returned. When this part of the service was finished, he went out, and sprinkled of the blood of the bullock and of the goat upon the horns of the altar seven times, "to hallow and cleanse it from the uncleanness of the children of Israel." Then the high-priest took the live goat, and laid both his hands upon its head, and confessed over him all the iniquities of the children of Israel, and all their transgressions in all their sins, and putting them on the head of the goat, sent him away by a fit man into the wilderness. "And the goat shall bear upon him all their iniquities, unto a land not inhabited. And he shall let go the goat in the wilderness." The high-priest, when he completed the work of atonement, changed his garments, laying aside those in which he had administered in this solemn service, he washed his flesh, and put on his official robes, which he usually wore in the tabernacle, and came and offered the burnt-offerings for himself and for the people. But the bodies of the sin-offerings, whose blood had been carried within the vail, were carried without the camp and burnt there; and both he who carried away the scapegoat, and he who carried the bodies of the sin-offerings were required to wash their clothes and bathe their flesh, after which they came into camp. "And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins, once a year."

SECTION XXVI.

LAWS RESPECTING THE PRIESTS AND LEVITES-SACERDOTAL BENEDICTION.

No man could be admitted to the priesthood who was not of the family of Aaron: Providence stood pledged therefore to preserve this family from extinction as long as the Levitical priesthood continued; and the event corresponded with the pledge; for although the office of high-priest was transferred from one branch of Aaron's family to another, the succession continued without interruption until the destruction of the second temple. As every priest must be a legitimate descendant of Aaron, it was necessary that every one claiming a participation in this sacred office should be able to show by undoubted genealogical tables his regular descent; hence the great importance of such tables. And to this the Apostle refers in the epistle to the Hebrews, when treating of Melchisedek, whom, says he, was "without father, without mother, having neither beginning of days nor end of life;" which was as much as to say, his name is no where found in the genealogical tables of the priests.

But a regular descent from Aaron was not sufficient to entitle a man to this office, if he had any deformity or bodily defect. Every thing of this kind was considered a complete disqualifica

tion for the priesthood. And that there might be no doubt respecting the kind of defects which were intended, a particular enumeration of them is given in the law, which the curious reader may find in the 21st chapter of Leviticus.

As the priests, when on service at the tabernacle, lived upon the holy things which had been offered on the altar, it became necessary to point out the persons who might partake of this sacred food, and the state of ceremonial purity requisite in the priest himself, to qualify him to eat of the holy things. These regulations may be found in the 22d chapter of Leviticus.

The priests were not required to lead a life of celibacy, but there were some restrictions in regard to their marriage which were peculiar. A priest was required to marry a virgin, or the widow of a brother priest. And their families were bound to be peculiarly studious of purity; and a violation of chastity by the daughter of a priest was visited with a severity of punishment unknown to the Mosaic law, in other cases. She was ordered to be burnt with fire.

Besides the service of the altar, where the priests officiated by rotation, and by lot, it belonged to them to instruct the people in the law of the Lord. "The priest's lips should keep knowledge;" and on public occasions to pronounce a solemn benediction on the people; which was in the following form: The Lord bless thee, and keep thee! The Lord make his face to shine upon thee, and be gracious unto thee: The Lord lift up his countenance upon thee, and give thee peace!" And the Lord said, "They shall put my name upon the children of Israel, and I will bless them."

The remainder of the tribe of Levi, although not priests, were solemnly consecrated to the service of God, and were given to the family of Aaron as assistants in carrying the tabernacle and its furniture; and in keeping guard around the sacred precincts; and in conducting the music used in the public service of the sanctuary. This tribe received no allotment of land with the other tribes, but had forty-eight cities with their suburbs, assigned to them, of which thirteen were appropriated to the priests, and thirty-five to the Levites. They were much occupied in giving instruction through the tribes, and in administering justice. They were under peculiar obligations to be holy men, "Let them that bear the vessels of the Lord be holy.'

SECTION XXVII.

LAWS RESPECTING INCEST.

ALTHOUGH in the family of Adam, brothers and sisters must have intermarried, and hence it is evident that there can be nothing simply immoral, or repugnant to the feelings of nature, prior to education, in such a connexion; yet, as soon as the human race became numerous, reasons both moral and political would readily suggest themselves, against marriages between very near relatives. It would, however, have remained a perplexing and difficult subject, and much corruption and confusion might have ensued, had not positive directions been given to regulate this matter. Some rules relative to this point doubtless were in force before the time of Moses; but now it seemed good to the great Legislator, to draw a distinct. and definite line between the lawful and incestuous intercourse of the sexes. It has, indeed, been doubted how far this law extends in its prohibitions; and it has also been questioned, whether these laws are now in force, or were abrogated with the ceremonial part of the Levitical economy. On this subject it may be sufficient for our purpose to remark, that the institution of marriage is not one which can be considered of a fluctuating or variable nature. There could be no reason why stricter laws should be prescribed to the Jews, than are now necessary. It may be presumed, therefore, that if we can ascertain what the divine will was, under one dispensation relative to this matter, this should be considered as still obligatory; except when it can be shown, that some special regulation had relation to the political condition of a people peculiarly situated. The laws in Leviticus, chap. 18, respecting the degrees within which marriage was prohibited, had no connexion with the ceremonies instituted by Moses; but were given to preserve the people of Israel from conforming to the corrupt customs of the Egyptians, and Canaanites. And, if we conclude that these laws are not now in force, the consequence will be, that we have no positive laws whatever, in the whole Bible, forbidding incest; and if so, marriages are lawful, so far as the Bible is the rule, between the nearest relatives; not excepting parents and children. Some are willing to go the full length of the law, so far as the relationship is one of consanguinity, but they are unwilling to admit, that persons related. by affinity only, are guilty of the crime of incest, when they marry within the limits prohibited to blood relations. But if we take the law as a rule, we must take it as a whole, and sub

mit to it in its full extent; and if we deny that the prohibition of marriage between relations by affinity extends as far as to those of consanguinity, where shall we draw the line? Will not the consequence be, that a man may marry his father's widow; or a woman marry her mother's husband? Either, there is no incest in the marriage of relations by affinity, or the prohibition. extends as far in regard to such relationship, as to that of consanguinity. It may still, admitting this rule, he difficult to decide precisely in regard to some degrees of kindred, whether they are lawful or unlawful. Then it is best to keep on the safe side. No man is liable to offend by avoiding to intermarry with a near relation, but he may offend by marrying within the prescribed limits.

SECTION XXVIII.

MISCELLANEOUS LAWS.

THE poor were provided for by having the privilege of gleaning, after the reapers, and picking up what they dropped; and so also in regard to the vintage, and olive-yards, something was to be left for the poor and the stranger.

The wages of a hired man were required to be paid on the evening of the same day in which the work was performed. Regard is had, in the law, to the misfortunes of the blind and deaf; and a prohibition was given, not to place a stumblingblock before the former, nor to curse the latter. There must be no respect of persons in judgment; neither in favour to the poor or the rich. Tale-bearing is particularly and expressly forbidden; and officious appearance against another as a witness, is forbidden. Fraternal rebuke is enjoined; and the neglect of it is considered in the law a species of hatred of our brother. All hatred and revenge are expressly forbidden, on the ground that we are bound to love our neighbour as ourselves. Heterogeneous mixtures of animals in breeding or ploughing, and of different materials in weaving garments, and of diverse kinds of seed in sowing the ground, are prohibited, as being contrary to nature, which is beautiful in its simplicity. The eating of blood or fat, or the flesh of strangled animals, is repeatedly forbidden.

All enchantments, or observance of times, and consulting of wizards or witches, is forbidden on heavy penalties. Old age was to be specially respected. The law was, "Thou shalt rise. up before the hoary head, and honour the face of the old man.' Strangers dwelling among them were not to be oppressed, but

treated kindly, for they were, never to forget that they were once strangers, in Egypt, themselves.

Strict justice and equity were required in traffic; "just balances, just weights, a just ephah, and a just hin." All unnatural lust, and idolatrous practices, are repeatedly forbidden; and especially the cruel practice of sacrificing children to Moloch.

An Israelite could not be brought with his family into perpetual bondage. If, through the pressure of poverty, he sold himself, yet at the year of Jubilee he had the privilege of going out free with his children. But of the heathen round about, they were permitted to buy bond-men and bond-women; and of the strangers that sojourned among them. "And ye shall take them for an inheritance to your children after you, to inherit them for a possession; they shall be your bond-men for ever." And an Israelite, who through poverty had been obliged to sell himself to a stranger might be redeemed by any of his near kindred; and the price of redemption was made to depend on the number of years between the time and the return. of Jubilee, when, of course, every Israelite obtained his liberty, to whomsoever he might be bound.

SECTION XXIX.

DAILY SERVICE OF THE TABERNACLE.

THE fire on the altar was to be kept continually burning; and, therefore, several fires or piles, according to the Jews, were built up. As the offering of sacrifices produced, necessarily, much defilement, the first thing in the morning was to cleanse the altar, by carrying away the ashes, and the fragments of the sacrifices of the former day that might remain. This was done by the person to whom it was allotted, very early in the morning, and here, it may be proper to remark, that the services of the altar, especially at the public festivals, requiring many persons to be employed, to prevent confusion, the several parts were apportioned by lot; so that every man knew precisely what duty he was to perform.

The prescribed daily service, consisted of the sacrifice of two lambs, as a burnt-offering; the one in the morning, the other in the afternoon. These sacrifices were accompanied with prayers, and hymns of praise, sung by the choir of Levites in attendance. The blowing of trumpets when the sacrifice was laid on the altar, was a part of the ceremony observed. The offering in the afternoon was about the hour of nine; or, three o'clock, according to our computation of time.