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B.C. 1490.

makes the form, the

thing, the letter, the substance. Such a

terial infallibili

flavour, much esteemed by those who use it. The finest qualities are the Provence oil (rarely seen in Britain), Florence oil, and Lucca oil. These are all used for salads and for cooking. The Genoa is used on the Continent for the same purpose; and Gallipoli, which is inferior, constitutes the great bulk of what is materialistic rereceived in this country for cloth-dressing. Turkey-red dyeing, and ligion, in order to be at all consist- other purposes; the Continental soap-makers also employ it ent, ought to extensively. The high price of the best qualities leads to much maintain a ma- adulteration with poppy and other oils, but it is generally pretty ty."-Jacobi. safe when in the original flasks as imported. The mode of obtaining the finest kinds is by gentle pressure of the fruit. The "There are a cake is afterwards treated with hot water, from the surface of good many pious which an inferior quality is skimmed. The Gallipoli oil is people who are as careful of their obtained by allowing the olives to ferment in heaps, and then religion as of to press them in powerful oil-presses; the cake, or mare, is then their best china, treated with water once or twice, until all the oil is removed; only using it on holy Occasions this inferior oil is darker in colour, being a yellowish or brownish for fear it should green. We receive the finest from Italy, and the commoner qualities from the Levant, Mogador, Spain, Portugal, and Sicily. The present values range from £52 to £58 per tun for common kinds, and the finest Lucca is £1 the half-chest, or nearly £85 per tun. The total quantity imported during the four years Chambers' Ency. 1860-1863 is as follows:-1860, 21,800 tuns; 1861, 16,500 tuns; |1862, 19,062 tuns; 1863, 19,299 tuns./

get chipped or

fawed in work

ing-day wear.”— D. Jerrold.

the law of the sin-offering

a Le. i. 11.

24—30. (24, 25) place.. killed, i.. on the N. of the altar. it.. holy, the flesh of the victim was to be regarded as such. (26) priest.. it, and so bore the iniquity of the sinner, while b. Bampton Lect.he typically abolished it. (27) when .. blood, etc., “these iii.; Hengstenberg, ordinances shadowed the contagion of sin, and the care we "Sacrifices of Holy Scripture," should have to cleanse ourselves by repentance."4 (28) earthen 379; Kurtz, "Sa.. broken, since it might absorb some of the juices of the crificial Worship," meat. (29) most holy, lit. holiness of holiness. (30) to .. withal, to make atonement for.

239.

Jo. vi. 52-57.

d Ainsworth.

e Le. xi. 33-35.

very visible

fire, as the earthen pot which held the sin-offering was broken, and the brazen scoured and!

Culinary vessels in the East (on v. 28).—This is a very remarkable instruction. We all know that earthen vessels are broken, f"So contagious and others thoroughly scoured. when supposed to be defiled, a thing is sin that among the Mohammedans and Hindoos, as they were also among it defileth the the Jews. But the present instance is of a different character. heaven and earth; | The earthen vessel was to be broken, and the copper one scoured which therefore and rinsed, not because they were defiled, but because the flesh of must be likewise the sin-offering having been cooked in them, they had thus purged by the last become too sacred for common use. At this time the culinary vessels of the Hebrews seem to have been exclusively of earthenware or copper. Iron, though known to them, was at this time very little in use for any purpose, and even when they became better acquainted with that valuable metal, it is doubtful if their culinary or other vessels were ever made of it. At least, no pot, pan, or other vessel is said in all the Scripture to be of iron. What is translated iron pan," in Ezek. iv. 3, is properly an iron plate," as the context alone sufficiently indicates. In point of fact, the culinary and other domestic vessels throughout the East remain, to this day, as we find them thus early in the Mosaic false, it must be history, either of copper, earthenware, or wood, although, no necessarily doubt, the quality and manufacture have much improved. The granted to be the only wise prin- present writer, in the course of journeys and residence in different ciple and safe parts of Western Asia, does not think that he ever met with an

rinsed in water." -Trapp.

He. xiii. 11; Le. iv. 12; He. ix. 12,

I. 3, 12-14. "Whether

re

ligion be true or

instance of a cooking vessel of any other metal than copper; and dishes and bowls of the same metal, tinned, are those which most usually make their appearance on the tables of kings and great men. When luxury desires something more rich and costly for the table than copper, it finds indulgence, not in silver and gold, but in china and fine earthenware.

CHAPTER THE SEVENTH.

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1-5. (1) trespass-offering, Heb., asham, guiltiness. (2) the law of the place, N. of altar. he, i.e. the priest. (3-5) fat, etc., see trespassLe. iii. 4, 9. offering

of

true religion. The humble is formed to adore; the loving to associate with eternal

The power of law.-There are stronger things in the world than force. There are powers more difficult to overcome than a Ex. xxix. 13. strong or brazen gates. Suppose we found a prisoner condemned to die, and locked up in his cell, and we were to ask ourselves Humility and how he could be saved from execution. There would appear love, whatever great difficulty in getting him out of prison. That iron door, obscurities may with its great bolt; that high window, with its guard of strong tenets, constitute involve religious bars; those thick, strong walls; those heavy gates outside; that the essence watchful jailer,-how impossible it seems to overcome them all! Yet these are not the only difficulties, nor the greatest. There is another thing, stronger than all these, holding the poor prisoner to death there is the sentence of the law. For, unless he would himself become a criminal, no man dares to help the condemned love."-Lavater. one out. Get the sentence repealed, and the other difficulties are removed. I will take you in thought to two houses: one is your own; but the doors and windows are all fast, and you have no key: it will be hard to get in. Beside it is another, belonging to your neighbour, a house you know you have no right to enter, and have been forbidden to approach. The door is open, and nothing withstands your entrance, that you can see. Yet it will be harder to go in there than into your own house; for it would make you a trespasser on rights. An armed fortress belonging to an enemy might be destroyed by force if a general were sent to capture it; but, without a warrant, would that general go ย very good

"He that has not religion to govern his morality is not a dram better

than my mastiff dog: so long as you stroke him, and please him, and do not pinch him, he will play with you as fine as may be,-he is

mastiff ;

into the palace of the king? When Eve stood beside the tree of moral knowledge of good and evil, there was no fence around it, keep-but if you hurt ing her steps aloof; no shield to prevent her hand touching the him, he will fly in your face, and fruit: yet there was a guard more powerful than walls to keep tear out your her from plucking it, till she resolved to sin. The words, "Thou throat."-Selden. shalt not eat of it," so long as her heart was right with God, were like a rampart of fire around that forbidden tree. If a father has said to a dutiful child, "There is an object you must not handle," it is more truly out of the child's reach than if he had merely placed it high up where the little hand could not get hold of it.

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b Dr. Edmond.

6-10. (6) male, etc., see vi. 16-18. (7) sin-offering, a Nu. xviii. 9, 10. see vi. 25-30. priest. it, as his means of living." (8) priest.. skin, see i. 6. (9) meat-offering, etc., see ii. 4-7.6 Lu. x. 7. (10) one.. another, lit. man as his brother being equally divided.c

The meat-offering (on v. 9). Our translation of this passage presents a confusion more easily perceived than regulated by the general reader:-"And all the meat-offering that is baken in the

c "In their fa

thers' house was

bread enough." "Put me, I pray thee, into one of

B.C. 1490.

how hard put to

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oven, and all that is dressed in the frying-pan, and in the pan, shall be the priest's that offers it." It is evident that here are the priest's offices, that I may three terms used, implying three different manners of dressing eat a piece of food. Do we understand them? The term "meat-offering bread" (1 Sa. ii. certainly unfortunate here, as it raises the idea of flesh-meat, 36). This the Tirshatha would without just reason, to say the least, especially as it stands connot suffer those nected with baking in the oven. Passing this, the following turncoats to do sentence, also, as it stands connected, expresses a meat-offering, (Ezra ii. 63). But dressed in a frying-pan; and then we have another kind of meatit was that poor offering, dressed in the pan. Of what nature is this pan? To priest that an- answer this question, we must dismiss the flesh-meat. Whether swered young the following extract from Denon may contribute assistance on him an alms, ac- this subject, is submitted with great deference. It is his explacording to the nation of his plate lxxxv. "The manner of making macaroni in custom of those Egypt. The manufactory, and the shop for selling it, are both times: Nos pau- at once in the street;-an oven, over which a great plate of nihil habemus, copper is heated; the maker sheds on it a thin and liquid paste, au pisces, au caro, which is strained through the holes in a kind of cup which he au panis, au misericordia ha- passes up and down on the plate: after a few minutes, the threads bemus."- Trapp. of paste are hardened, dried, and baked, by a uniform degree of heat, maintained without intermission, by an equal quantity of branches of palm-tree, by which the oven is kept constantly heated. The same degree of heat is given in the same space of time to an equal quantity of macaroni, which is perpetually renewed on the plate, and sold directly as it is made."

Pareus, asking

peri fratres, nos

d Taylor in Calmet.

the law of

the peaceoffering

a

b

11-15. (11) law. . offerings,a see iii. 1—17. (12) thanksgiving, for past mercies. fried, see vi. 21. (13) leavened bread, this a distinct offering, see ii. 2, 9, 11. (14) out.. Ps. cxvi. 17, oblation, lit. out of each offering. cxix. 108; He. it.. priests, i.e. one cake was to be a heave-offering d for the officiating priest. (15) eaten offered, i.e. they were to hasten to obey God: cheerful and Ps. 1. 14, 23, evii. liberal use of Divine mercy. leave.. morning, as doubting to-morrow's mercy.

xiii. 15.

b 2 Ch. xxix. 31;

22.

c Am. iv. 5.

19.

d Nu. xviii. 8, 11, e 1 Co. x. 3; Col.

iii. 15.

from the soul,

grant; while its

The peace-offering.-I. The particular prescriptions of this law. 1. The matter of which they consisted; 2. The manner in which they were offered. II. The occasions whereon the offering was made. It was offered as--1. An acknowledgment of mercies received; 2. A supplication for mercies desired.

"Gratitude is the fairest blossom Example of thankfulness.-The room is clean, even airy; a which springs bright little fire burns in the grate; and in a four-post bed you and the heart of will see sitting up a woman of sixty-four years of age, with her man knoweth hands folded and contracted, and her whole body crippled and none more fra- curled together as the disease cramped it, and rheumatism has opponent, ingra- fixed it, for eight and twenty years. For sixteen of these years titude, is a deadly she has not moved from her bed, or looked out of the window, or weed; not only even lifted her hand to her own face; and also is in constant poisonous in itself, but impreg-pain, while she cannot move a limb. But listen! She is so nating the very thankful that God has left her that great blessing, the use of one atmosphere in thumb! Her left hand is clinched and stiff, and utterly useless; which it grows but she has a two-pronged fork fastened to a stick, with which H.she can take off her great old-fashioned spectacles, and put them on again, with amazing effort. By the same means she can feed "Epicurus says, herself; and she can sip her tea through a tube, helping herself Gratitude is a with this one thumb. And there is another thing she can accomcommonly profit plish with her fork: she can turn over the leaves of a large Bible annexed to it.' when placed within her reach. A recent visitor addressed her

with foetid va

pours."

Ballou.

virtue that has

B.C. 1490.

And where is the

to be valued for

with the remark, that she was all alone. "Yes," she replied in a peculiarly sweet and cheerful voice, "I am alone, and yet not alone." "How is that?" "I feel that the Lord is constantly virtue, say I, that with me." "How long have you lain here?" "For sixteen has not? But years and four months; and for two years and four months I still the virtue is have not been lifted out of my bed to have it made yet I have itself, and not for much to praise and bless the Lord for." "What is the source of the profit that your happiness?" "The thought that my sins are forgiven, and attends it."dwelling on the great love of Jesus my Saviour. I am content to lie here so long as it shall please Him that I should stay, and C. Simeon, M.A. to go whenever He shall call me."

Seneca.

g The Book and its Mission.

a Spk. Comm.

Bush.

b Ex. xii. 10.

of

the

peace

16-21. (16) sacrifice.. vow, i.e. a peace-offering vowed upon certain conditions. voluntary offering, i.e. one offered as the simple tribute of a devout heart at peace with God and man offered on no external occasion." (17) remainder, etc., as being then unlawful to be eaten. (18) imputed, placed to The holy flesh his account. abomination, polluted, foul. shall . iniquity, i.e. punishment due to it. (19) flesh, the holy flesh.c as.. flesh, i.e. the undefiled flesh. (20) soul.. people, i.e. hed Le. xxii. 3, 9. shall be destroyed, shall perish.d (21) soul.. thing, the person e Le. xv. 3. doing so became himself unclean, and hence was under the law of v. 20.

offerings.

"True religion is the poetry of the heart: it has enchantments use

ful to our manners; it gives us both happiness

virtue."

Joubert.

portable plea

Eaten the same day that it was offered.-We here see that the flesh of some sacrifices was to be eaten on the day of offering; in some cases, however, what remained might be eaten on the next day, but nothing was to be kept for use till the third day-whatever then remained was to be consumed by fire. As the people of the and East generally eat their meat the same day on which it is killed, and almost never later than the second day, we are inclined to "The pleasure of concur in the view of Harmer (Observations, i. 457), who thinks the religious man that this regulation was intended to preclude any attempt to is an easy and preserve the meat, by potting or otherwise, so that it might be sure, such an one taken to different parts of the country, and used superstitiously, as perhaps, as peculiarly holy food, or applied in some way incon-about sistent with the intention of the law. That intention was, that, without alarming either what became the offerer's share of the sacrifice he had presented, the eye or the he should eat cheerfully before the Lord with his friends, and envy of the that the poor and destitute should partake in the benefit. This object was insured by the regulation which precluded the meat f Dr. Kitto. from being kept beyond the second day.

he carries

in his

world."-South.

22-27. (22, 23) ye.. fat,a etc., prob. for physical as well as law conmoral reasons. ox.. goat, i.e. of such animals as were offered cerning fat in sacrifice. (24) may.. use, to wh. fat is applicable, save for and blood sacrifice or food. (25) beast, named in v. 23. (26, 27) eat..10; Ma. xxii. 21. blood, etc., no exception made as in the case of fat.

a Le. iii. 17, xvii.

b Ge. ix. 4; Jo.
vi. 53, 54; Lu.
xxii. 17-20.

c See Kitto, Note
on De. xiv. 21.
"It is the pro-
perty of the re-
ligious spirit to

Ye shall eat no manner of fat.-This is a very remarkable law but it is not to be understood as an interdiction of all fat, but only the properly fat pieces which were offered on the altar in certain sacrifices, and which, partly, no doubt, in consequence of that appropriation, became too sacred for common food even in animals which had not been sacrificed. The parts of which this be the most relaw interdicted the use were: the fat with which the intestines fining of all inare covered, that is, the omentum, or caul, all the fat upon the fluences. external advanintestines (mesenterium), the fat of the kidneys, and the fat tail tages, no culture of a particular species of sheep. It is even uncertain whether of the tastes, no

Νο

B.C. 1490.

habit of com

only to the mind

these parts were allowed for other purposes than food; for, in v. 24, the fat of beasts that died of themselves, or were torn of wild mand, no asso-beasts, is allowed for such purposes; and the omission of a similar ciation with the allowance for cattle that died under the knife seems to imply elegant, or even that none was made. Independently of their consecration to the depth of affection can bestow that altar, it is not difficult to discover other reasons which may have delicacy and that operated in causing this remarkable interdiction of employing grandeur of bear-those parts of animals which are of so much use to us for culinary ing which belong and other purposes. In the opinion of Michaelis, it was one of accustomed to the great objects of some of the laws of Moses to change celestial conver- the character of the Israelites from that of a nomad and sation,-all else is but gilt and pastoral to that of a settled agricultural people. Accordingly, cosmetics, beside there are a number of regulations, the combined operation of this, as expressed which rendered such a change almost compulsory, The present in every look and is one of those which tended to wean them from that entire degesture."-Emerpendence upon their flocks which is usual among nomad people, "I extend the and to induce new wants which only agriculture could supply. circle of real re- The present law, in particular, appears to be one of several, which ligion very widely. Many seem directed to oblige them to the cultivation of the excellent men fear God, olives of Palestine, the country which they were destined to and love God, occupy. Being here debarred the use of animal fat, and being and have a sin-apparently, on the other hand, precluded the use of butter, no serve Him, whose resource remained for them but to cultivate and employ its oil, views of religious which in fact they did to a great extent when they were settled truth are very in the Promised Land. Whether this view be correct or not, the some points ut- tendency of such a law to prevent falling back on nomad habits terly false. But can hardly be questioned. It was adapted to their condition in may not many Palestine; but since their dispersion they have felt the intersuch persons diction of fat and (as they understand) of butter, as one of the heart acceptable peculiar evils of their state, and have been driven so to expound before God?"- their law as to allow themselves the use of goose-fat as a substitute.

son.

cere desire

imperfect, and in

have a state of

Cecil.

d Kitto.

the waveand heaveoffering

28-34. (28, 29) oblation, gift, i.e. to the priest. (30) waved.. offering, see Ex. xxix. 24-28. (31) breast sons', as the priests' portion. (32) heave-offering, see Ex. xxix. 28. (33) right.. part, the breast for the high priest and his household; this for the officiating priest. (34) See Ex. xxix. 28.

a 2 Co. viii. 12. b De. xviii. 3. "True religion is always mild, pro- Selfish religionists.-There are a great many men who are pious pitious, and humble; plays on this principle: "How economically can I go to heaven?" not the tyrant; Virtue is to them like gold to a traveller, and they say, "Now I plants no faith in want to spend just as little as I can. I want to make this voyage blood, nor bears just as cheaply as possible." Men mean to get to heaven, but her chariot they do not mean that it shall cost them any more virtue than wheels; but they can possibly help. Everything that the world will allow stoops to polish, them to have they take. They practise as little self-denial as succour, and redress, and builds they can get along with, hoping that there will be an equalisation of everything in the world to come. Oh! what a dangerous and degrading condition is that man in whose life lies right along the twilight line, where he is liable at any moment to be cast over into darkness.c

destruction on

her grandeur on the public good."

-Jas. Miller. c Beecher.

recapitulation

a Spk. Comm. b Ainsworth.

35-38. (35) this.. anointing, i.e. the appointed share: or reward of the anointing. (36) in.. them, etc., see Ex. xl. 13-15. (37) burnt, etc., see i. 6-13. meat, etc., see ii. 6, 14—18. sin, etc., see iv. 24—30. trespass, etc., see v. 1–7.

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