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be rinsed, washed and cleansed; the length to which the Jews carried this by their traditions is mentioned by our Lord, Mark vii. 4-8. earthen vessels could not be purified, but were to be broken, evidently pointing out that the defilement communicated by the first man of the earth, earthy, is connected with death. The apostles speak of themselves as earthen vessels, that is, sinful dying men. The cleansing of him that hath an issue is mentioned ver. 13. This is the work of God: will save you from all your unclean'nesses,' Ezek. xxxvi. 29. And from all your filthiness will I cleanse you,' ver. 25. ; and this cleansing is shewn to be by pardoning their iniquities, Jer. xxxiii. 8. This is what David calls creating ' a clean heart,' Psalm li. 12. To illustrate this, the reader will recollect the poor woman who had an issue of blood, and had spent all her living on physicians, but could not be healed of any; when she touched the hem of Christ's garment, she felt in herself that she was cured; our Lord perceiving that the virtue of cleansing had gone out of him, told her, thy faith hath made thee whole,' Luke viii. 43-48. This passage strikingly illustrates the nature of cleansing as typified in the law of Moses; many say, that our faith is the source of cleansing, and adduce our Lord's words, thy faith hath made thee whole;' but the VIRTUE went out of Jesus! it was that divine cleansing which flows alone from Him, and of which the poor woman partook even by touching the hem of his garment With the heart man believeth unto righteousness; as Abraham-believed God, and it was imputed unto him for righteousness: but the righteousness which justifies, is the righteousness of God through faith. The woman's faith saved her, because it drew her attention to Him in whom alone there was healing for her. Seven days are again to be numbered for his cleansing, pointing forth the great day of cleansing for all the Israel of God. The water of cleansing in this 13th verse is called running or living water. Referring to this, we read in the New Testament of a pure river of water of life.' To this water the prophet refers when he says, Then will I sprinkle clean water upon you,' Ezek. xxxvi. 25-28. Thus also says Paul to the defiled Corinthians, And such were some of you, but ye are washed,' &c. The last work of Jesus Christ before he suffered was to gird himself with a towel, and wash his disciples' feet; when Peter, from a seeming zeal for his master's dignity, refused to permit him, our Lord replied in these memorable words, If I wash thee not, thou hast no part with me,' John xiii. S. It is the work of Christ to wash all who have part with him: he told his disciples, What I do, ' thou knowest not now, but thou shalt know hereafter.' This took place when he was raised from the dead by the glory of his Father; he opened the understandings of his disciples, and he preached the washing of the blood of Jesus to every creature. A little attention to such passages as verse 17. of this chapter will explain the language of the apostle, hating even the garment spotted by the Besh,' Jude 13. We shall detain our readers only to observe, that

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not only extraordinary and unnatural issues defiled, but even those which were after the usual course of nature, plainly teaching, ‘in sin did my mother conceive me.' It is also noticeable, that these are such strong injunctions, that the clean person could touch no person nor thing without communicating defilement, yet the poor woman, of whom we have been speaking from Luke xii. ventured to touch the hem of Christ's garment, although doing so was expressly contrary to this law; she did so, from boldness in the faith of his divine person, as having all our uncleanness imputed to him. A little attention will remind the reader of many passages, both in the Old and New Testament, which refer to the laws of uncleanness which we have been considering, such as, And it shall come to 8 pass, that he that is left in Zion, and he that remaineth in Jerusa⚫lem, shall be called holy, even every one that is written among the living in Jerusalem; when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the bloods,' &c. Isa. iv. 3, 4. Again, In that day shall there be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for the separation of uncleanness,' Zech. xiii. 1.

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CHAP. XVI. We are now to enter on the consideration of the typical institutions peculiar to what was called the great day of atonement; that day on which alone, during the whole year, the high priest entered into the holiest of all. Simeon has a singular remark in his strictures on the service of this day. Most other types,' says he, received light from their accomplishment in Christ; this reflects light on the gospel itself. The chapter opens with a charge to Aaron the high priest, that he should not come at all times into the holy place, lest he die,' the Holy Ghost thus signify. ing,' says Paul, that the way into the holiest of all was not yet 'made manifest.' While the service of the worldly sanctuary shadowed forth good things to come, in many parts of it there were visible proofs that it was but the introduction to a more perfect tabernacle, and more perfect worship. This very charge, that he come not at all times into the holy place,' was a clear proof that another priest was wanting; a priest able to save to the uttermost, seeing he ever liveth to make intercession for us; a priest who con tinueth for ever, because he hath an unchangeable priesthood. Death was threatened should Aaron enter presumptuously; and his safety, when he was permitted to enter, depended upon this promise, I will 6 appear above upon the mercy-seat.'

In the 3d verse Aaron is enjoined to offer first for his own sins and then for the people. He was not to appear in the garments of the high priesthood, but with a holy linen coat, breeches and girdle. This plainness, yet purity of dress, in which he was to make reconciliation, has been justly considered as similar to the appearance of the great High Priest in the likeness of sinful flesh, yet without spot, making atonement for the sins of his people, in distinction from that

divine glory in which he was arrayed when he entered into heaven itself. The leading article in which the worship of this day differs from the ordinary instituted worship, is the circumstance of the tan goats which were presented before the Lord at the door of the tabernacle of the congregation. The design of this ordinance was clearly to preach Christ dying for our sins, and rising again for our justification. To accomplish this, two goats were necessary; the one to die, and its blood to be shed and sprinkled; the other to be set free and delivered from death, after being presented as a victim before the Lord. Lots were to be cast on the goats, one to be taken for the Lord, on which divine justice should be executed; and the other to be delivered. The lot was always considered as a sacred and religious act; nor would a Jew who feared God have ventured to cast the lot in trivial matters, much less as a matter of amusement, as now done. As the disposal of the lot is from the Lord, it is used in scripture as expressive of his divine sovereignty. The goat which was thus sovereignly delivered from death, was called azazel, or the scape-goat; and was presented alive before the Lord. Both the goats were figures of the great sacrifice of atonement; the one represented the death of Christ; the other pointed him forth as delivered from death, and alive for evermore; and united, the type clearly foreshewed in what manner our sins should be removed from us, as far as the east is from the west. The manner in which the incense was to be burnt, was the same as on other occasions, and, connected with the sprinkling of the blood of reconciliation, exhibited a glorious figure of the blood, fire, and vapour of smoke which filled the heavenly holy place, when Christ the great High Priest made his solemn and triumphant entrance there.

The 21st verse expresses in the most remarkable manner the great object of the law in this ordinance, viz. the imputation and removal of sin. It is remarkable, that the three words by which all kinds of sins are expressed are made use of on this occasion, translated, iniquities, transgressions and sins. They were confessed and transferred to the substitute, on whose head they were laid; and the goat was thus laden with the guilt of the congregation, sent away by a fit person into the wilderness. The different particulars enjoined in the following part of the chapter are similar to those we have already

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CHAP. XVII. In this chapter the daily service of the sanctuary is regulated. Every animal which was to be slain for sacrifice was to be offered at the door of the tabernacle of the congregation. As that tabernacle was the residence of the God of Israel, by bringing it there, it was offered unto him. If this was not attended to, the offerer was to be considered as a murderer. To this the remarkable language of Isaiah, ch. lxvi. 3. evidently refers. The soul that sinned in this was to be cut off; because if so done, it would not only mani fest ignorance of, but opposition to him who is the true tabernacle,

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not made with hands. The worship of Israel, in all its parts, centered in their tabernacle, as it did afterwards in the temple. Thus Daniel prayed with his face towards Jerusalem, Dan. vi. 10. Thus Solomon, at the dedication of the temple, points out the reason for which God chose first the tabernacle, and afterwards the temple, as the place for his worship. Will God in very deed dwell on earth!' Again, That thine eyes may be open towards this house night and day, even to the place of which thou hast said, My name shall be there,' &c. And hearken to the prayer of thy servant, and of thy people Israel, when they shall pray towards this house,' 1 Kings viii. 26-31. When the GREAT SACRIFICE was offered without spot to God, then the vail of the temple was rent, the middle wall of partition was broken down, and then the words of the prophet fulfilled, My name shall be great among the Gentiles, and in every place incense shall be offered to my name,' &c. Mal. i. 11. Agreeably to this, Paul says, I will that men pray every where, lifting up holy hands without wrath and doubting. The heathens sacrificed under every green tree; and to this the language of the prophets evidently refers. It is called the open field, in ver. 5.; and in ver. 7. it is called sacrificing to devils. All worship by sacrifice, which had not respect to Christ, as the object of it for righteousness, was considered as to strange gods and devils; and by comparing this with Deut. xxxii. 16, 17. 2 Chron. xi. 15. we find this was the great iniquity of Israel both in the wilderness and in Canaan. Paul refers to this, when he says, But I say, that the things which the • Gentiles sacrifice, they sacrifice to devils, and not to God,' 1 Cor. x. 20. The law of Moses speaks of sacrificing in the open field, in distinction from a consecrated place. The 10th, 11th and 12th verses of this chapter renew the prohibition against eating blood, annexing the important cause, it is the blood that maketh atonement.' The same reason must be binding to this day; nor can we show greater contempt of the blood of Christ shed for the remission of the sins of many,' even that blood which is drink indeed!' than by eating blood as ordinary food. We see that the blood of an ani, mal killed in hunting, was to be poured out in the field, and covered with dust; so careful were they to be of leaving it exposed. The stranger is repeatedly mentioned in this chapter: of these there were three classes, 1. The stranger, who was utterly unconnected with the Jews, generally applied to aliens, heathens and idolaters. 2. The stranger within the gate, that is, those who were engaged either as servants or sojourners; these were bound to comply with certain parts of the ritual, but not admitted to worship. Lastly, the proselyted stranger who had been circumcised, and made public profession of his subjec. tion to the law of Moses. The purification by washing with water will remind of Paul's words, having our hearts sprinkled from an • evil conscience, and our bodies washed with pure water,' Heb. x. 22. When John came baptizing with water, he introduced no new

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ordinance. Some modern reasoners seem to consider water baptism as peculiar to the New Testament, which was by no means the case.

CHAP. XVIII-enjoins separation from the nations, in their idolatry, uncleanness, sensuality, and even bestiality. Egypt and Canaan are both particularly mentioned: of Egypt the scripture assures us that it was an idolatrous land, and that Israel had been defiled there, Ezek. xx. 7, 8. and xxiii. 8. ; in like manner, the abominations of Canaan, Lev. xx. 23. The statutes of God alone were to be observed, as our Lord expresses it, Matt. iv. 10, Him only shalt thou serve. In verse 5. we have that remarkable text quoted, Gal. iii. 12. and Rom. x. 5-9. which furnishes the foundation for considering the law of Moses as a law of works opposed to the faith of the gospel. Nothing can be more opposite to the apostle's meaning in both texts. We shall have another opportunity of examining them particularly; it is only necessary here to observe, that in Rom. x. Paul is pointing out the error into which the Jews had gone, in their ignorance of God's righteousness, going about to establish their own; seeking justification, as it were, by the works of the law: now, says he, Christ is the end of that law for righteousness to every one that believeth; therefore, there can be no righteousness obtained from it now, but according to Moses' works, from doing the things it requires. In like manner, he is pointing out the error of the doctrine of the Judaisers, who, he says, are of the works of the law, and so ⚫ under the curse;' Christ being now come as the end of the law, by adhering to its works, they plainly shewed that they were seeking life from its deeds. The law is (viz. not now after the death of Christ) not of faith, &c.

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CHAP. XIX. This chapter commences the 30th section of the law, and before laying down various parts of that obedience which the law of Moses required, not only in their worship, but civil concerns, gives this reason, Be ye holy, as I the Lord am holy.' Peter comments on this text, As obedient children, not fashioning yourselves according to the former lusts in your ignorance, but as he who hath called you is holy, so be ye holy in all manner of conversation,' &c. 1 Pet. i. 14, 15, 16. This furnishes a plain proof that the obedience now is of the same nature as of old; and that the old covenant enjoined no obedience or works, as the ground of justification; but as is the case now, all who profess separation to the law of their God should be holy, that is, separated from that uncleanness and defilement, which Peter calls the former lusts in their ignorance.

In the 3d verse, the honour of parents is again enjoined, as it is also enforced by an apostle, and, connected with it, keeping my Sabbaths. Here he speaks as Lord of the Sabbath. The Jewish Sabbaths, as well as the Sabbath now, were God's Sabbath; the appointing of them was a blessing of his grace, I gave them my Sab'baths,' because they were pledges of the eternal Sabbatism which

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