represented the atonement made for the sins of the world, as the ground of justification; the other, Christ's victory and the removal of sin, in the sanctification of the soul. The divine and human natures in Jesus Christ were essential to make an expiation or atonement for the sins of mankind; yet the human nature alone suffered; for the divine nature could not suffer; but its presence in the human nature made the sacrifice and death of Christ to be a full, perfect, and sufficient oblation and satisfaction for the sins of the whole world.*

The following particulars relative to the ceremony of the scape goat are abridged from Dr. Lightfoot, and Ainsworth. †

The two goats were placed with their heads towards the west; then the high priest, with another priest, came, and the goats stood before him, one on the right hand and the other on the left; the vessel called ", kelpey, in which were two lots, on one of which was inscribed, for Jehovah ;' and on the other ‘for Azazel, i.e. scape goat, was then shaken, and the priest put in both his hands, and brought out a lot in each; the lot in his right hand he laid on the goat that was on his right, and that in his left hand, he laid on the goat that was on his left hand, and according to the inscription on the lots, the scape goat and the goat for sacrifice was ascertained. On the head of the scape

* Dr. Hale's Analysis, vol. ii, b. i, pp. 274, 276; Jennings' Jewish Antiq. b. iii, chap. viii; Lightfoot's Works, vol. i, p. 961, 962; Ainsworth on Lev, xvi; and Dr. A. Clarke ad loc.

† See Dr. Lightfoot's Works, vol. i, pp. 972, 973; and Ainsworth on Lev. xvi.

goat the priest tied a fillet, or a long broad piece of scarlet cloth; and, according to the tradition of the Rabbins, if God had accepted the sacrifice, the scarlet cloth would turn white when the goat was come into the wilderness; but if this expiatory sacrifice was not accepted, the scarlet fillet continued the same; the Jews say that the following passage in Isa. i, 18, alludes to this singular custom--" Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

Afterwards the scape goat was sent away by a fit person into a rock in the wilderness about twelve miles distant from Jerusalem. Between Jerusalem and this rock there were ten booths, one mile distant from each other, and in every booth there were persons ready to accompany him that led the goat, to the next booth, and so on to the last, and also at every booth there was refreshment offered him, and they said to him,

Lo, here is meat, and here is water." From the last booth they only accompanied him about half way to the rock, and there stood to observe him putting the goat down the rock, and when the goat was cast down, they waved linen or white flags that the persons from booth to booth might do the same, and thus the intelligence that the goat was come to the wilderness was conveyed to Jerusalem in a few minutes. Some Rabbins say, that there were several high pillars of stone erected in the way, and men stood upon them with white flags, and when the goat was come into the wilderness, the man on the next pillar waved his flag, and so did the next to him, till the news was come to the city. Others say, that a piece of crimson or

scarlet cloth was tied on the door of the temple, and as soon as the goat reached the wilderness it turned white, to signify that God accepted the sacrifice, and had granted the people the remission of their sins.

The ceremony of the scape goat seems in a very expressive manner to typify Jesus Christ bearing our sins; as the goat sacrificed in the temple prefigured and represented Jesus Christ sacrificed for our sins, so the scape goat represented and prefigured him as bearing our griefs and carrying our sorrows, on whom also God laid the iniquity of us all. So truly as the scape goat borne or carried away the sins of the people figuratively or typically, so truly did Christ literally bear the punishment due to our sins, and in reference to every believer in Jesus Christ he has so borne them away, that they shall never more rise in judgment against him.

And as Jesus Christ was not only to die for our offences, but also to rise again for our justification," (Rom. iv, 25,) to be "crucified through weakness, but to live by the power of God," (2 Cor. xiii, 4.) to be put to death in the flesh, but quickened by the Spirit; (1 Pet. iii, 18.) and as his death and resurrection could not be properly typified by any one animal, which the priest having killed could not make alive again, so God appointed two animals, that in the one slain the death of Christ might be represented, and in the living one his resurrection, and victory over death and sin, might be prefigured. See Heb. ix, 28.*

*See Dr. A. Clarke on Heb. ix, and Lev. xvi; also Dr. Mant on Lev. xvi; Dr. Magee on the Atonement, &c.

There were two extraordinary festivals celebrated by the Israelites only after the recurrence of a certain 'number of years, viz. the Sabbatical Year, and the Jubilee.

XI. The Sabbatical Year.

"SIX years thou shalt sow thy land, and shalt gather in the fruits thereof; but the seventh year, thou shalt let it rest and lie still, that the poor of thy people may eat; and what they leave, the beasts of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy olive yard. Exod. xxiii, 10, 11. As the seventh day of the week was consecrated as a day of rest to man and beast, so every seventh year was to be a year of rest to the land, or a "sabbath of rest unto the land." Lev. The land during the sabbatic year was to lie fallow, and its spontaneous produce, which is called "the sabbath of the land, was to be enjoyed by the servant, the stranger, and the poor in general, as well as the master; and also by the cattle.

XXV,

1--7.

It appears that God Almighty, by this singular institution, intended to teach the Israelites the doctrine of Providence; and this is distinctly pointed out in Lev. xxv, 20, 21. "And if ye shall say, What shall we eat the seventh year? Behold, we shall not sow nor gather in our increase: then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years." The produce of the sixth year, through the special blessing of God, was to be

equal in abundance, to the usual produce of three years so as to be sufficient to supply the inhabitants till the fruits and harvest sown in the eighth year were ripe. Thus the abundant crop of the sixth year supplied the wants of three years, because the sixth year, besides supplying fruit for its own consumption, supplied the wants of the seventh year, in which there was neither sowing nor reaping, and the wants of the eighth year; for though they ploughed, sowed, and reaped that year, yet a whole course of its seasons was requisite, to bring all these fruits to perfection, so that they could not have the fruits of the eighth year till nearly the ninth year; till which time God promised that they It is not easy should have plenty of old store to eat. to ascertain the time when the sabbatical year commenced; because, if it began in Abib, or March, they must have lost two crops, for they were not to sow nor reap that year, and consequently they could not have a crop the following year; but if it began with Tisri, or September, corresponding to our autumn, they would then have that year's produce reaped and gathered in : probably it commenced at the latter period, as their harvest was then all over, and they used to begin sowing for the next year's crop in October.*

This was a very extraordinary institution, peculiar to a theocracy. It gave an astonishing proof of the being, power, providence, mercy, and goodness of God! God every sixth year was performing a miracle, which could not but astonish and convince inhabitant

every

* See Shuckford's Connect. vol. iii, pp. 403--410, 4th Ed.; Prideaux's Pref. to Connect. parti, p. 10, 11, Ed. 1815; Jennings' Tewish Antiquities; Leusd. Fhilol, Heb. Mixt. p. 307.