« AnteriorContinuar »
A. M. 2514.
An. Exod. Isr. 2.
The solemn yearly expiation
for the high priest. A. M. 2514.
ND the LORD spake unto |and shall be girded with a linen B. C. 1490.
Moses after the death of girdle, and with the linen mitre An. Exod. Isr. 2. Abib or Nisan.
Abib or Nisan. the two sons of Aaron, when they shall he be attired : these are holy offered before the LORD, and died :
garments; therefore & shall he wash his flesh 2 And the LORD said unto Moses, Speak in water, and so put them on. unto Aaron thy brother, that he come not at 5 And he shall take of h the congregation of all times into the holy place within the veil the children of Israel two kids of the goats before the mercy-seat, which is upon the ark; |for a sin-offering, and one ram for a burntthat he die not: for ° I will appear in the offering. cloud upon the mercy-seat.
6 And Aaron shall offer his bullock of the 3. Thus shall Aaron d.come into the holy sin-offering, which is for himself, and i make place :: ° with a young bullock for a sin- an atonement for himself, and for his house. offering, and a ram for a burnt-offering. - 7 And he shall take the two goats, and pre
4 He shall put on the holy linen coat, and sent them before the Lord at the door of the he shall have the linen brecches upon his flesh, tabernacle of the congregation.
* Chap. x. 1, 2. - Exod. xxx: 10; chap: xxiii. 27; Heb. ix. 6 Exodus xxx. 20; chapter viii. 6. 7.-4b See chapter is. 7; x. 19. — Exod. xxv. 22; xl. 34; 1 Kings viii. 10, 11, 12. 14; Numbers xxix. 11; 2 Chronicles xxix. 21; Ezra vi. 17;
Heb. ix. 7, 12, 24, 25. Chap. iv. 3. Exod. xxviii. 39, Ezek. xlv. 22, 23. —i Chap. ix. 7; Hebrews v. 2; vii. 27, 28; 42, 43; chap. vi. 10; Ezek. xliv. 17, 18. NOTES ON CHAP XVI.
good things to come, by a greater and more perfect taVerse 1. After the death of the two sons of Aaron] bernacle, not made with hands, that is to say, not of this It
appears from this verse that the natural place of building; neither by the blood of goats and Calves, this chapter is immediately after the tenth, where but by his own BLOOD; he entered into the holy place, probably it originally stood ; but the transposition, if having obtained eternal-redemption for us. For Christ it did take place, must be very ancient, as all the. is not entered into the holy places made with hands, versions acknowledge this chapter in the place in which are the figures of the true; but into heaven itwhich it now stands.
self, now to appear in the presence of God for us : nor Verse 2. That he come not at all times into the holy yet that he should offer - himself often, as the high place] By the holy place we are to understand here priest entereth into the holy place every year with the what is ordinarily called the Holy of Holies, or most blood of others ; (for then must he often have suffered holy place ; that place within the veil, where the ark since the foundation of the world ;) but now once in of the covenant, &c., were laid up; and where God the end of the world, hath he appeared to PUT AWAY manifested his presence between the cherubim. SIN BY THE SAORIFICĘ OF HIMSELF." ordinary cases the high priest could enter this place Verse 3. With a young bullock for a sin-offering] only once in the year, that is, on the day of annual The bullock was presented as a sin-offering for himatonement ; but in extraordinary cases he might enter self, his family, the whole priesthood, and probably the more frequently, .viz., while in the wilderness, in de. Levites. The ram was for a burnt-offering, to signify camping and encamping, he must enter to take down that he and his associates were wholly consecrated, or adjust the things, and on solemn pressing public and to be wholly employed in this work of the ministry. eccasions, he was obliged to enter in order to consult The ceremonies with which these two sacrifices were the Lord: but he never entered without the deepest accompanied are detailed in the following verses. reverence and due preparation.
Verse 4.. He shall put on the holy linen coat) He . That it may appear that the grand subject of this was not to dress in his pontifical garments, but in the chapter, the ordinance of the scape-goat, typified the simple sacerdotal vestments, or those of the Levites, death and resurrection of Christ, and the atonement because it was a day of humiliation ; and as he was thereby made, I beg leave to refer to Heb. ix. 7–12, to offer sacrifices for his own sins, it was necessary and 24-26, which I shall here transcribe, because it that he should appear in habits suited to the occasion. is a key to the whole of this, chapter.' “ Into the Hence he has neither the robe, the ephod, the breastsecond (tabernacle) went the high priest alone once plate, the mitre, &c.; these constituted his dress of every year, not without blood, which he offered for dignity as the high priest- of God, ministering for himself
, and for the errors of the people. The Holy others and the representative of Christ : but now he Ghost this signifying, that. the way into the holiest of appears, before. God as a sinner, offering an atoneall was not yet made mapifest, while as the first taber- ment for his transgressions, and his garments are those nacle was yet standing : which was a figure for the of humiliation. time then present, in which were offered both gifts and Verse 7. And he shall take the two goats] It is sacrifices that could not make him that did the service allowed on all hands that this ceremony, taken in all perfect, as pertaining to the conscience; which stood its parts, pointed out the Lord Jesus dying for our only in meats and drinks, and divers washings, and sins and rising again for our justification ; being put carnal ordinances, imposed on them until the time of 10 death in the flesh, but quickened by the Spirit. reformation. But Christ being come, a high priest of | Two goals are brought, one to-be slain as a sacrifice
A. M. 2514.
The ordinance of
the scope-goat. 8 And Aaron shall cast lots upon which the LORD's lotfell, and A. M. 2514.
B. C. 1490. An. Exod. Isr. 2. the two goats; one lot for the offer him for a sin-offering. An. Exod. Isr. 2.
Abib or Nisan Abib or Nisan. Lord, and the other lot for the 10 But the goat, on which the scape-goat.
lot fell to be the scape-goat, shall be presented 9 And Aaron shall bring the goat upon alive before the LORD, to make an atonement k Heb, azazel. 1 Heb. went up.
ml John ï. 2. for sin, the other to have the transgressions of the that in his left hand he laid on the goat that was on people confessed over his head, and then to be sent his left; and, according to what was written on the away into the wilderness. The animal by this act lots, the scape-goat and the goat for sacrifice were was represented as bearing away or carrying off the ascertained. See the Mishna, in Tract. Yoma. sins of the people. The two goats made only one The determining this solemn business by lot, the sacrifice, yet only one of them was slạin. One animal disposal of which is 'with the Lord, Prov. xvi. 33, could not point out both the Divine and human nature shows that God alone was to select and point out the of Christ, nor show both his death and resurrection, person by whom this great atonement was to be made; for the goat that was killed could not be made alive. hence he says: Behold I lay in Zion a stone, elect (that The Divine and human natures in Christ were essen- iş, chosen by himself) and precious-of infinite value. tial to the grand expiation": yet the human nature Verse io. To be the scape-goal] Siniy azazel, from alone suffered, for the Divine nature could not suffer; w az, a goal, and his azal, to dismiss; the dismissed but its presence in the human nature, while agonizing or sent away goat, to distinguish it from the goal that unto death, stamped those agonies, and the conse- was to be offered in sacrifice. Most ancient nations queni death, with infinite merit. The goat therefore had vicarious sacrifices, to which they transferred by that was slain prefigured his human nature and its certain rites and ceremonies the guilt of the commudeath; the goat that escaped pointed out his resurrec-nity at large, in the same manner in which the scapetion. The .one shows the atonement for sin, as the goat was used by the Jews. The white bull that was ground of justification; the other Christ's victory, and sacrificed by the Egyptians to their god Apis was of the total removal of sin in the sanctification of the soul. this kind ; they cut off the head of the victim which Concerning these ceremonies we shall see farther par- they had sacrificed, and after having Joaded it with ticulars as we proceed.
execrations, " that if there be any evil hanging over According to Maimonides fifteen beasts were offer them or the land of Egypt, it may be poored out upon ed on this day. **** The daily, or morning and evening that head," they either sold it to the Greeks or threw it sacrifice, was offered as usual : besides a bullock, a into the Nile. See HEROD. Euterp., p. 104, edit. Gale. ram, and seven lambs, all burnt-offerings ;, and a goat Pelronius Arbiter says that it was a custom among for a sin-offering, which was eaten in the evening. the ancient inhabitants of Marseilles, whenever they Then a bullock for a sin-offering, and this they burnt ; were afflicted by any pestilence, to take one of the and a ram for a burnt-offering: these both for the poorer citizens who offered himself for the purpose, high priest. Then the ram for the consecration, (see and having fed him a whole year with the purest and ver. 5,) which is called the people's ram. They best food, they adorned him with vervain, and clothed brought also for the congregation two he-goat's ;' the him with sacred vestments : they then led him round one for a sin-offering, the other for a scape-goạt. their city, loading him with execrations; and having Thus all the beasts offered on this great and solemn prayed that all the evils to which the city was exposed day were FIFTEEN : the two daily sacrifices, one bul: might fall upon him, they then precipitated hìn from lock, two rams, and seven lambs : all of these burnt- the top of a rock.-Saliricon, .in fine. offerings. Two goats for sin-offerings; one offered Suidas, under the word nepcynua, observes that without and eaten on the evening, the other offered it was a custom to devote a man annually to death for within and burnt; and one bullock for a sin-offering the safety of the people, with these words, Tepe ynka for the high priest. The service of all these fifteen nuwv yevov, Be-thou our purifier; and,'having said so, beasts is performed on this day by the high priest only.” to throw him into the sea' as a sacrifice to Neptune. See Maimonides and Ainsworth on the place. It was probably to this custom that Virgil alludes
Verse 8. Aaron shall cast lots upon the two goats] when speaking of the pilot Palinurus, who fell into The Jews inform us that there were two lols made the sea and was drowned, he says :either of wood, stone, or any kind of metal. On one
Unum was written DVS LASHSHEM, for the name, i. e., Din'
pro multis dabiter caput. —Æn., lib. v., ver. 815. JEHOVAH, which the Jews will neither write nor pro
“ One life is given for the preservation of many." nounce ;. on the other was written bistys LAAZAZEL, But the nearest resemblance to the scape-goal of for the scape-Goat: then they put the two lots into a the Hebrews is found in the Ashummeed Jugg of the vessel which was called op kalpey, the goats stand- Hindoos, where a horse is used instead of a goat, the ing with their faces towards 'the west. Then the priest description of which I shall here introduce from Mr. came, and the goats stood before him, one on the right Halhed's Code of Gentoo Laws ;. Introduction, p. xix. hand and the other on the left; the kalpey was then * That the curious," says he, “may form some idea skaken, and the priest 'pút. in both his hands and of this Gentoo sacrifice when reduced to a symbol, as brought out a lot in each : that which was in his right well as from the subsequent plajn account-given of it hand, he laid on the goat that was on his right, and I in a chapter of the Code, sec. ix., p. 127, an expla
The blood of the sacrifice to be
sprinkled on the mercy-seat.
A. M. 2514. with him, and to let him go for blood" within the veil, and do
A. M. 2514. B. C. 1490.
B. C. 1490. An. Exod. Isr. 2. a scape-goat into the wilder- with that blood, as he did with the An. Exod. Isr: 2. Abib or Nisan. ness.
blood of the bullock, and sprin- Abib or Nisan. 11 And Aaron shall bring the bullock of the kle it upon the mercy-seat, and before the sin offering, which is for himself, and shall mercy-seat : make an atonement for himself and for his 16 And he shall make an atonement for house, and shall kill the bullock of the sin- the holy place, because of the uncleanness of offering which is for himself :
the children of Israel, and because of their 12 And he shall take n a censer full of burn- transgressions in all their sins: and so shall ing coals of fire, from off the altar before the he do for the tabernacle of the congregation, LORD, and his hands full of sweet incense that w remaineth among them in the midst of beaten small, and bring it within the veil : their uncleanness.
the fire before the LORD, that the cloud of the in- nacle of the congregation when he goeth in ta cense may cover the 9 merey-seat that is upon make an atonement in the holy place, until he the testimony, that he die not:
come out, and have made an atonement for 14 And he shall take of the blood of the himself, and for his household, and for all the bullock, and sprinkle it with his finger upón congregation of Israel. the mercy-seat eastward ; and before the '18 And he shall go out unto the altar that is mercy-seat shall he sprinkle of the blood with before the Lord, and make an atonement for his finger seven times.
it; and shall take of the blood of the bullock, 15 Then shall he kill the goat of the sin- and of the blood of the goat, and put it upon offering, that is for the people, and bring his the horus of the altar round about. n Chap. x. 1; Num. xvi. 18, 46 ; Rev. viii. 5.
u Ver. 2; Heb. vi. 19; ix. 3, 7, 12. See Exod. xxix. 36; 34. - PExod. xxx. 1, 7, 8; Num. xvi. 7, 18, 16; Rev. vii. 3, 4. Ezek. xlv. 18; Heb. ix, 22, 23. 9 Exod. xxv. 21. Chapter iv. 5; Hebrews ix. 13, 25; X. 4. Exod. xxxiv. 3 ; Luke i. 10. - Exod. xx.. 10; chapter iv. 7, • Chap. iv. 6. - Heb. ii. 17; v. 2; ix. 7, 28.
18; Heb. ix. 22, 23. nation of it is here inserted from Darul Sheküh's fa- The night and day of the world of the spirits of demous Persian translation of some commentaries upon ceased ancestors ; 4. The night and day of mortals. the four Beids, or original Scriptures of Hindostan. These four kinds are typified in his four feet. The The work itself is extremely scarce, and it was by rest of his bones are the constellations of the fixed mere accident that this little specimen was procured: stars, which are the twenty-eight stages of the moon's
“ The Ashummeed Jugg does not merely consist in course, called the lunar year; his flesh is the clouds ; the performance of that ceremony which is open to the his food, the sand ; . his tendons, the rivers ; his spleen inspection of the world, namely, in bringing a horse and liver, the mountains; the hair of his body, the and sacrificing him; but Ashummeed is to be taken in vegetables ; and his long hair, the trees; the forepart a mystic signification, as implying that the sacrificer of his body typifies the first half of the day, and the must look upon himself to be typified in that horse, hinder part, the latter half; his yawning is the flash such as he shall be described ; because the religious of the lightning, and his turning himself is the thunduty of the Ashummeed Jugg comprehends all those der of the cloud ; his urine represents the rain, and other religious duties to the performance of which the his mental reflection is his only speech. The golden wise and holy direct all their actions, and by which all vessels which are prepared before the horse is let loose the sincere professors of every different faith aim at are the light of the day, and the place where those perfection. The mystic signification thereof is as fol- vessels are kept is a type of the ocean of the east ; lows : The head of that unblemished horse is the sym- the silver vessels which are prepared after the horse is bol of the morning ; his eyes are the sun; his breath, let loose are the light of the night, and the place where the wind; his wide-opening mouth is the bish-waner, those vessels are kept is a type of the ocean of the or that innate warmth which invigorates all the world; west. These two sorts of vessels are always before his body typifies one entire year; his back, paradise; and after the horse. The Arabian horse, which on his belly, the plains; his hoof, this earth; his sides, account of his swiftness is called Hy, is the performer the four quarters of the heavens ; the bones thereof, of the journeys of angels; the Tajee, which is of the the intermediate spaces between the four quarlers ; the race of Persian horses, is the performer of the jourrest of his limbs represent all distinct matter; the neys of the Kundherps, (or good spirits ;) the Wazba, places where those limbs meet, or his joints, imply the which is of the race of the deformed Tazee horses, months, and halves of the months, which are called is the performer of the journeys of the Jins, (or depeche, (or fortnights ;) his feet signify night and day; mong ;) and the Ashov, which is of the race of Turkand night and day are of four kinds : 1. The night and ish horses, is the performer of the journeys of mankind: day of Brihma; 2. The night and day of angels; 3. this one horse which performs these several services VOL. I. ( 37 )
The scape-goat dismissed
to the wilderness.
A. M. 2514. 19 And he shalt sprinkle of the shall send him away by the hand A.M. 2514. B. C. 1490.
B. C. 1490. An. Exod. Isr.2. blood upon it with his finger seven of ca fit man into the wilder- An. Exod. Isr. 2. Abib or Nisan.
Abib or Nisan. times, and cleanse it, and a hallow ness : it from the uncleanness of the children of 22 And the goat shall bear upon him all Israel.
their iniquities, unto a land- e not inhabited : 20 And when he hath made an end of a re- and he shalt let go the goat in the wilderness. conciling the holy place, and the tabernacle 23 And Aaron shall come into the tabernacle of the congregation, and the altar, he shall of the congregation, fand shall put off the bring the live goat :
linen garments which he put on when he went 21 And Aaron shall lay both his hands upon into the holy place, and shall leave them there: the head of the live goat, and confess over 24 And he shall wash his flesh with water him all the iniquities of the children of Israel, in the holy place, and put on his garments, and all their transgressions in all their sins, and come forth, 6 and offer his burnt-offering, putting them upon the head of the goat, and and the burnt-offering of the people, and make
z Ezek. xliii. 20.- La Ver. 16; Ezek. xlv. 20.—Isa. liii. i. 29; Hebrews ix. 28; 1 Pet. ii. 24.- - Heb. of separation. 6.- - Heb. a man of opportunity. - d Isa. liii. 11, 12; John Ezek. xlii. 14; xliv. 19.- -Ver. 3, 5. on account of his four different sorts of riders, obtains And confess over him all the iniquities-transgresthe four different appellations. The place where this sions—sins) . The three terms used here, INIQUITIES, horse remains is the great ocean, which signifies the newy avonoth, from 71 avah, to pervert, distort, or turn great spirit of Perm-Alma, or the universal soul, which aside; TRANSGRESSIONS, Dyvo peshaim, from yod paproceeds also from that Perm-Atma, and is compre- sha, to transgress, to rebel ; and sinS, MRON chaltaoth, hended in the same Perm-Atma. . The intent of this from son chata, to miss the mark, are supposed by the sacrifice is, that a man should consider himself to be Jews to comprise every thing that implies a breach of in the place of that horse, and look upon all these ar- the Divine law, or an offence against God. See the ticles as typified in himself; and conceiving the Atma pote on Gen. xii
. 13. Maimonides gives us the con(or Divine soul) to be an ocean, should let all thought fession in the following words : of self be absorbed in that Atma."
“O Lord, thy people, the house of Israel, have sinThis sacrifice is explained, in sec. ix., p. 127, of ned and done iniquity, and trespassed before thee. O the Code of Hindoo Laws, thus :
Lord, make atonement now for the iniquities and trans" An Ashummeed Jugg is when a person, having gressions and sins that thy pedple, the house of Israel, commenced a Jugg, (i. e., religious ceremony,) writes have sinned and transgressed against thee; as it is various articles upon a scroll of paper on a horse's written in the law of Moses thy servant, saying: That neck, and dismisses the horse, sending along with the in this day he shall make atonement for you, to cleanse horse a stout and valiant person, equipped with the best you from all your sins before the Lord, and ye shall necessaries and accoutrements to accompany the horse be clean.”—See the Mishna, vol. ii., p. 239. day and night whithersoever he shall choose to go; When this confession was finished, the goat was sent and if any creaturė, either man, genius, or dragon, by a proper hand to the wilderness, and there let loose ; should seize the horse, that man opposes such attempt, and nothing farther was ever heard of it. Did not all and haring gained the victory upon a batile, again this signify that Christ has so carried and borne away gives the horse his freedom. If any one in this world, our sins, that against them who receive him as the or in heaven, or beneath the earth, would seize this only true atoning sacrifice they should never more be horse, and the horse of himself comes to the house of brought to remembrance ? the celebrator of the Jugg, upon killing that horse he. On the head of the scape-goat a piece of scarlet must throw the flesh of him upon the fire of the Juk, cloth was tied, and the tradition of the Jews states and utter the prayers of his deity ; such a Jugg is that if God accepted the sacrifice, the scarlet cloth called a Jugg Ashummeed, and the merit of it as a turned white while the goat was led to the desert ; religious work is infinite."
but if God had not accepted this expiation, the redThis is a most curious circumstance; and the coin ness continued, and the rest of the year was spent in cidence between the religious rites of two people who mourning. probably never had any intercourse with each other, is From the foundation of the Church of God it was very remarkable. I would not however say that the ever believed by his followers, that there were certain Hindoo ceremony could not have been borrowed from infallible tokens by which he discovered to genuine the Jews ; (though it is very unlikely ;) no more than believers his acceptance of them and their services. I should say, as some have done, that the Jewish rite This was sometimes done by a fire from heaven conwas borrowed from the Egyptian sacrifice to Apis men- suming the sacrifice; sometimes by an oracular comtioned above, which is still more unlikely. See par- munication to the priest or prophet; and at other times, ticularly the note on chap. i. 4.
according to the Jewish account, by changing the Verse 21. Aaron shall lay both his hands upon the fillet or cloth on the head of the scape-goat from scarhead, 8c.) What this imposition of hands meant see let to white : but most commonly, and especially unin the notes on Exod. xxix. 10, and on chap. i. 4. der the Gospel dispensation, he gives this assurance 562
( 37* )
A. M. 2514.
B. C. 1490.
Abib or Nisan.
Abib or Nisan.
The yearly atonement to
be an evcrlasting statute. A. M. 2514. an atonement for himself, and 30 For on that day shall the An. Exod. Isr. 2. for the people.
priest make an atonement for An. Exod. Isr. 2. 25. And the fat of the sin- you, tom cleanse you, that ye offering shall he burn upon the altar. may be clean from all your sins before the
26 And he that let go the goat for the LORD. scape-goat shall wash-his clothes, i and bathe 31 It shall be a Sabbath of rest unto you, his flesh in water, and afterward come into and ye shall afflict your souls, by, a statute
27 & And the bullock for the sin-offering, 32 ° And the priest, whom he shall anoint, and the goat for the sin-offering, whose blood and whom he shall P consecrate 9 to minister was brought in to make atonement in the holy in the priest's office in his father's stead, shall place, shall one carry forth without the camp; make the atonement, and shall put on the and they shall burn in the fire their skins, and linen clothes, even the holy garments : their flesh, and their dung.
33 And she shall make an atonement for the 28 And he that burneth them shall wash his holy sanctuary, and he shall make an atoneclothes, and bathe his flesh in water, and ment for the tabernacle of the congregation, afterward he shall come into the camp. and for the altar, and he shall make an atone
29 And this shall be a statute for ever unto ment for the priests, and for all the people of you : that 'in the seventh month, on the tenth the congregation.
34 and do no work at all, whether be one of unto you, to make an atonement for the chilyour own country, or a stranger that sojourn-dren of Israel, for all their sins once a year. eth among you :
And he did as the LORD commanded Moses. Chap. iv. 10.-—- Chap. xv. 5. Chap. iv. 12, 21; vi. 30; Chap. xxiñ. 32. — Chap. iv. 3, 5, 16.—Heb. fill his Heb. xii. 11. - Exod. xxx. 10; chap. xx111. 27; Num. xxix. hand. - Exod. xxix, 29, 30; Num. xx. 26–28.- Ver. 4. 7; Isa. lviii. 3-5; Daniel x. 3-12. Psa. li. 2; Jer. xxxiii. • Ver. 6, 16, 18, 19, 24.- - Chap. xxiii. 31; Numbers xxix. 7. 8; Eph. v. 26; Hebrews ix. 13, 14; x 1, 2; 1 John. i. 7-9. . Exod. xxx. 10; Heb. ix. 7-25. to true believers by the testimony of his Spirit in their rites, and ceremonies prescribed for it, were commandconsciences, that he has forgiven their iniquities, trans- ed to be solemnized by the Jews through the whole gressions, and sins, for his sake who has carried their of their dispensation, and as long as God should acgriefs, and borne their sorrows.
knowledge them for his people : yet in the present Verse 26. He that let go the goat-shall wash, fc.) day scarcely a shadow of these things remains; there Not only the person who led him away, but the priest is no longer a scape-goal, nor a goat for sacrifice, prowho consecrated him, was reputed unclean, because vided by them in any place. They are sinners, and the goat himself was unclean, being considered as they are without an atonement. How strange it is that bearing the sins of the whole congregation. On this they do not see that the essence of their religion is account both the priest and the person who led him to gone, and that consequently God has thrown them enthe wilderness were obliged to wash their clothes and tirely out of covenant with himself! The true expiabathe themselves, before they could come into the camp. tion, the Christ crucified, they refuse to receive, and
Verse 29. The seventh month, on the tenth day of are consequently without temple, altar, scape-goat, the month] The commandment of fasting, and sancti. atonement, or any means of salvation! The state of fying this tenth day, is again repeated chapter xxiii. the Gentile world is bad, but that of the Jews is doubly 27–32; but in the last verse it is called the ninth day deplorable. Their total excision excepted, wrath is al even, because the Jewish day began with the even- come upon them to the uttermost. What a proof is ing. The sacrifices which the day of atonement should this of the truth of the predictions in their own law, have more than other days, are mentioned Num. xxix. and of those in the Gospel of Christ! Who, with 7-11; and the jubilee which was celebrated every the Jews and the Bible before his eyes, can doubt the fiftieth year was solemnly proclaimed by sound of truth of that Bible as a Divine revelation ? Had this trumpet on this tenth day, chap. xxv. 8, 9. A sha- people been extinct, we might have doubted whether dow, says Mr. Ainsworth, of that acceptable year of there were ever a people on the earth that acknowthe Lord, the year of freedom, which Christ has pro- ledged such a law, or observed such ordinances; but claimed by the trumpet of his Gospel, Luke iv. 18– the people, their law, and their prophets are still in 21; 2 Cor. vi. 2. This seventh month was. Tisri, being, and all proclaim what God has wrought, and and answers to a part of our September and October. that he has now ceased to work among them, because It was the seventh of the sacred and the first month they have refused to receive and profit by the great of the civil year.
atonement; and yet he preserves them alive, and in a
state of complete separation from all the people of the The great day of atonement, and the sacrifices, I earth in all places of their dispersion! How power