on ver^ 1.; several other eiaatples ntigld be added hen^ bat ttmj are not neceesaiy.

Tint command to offer salt with every oblaties,.axMl whidi was punetuaJIy observed by the Jews, will aSarA the pious reader some profitable reflections. It is wcU known duu salt has two grand properties. 1. It srsaoM and reixlen palatable the principal alimenu used Cor tlw support of life. 2. It prevents putrefection and decaq^ The covenant Of God, that is, his agreement with bis peapie, is called a covenant qf salt, to denote, as w« fWra seen above, its stable undecaylng nature, as well mm to point out its importance and ulilitv in the preservaiion of the life of the soul. TTj* grace ot God by Christ Jesua^ ia represented under the emblem of tall, (see Blark is. 49. "Blfi^ iv. 29. Col. iv. 6.) because of its reliuiing, nourirfuiw, smd preserving quality. Without it no offering, no sacrifice, no religious service, no work, even of chariiv aod mercy, can be acceptable in the si^t of God. In all things we xzmal come unto the Father tbioosb him. And from aocke of our sacrificesor services must this isll nf lllli lililMSai ijf our God be lacking.

N01%8 ON CHAPTER IQ. Verse I. Paaee-<^tring\ cn/f9 ^ttamimt aa «fr fering to make peace between God and man [ see on vii. utd Gen. IB. Vsise2. LafhUlmuhvpmSUluad nTftii jTjfYi iwaj

3 And he shall offer of the sacrifice of the

Ei^cts-offeriDg an offeringf made by fire unto the ord; ■ t fat that covereth the inwards, and all the fat that is upon the inwards,

4 And the two kidneys, and the fat that i< on %em, whi(ih t» by the fiiiks, and the • caul above the liver, with the kidneys, it shall he take away.

5 And Aaron's sons * shall bom it on the attar nporn the bnurnt-saerifiee, which is upon the wood that is on the fire; £1 is an offering made by fire, of a sweet savour unto the Lord.

6 ^ And if his offering for a sacrifice of peaceofienng unto the Loan be of the flock j male or feioale, * he shall offer it without blemish.

7 If he offer a Iamb for his offering, then shall he offer it before the Loan.

8 And be shall lay his hand upon the head of Itis offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprin- Ue the blood thereof round about upon the altar.

9 And he shall ofiier of the sacrifice of the peace-tiering, an offering made by fire unto the Lord; the fat thereof, and the whole rump, it Blmll he take off hard by the backbone: and the fat that covereth the mwards, and all the fat that is upon the inwards.

10 Ana the two kidneys, and the fat that tsupon them, which im by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

11 And the priest shall burn it ujaoa the altar: IC t«* the fiMd of the offering ma^ 1^ fire nnto

Verse 3. 7%« Jai Oiat eottrdk Uu inward*] The turn, caul, or ism, aa •ome term it. Tiujat that it upon HU inwrda; probably ihe maentery, or fiittv pturt of^ tbe subatance wbidi conitecta the coiiTolutioiu of the slimeotUT canal, or imall inleitines.

Vem 6. ilorm'* aons ahall bum ] Aa Ibe Jot was dseawd tbe moat vtUitaUe part of the animal, it was offered iopreferaMe to all other parta: and the beaOtena prtrixibty borrowed diia custom from the Jews; for they burnt the cmeaiMm or caul in honour of their gMB.

Yerae 9. The whole rump, it thaU he take (ff hard by the baekbotu] To what hoa already been aaid on the iaiu at the eSaiem aheej^ in the note on Ezod. xxix. 22. we may add tbe lUlowmf cAianvatioii from Dr. Rusael ooaearDnig the riieep at Aleppo. Their IoUm, says he, are a submaoe between fat and and are not eaten

■eparately, but mixea with the lean meat in manv of their diatM and alao often uacd instead of butter. He atatea also, that a common sheep of ihia kind, without the head, tUf Bkil^ and entrails, wei«^ from tixly lo aeecnfy Englisn pounds, of which tlie toil usually weighs Jj/teai pouDoa and upwards: but that those of the largest breed, when fattened will weuh one hundred and,fifiy pounds, and their tails J^y; whidi corresponds with the account given br iMdo^'m the note referred to above. TbK sheep •bout Jerusalem are the some with those in Abysnnia, mentionad br ZMdoff", and dioae of Suria iiwitiifliMKl by Dr. JiHtel. ^ '

Terse II. B it the food ^tf the iifering] We bars alnsdy remarked that God u frequently represented as feoMHg vUh hit ptopU on the sacrincee they offeredf •ad because these sacrificea were consumed by that fire that was kindled from heaven j therefore, they were considered *s Qu food of thai Jlrt, or rather of the Divine Being who was repnseiued by it. In the same idiom of speech, s»a Podd, the soda or the headiena are laid, Deut. uudL & S» sat (he nt and drutk the vine which wen etmsumed oa fheiP altars.

Terse 12. A f^oat\ Implying tbe whole species, he-goal, me^oat, and ktd, as we have already seen.

Verse ^7. TTiat ye tat neither fat nor blood] It is not IBcely that the siiouM be fbrbiailrn in the same manner and ta the same latitude as the blood. Tlie blood was tlie

12 H And if his offering be a goat, then ' he shall offer it before the Lord.

13 And he shall lav his hand upon the head of it, and kill it before the taberiraele of the congreeation: and the sons of A^on shall sprinkle the blood thereof upon the altar round about. ■

14 And he ehall offer thereof his offering, even an offering made by fire unto the -Lord; the fat that covereth the inwards, and ^1 the fht that is upon the inwards,

15 And the two kidneys, and the &t that is upon them, which is by the flanks, and the cant above the liver, with the kidneys, it shall he take away.

16 And the priest shall burn them upon the altar: it is ih6 food of the offering made by firs for a sweet savour: • all the fat is the Loan's.

17 It shall be a "perpetual statute for your generations throughout all your dwellings, that ye eat neither lat nor > blood.

AND the Lord spake Imto Moses, ^SiSS^^i^ saying, - 2 Speak unto the cbfldren of Israel, saymg. If a soul shall sin through ignorance againist any of the commandments of the Lord, (concerning things vrtuch ought not to be done J and Shan do agamst any of them:

lyi of (he beast, aod that was ofiWed-to lOOasat atonement for their soub; consefoently, this waa never ttfa^ in all their gMMratMOa. bat it waa impoaaible to sepante the fiu from the flesh, which in many parts, ia ao ioUmately intermixed with the muscular fibres; but the blood being contained in separate vessel^ tbe arttriet and veitu, migh^ with great ease, be entirety removed by cutting tlu throat of the animal, which waa uie Jewish method. By the/of^ therefore, mentioned here and in the preceding verse, we may understand any fat that exists in a tmarate or unmixed state, sQch as the omenfttm or cau^ the fat of tba mesentery, uie fot on the kidneyt, and wbatever else of the internal ftx was easily sepaifanle, together wtlh ths whole of the tail already deacriud. And probably, it was the ht of such animals only, as were offered to God lo sacrifice, that waa unlawful to be eaien.

Aa all tempwal aa well as spiritual blessings come from (3od, he has a right to require that such of them should ba dedicated to bis service as he mav think proper to demand. He required the most perfect of all the onlmala, and the best parte of these perfect animals. Ihis he did, not that be needed any thing, but u> show (beperfeetion of hia nature, and the purity of bia service. Had he condeacended to reeeivs the meanetl animal», and the meanett parts Ot animala aa his offeringa what opinion could hia worahippers have entertained oi the peneclion of his nature 1 If such imperfect offerings were worthy of this God, then hli nature must be only worthy of such offerings. It is necessary that every thing employed In the wwahip of Ood should be <be moat perfect of ita kind that the time and circumstances can affoid. As aensible thinga are generally the medium through which spiritual impreasiona are mad^ and the impreaaion usually partakes ot the nature ot tha medium through which these impressions tu« communicated: hence, every thing ahould not only be deeeni, but aa fiu aa circumstances wdl admit, dignified, in the worriiip of God: the eft/ee( of religious worship, the ploea tn whidt be ia worshipped, and the vorehip itaelf, ahould have the atrongeat and most impressive oorresFoodenes

NOTES ON CHAPTER IT. Terse 2. If a tout AaJi tin through irnoranet] ITiM ia, if any man ahall do what God has forbidden, or leave undone what Ood has commanded, through ignorance of the law, relative to thewpobita; as soon as the transgreasion or omiasioD eomea lo Bis knowledge, he ahall offer the sacrifice here prescribed: and shall not sufraose that hia ignorance is an excuse for his sin. He who, when his iniquity comes to his knowledge, reftises to offer such a Mcrifioa, ains ofaadnalely and w^fully, and to him there rmxiins no other tacrytee fbr tin, no other mode by

3 * If the priest that is anointed do lin according to the sin of the people^ then let him brin^ for bis sin, which he hatn einned, ' a young bullock without blemish, unto the Lono, fop a sinoffering.

4 And he shall bring the bullock ' unto the door of the tabernacle of the congregation, before ths Lord; and shall lay his nana upon the bollock's head, and kill the bullock before the

5 And the priest that is anointed ^ shall take of the bullock's blood, and bring it to the taher^ nacle of the congregation.

6 And the priest shall dip his 6nger in the blood, and sprinkle of the blood seven times before the Lord, before the veil of the sanctuary.

7 And the priest shall < put some of the blood upon the horns of the altar of sweet incense before the Lord, which is in the tabernacle of the congregation; and shall pour * all the blood of the Dullock at the bottom of the attar of the burnt-offering, which is at the door of the tabernacle of the congregation.

8 And he shall take off from it all the fat of the bullock for the sin-offering: the fat that covereth the inwards, and all the fat that is upon the inwfirds,

9 And the two kidneys, and the fat that is upon ^em, which i* Inr the flanka, and the caul above the liver, with the kidneys, ft shall he take away,

10 1 As it was taken off from the bullock of the sacrifice of peace-offerings: and the priest •hall^ burn them upon the altar of the burntoffering.

11 And the skin of the bullock, and all his fledh, with his bead, and with hh legs, and his inwards, and his dung.

12 Even the whole ouUoek shall he carry forth "without the camp unto a clean place, "where the ashes are poured out, and >■ burn hun on the wood with fire; i where the cubes ore poured out shall he be burnt.

13 ir And if the whole congregation of Israel sin through ignorance, 'and the thing be hid from the eyes of the assembly, and they have

fiarjvl looking for <^ judgment, lehidi ahail devour luch advtnaria; and this seeme the caie to which the apoitl« allude^ Heb. x. 26, &c in the words above quoted. There bave been a great number of aubcte queationa started on tfiis su^ect, both by Jews and Chriatians; but the above I believa ta be die sense and spirit of the law.

Versa 3. ^ ^ prie»t that ia anointed] Meaning, most probably, the high priest. According to the »in qf the ptopU: ibr, althougn he had greater advantages than the peiHtle could have, in being mure conversant with the law of God, BAd his lips shouliTunderstand and preserre knowledge, yet it was possible even for him, m that time in which uie will of Ctod bad not been fully revealed, to transareas rarau^ ignorance; and his tranagreasion might nave the very worst tendency, because the people mi^t be thereby led into sin. Hencfl^ several critics understand this passage in this way, and translate it tliua: If tht anointed priat ehail lead Oie people to ain — or, literally,

Ou moinied priett ^uiU tin to Uu tin of tht ptople; uiat is, so as to cause the people to tranagreas, the siiepherd going aatrav, and the aheep fbllowiiwt after him,

Verse 6. Seven timea] See the note on Exod. zxiz. 30. The blood of this sacrifice was applied in three different Taya. 1. The priest put his finger in it and sprinkled it •even times before the vail, ver. o. 2. He put some of it on the horns of the altar of incense. 3. He ixiured the remaining part at the bottom of the altar of buml-offerin«, vcr. 7.

verse 12. Without the camp] This was intetided, figuratively, to express the sinfulness of this sin, and the availableness of the atonemenL The sacrifice, as having the •in of ttie priest transferred from hjmself to it by hia confiMaion and tmposilioo of baotis, waa become uncleaa and alboninable^ nd was oarried, as it vens out of the Lord's done somewhat eigainsS any of the commandments of the Lord, concerning things which should hot be done, and are guilty;

14 When the bid, which they have sinned against it, is known, then the congregation shall oner a yoimg bullock for the sin, and bring him before the tihernacle of the congregation.

15 And the elders of the congregation * ehall lay their hands upon the head of the bidlock before the LoBD: and the bullock shall be killed before the LoRn.

16 ' And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation.

17 And the priest shall dip his finger in some of the blood, and sprinkle it seven tmiea before the Lord, even before the veil.

18 And he shall put some of the blood upon the horns of the altar which is before the Lout, that is in the tabernacle of the congregation, and shcdl poor out all the blood at the Dottom or the altar of the burnt-offering, which is at the door of the tabernacle of the congregation.

19 And he shall take all his fat from him, and burn it upon the altar.

SO Ana he shall do with the bullock as he did ' with the bullock for a sin-offering, so shall he do with this: *and the priest stmll make an atonement for them, and it shall be forgiven

21 And he< shall carry forth the bollock without the camp, and burn him as he burned the first biillock: it w a sin-offering for the congregation.

somewhat through ignonmce against any of the commandments of the Lord his Gttd, concerning things which should not be done, and is guilty: iaOr'iT hia sin, wherein he hath sinned, come to his knowledjge; he shall bring his offering, a kid of the goats, a male without blemidi:

24 And ■ he shall lay his hand upon the head of the goat, and kill it in the place where tbey kill the burnt-ofiering before the Lobd: it is a sin-offering.

25 'And the priest shall take of the blood of

sight; from the tabernacle and congregation, H most be carried without ths camp; and thus ita own offeDHvenesa was removed, and the nn of the peram in whoae behalf it was oSereo. The apostle (Heb. xiii. II — 13.) uiplin this in the most pointed eoanner to Christ. f\>r lJu bidim <lf Ou>at beasU vhote blood is brought into the aanetuofif of the high priest for sin, are burned vithtmt Ou camp, t^iertfoi-e, JesMa also, that he fnigAl aanetify the people vnlh Ma own blood, auffered without 0u gate. IM uago forth therefore urUo him without the camp, bearing £s r^roaA.

Terse 13. ff" the lehoh congregation tf leTUdomlTiat profaabfy refers to some orenignt in ada of reliaiaaa worship, or to aoma trantgreasion of the letter at the bnr, which arose out of the peculiar drcunutaoces in wtuA they were then found, such as the case mentioned, I Sam. xiv. 32, &c. where the people, through their long and excesaive fiUigue in their conumt with the Philisttnea, being &int, jCew on the epoU, and took ^eep, oxen^ and eolrss^ and alew them on the ground, and did eat with the Uoed t and this was partly occasioned by the rash adjoratioa if Saul, mentioned verse 24. Curaed be the man that aatdk Aayfood until evening.

The sacrifices and rites in this esse were the some a« those prescribed in the preceding; only here the elcters at the congregation, i. e. Mr«e qf the aarthedrim, according to Maimonidea, laid (heir hands on the head of the victim in the name of all the congregation.

Terse 22. Wien a ruler hath einned] Under ibt term •om naat, it is probable that any person is measi who held any kind of political dignity among the people, tbcuglk the Tobmna generally understand it of the king.

A kid of the goate, waa the sacrifice in this case^ lb* rites nearly the same aa in the preceding eaae^ only Am ^ was burnt aa that <tf diajMOM-f^tv^.— Ses w. 1& and cb, iii S.

liie sin-offeriiis with his finger, and put u upon the horns of the altar of burnt«nerine, and shall

Eour out his blood at the bottom of the altar of □rnt-ofiering. _.... *,,

26 And he shall burn all his fat upon the altar, as " the fat of the sacrifice of peace-offerings: * and the priest shall make an atonement for fijm as concerning his sin, and it shall be forgiven him.

27 Tl An<n if • any one of the ' common people sin through ignorance, while he doeth somewhat agaitut any of the commandments of the LoBD, coticeminz things which ought not to be done, and be guiliy;,., ^ ^ ^.

28 Or r if his bui, which he hath sinned, come to his Imowledge; then he shall bring his ofiering, a kid of the goats, a female without blemish, for his sin which he hath sinned.

29 ^ And he shall lay his hand upon the head of Oie sin-offering, and slay the sin-offering in ihe place of the burnt-offering.

30 And the priest shall take of the blood thereof with hii finger, and put it upon the horns of the altur of burnt-ofiering', and shall pour out all the blood thereof at the oottom of the altar.

31 And 1 he shall take away alt the fat thereof. ^ as the fat is t^en away from off the sacrifice of peace-offerings; and the priest shall burn it upon the altar for a > sweet savour unto the Loan; ■ and the priest sluUI make an atonement for him, and it shall be forgiven him.

32 And if he bring a lamb for a sin-offering, ■he shall bring it a female without blemish!

33 And bewail lay his hand upon the head of the sin-offering, and slar it for a sin-offering, in the place where they kill the burnt-offering,

-34 And the priest studl take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and ■hall pour out all the blood thweof at the bottom of the altar:

Vene 27. 7^ eomnum pwpfoj r"'*'^ °P ha-areta, flw feOfk «f ths land; teat i*, any individual who was flot a, priat, king, or ruler among the pec^le; any of the poor or ordhuuy sort; any of these having tranBgressed through ignorance, was oUiged to bring a lamb or a kid, ihe eeremonies beUtg nearly the same as in the preceding lite law reUtive to the general cases of^ns committed ftroo^ ignoraoea, and the saGri&ees to be offered oa sucli oeeasions, so amply detailed in this chapter, may be thus.neutitulated. For all sins and tnuu^resitons of this Idnd, ennmitted by the peopU, the prince, and the priest, they most offer ezpi&lory offerings. The person so sintuag, must faring the sacrifice to the door of the tabernacle, •aa lay his hands upon its bead, as in a case already refcrred to^ aokaowledgiog the sacrifice to be his, that he Deeded itfiir his transgression; and thus he was considered as oon&aaing his lin; and the sin was coiuidered as traaeferred to the oninul, whose blood was then spilt to moke snUonemenL- See on ehap. i. TerBe4. Such iiutitutions as these could not be oonsidered as terminating in thems^VMt tfaev juoeasBiily had reference to something of ioflail^ hinier uommt; in a word, they Him whoes soul was nutde on ofiering for ^a, laai. liiL 10. And tdUD out of this reference, they seem both absurd and irntional. It is obnriously in reference to these imiooent being brou^t as sin-offerines to Ood for the gotltn that Sl Paul alhidea^ 2 Cor. 11. where, he says, w (Ood) made him to bt nn (aM"*"". a sin-offering) Jbr tu WHO smw no sm, thai we might be made the H^Utoumttu «f Qod, holy and pure m the power and pies of Ood, in or £ftrougA Um. And it is worthy of Minark, that the Greek word used \yj the apostle, u the suns by which the Septungint, in more than fourscore ^■ces >n the Pentateueh, translate die Hebrew word nmn dkofoJk, sin, which inall those places our translation renders sfn-a^«rtn^. Even sins of ^pwranee cannot be unnoticed, by a strict and holy law [ these also need the great atone- Bent; on which account we should often pray with David, CiMiifle Aon mojrom tterUfauUal Ps. xix. 12. How little stnatioa is psid to diis solsmn snUeett «os <if this Und, wM oonuniHsd ' igDomtiyi *nd more frs*

35. And he shdl take away all the fat thereof, as the fat of the Iamb is taken away from the sacrifice of the peace-offerings: and the_priegt shall burn them upon the aitar, 'according to the offerings made oy fire unto the Loan; p and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven

CBOOni^wHiiWii »*Q. tiring idjurnl. rtfiiM IB leB iht iwlh. 1. OfihoMwU MMBCt <JHIhDralb]>Unctiin|:uMtan dunnsr pnoL ft Of thow vbo bUl thnriTd It Ton « oaiba, utd do dM AiWl Ittiat, i, & Tb* linnaiailiM {nctibed in ndi <«•, s l^ndi or ■ Ud, t. A Uutle dot* <m Wo niuui p^cffocv. T-lOj or an nihUi ef tiw feoT Willi oU and frnliinont. U— li OOwktWi altar* to iriajnui, [hrmfli \^mnet, la bol* ihloa, IMS. Of ' la lUnfi DBknovn, 11— 1&

whether he hath seen or known of it: if he do not utter it, then he shall ' bear his iniquity.

2 Or ' if a soul touch any unclean thing, whether it be acarcass of an unclean beast, or a carcass of unclean cattle, or the carcass of unclean creeping things, ajid if it be hidden from him: he also shall be unclean, and > guilty.

3 Or if he touch " the uncleanoess of man, whatsoever imcleannees it be that a man shall be defiled withal, and it be hid from him; when he knowetfa <^ it, then he shall 'he guilty.

4 Or if a sool swear, pronouncing with Awlips ' to do evil, or " to do goodj whatsoever t( 6c that a man shEilI pronounce with an oath, and it be hid from him; when he knoweth of tt, then he shall be guilty in one of these.

5 And It shall be, when he shall l)e guilty in one of these things, that he shall 'conless tlutt he hath sinned in that thing:

6 And he shall bring his trespass-offering unto the Lord for his sin which he hath nnned, a female from the flock, a lamb or a kid of the goats, for a sin-offering; and the priest shall make an atonement for mm concerning his sin.

quently, heedUaaly, are permitted to accumulate in their number, and consequently in their guilt j and from this veiy circumstance, we may often acoount fbr those painflil desertions, as Ihey ore called, under which many comparatively good people labour. They have committed sins of ignorance or heedle*ane—i and have not offered the sdcrifice which can alone avail in their behalf. How necessary, in ten thousand easeik is the following excellent prayer.

"That it may please tbee to give us true repentance; to forgive us all otv tint, neg/^«nce>, and ignoraneet, and to endue us with the grace of thy Holy Spirit, to amend our live* according to thy Holt Wobd. ' — Litany.

Vosa 1. ^aaoulnn] Itis Ksnerally supposed, that lbs case refBrred to here, is that m a person who, being demanded by the civil magistrate to aiuwer upoD oath, reto tell whai he knows concerning the subject — such an one *haU bear hia iniguiti/ — shall be considered as guilty in the sight of Ood of die transgression which he has endeavored to conceal, and must expect to be punished 1^ him for biding the iniqoity to which he was privy; or ■uppreaaing the tn^ which being discovered, would have lea to the exculpstioa of the innownt, and the puniatunent of the guilty.

Terse 2. Any wwUan thing} Either the dead body of a dean animal, or the living or aiad careaas of any vnclean creature. All such persons were to woeh their clothes and themselves in clean water, and were considered asiuclean till the evening, chap. xi. 24—31. Bm if this hod been negleoted, they were obliged to brine a trapaot-^ffitrittg. What this meant, see Ihe notes oa chap. vtt.

Verse 4. TTo da evil, or to da good] It is very likely that rash [Hromises ore here ioiended: for if a man vow to do an act that is evil, though it wouM be criminal to keep such an ocuh or vow, yet Iw is gudty, because be made it i and therefore must offu the treapaas'qftring. If he neglect to do Ihe good he has vowed, he is guilty, and must, m both caae^oooftas his imqui^, and brmghis lrsapsM> offuing.

7 ^ And ' if ' he be not able to briog a lamb, then he shall bring for his treEpasa, which, he hath committed, two ' turtte-dorca, or two young ptgeona, unto the Lord; one for a sinoffermg, and the other for a burnt-offering.

8 Ami he shall bring them unto the priest, who shall oBer that which is for the sin-ottering fiTBt, and " wrin^ off hie head from his neck, but shall not divide it asunder:

9 And he shall sprinkle ofthe blood of the sinoffering upon the side of the altar; and * the rest of the blood shall be wrung out at the bottom of the altar: it i* a sin-offering.

10 And he shall offer the second.Afr* a burnto&ring, according to the <* manner:* ' and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven

11 IT But if he be not ^le to bring two turtledoves, or two young pigeons, then, he that sinned, shall Wing for hie offering the tenth part of an ephah offine flour for a sm-otlering; k he shall put no oil upon it; neither shall he put any frankincense thereon; for it i« a sin-offering.

12 Then shall he bring it to the priest, and the priest shall take his handiul of it, ^ even a memorial thereof, and burn it on the altar, t according to the offerings made by fire unto the Lord: it t9 a sin-offering.

13 ^ And the priest shall make an alonement for him as touching his sin that be hath uimed In one of these, anf it shall be fbrgiven him: and I the remnant shaU be the priest's, as a meatoffering.

14 ITAnd the Lord spake unto Moses, saying,

15 " If a soul commit'a tteepasB, and sm through Ignorance, in the holy, things of the Lord; then " he shall bring for his trespass unto

I B nun might maka restHutioQ without being much iumiUd: but the eonfemoa of sinhAs a direct tendency to hiunlile the loul; and henoe it ta ao frequently required in the Holy Scrtpturei^ u without hmnitiatum dure can be no aalvntion.

Verse 7. ff^ he be not able to bring alavkblStt dm eoa- «luaion of enaptw the firaL

Terae 10. Be Aatt tfffir A« eecond/br a iumt-^eriagl The pigeon for die burnt-offering wai wholly conaunted; it waa the Lord'i property; that for the sin-ofTering wu the prieit'a property, and ww to be eaten him, after ita blood bad been partly apriDkled on the side of the altar, and ihe reat poured out at the bottom of die altar. — See atao ehap. vi. 26.

Terae 11. Tenth part qf an tphah^JAcmt three guarte. Tlw^^hah eoBlainoa a little mora dum eeven gallooa and

Terae 15. M Ae holy IhtTtgt <^f Hit Loren Thia law aeema to relate porticulariy to eaaiiege, and d^fraude in ■pirituol matters— auch aa the nesleet to conaecrate or redeem the firat-bom — the wilhholoing of the firat-fruha, titiiea, and su^ like; and, according to die robbina, making any aeeular gain of divine tbiags, Keeping back any port of the price of thio^ dedicated to Qod. or withholding - what a man hod voved to pay. — See a nag liat of dieae dunn in Ainnoorth.

WUh thi/ eeHmation] Hie wrong done or die def^d committed, should be estimated at the number of rfiekela it wu worth, or for whu^ it would s^t. These the defiwider was to pay down, to which he waa to add ^Jl/th part more, and bring a ram wilheot blemidt, for a mn-ottmng, beaides. There is an <Aaetirity in the text; but ihivtaena to be its meaning.

Terse Ifi..SKoZfindta anuMtlfl Bfakeiesfilutionfcr die wrong he hod done, aceordiag to what ia laid down in the preoediiq' Terae.

Verse 19. He hoA eertatnfy Ireepaeeeili And beeause Im had) aioned, therefore he aniat bring a neritee. On no •(her ground diall he be ooeepted by the Lord. — ^Reader, how <Mat Aou stand in the aigntof tfay Maker i the Lord a ram without Uemidi out of the floc^ with fhy estimation by shekels of stiver, alter " the shekel of the sanctuary, for a trespasa-

16 And he shall make amends for the harm that he hath done in the holy thing, and r dball add the fiAh part thereto, and give it unto th6

firiest: ^ and the priest shall make an atonement br him with the ram of the trespass-offerinff. and it shall be forgiven him.

17 Tf And if a ' soul sin, and commit any of these things which ere forbidden to be done the commandments of the Lord; ■ though he wist it not, yet is he t guilty, and shall bear his iniquity.

18 " And he shall bring a ram without blemisti out of the flock, with thy estimation, for a trespaea-offering, imto the priest: 'and the priest shall make atonement for him concerning hia irnorance wherein he erred, and wist it not, and It shall be forgiven him.

S If asoS sin, and "commit a trespass against the Lord, and ' He tmto his neighboor in that ■ which was delivered him to keep,-(Hr in * feUowshin, ^ or in a thing taken away by vitJenee, or haul * deceived his neighbour;

When the infinite pwily and strict iualiee of God. are conaidered, the ezeeeding breadth of nia eommandmeAt, our alowneaa of heart to believe^ and our comparalivelT eold performance of aaered duties no wonder that dwre le •infttlness found in our kaly Ounge: and at what a low ebb must die Christian life be found, when this is the easel Hum ia a sore and degrading evil in the church of God; but there is oneeren worse than thia, that is, the alieBeotw endeavour of many reUgioaa people to reconcile dieir nunds to this state irf inexetuable imperfeetioat and Mind k zealoaaly, on the snpiMntion that hia atooceboth wmvmAable and u««/u{— unavoidable, for they think they cannot live without it — and useful, because they suppose it tends to humble them t "Rie more inwaid sin a man hoc, the more pride he will feel i the lees, the more httmiRhf. A sense en Ood'a infinite kindneee to us, and our coostamt dependenoe on him, will ever keep the eoul in the duet. Sin Ota never be neeesnir to the mainiensnee at eztenaton of the ChriatiBn Ufa; it ia the diing which JeeusGhriat euneinto the world todssfroyj and his name is called Jesus, or Saviaar, because he eavee Au people frmn thtir ntu. But how little of the spirit and influenee of hia Qoapel is known in die world I He saves, unto the ntter* moat, them who come nnto the Father throu^ him— ba^ olaal how few ore tAiM saved! — for dioy will noteoraeaMo him that they might have life. Should any CAuMan refine to ofi!^ up the following prayer to God 7 — ** Almi^-

ty Ood I unto whom all hearts be open, and from wnon no secrets ore hid; eleanse the ihougbu of our hearts by the inepiration of thy holy Spirit, that we may ftrfoelhf hue thee, and wrthOy magnify ihv holy naAc^ tfarcnga Christ our Lord. Amen."— Tlic Liturgy.

Terse 2. Lie unio JtU neighbour, Ac.] This mvat refer to a case in which a person delivered his property to hie nwghbour to be preserved for him, aitd took no witneaa to attest die delivery of the goods t such a person, tbcrefora^ might deny that he had ever received siidi goodly Car bs irtio had deporilsd them widi him, could briiw no proof of die delivery. On the odier hand, a man might oeettae hia neighbour of dMafaing property which he liad never oonfidMl to him, or after naviiw been confided, had resuved k again I bMos^ the law ben IS very oaubouaon dwse pouifa.- Md) heasnse in Bosay obsm it was inpaeaiUe le eonts at

3 Or ' have found that whkh was lost, and lieth concerning it, ajid ■ sweareth falsely; in uoy of all these that a man doeth, sinning

it shall be, because he haih aioned, and im guilty, that he shall restore that which he took violently away, or the thing which he hath dBoeitruUy gotten, or that which w&b delivered him to keep, or the lost thing which he

5 Or all tbataboutwhtch hehath sworn falsely; he shall even 'restore it in the principal, and libaU add the fifUi part more thereto, and give It uDto him to whom it appertaiaetfi, 'ia "the day of hifl trespass-offering.

6 And he abaU bring his trespase-tmenng onto the L^D, ' a ram without blemish out of the lock, with thy estim^ion, for a trespass-ofier-

' And the priest dwll make an atonement for himbefore the Lord i and it shall be fiMigiTen Urn for any thiogof aUtbathehaAdoBeuitrespassmg therein.

9 Command Aaron and his sons, saying, This it the law of the burnt-offering: It i* the bumt- •ffisring, 'because of the burmng upon the altar aU night unto the morning} and the fire of the altar ahaO be buraing in it.

10 ■■And the priest shall put on his Ifnen garment, and his linen breeches shall he put upon hie flesh, and take up the ashes which the fire hath consumed widi Ae burnt-offering on the altar, and he shall jput them » beside the altar.

11 And "he jshall put off his garments, and put on other garments, and carry forth the ashes without the camp ' unto a clean dace.

12 And the fire upon the t^tar shall be bnmin|r in it: it shtdl not be put out: and the priest shall burn wood oit it every morning, and lay the burnt-oftering in order upon it: and he shall burn thereon t the fat of the peace-ofterings.

13 The fire shall ever be burning upon the altar: it shall never go out.

14 If ' And this is the law of the meat-offering; the sons of A<aron shall ofler it before the Loan, before the altar.

15 And he shall take of k his handfbl, of the flour of the meat-<rffering, and of the oil theretrf*, and all the irankinceose which is upon the meatoffering, and shall bum it upon the altar Jbr a sweet savour, even the ■ memorial of it, unto tba

16 And • the remainder thereof shall Aaron and his sons eat; " with unleavened bread shall it be eaten in the holy place: in the court of the tabernacle of the congregation they shall eat it.

the whole troth, without a direct levdation from. Ood, -«rtkidi dtoold In no ammm ease be expected; the penalties are wy modenue; for in auch oaaea, even vben guilt waa diuovered, the man might not be wo wiaunal aa appeannoes mi^i intipaie. See tbe law ooneemipg thu^ laid down and explained on Bxod. xxii. 7, «ta

Teiw 3. Uaw /ouad that whitk loo* hwt.] Hw Rolaan lawnm lud it down aa a aowKl maxim ui juriapnidenee, "TtMllis who fbondai^pK^arty. and applied it to his own uae, abould be coniidered aa a tniel wnetber he knew the owner or not; for in their view the odine waa not leMened, luppoee the finder wai totally ip¥Mitf» of the ng^ owner." Qui aUenum mid jaoma, ateri faeiauU ooUM tuttutUtJurti obUriMmr, nv* sou, tit, aire tgnerwUi ttml eniia aayMrfam minuenAtm JfatU, gmd atbu tit, tgnarO. — Dimstob. lib. zlvii. 'm. ii. aejitrtu. J>g. xlUi. aeet 4. Ob thia >id>ject every honest man must lay, that die man who finds any hM propertjt and doe* not make all due inquiry to find out tlw owner, MKwid io sound policy be treatod aa a thitf. It is said or ^ I>yrbfl»ana, a paopla who inbaUted the tract between Baetna and lodis, dm if they mat with any kwt property, vna OB the piiblioraaiL,tbey never even touebsdiL Tdm waa setoalfy the ca« la tai* kingdom in the time of Alfred the Great, about A. D. ess I so that golden bneeletB hung 1^ on the public roads were untouched by tbe finger of rapine. One of Solamon'i laws was. Take tut up vhat you laid not down. How easy lo act by this prinoiple tn cose of finUn^ tost property: " "nua is net mine, mid it would be criminal to convert it to my use, unless tbe owner be dead, and his family extinct." Whan all due inquiry ia made, if no owner can be found, tlw lost property may be legally considered to be the proper^ of the ftnder.

Verae 5. AU thai aboui uUc& As baA *ioam /aUefy} VbM. supposes the case of a man vbo, being convicted by hiM own conscience) cornea forwaia afid confesses bta m.

Rul»r* itinOu winapaS\ "Rie property itaaU if still remaining or tbe faW vuuaof ib to whim aj(|m part more was to be added.

Verse 8. And Ou Lord apaJu unto JUosm] At tliia vene lbs Jews bwin dte 2Slh section of tbe law { and here, ondoidMedfy, the Qlh duetto- should conuncBce, SB die writer enters upon a new subject, a»t tbe preeediiu; verses belong to the chapter. The best edited Hewsw Kbles begin the sixtb chapter at tliis verae.

Terse 9. ThU is the law tlu bunU-^tring] This law pfoperly refers to that bunU-offeriog which waa daily nade in what waa termed the wtonwtg and stwrna^ a»- oriQee: sadaahehad aaplained lbs ngbmot lluabumsAsiBgi&tsBttal, with dsnseesniyoansMaisi^ as fitrss the persons who brought them were concerned, he now takes up the same in relation to the priests who were to receive them from the hands of the ofierer, and present them to the Lord on the altar of buml-ofierinn.

Bkoum of^ tlu fruminf upon the altar tuU nt^ftf] It the burnt-offsrii^ were put aU upon the fire at once, it conkl notbebunungoif n»/fA(. We may therefore reasonably conohide, that tbe pneab sat np w turns the iriiela night, and fed the fira with B»rtfons-of this <rfGmngtillthe, whole waa eonaumed; which ihey would take care to. Imgthwt out till the time of the morning sacrifice. Hie same we mar suppose waa done with the morning secri— fice: it waa alao consumed by piseemeo^throogti the whole da^, tilt tbe lima <rf ofiering the evening eamfice. Tlias there was a eoattniHii ofl^nghy fire nmo the Lord: and heaoe, in ver. 13. it is said, TV /rs shall eter 6sfeur»* ing ap&n tlu cUart a tiudlnf9er go out Ifataoytinu any extraordinary offerings were to be made, the dmiy xtorifica was consumed more Mwedity, in order to moke room fyr sueh extra oArings. — See men on this sabject in lha note on ver. 23.

The Hetavw doctors teadi that no saerifloe waa everoffered in lha monuog, befim Ifae moning «eriflce: and none^ ihe foaaovtr eseepted, em ofisred in Ow emriBg, after the eraning'B aaortflce: far all saerifioea were mode by dav- Kgkt T!b» fat seems to have been chiefly burned in tna night seaaos, fbr the greater light, and convenieney of keeping the fire alive, which could not be so easily dona as in ma day-time.

Terae 11. Stall jmt on oOt*r garmtnW] He priests' approached the altar in their holiest garmenu t when can;* ing theajdMis Ac from dw altar, tber pat on otter gwnienia, die holy gannenu being only used in the holy

CUan plaee\ A place where no dead earoasaes.- duag, or filth of any kind, was laid; for the ashes were holy, as - beiiK dia remains of die offerings made by fire unto the

Verse 13. TV _fire *haU be ever btiruing] SeeooTer. 9. and -nr. 20. In imitaticn of diis psnetnal firs, the ancient Persian Hagi, and iheir deaeWMUtnta ihe ParMcet, kept up a pwrpetoiu fire: tbe tatter continue it to the preseat day. Ims is stricdy enjoined in dw Zmtd AassM, wltioh IB a code of laws, as saored among them, as tbe M*tnlaimch is among the Jews.

\ene 16. Hit hantyiaqf the Jlow] Anomerof flow, wliiefa was die ttnlhjiaH of on tpAoA, and e^oal to about thrtfi marU of our maaaure, was the least qiiandty that cautdM ofl^red even bf the poorest sort, and this waam^ endly aooompanisd with a tog of oil, wfaiiAt waa a Bttle mand>sBte(f sBiNt. lUa quantiqr, badi of flow sad might be inenmtd.M {dsMure, botm tm eoaMto

17 ' It shall not be baken with leaven. * I have given it unto them for their portion of my offerings made by fire j ' it £> most faoly, as is ihe ain-offering, and as the treBpaas-offering.

18 f All the males among the children of Aaron shall eat of it. ■ It shall be a statute for ever in your geoeratione concerniDg the oSeringa of the Lord made by fire: *■ every one that toucheth them shall be holy.

20 This is the offering of Aaron ana of his tons, which they shall offer unto the Lord in the day when he Is anointed j the tenth part of an * ephah of fine flour for a meat-offenng perpetual, half of it in the monuncjond halTtnereof at night.

21 In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat-offerii^ shalt thou offer for a sweet savour unto the Lord.

22 And the priest of his sons, that is anointed in his Btead, inall ofier it i it is b. statute for ever unto the Loan; ' it shall be wholly burnt.

23 Foe every meat-offering for the priest ■hall be wholly Durnt: it shall not be eaten.

Verse 20. Jn the day when he i* anoinied} Not only in that day, but Jrom that day forward; for this wu to Aiem and uwir aucceeaors a atattUefor evtr. See ver. 22,

AaiU be lehetly Imml] Whatever the pncst offered, woa vhoUy the Lord's, and therefore must be eatirely consumed: the ■acrificea of the common people were o6ered to the Lord, but the prieats partook of them: and thus, they who ministered at the altar, were fed by the altar. Had the priests htea penniUad to live on their own oSeiioga, as mm did on those of the paopl^ it would have been as if ihqr had offered nothmg, as toey would have taken again to themselves, what they appeared to give unto the Lord. Theodoret eays, that this marked '"the high perfection which Ood required in the minister! of bis sancltiuy," as his not eating of his own sin-offering, aui^Kwes him to stand free from all sin: but a better reason is given by Mr. Ainawortb. "Tkt people's meatoffering was eaten by the priests that made Mnement for them, var. 15, 16. chap. vii. 7. but beeanse no priest, being a sinnen could make atonement for himself therefore his meat-onering might not be eaten, but all burnt on the altar, to teaoh him to wcpect salvatioo, not by his legal service or works, but by Const ^ foe the eatmg of the sinoffering figured die bearing of tha ■timer's iniqni^."— Cb. X. 17.

Terse 25. In Iht plmct vkere As bttrrU-qfering wu kiUed, &c.] He plaoe here referred ti^ was the north side of the altar. — See chap. i. 11.

Terse 26. priett—viaU eat it] From the expostulation of Moses with Aaron, chap. x. 17, we kam that the ^csL by eating the ain-oOenng of the ptopiej Was considerea as beanog their sin, and typically renumng it from them: and beeidea^ this was a part of their nudntenaDce^ or what the Scripture calls their inherikmet, see Eidc. xliv. 27-^. Tbia was afterward greatly ^nsed; for improper persons endeavoured to get into the priest's office merely that they might get a MciUar provision, which is a horrible profanity in the sig^t of GOa. — See 1 Sam. ii. 36. Jer. xxiiL 1, 2. Ezek. xxxiv. 2—4. and Hoe. iv. 8.

Terse 27. Whaisoever «&<iU touch Aejluh thereqfahaU be holy] llw following note of Mr. Ainsworth is not less judicious than it is pious.

"All this rite was peculiar to the sin-ofieriag, (whether it were that which was to be eaten, or that which was to be burnt) above all the other most b^ things. As the sin-offering in special sort figured Cniii^ who was made sin for us, 2 Cor. v. 21. so this ordiDsnoe, for all that touched the flesh of the sin-offering, to be holy; the garments sprinkled with the blood, to be washed; the vesseb wherein the flesh was boiled to be broken, or scoured and rinsed; taiight a holy use of this mystery of our redemption, whereof they that are made partaKers ou^t to be washed, elennsec^ mhI ssnetified m the Spirit of Gfod; that we possess our vessels in bolmess ana honour, and yield not our members as iastrumenu of unriglueoasnsss uolo sin." 1 ThMi. iv. 4. Bon. vL 13.

25 Speak unto Aaron and to his sons. Baying*, '■This ig the law of the ein-oflering: • In the place where the burnt-offering is killed shall tha sin-offering be killed before the Lobd: it «» most holy.

26 *> The priest that offereth it for sin shall eat it; * in the holv place shall it be eaten, in th« court of the taoernacle of the congregation.

37 1 Whatsoever shall- touch the flesh thereof shall be holy; and when there is sprinkled of the blood thereof upon any garment, thou shall wash that whereon it was sprinkled in the holy

28 But the earUien vessel wherein it is sodden *■ shall be broken: and if it be soddoi in s brazen pot, it shall be both scoured and rinsed

39 " All the males among the priests shall eat thereof: ' it ts moatholy.

30 9 And no sin-offering whereof any ot fb» blood is brought into the tabernacle of the cmgregation, to reconcile vrtAol in the holy place, BhaU be eaten: it shall be bomt in tiie fire.

met states, that this should be considered as implying tha vessels brought by individuals to the court (rf Uie templa or tabernacle, and not of the veaeels that belengcd to tbo priests for the ordinary service. Hint the people dressed their sacrifices sometunes in the court of the tabeniade^ he gadiers from 1 Sam. iL 13, 14. to which the nader is desired to refer.

In addition to what has already been said on the different subjects in this chapter, it may be necessary to notice a few more particulars, liie perpetual meal-of— feringj >on rmxo mindtah tamidt ver. 20. — the perpetual jire, Twi VK eih tamid, ver. 13. — and the perpetual burni-<(fftTing, Tion nVf dloA tamid, Ezod. ixix, 42. translated by the Septuasint, evna Imarrn, nf cost much light en Heb. vii. 26. where it is said, Christ is able to same Uiem to the uitermoet (i<c wamKis, perpetually, 10 all intents and purposes) that come unto Ood by kirn / (nwrsTi he is peraetually living) fo make interceeeioTi for them: in which words there is a manifest allusion to the perpetual mfncAoft, die perpetual fif^ and the perpetual bumt-ofering, mentioned here oy Hoses, As the minehak, or gratitude offerinc^ dKMiM DO perpetual, so our gratitude for the inntimerabS mercies of Ood dtould be perpetual. As the buml-oAring must be perpetual, so dMuId the sacrifice of our Unsed Lord be considered as a peipetual offering, ±at all men, «n all a^et, should come onto God thriMgh hun, who is ever living in his sacrificial character, to make interoeaaion for men; and who is, therefnre, repreeented, even in the heavens, as the Lamb just slain, standing befwe the throne, Rev. v. 6. Heb. x. 19—22. And as tha fire on the altar must be perpetual, so should the influences of the Holy Spirit in ereiy member of the church, and the flame of pure devotion in the hearts of believer^ ba ever energetic and permanent. A continual sacrifice far continual successive generations of eiimers, waa essentially neceeaory. Continual infiuences of the Holy Spirit on the souls of men were esaentially necessary to apply and render efieetual diis atonement to the salvation « the soul. And, incessant gratitude for the ineflbble love of Ood, nanifested'by his unspeakable gift, is surely retfuired of all those who nave tasted that die Lord is gracious.— Reader, dost thou feel thy obligations to thy Hater 1 Doea the perpetual fire bum on the altar of thy heart t Art thou ever looking unto Jesus, and behol;ling, by biih, the Lamb of God which taketh away the sin of the vorldl And dost thou fee) ihe influences of bis Spirit, at all times witnessing with thy spirit, that tlioa art bis child, and exciting thee to acts of gratitude aitd obedience 7 If not, of what benefit has the religion of Christ been to ihee, to the present day? Of a contrary atate to that referred to dbove, it may tie well said, This is not the way to heaven, for the way of life is above to tha wise, that they may dqaart from the snares of death beneath. Arise, ttierefore, and duike thyself from the dust, and earnestly call upon the Lord thy Gfod, dtat be nay sen thy soul, and that thou foil not into the bitter pains of so eter-

2 ■ Id the place where they kill the burntoffering, shall they Idll the treqnM-mering: 0x4 the blood thereof shall he Bprmkle round

3 And he shall offer of it • all the &t thereof; the rump, and the fat that covereth the inwards.

4 And the two kidners, and the fat that is on them, which i» by the flanks, and the caul that if above the Uver, with the kidneys, it shall he take away:

5 And the priest shall bum them upon the altar for an ofierii^ made 1^ fire unto the Lord; itia a trespass-oueriDff.

6 ■ Every male among the prieibi ahall eat thereof: it dnll be eaten in the holy place: * it is most holy.

7 As the Bu^offisring is, so is the treepaasofl^ing: there is one law for them; the priest that malnth lha atuiemenx therewith shall hare it.

~ Vsne 2, hi At piace vken ffiey kill the bumi-q^ering] Viz. on the ytorOi wide iff tiu aUar, cYtap. i. 11.

Vene 3. 7Ti« rtimp^ See the Dolei on chap. iii. 9. where the prineiiMl eubjecu in thii chapter we explained, Mng nearly the Mine in bodi.

Vene4. Th« fat thai n on t/um] Chiefly Uw fat diat WM found in a Mothvi atate, not mixed vith the mtuclea; Mtcfa w the omentum or emd, the bt of the meoenUrVi the fiu about the kidney*, &c. — See the notes on diap. iiL 9. dkc

Verw 9. TTu priest thaU have to hime^ Su ekin] Bidmp Patrick aupposee, that this rig^t of the prieet to the mUr, com me Deed wiUi the offering of Adun: *' For it im probobte," laye he, " that Adam himself offorvd the Arat Merifice, and liad the ikin ^iveo him by Ood to make nrment* for him and hie wife: in conformitr to which, me prieau ever after had the ikin of the whole Dumt-ofieringa for ifaeir portion; which was a euetom among the Oentiles aa well as the Jews, who gave the akina of their ■aerifiew lo their prieai^ when ihey were not bunt with lha saerifieca, aa ia sotDe stn-offerings they were among the Jews, see chap. iv. 11, And diey employed thetn to a mperstitious use, by lyin^ upon them in their temples, in bi^wa (a have futun things revealed to them m tlieir dcaoma. Of Ibis we hm a proof in Viigil'a 7ih foeid,

The same stu>Brslition, practised precisely in the same ■m*j, and for the same purpoeesu prevails to the present day in the Highlands of Scotland, as (he reader may see hmihe Mlowing noiaof Ur. Seot^ in bis Ladg ^ the

'*Tim Highlanders of Scotland, like alt rude people, md Tarioos superstitious modes of inquiring into latunty. One of the most noted was the logharm. A person was wiapp«l up in the tkin qf a sdiut bullock, and depoMted beside a water- fall, or at ttaa bottom of a precipice,

8 And the prieat that ofiereth any man's bomtr offering, eten the ivieat shall have to hinnelf the akm of the burnt-ofiering which he hath

9 And ' all the meat-offeriog that is baken in the oven, and all that is dreaaed in the fryingpan, and ' in the pan, shall be the priest's that

10 And every meat-offering, minted with 00* and dry, shall all the son* m Aaron have, ooe as much aa another.

11 If And ■ this is the law of the sacrifice cS the peace-offerings, which he shall offer onto the

12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving, unleavened cakes, mingled with oil, and unleavened wafers ■ anomted with oil, and cakea minr gled with oil, of fine flour, fried.

13 Besides the cakes, he shall oflnr fbr his o^ fering ^leavened In-ead with the sacrifice of thantugiviiu^ of his peace-offerings.

14 And ofit he shaU offer one oat of the whole oblation for a heave-offering unto the LcaOr ■ and it shall be the priest's Uat qirinUeth the blood of the peace-offerings.

15 And the flesh of the sacrifice of his peace- - offerings for thanksgiving shall be eaten the same that it ia onbrea: he shall not leave any of it until the morning.

or in some other strange, wild, and unusual situation, where the scenery arouM him suggested nothing but objects of horror. In this liloation be revolved in nis mini the question proposed; uid whatever was Impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt these desolate receases. One way of consulting this oracle, was by a party of men, who first retired to solitary places, remote from any house, and there they singled out one of their mimbe^ and wapt him in a frif emr's hide, whidi they foldea about him; his whole body was oorered with it, except bis head, and so left in this posture all night, until his invisible friends relieved him, irf giving a proper answer to the question in hand; which at received, as he fencied, from severalpersonslhat he fbun<r about him all that time. His consorts returned to him at break of day; and then he communicated his news to them, which often proved &tal to those concerned in such unwarrantable inquiries.

"Hr. Alexander Copier, present minister of North- Virt, told me, that one John Eraeh, in the Isle of Lewis, assured him, it was his fote to have been led by his curiosity with some who consulted this otacle, and that he was a night -mthin the hide abmo-mentionedf during whidi lima he fek and heard such tarribia things that ha coidd- not express them i the impresslwa made on him, was such as could never go off; and he said, for a thousand worlds, be would neve^asain be concerned in the like performance, for it had disoiuered him lo a high degree. He confessed it ingenuously, and with an air ofgreat remorse, and seemed to be very penitent under a jutt sense trf so great a crime: be declared this, about five years since, and IB still Kving in die Isle of Lewis, for any dung I know." Deeeription of the Western hlea, p. 1 10. Sea also Pcnoant'aStoui^ Tour, Vol. U. p. 301. and Mr. W. SeoU'a hadi^ef the Lake.

Verse 12. ^ he s^er U fora Oanitgiaiiig] See the notes at the end of this chapter. Verse 16. He ehall not lume any it until the mom- '.] Because, in such a hot eoimtry, it was apt to pa-. y; and as it was considered to be holy, it would have been very improper to expose that to putrefoetion which had been oonsaerated to the Divine Bemg. Mr. Harmer supposes, that the law here refers rather to the custom of drying JUth, which had been devoted to religious purposes, which is practised among the Mohammemns to the present time. This, he thinks, might have given rise to the prohibition, as the sacred flesh dius preserved, midit have been abused to saperstitioiis mirpoBea. iWreure Ood says, ver. 18. If any the Jleeh. of the eacr^fieo— be eaten aiaUontae third day^ tl ahali not be accepted, neither ekall il 6e imputed unto him that offerelh itiitie an abomiMtioH, ana the aoul that eattib^ it thall p«ar

M But • if the sacrifice of his offering: be a vow, or a voluntary otleriiif, it Bhali be eaten the same day that he offereth his sacrifice: and on the morrow also the remEiinder of it shalt be eaten:

17 But the remainder the flesh of the sacrifice on the third day afaaU be burnt with fire.

18 And if any of the flesh of the saerilice of his p«ace-oflcrme8 be eaten at all on the third day, it shall not be accepted, neither shall it be 'imputed unto him that offereth it; it shall be an K abomination, and the soul that eateth of it shall bear his iniquity.

19 And the flesh that toucheth any unclean tJung shall not be eaten; it shall be biurnt with fire: and aa for the flesh, all that be clean shall eat thereof.

20 But the soul that eateth of the flesh of the sacrifice of pence-offeringe that j>e7^in Unto the Lord, ^having his imcleannees upon him, even that soul < shall be cot on from his people.

SI Moreovw thesool that shall touch any unclean thine, at ' the uncleanness of man, or any ' unclean oeaist, or any " abominable unclean thing, and eat of the flesh of the sacrifice of peace-offerings, which pertain unto the Lord, eren that sool ■■ shall be cut off from his people. 22 11 And the Lord spake unto Moses, saying, 33 Speak unto the children of Israel, saying, • Ye shall eat no manner of fat, of ox, or of sheep, or of goat

24 And the fat of the p beast that dieth of itself, and the fat of Uiat which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.

25 For whosoever eateth the fat of the beast, of which men ofler an offering made by fire luto the Lord, even the soul that eateth U shall be cut off from his people.

26 <> Moreover ye shall eat no manner of Uood, whether it he of fovi or of beast, in any of your dwellings.

kU tniguity. Thu io, on Mr. Harlan's hypotheaii, this BBcred Seih thft]! ■.vail noihiiw to him that eatt it aAsr the fintor BdcoDdcUy ODwfaidiuiaofiendt bmrever eonaeemted h^tM-e, it ihall not be e<mndered mtcrad sAbt fliat

Vene 20. Having Am un^aatmtM tmm him] Having touched any unclean tbinK by which he oecame leffftllj defiled, and had notwaebed nia eloihe*, and badied Eia ne^.

Veiae 21. 7%e uneUmmeu qf man] Any ulcer, ure, or leprosy — or any eort ot cuuueous diawder, eitber loathmm* or mfeetioua. •■•

Vcne 23. qf os,or qf ahtep, or qf goat] Any oAer lot, they might eat— but the Du of theee waa atcre^ because they were the only animals which were offered in aacrifiee, though many others ranked among the dtan animals (u well as these. But it is likely that this prohibilion is to be understood of these animals triun offered in aaerifice, and then only in reference to the inward Jot, as mentkmed on ver. 4. Of ihe fat in any other cireumataoces, it cannot be intended, as it was one of the especial blessiiws whi^ Ood puve to tlie people. Butler qf kine ani muk of theep, vtth FAT qf lahm, and iamb qf the breed qf Bfuhan, and ooats, was the provision that hegave tolus IbUowerat see DeuL zrzii. 12—14.

Terse iF. WhalmtetO' mnU Qtat eateth any manner qf blood] See the note on Gen. ix. 4. iSAoU be cut of—txoommnnicated from the people of Ood, and so (Mprired of any part in their inheritance, and in their blessings. See the note on Qen. xvii. 14.

Terse 29. Shall bring kit oblation] Meaning those thinKs which were given out of the peace-offerings, to the Lord and to the priest. Ainamtrth.

Terse 32. TV riglU thmtUier] See on Exod. z»z. 27. Terse 36. In Ihe day that Ae anointed than] See the note on Rxod. zl. 16.. Terse 88. in As wiUsmM* of Sinai] These laws were

manner of blood, even that soul shall be cut off from his people.

29 Speak tmto the children of Israel, saying, I* He that offereth the jsacrifice of hispeiice-offerings imto the Lord, shall brin^ his oblation unto the Lord, of the sacrifice of his peace-offerings.

30 ■ His own hands shall bring the offerings of the Lord made by fire, the fat with the brieast. it shall he brijur, that < tue breast may be waves far a wave-offering before the Lord.

31 ■ And the priest shaU bum the fot \ipoa the altar: 'but the oreast shall be Aanm's and his sons'.

32 And " the right shoulder diall ye give unto the priest for a heave-ofering of the sacrifices of your peace-<^erjngs.

33 He amoiv the sons of Aaron, that ofiereth the blood nf the peace-offerings, and the iht, shall have i be right shoulder for his part,

3-3 For ■ the wave-breast and the heavesIuidMlt Fiave I taken of the children of Israel frojiL i)tr i)iLi sacrifices of their peaoe-ofierings, and \ia.v%i j^iven them unto Aaron the priest, and unto his sons, by a statute for ever, flxni among the children of Israel.

35 This is the portion of the anointing of Aaroii, and of the anointing of his sons, out ot the o^rings of the L<»d made by_ fire, in the day -when he presented them to minwtffr uMa the Lord in the priest's office,

36 Which the Lord commanded to be given them of the children of Israel, r in the ^y that he anointed them, by a statute for ever throughout their generations.

37 This is the law ■ of the burnt-offerii^, *■ of the meat-offering, ^and of the sin-ofiering, * and of the trespass-offering, ' and o€ the ccmsecrations, and 'of the sacrifice of the peaoe* offerings,

33 Which the Lord eommanded Hoses iD mount Sinai, in the day that he commanded th* children of Inrael 'to offer their oUatiMis onto the Lord, in the wilderness of Binai

probably given to Moees while he was on the mount widi Ood; the time was quite sufficient as be was there God not less than foursoore days in all— 4bc^ at d» giving, and forty days at the rmwbig at (hie law.

As m the course of this book, the different Idnds of saerifiees eommanded to be offeret^ are repeatedly oeeurring', I think it best, once for all, to ^tve a general aecoont at them, and a definition of the original terms^ as well aa of all others relative to this subject, which are used in ifaa Old Testament aad the reference in which diey ail stood to the great saoriflee offered W ChrisL

1. SVK ABAM, nmnMsm-mering, from b»k osoa^ to be guilty, or Habta to mavStmmt s tat ia this saciifiea the guilt was considerea as being transferred to the animal offend up to Ood, and the oflerer redeemed from the penalty of his sin, ver. 37. cairist is said to have mads bis soul an oflbring <br sin, bvn. IsaL liti. 10.

2. nvK UHiH, Fias-^eHn^, probably from WWH (ukaak, to be grieved, angered, tt^/tamedi either pointing out the distressing nature of ain, or its property oi incensing divine justice against the offender, vbo, in conse quence, deserving burning for his offence, made use of dua aaorifice to be freed from the punishment due to his tnasgresrion. It occurs Exod. xziz. 18. and in msiiy places of diisbodt.

3. anan habshab, itmatsd or asinuTSO o^feringt^ from am yahab, to supply. The w<vd occurs only in Boa. viii. 13. and probably means no more than the continual r^tOitim of the aeenstomed offerings, or oontinuatioB of each part of the saered service.

4. nat EBBACR, a BAcatnoB; in ChaWee, ran de^atk, the r jsofn bmng changed into i daUlh, a creature slaia in sacrifice, from nai zabadi, to tlay; hence the altar on which eudi ncrifices were offered, was termed ram mixbeach, the place of sacrifice. See the note on Gen. viii. 20. Zebam is A common name for sacaifiees in genenl.

5. wi CHA& a/ssCfroi; eapeeiBlly audi as had a periodical return, from un diagag, to etUbratt a foamal, to

■ iw b M to talM (MM at Um daw gf ite i2» Mdi jImob ud bii aoa u aUda mn M Ibg dMv

^anee round and round in arcUa. See Exod. v. 1, xii. 24. T^e circular dance waa probably intended to point out the revolution of the heaveolv bodies, and the exact - Rtam of the diffi^eat seesoiu. See Pwkhurst.

6. nwen chataath and mm crataah, eni-^mn^, from men ehaia, to mtM tiu mark; it kIbo ai^niQei tin m fnerml, and ia a very apt lem to expreo* it« nature by. BiDiier is eontinuallT aimins at, and Keking happineas; bat aa he does not seek it in uod, heoee the Seripture' rapnaenta faim aa mining aim, or mianng the mar*. Thia ia preeiaely the meaniBg of the Greek word mii*fTii^ tranakued tin nod n»-^gjering in our veraion t and thia ia the term by which the Hebrew word is translaied both bv the Scpauaint and the inspired writers of the New TeatomeoL "Foe sin-offering was at once an acknowledgment of guill, i& having forsaken the fountain of living mleK and hewed out eistenu that cdukl hold none; via also at the firm purpose of the offerer to return to God, the true and pure fountain of blessedness, "ntis word often occurs. See the note on Gen. iv. 7. xiii. 13;

7. '^u oonun, the sxPtATioir or ATONxmnr, from *t»9 tofhar, to ooMT, to tmear over, or obHUrate or annul a «ontraet. Used often to ngnify the atonement or expiatioa made fbr the pardoo ot «>n««nmg iniqui^. 3ee more in Ae note on Exod. xkt. IZ.

& fpD MOED, on APFOnrriD annual fativalt traai ySad, to appoitit, or eoIu^i^uie, signifying such feasts as were instituted in commemomtion of some great event or deliverance, sueb aa the deliverance from EgypL See Exod. xiii. 10. and thus diftrii^ from the dug mentioned above. See the note on Gen. i. 14.

9. cnr/ta mLLom, cDmscaATKwa or eoRMcro/im- ^^kringw, from hVd mala, vafiUl thoae offerings made m oonseerationa, of which the priesta partook, or in the Hdvew phrase, had their handa JUled. See the note on Exod. xxxi. 19. and aee 2 Chron. xiiL 9.

2 * Take Aaron and his sons with hitn, and ^ the garmentB, and ■ anointing oil, and a bullock for the slD-oflfering, and two rams, and a basket of unleavened braid:

3 And gather thou all the congregation together unto the door of the tabernacle of the congregation.

4 And Moses did as the Lord commnodcd him; and the aBsemblv was fathered together onto the door of the tabernacle of the congregation.

eoosidered as having its name from tliat rut from labour aod toil, which a man had when Hx fruits of the autumn were brought in; or wheiL in consec|uence of obtaining any reH, soae, Ac a significant olfenng or sacrifice was made to God. It often occurs. See the note on Gen. iv. 3. Vhe jeakwi^-ofierin^ Numb. v. 16. waa a idin|rie mtnthdh, eonsiating of harUy-mtat only.

11. foo MxsEc and •\taD hiuesac, a wvtmm-offtrinK, or MixKo uBATiONi Called a xtmtiL-o^mng, laai. Iv. \\. from fro fflOMC, to mingle; it seema in general to mean, oUA itime mired wUh the lees, which made it extremely intoxicating. This offering does not appear to have had any place in the worship of the true God i but from Isai. Ixv. 11. and Prov. xxiii. 30. it seema to have been used far idolacrooB mirposes, such as (he Bacchanalia among Ae Greeks and Romans, " when ail got drunk in honour ai the god."

12. rutvo MAaiorn, an oblation, things earrud to the temple to be presented to God, from mv3 noMjIo bear, or carry, to bear sin; tupically, Exod. xxviiL 38. Lev. x. 17. xvL 31.t reaUy, im. liiL 4, 12. Ilie sufferings and death of Chriat wen the true mateoth, or viMrioiu btariMg of the nna of mankind, aa the passage in Isaiah, ■bore referred lo^ suffioientjy proves. Sea thia alluded to by (be eml^(alia^ L 29. And aea the root in Park- Murti*

13. rent tmABAM, ran-wiix. or voluiifarv qfering, from n> nadab, to ha/ree, tiberai, prined.y. Anxffering not commanded, but ^ren as a paitieubir proof of extra- OTdinary gialitiide to God (or e^ieoial meraieot or on aceoQUt of some vow or engagement voluntarily taken. Ten Ifll

14. IB] msso, LtBATipn, or oannc-^m'ng, from iDi na*ac, to dtfWe or pour oaL Water or wine poured at lha eoBCihiiioa or eoafinnation of a trea^ or covBDont.

To this kind of offering there ia a frequent oiliuion and reference in the New TeetauieDt, as it typified the blood of Christ, poured out for the sin of the world; and to this our Lord himself alludes in the institution of the holy Eucharist. The whole Gospel economy is represented OS a covenant or treaty between God and man, Jesus Christ being not only the vudixUor, but the covenant oaer^lee, whose Diood waa poured out for the ratification and Goafirmation of thia coveaaDt or agieetoent between God and man.

15. rfjy oLAu and nSiy oolah, •BURvr-off'tring, from rfyy Alah, to aaeend, because thisofferiiw,as being wholly consumed, ateended, as it were, to God ia emoke aitd vopoitr. It was a very expressive type of the sacrifice of Christ; as nothing less tnan his complete uid full mcrifice could make atonement fw the ain of the world. In most other offering^ the iffiest, and often the ofierer, had a sfton^ but in the whole bumtroflbrin^ all was given to God.

16. iv^ttp KATOaara, iMcBma, or vnarvm-offering, from ^ttp katar, to frvm; L e. the ^rankineense, and other aroroatica used as a perfume in different pwts of the divine service. To this Sl Paul compares the agreeableneaa of the sacrifice of Christ to Goo, Eph. v. 2. Christ bath given himaelf for us an offering— to God for a swbkt^ sMBLum aowitr. From Hev. v. 8. we learn, that it waa intended also to represent the prayers nf the eainU, which, offered up on that altar, Christ Jesus, that sanctifies every gift, are nighly pleasing in the sight of God.

17. pip KoaBAx, the (urr-^mng, from anp karalt, to draw nigh or ofiproacA. See thia explained tm eh. L 2. Korban waa a general name fmr oi^r kind '^^^'"'Vt

18. cneffV SHKLAJUM, TKAcx-iiferingt from afjv sfto* lam, to eoaatUte, make vhoie, for, by Iheae ofierings, that which was lacking, was cooudered aa being now made and that which was broken, vix. the covenant of by his oreature'a transgression, waa suppoaed to ba nuide vAols i ao that after auch an oftering, (he sincere aad conseieotioua mind had a rwht to eoniDder, that the breach waa made op between Gocfand it, aadlhatitmidit lay confident hold on this covenant of peace. To- this u» apostle evidently alludes, Eph. ii. 14 — 19. He is our peace, (i. e. our Jialam, or peace-offering) wAo hoe made both one, and broken down the middle wail; having abolished in hio;^U»K the mmity, Ac. See the whole pa«- sage I and see the note on Gdo. xiv. 18.

19. ntirt TOOATH, THAinc-<[#ertn^. from m* yadoA, to oonfeet: offerings made to God witti ptdtUe oonftarioa of hispower, goodness, men^, dfcc

20. naun tbnutkah, wavb.-^ctuw', from ^3 noph, to etrdA out; an ofiering of the first-fruits ttreldud out be fore Ood. in aoknowbdgment of his providential goodness. This offiniog waa moved from the right hand to the left See the nota on Exod. xxix. 27.

21. nDwiTBBUMAH, HBAv».^crfn«-, from an mm, ta up, because the oraring was lifted up toward heann, as the wave-offering, in token trf the kindness of God in granting rain and fruitful seasoas, and filling the heart with food and gladness. As the wave-offering was moved from right to 1^ so the heave-offering waa moved uj> and down i and in both cases this waa done several limes, "nteee offerings had a blessed tendency to keep olive ia the breasts of die people a due sense of their depwdntoe on the divine providence and bounty; and of their obligation to God for his continual and Ubenu supply of all their wants. See the nota on Exod. xxix. 27.

In the above collection are comprised, as fru* as I can re. colleGt,.an explanation trf all the terms used in the Hebrew Scriptures vmich signifr saorifim, oblation, atonement, offenng, &c &«. aa wellaa the reference they bear to the great luul only sufficient alonemeni, sacrince, oblation, aiu satisbction, mode by Christ Jesus, for the sins of mankind. Larger accounts must be sought in authors who treat |ioftiaedly on these anbjeeta.

6 And Moees said unto the congregatioQ, k This i» the thin^ which the Lord commaaded to be done..

6 Aod MoBes brought Aaron and his sons, I and washed them with water.

7 ■ And he put upon him the • coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded hun witli the curious girdle of the ephod, and bound it unto hiin therewith.

8 And he put the breastplate upon him: also he 'put in the hreaEtplate the Urim and the Thummini.

ft T And he put the mitre upon his head i also upon the mitre, even upon his forefront, £d he put the golden plate, the holy crown; as the Lord i commanded Moses.

10 ' And Moses took the anointing oil, and anointed the tabernacle and all that lucu therein, and sanctified them.

11 And he sprinkled thereof upon the altar aevea times, and anointed the altar and all his vessels, both the laver and bis foot, to sanotify tfaem.

12 And he • poured of the anoii^ing oil upon Aaron's head, and anointed him, to sanctify him.

13 I And Mosea brought Aaron's sons, and put coats upon them, and girded them with

14 1 ' And he brought the bullock for the sinofifering: aoA Aaron and his sons ' laid their hands qpoD the head of the bullock for the sinofler'ing.

15 And he slew U; "and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

16 ' And he took all the fat that 1009 upon the inwards, and the caul above the hver, and the two kidneys, aod their fat, and Moses burned it npon the ^tar.

17 But the bullock, and his hide, bis fiesh, and his dung, he burnt with fire without the camp; as the Lord ' commanded Mosea.

18 1 ' And he brought the ram for the burntoffering: and Aaron and his sons laid their faanda dpon the head of ^e ram.

19 And he killed it; and Moaes sprinkled the blood upon the altar round about.

20 And he cut the ram iqto pieces i and Moses burnt the head, and the pieces, and the fat

21 And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it idcu a burnt-sacrifice for a sweet savoar, aiiffviM oaring made bv fire unto the LoBD'; ^aa tbi' IjTko LNtiTimanded Moses.

22 H And ' be brought the other ram, the nun of {.-nnFtccration: and Aaron and his sons laid their hiuidf; upon the head of the ram.

■^'i And he slew it j and Moses took of the bliiod of it, imd put it upon the tip of Aaron^s right ear, and upoi) the thumb of his right hand, aud upon the gretit toe of his right fooL

34 And he brought Aaron^e sons, and Moses

NOTES ON CHAPTER VIH. V«Ne 2. Take Aaron and kis son*} Tbs whole mibject of this eha^ner hss been anticipatra in the notes on Szod. xxviii. 1, Ac and zziz. I, Ac in which all the metiSem, rilea, and oeremonies aan been explained in eonaklmUe detail: and to those notes die reader is referred.

Verse 9. He put in &e hreoMiplaie Urim anA the Tltummim.] The Urim and Thummim are here supposed to be something diAerent from the breaat[dats iteelf. See the nolea on Exod. xzviii. 16, I& and 90. It is only necessarf to observe, that Aaron and fata sons were not anointed until note. Before, the thing was commanded! and it«i0, first performed.

Verse 14. The bxUhek /or the nti-{(fering] Hub was offered each day during the seven days oi consecration. See Exod. xzix. 36.

Terse 23. I*ut 0/ the Mood on &e qf Aaron' e ri^ tar, Aa.] See this significant ceremony explained in ute note on Szod. xxix. 20. Calmet remdrks that the eonsecration of the hisrh priest among the Ramans, bore a considerable resemblance to the eonsecration of the Jewi^ hig^i priest. "The Roman priest, clothed with a garment ofsilk, his head covered with a crown of gold, adorned with sacred ribbands was conducted into a subterranean place, over which there was a floor of planks pierced through with many holes. On this floor they sacrificed a bulloetc, whose blood was freely poured out on the planks or floor, which running through the holes^ fell upon the priest, who stood under to receive dais sacred aspersion, and who, in order to be completely covered with die blood, took care to present the whole of his body, his olodies, fine, eyes, nose, lips, and even his tongue, to reedva the dreps of blood falling through the pierced floor above. Being oomnletely covered widi this sanguineous shower, he ascended from his subterranean place, and was acknowledged and adored by the people as Ponttfex Mdximiu, or supreme higfi priest." These riles, which bear a atrikinr alhisicm to tboae used in the consecration of Aaron, ana from which they were probably borrowed, and dia- gniaed bjr the introduction of (heir own supersdtions, are psrtienlarlf described by AureliuM PrudenHua in his poem, entitled, ItoTnani Martyria Supplicium, from which I shall select those verses, the substance of which is pvMi above, as the passage is curious, and dw work not common.

or dwis lines, dw reader will not be diqilcaad to Sod the following poettcal verrios.

liiii ii III lill llftli. iilllilli liill [111 To ciidi Am nrfw it ib tfnulDC n", WiOi.ipin maOinTMilia'flaitnsRiuL

Prudentita was bom about die middle of the fourth century, and was no doubt intimately acquainted with the I oircnmstances he desaribes.

pttt of tbe blood upon tfie tipof their right ear, and upoD the thmidw of their r^t faandB, and upon the vrect toes of their rii^ht feet; and Moeea •priMled the blood upon the altar round about

85 * And he took the fat, and the rump, and all the fat that wag upon the inwarda, and the eaut above the liver, and the two kidneyi, and their &t, and the ri^ht shoulder:

26 ■ And out of the basket of unleavened bread, that vaa before the Loan, he took one unleavened coke, and a cakie of oiled bread } and one wafer, and put them on the &t, and upon the rigiit shoulder:

37 And he put all ' upon Aaron'* band^ and npon hie sons' hands, and waved them a wave-offering before the Lord.

28 « And Moses took them from off their hands, and hurnt them on the altar upon the burnt-oSbring: they vere consecrations for a sweet savour: it it an omBriof made by fire unto the Loan.

29 And Moses took the breast and waved it far a wave-ofierin^ before the Lord: for of the ram of consecration it was Moses's ^part; as the Lord commanded Moses.

30 And t Moses took of the anointing oil, and of the blood which umm upon the altar, ana sprinkled it upon Aaron, and upon his garraenta, and upon his sons, and upon his sons' earments with hffii: and sanctified Aaron, and nia garments, and his sons, and his apns* garment with him.

31 f And Mosea said unto Aaron and to his SODS, ■ Boil the flesh at the door of the tabernacle of the congrejtation: and there eat it with the bread that i» m the basket of consecrations, as I commanded, aayiDg, Aaron and his eons ■hall eat it.

32 > And that which remaineth of the flesh and of the bread shiUI ye burn with fire.

33 And ye shall not go out of Uie door of the

Terse 27. Arid waved them for a ware-qff'ering] See the nature of diis aod the ketxee-offtTing, in the note on EKod. xxiz. 27.

ToTM 30. 4nd Most* too/e—tlu blood— a»d gprinkUd it upon Aarmv, Ac] Thua we find that the high prieit himaelf mint be ■printcled with the blood of the BacrtGce; and oar bteeaed Lord, of whom ARron wu a type, was spria- with the ipear. All tbeM were ao many acta ^atooe- Bkent performed bf tbe high prieat

Verwe 33. nam daw^uiU ha evnatenttaym] TiuM number waa the Dumiber mpttfectioa among ibe'H^rewe; and tbe aeren dayi^ eoneecntion, implied a perfed aui J^tU eonttcration to tbe neerdoial offioe. See tbe note on Exod. zxiz. 30.

VerK 36. So Aaron and hia eon« did\ lliia chwter ^towa the exact fulfilcaeDt of the commanda delivered to Mosea, Exod. xzix. And conaequently the complete preparation of Aaron and hia aona, to fill the awfully important office of prieau and mediatora between Qod and larael, to o^ Nerifioea and make atonenkent Ibr the aina of the people.

"TluB," Bays Mr. AlnawOTtb. *'lha eovensot of the priaadMoa was confirmed unto the Utbe of Levi, in Aaron and hia aona, irtiioh eovenant waa l}fe and peact. Mai. ii.

But iheae are made priesta vUhout an oaOi; alao, there were many prieaU, beeauao thev were not aufiered to continue W reaaon of death; and tbnr aerved unto the example and ahadow of heavenly thinga, offering gifts aiid ■Dcrifleaa irtiieb cou)U not make him who did the aerrice perfcc^ aa poiaining to the eonacienee; for they were carnal orainaneea impoaed ujwn fhem till the time of refonnation, that la, until tbe time of Christ, who waa made a prieat of God with an ooZ/i, and made auretr of a better covenaa^ eatnblidied on better promiaea. And beeauae he eontimiem for ever, he hath a prieaihood which panedi not from one to another, and ia a miniater of the true tabemaeleu which God pitelied and not num. Not by the blood of bolla and of goata, but by hia own blood, he entered onoe into the holy place, havias found ererlaating redemptioD for (Ml and ia therefore rUb to save to die utterrooat diea who come unto God diraigh him, aa he ever liveib

tabernacle of the congregation in seven days, until the days of your conBCcration be at an end: for seven -days shall he consecrate you.

34 ' As he hath done this Aa.y, so the Lord hath commanded to do, to make an atonement fbr you.

35 Therefore ehall ye abide at tiie door or the tabernacle of the coiigregation day and night seven daya, and keep the charge of the Lord, that ye die not; for so I am commanded.

36 So Aaron and hia sons did all thiii^s whieh the Lord commanded by the hand of Mosea.

a Tba pKSk tn aaanmnM ■kn w tAr ■ ji cggiin. • boiM-fdrii^, phc*- (iblii(i,iuiJ>iMU-gflariac,3,l, Tlxy dputbtf wncommiilHli Md Mga pnmbn itat Qod duU mpptm uH»f ibokk. A. t, Aum li unAUsbl 10 imlW u mKnamtat Ctr ika petiitt, T. He and U* want pncan ud lAr ibi dUbno) ertleH.S-«i. luM utdMoM tteibt aBw«iioii,K,a JudUBRncf dM Lcmi ana ika ■wriAM, *t.

Aaron and his sons and the elders of Israel;

2 And he aaid unto Aaron, i Take thee a vonng ciUf fbr a sin-offering, ' and a ram fbr a burnt' offering, without blemish, and ofier them before

3 And unto the children of Israel tbou ehalt epeak^ aaying, ■ Take ye a kid of the goata for a sm-onering; and a calf and a lamb, both of the first-year, without blemish, for a burnt-offering;

4 Also a btiUock and a ram for peace-offerings, to sacrifice before the Lord; and * a roeat-ofiering mingled with oil: for ' to-day the Lord will appear unto you.

6 And they brought that which Moses commanded before tbe tabernacle of the congr^ation; and all the eongregatran drew near and stood before the Lord.

6 And Moses aaid, Thia ia the thing which the Lord commanded that ye should do: and ' the glory of the Lord shall appear unto you.

7 And Moses said unto Aaron, do unto the

to make interceaaion for them." Taken in referenea to hia prieathood and aacrifice, all tbeae ritea and ceremoniea are aignificant and edifyine) but taken out of thia reliuion, they would be aa abaura and nugatory, aa the conseeraiioa of the Roman Pontifez Maximua mentioued above fay Pn^ dentiua.

NOTES ON CHAPTER IX Terse 1. On Ifte eighth day] Thia waa dw first dw after their consecratioD. before which they were deeotea unfit to miniater in holy thiogi^ being conaidered aa in a aute of imperfeetion. "All creaturea," aaya Ainawordit " for the moat part were in their uscleanneaa and imperfeetion aeren daj/$f and perfected on tbe eighth-^ diitdrtgi "by circumciaioDjLev. xii 2, 3.— young beaau for sacrifice, chap. xzii. 27. peraona that were uncleaii by lepmaiea, iaaue% and the like, chap. xiv. 8— 10.And xv. ll 14. Numb. vi. % 10. So here, the prieata, until the Mgkth day. were not admitted to mioiater in their office."

Verae 2. Takt thee a young ca^, Ac] Aa tbeae aacrificea were for Aaron bimaelf^ they are fumiahrid by himaelf uod sot fbe people, for they were dcajgned to make atonement for hia own aio. See chap. iv. X And diia ia auppoaed by the Jewa to have been intended to make lui slonemeot for hia ain in die Blatter of the goMBKcaff. Thia ia vMy probably as no formal atonement for that iramgreasion bad yet been made.

Verae 1 Take ye a kid] In chap. iv. 14. ayoung bullock ia commanded to be onered for tbe sin of the people; but here, tbe offering ia a kid, which waa the sacnilce appointed for the Bin of tbe ruler, chap, iv, 22, 23. and hence aome diiidt that tbe leading of the Sainariian and tbe Septuagint, ia to be preferred. Speak unto the xldsbs of brael, Sieae being the only prinet* or ruUrs of Israel at that time, and fbr them, itiapoesible, ibia sacrifice waa designed. It is however supposed, that the sacrifice appointed, chap, iv. 14. waa for a poWieii^r sin. but lAi^ foraminjrensral; and that it is on thia account that the aamfioet dttf^.

Verae 6. And the glory qftke Lord shall appear] God shall give the moat sensible signs of hia presence among you; this he did in general by the cloud on tlic labenincle; but in thia case, ms partiailar proof waa the fire Aat came out from before the Lord, and consumed the burntoffbring; see ver. 23, U-

aluv. and * offer thy sin-ofieriog, and thy burntoffering, and make an atonement for thyself and for the people: and 'offer the offering of the people, and make an atonement for thwu; as the LoBD commanded.

8 If Aaron therefore went unto the altar, and dew the calf of the ain-offering, whidi vaa for himself.

9 ' And the sons of Aaron brought the blood unto him; and he dipped his finger in the blood, and *put it upon the horns of the altar, and pourea out the blood at the bottom of the altar:

10 * But ^e fht, and the kidneys, and the caul above the liver, of the sin-offering, be bm-nt upon the altar; as the Lord commanded Moses.

11 * And the flesh and the hide he burnt with fire without the camp.

12 And he slew the burnt-offering; and Aaron's sons presented unto him the blood, ' which he sprinkled round about upon the altar.

13 * And they presented the burnt-offeriqir onto him, with the pieces thereof, and the head; and he burnt them upon the altar.

14 ' And he did wash the inwards and the legs, and hornt them upon the burafc-oflering on the altar.

15 IT ■ And he brought the people's offering, and took the goat, which leas the Bin-offerijfig for the people, and slew it, and offered it for sin, as the first.

'VeTat7. Makaanattm^meniXorUtyeif] ThistiiowtA the imperfection of the Leviticol law; tlie hi^ priest wu obligea to moke an expiation for his own sins before he oould make one for the sins of the people. See the use made of diis hy the apoatl^ Heb. v. 3. vii. 27. and ix. 7.

Verse 22. And ilon-im l^ted up hu hand toward the JieopU, and bleated thtrtv{ On lifting up Ihe hands in praTer, see Exod. ix. 29. The form of the blessing we nave in Numb. ti. 23, 4«. 7^ I^d bUu thee anakem thee! ITu Lord make hie face «Atii« upon M«e, and be graeume unio ikee! Tfie Lord lift up hie aountenanee upon thee, and give thee peaeet See the notes on these

^*3^^a»iM down from offering nf the ain-o^ertng, Ac.] A sin-offering, a bumt-ofTering, a meat-oflbruig, and peaoe-offeringB, were made to Goa that his glory might upear to the whole congregatioiL This was the enaot ul aaerifioe and religicnu service; not to confer any oi^igation on God, bat to malce an atonement for sin, and to engage him to dwell amongandinfluencehis worsnippers.

Verse 23, Moaea and Aaron went into the tabemacle] It is supposed that Moses accompanied Aaron into the tabernacle to show him how to ofier the iocenee, prepare dv lamps and the per Aune, adjust the show-bread, ax. Ac

And the glory itf the Lord appeared] To show that •very thiiv was done according to thedivmemiwL 1. TTw glory of Jehovah aj^Mara onto all the people; 2. A fire eame out from before die Lord, and eoiuumed the bumtolTerin^..His was the proof which God gave, upon extraordinary occasions, of his acceptance St the sacri&ce. Tfiis was done (probably) 1. In the case of Abel, Gen. iv. 4.; 2. In the case of Aaron: see above, ver. 24.; 3. In the ease of Gideon, Judges vi. 21.; i. In the case of Manooh and his wife. Com[iare Judges ziii. 19 — 23.; 6. In the ease of David dedicating the mreshing-floor of Oman. I Cbron. zxi. 26.; 6. In the cose of Solomon dedicating tne temple, 2 Chrort. vii. 1.; 7. In die case of Elijah, 1 Kings xviii. 3S. Hence to express the accepting of an olTcring, BwriAce, ftc. the verb \a'\ daAan is used, which signifies, to reduce to atiut, i. e. by fire from heaven. See Psalm XX. 3, In such a case as thi% it was neceasanr that the fire should appear to be divinely sent, and ^ould come in «i]cb a way as to preclude the supposition that any art or deceit had oeen jwactiBed on the occasion. Hence it is not indnaled tbot Moses and Aaron brought it out of the tabemacle profsaaing that God had kindled it there for them, but dtejire cams ovtfrom nroas the Lord, and ah. the ncmM saw if. "His victims were consumed by a fire, evidently of no AuBUiRiKntiUnj'. Jascphussays, that "a fire proceeded from the victims themselves, of its own nceocp, which had dte appearance of a flash of lighuing;"

•fa>^*H> t% ^Myt, and consumed all that was upon the altart Antiq. lik iii. c. 8. s. 6. etiit. Haverc And it.is very 334.

16 And he brought the bwut'Ofiimiig, and ^

17 And he brought ^ the meat-offering, and

■ took a luwdfut thereof, and burnt it upon the altar, " beside the burnt-eacrifice t^the morui^.

18 He slew also the bulloek and the ram^Sr

■ a sacrifice of peaee-cdertngs, which -waa for the people: and Aaron's sons presented unto him the blood, which he. sprinkled upoa the altar round about:

19 And the fat of the bullock and of the ram, the rump, and that which covereth tke inwm^ and the kidneys, and the caul above the liver:

20 And they put the fet yxpon the breasts, " and he burnt the fht upon the altar.

21 And the breasts and the right shoulder Aaron waved p/or a wave-offering before the Lord: as Moses commanded,

23 And Aaron lifled up his hand toward the people, and i blessed them, and came down from offering of the sin-offering, and the burnt-ofl'ering, and peaee-offeriogs.

23 IF And Moses and Aaron went into the tabernacle of the congregation, and cam* mt, and bleaeed the people; ^ and the glory of the Lord appeared unto all the people.

24 Ami * there came a fire out from before the Lord, and consumed upon the altar theburnt-od^ fering and the fat} wAtcJL when all the p«opla saw, t they shouted, and lul on their faces.

likely that b^ the agency of the ethereal or eUdrie spark sent immediately &om the divine presence, the vietina were consumed. TTie heathens, in order to give credit to their worahija, imitated this miracle, and pretended that Jupiter tcttined his approbation of the sacrifioes ofiered to him by thunder and lightning: to this Vibgil aeenu to allude, diough dw words have been understood diflfarenfly.

On which words Serviua makes this re ntarkable coumenL

Quia rtim Sunt ftcdera, si coruscatio fueri^ conflrmahtur. Vel certe quia i^nid majores ara non incandebantur, aed ignem divtnum precibus eliciebant qui iocendebant altaria.

'"To sanction the covenant signifies to confirm it; for whea a covenant was made, if there were a flash of lightning, it was considered to be thereby confirmed: or rather bec»ise our ANCESTOBB lighted no tire upon the allan, hut obtained by their supplications, divine fiiei Ac." nie expreeekm, apud majoree, among our anceatori, shows uiat tb^ could boast of no such aivine fire then, nor could they ever btfore, as the whole account was borrowed from the Jews. SoUnue Polyhiator gives us an account to the same eflto; fbr speaking of the hill of Vulcan in Sicily, he says, — in quo, qui divinie rei o^rantur, ligna vitea super anis struon^ nec ignis apponitur in hanc congeriera; cum prosicias intulenmt, si adest Deus, si sacrum probatur, sarmenta licet viridio, spontc concipiunt, et nullo infiagrante holitu, ab ipso numine fit occendium, cap. v. in fine. "They who perform sacred rites in this place, put a bundle of vine-tree wood upon the nltar, but put no fire to it; for, when they lay the pieces of the victim upon it, ifdiedeitybe pmen^ and he approve the sacrifice, the bundle, allhou^ of green, wood, takes fire of itself, and without any other meaa^ the dciTy himself kindles the flame." These are reinarkable instances, and sliow how exactly the heallien writers have borrowed from the sacred records. And in Eanher imitation of this miracle, they hod their perpetual fire in the temple of Vetta, which they feigned to hare descended at first from heaven, and wbioi Utey kept with the most religious veneration.

verse 24. When ail thepeople saw, they shouted, and felt on their faces] 1. Tn: miracle was done ia such a way as gave the fullest conviction to the peojde of its realit)r. 2. They exulted in the thought that the God of almighty power and energy had taken up his abode among them. 3. Th^ prostrated diemselves in his presencr, thereby inttmaitng the deep sense tbey had of au goodness, of ttietr unworthiness, and of the obllgatioa they were under to live in subjection to his auAority, and obedience to his will. The celestial fire was carefully preserved ammg the Israelites till the time of Solomon, wnes it was reneiMd^ and eontinued among them till the Babylonish captivity. This divine fire was the emblem of m»

Agi.gy^.tr:? A ND " NadBb and Abihu, the aons T1J1Jz~-J1l. of Aaron. " took either of them his censer, and put fire therein, and pnt incense thereon, and onered * strange fire before the Xow, vfaksb he coraioanded them not.

3 And there ' went out ^re from the Lord, ■Dd deronred them, and they died befwe the

Hfdy SpiriL And Bs no sacrifice could be acceptable to God, woich vtes not talUd, i. e. aeaMned and rendered jileaatng, fry Jtre, as our Lord sun Horh iz. 49. so no Mul can offer acceptable ncrifices to Qod, but through the influences of Ihe dlivioe SpiriL Hence the vromite of the Spirit under the tmblem of fire, Matt. iii. 1 1. and its actoftl deacent in dtis nmilitud^ on the day of pentecost, Acta iL 3, 4.

Tm moat remarfcaUe ciremnstance in diie chapter is the muHfeatatMrn of Ote presence of Ood, and the consuming of the Tiedma the miraculotu fire. We have already Mcn that the ehief design of these sacrificial rites was to (Attain reameiliation to Chd, that the divine presence n%ht dwell and 'be manifested among them, To encwirage the jwople to make the necessary preparation^ to offer the sacrifices in a proper miriL and toez^t especial mercies from the hand of Oo^ Moses promise^ ver. 4. Aat the Zjord wutd appear wnto them on Ae morrow, and that his glory thotud appear, ver. 6. In hope or expectation of this, the prieet*, die tldertj and the pecnfh, purified ihemwlves aj oflering the different sacrifices which God had appoitied; and when this was done God did Bppeaj-, and gave lbs fidleat proofs of bis ^probation, by nuneulouily crasaaung the ncrifices which were prepand on die oocasio|L Does not St. John evidently refer to these circumstances, 1 Ei^mL c iii. 2, 3. Btiovtd, tuna mnwtthaamu^ Ckki: amdUAAnotyetapptarvihat tM tkail bei but we know that -wkenh* Aall AjrVKAM^we skott be like Ai'ni, for we AaU see him as bb ta i and •Mry man Aat kaik Aie hops in him, rwrnnn himaiift «te» OS Ac w pure. 'Riis manifestation of God in &e tabernacle, was a^pe of hia presence! first, in the ohorch militant on earth: and secondt7, in the church tr»- umpfaAat in heaven. TTiey who expect to have the pre- •enee of God her«^ most propidaie Ms dmna of justice b; the oaly«miU>lencrt/Iee: they ii4io wiili to enjoy everhstii^ felidtjr, most be purified from all unrighteousness, far without holiness none can see the Lord. If we kojpe \o see him as As is, we must resemble bim. How vain is die expectation of gUny, where there is no meetnese for Ou mtaee: and bow can we enter into the holiest but b7 the Uood of Jesus? Heb. x. 19. And of what use can this seerifioe be to those who do not property-believe in it? And tmn any faith, even in diat aacrifiiee, be efiiectual to salvation, that doei not porify die heartt Readerl earnestly prajr to Ood that dwa hoU not die truth io unrteiUMNutisss.

Terae 1. And Nadab and Abiba~-4Bok either of tktm hie een»er\ The mannw of burning incense in the temple service was, according to the Jews, as followa: " One went and gathered the ashes from off ihe altar into a golden vessel, a secood brought a vessel fiiH of incense, and a third brought a censer with fire, and put coals on die altar, and he whose office it was to bum the incense, strewed it on the fire, at the command pf the governor. At the same time all the people went out of the temple from between the porch and the altar. E>tch day they bunted the we^bt of an hundred denaries of incense, Mifl in the morning and ^fty in the evening. TTie hundred denaries wei^ied Jlfty shekels of the sanctuary, eac)i riiekel weighing mree hundred and tmnty barley corns j and when Ihe priest had buned the inosnse, he bowed fainirif down and went his way out. See Mrimmide^e TVeatisa of the Daily Service, chap. 3. 9o when Zadur riaa, a« bis lot lell, buiMd ineenae in the temple, the whole multitude of the people were widiout at prayer, while the inoense was bnmii^, Luke i. 9, 10. By this senriee God taii^t them that the prayen of his faithful people are pleaam^ to him, whilst our Hiah Priest, CSirist Jaiii% by his medntimi, pots jneenae to their praym, see Vmi. exU. t Bam. viii. 84. Hek mi. 1, Z ut. 24. Rev.

3 Then Moses Baid onto Aaron, Thm is it

that the Lord spake, eayiag, I will be sanctified ui them y that come nigh me, and before all the people I will be > glorified. > And Aaron held