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tual the great design of the articles, that of " avoiding diversities of opinion, and establishing consent touching true religion," it becomes necessary to have recourse to some further expedient. I would advise, therefore, that the young men, who offer themselves as candidates for orders, be particularly questioned about the Calvinistic points, and, if found to be disciples of Mr. Overton, that their ordination be deferred till they have had an opportunity, by the perusal of such books as should be recommended to them, of obtaining better information on the subject, and, if possible, of having their understandings more enlightened.

I am, Sir,

Your obedient Servant,

June 10, 1805.

SUSPICAX.

JOMA, OR THE DAY OF ATONEMENT.

(Concluded from p. 255.)

CHAP. V.99.

Sections of the Law read, and blessings pronounced, by the high priest.-The ministerial garments of the high priest.

TH

HE high priest went his way to read; if he chose to read in the linen garments, he read in them; but if not, he read in his own white robe. The beadle of the synagogue took out the book of the law, and gave it to the ruler of the synagogue; the ruler of the synagogue delivered it to the Sagan; and the Sagan delivered it to the high-priest. The high-priest stood up, and received it, and read: he stood up and read* Ahare Mot, and Ach beasor; and having rolled up the book of the law, he placed it on his bosom, and said; MORE than what I have read before you is written here. And he recited orally the Beasor, which is in the Pentateuch in Numbers, and repeated thereupon eight blessings. Upon the law, and upon his ministry, and upon his confession, and upon the remission of sins, and upon the

* This first is a Parascha or Section of the Law, so named from its beginning with these words. It is Levit. xvi. 1.-The other is Levit. xxiii. 27.

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sanctuary,

sanctuary, and upon Israel, and upon the priests, and upon the rest of the prayer...

2. He who saw the high priest when he was reading, did not see the bullock and goat which were burning: and he who saw the bullock and goat burning did not see the high priest when he was reading: not because it was not lawful, but because of the too great distance, as each ceremony was performed at the same time.

3. If he read in the linen, garments, he sanctified his hands and his feet: he put them off, went down and washed, and came up and wiped himself: they brought him garments worked with gold; and he put them on, and sanctified his hands and his feet. He went out and offered his ram, and the ram for the people, and seven lambs without blemish of a year old. The words of R. Eleazar, R. Akiba says, they offered them together with the continual sacrifice in the morning. But the bullock for the burnt offering, and the goat which was offered without, were offered together with the continual sacrifice in the evening.

4. He sanctified his hands and his feet, and stripped, and went down and washed, and came up and wiped himself: they brought him white garments, and he put them on, and sanctified his hands and his feet: he entered to bring out the spoon and the censer. He sanctified his hands and his feet, and stripped, and went down and washed, and came up and wiped himself: they brought him garments worked with gold, and he put them on, and sanctified his hands and his feet, and entered to burn the evening incense and to dress the lamps: and he sanctified his hands and his feet and stripped himself: they brought him his own garments, and he put them on, and they attended him to his house. And he made a feast for his friends, since he had come forth from the sanctuary in peace.

5. The high priest ministered in eight garments, common priest in four in a coat, and breeches, a mitre, and a girdle. To these the high priest added the breastplate, and ephod," and robe, and frontlet*, With these they enquired by Urim and Thummim: and they did not enquire by them for a private person, but for the King, and for the Sanhredrin, and for whatsoever the congregation at large stood in need of.

* Exod. xxviii. 36.

CHAP.

CHAP. VIII.

Abstinence injoined, in various particulars, on the Day of Atonement.-Indulgences granted in certain cases. Repentance required.

1. ON the day of atonement prohibitions were injoin ed in eating and drinking, and in washing, and anointing, and in putting on the shoes, and in the duties of the bed. But the king and a bride washed their faces, and a lying-in-woman might put on her shoes. These are the words of R. Eleazar; but the wise men forbid it.

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2. Whoever eats as much in quantity as a large date with its stone, and whoever drinks as much as he can at one time hold in his mouth, is guilty. Every thing that is eaten is reckoned together to make up the quantity of a date, and every thing that is drank is reckoned together to make up the quantity of a mouthful. But what is eaten and what is drunk are not reckoned together. it

3. He who eats or drinks once unwittingly is obliged to offer only one expiation; he who eats and does any work is bound to offer two expiations. He who eats any meals which are not fit for food, or drinks any liquor which is not fit for drink, or he who drinks brine, or pickle, is free..

4. With regard to young children they do not afflict them on the day of atonement; but instruct them for a year or two before, that they may be accustomed to the observance of the precepts.

5. To a woman with child, if she have smelled the savor, they give meat until her spirit come again. To a sick person they give meat, after the description of skilful physicians. If there are there no skilful physicians, they give him meat after his own discretion until he say, It is enough.

6. To one who is seized with the canine apetite, they give food, even of things polluted, until his eyes are enlightened. To one who is bitten by a mad dog, they do not give any of the caul of its liver. R. Mathia the son of Charas allows it. Moreover R. Mathia the son of Charas, says, If any one has a cancer in his mouth they pour

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medicine

medicine into his mouth on the sabbath, because his life is in danger; and wheresoever* a life is in danger it drives out the sabbath.

7. On whomsoever a heap of ruins hath fallen, let it be doubtful whether he be there, or let it be doubtful whether he be not there; let it be doubtful whether he be alive, or let it be doubtful whether he be dead; let it be doubtful whether he be a foreigner, or let it be doubtful whether he be an Israelite; they open the heap that is over him if they find him alive, they open it for him, and if dead, they leave him.

- 8. A sin offering and a sacrifice for sure offences expiate. Death and the day of atonement expiate with repentance. Repentance expiates light transgressions against affirmative and against negative precepts, and suspends the heavy ones until the day of atonement come and expiate them.

9. He who says, I will sin, and I will repent; I will sin and I will repent; he is not supplied with the power of performing repentance; I will sin, and the day of atonement shall expiate; the day of atonement does not expiate. The transgressions which are between man and God, the day of atonement expiates: the sins which are between a man and his neighbour the day of atonement does not expiate until he have conciliated his neighbour. This R. Eleazar the son of Azariah hath thus expoundedt. From all your sins before the Lord ye shall be clear. The sins which are between man and God the day of atonement shall expiate: the sins which are be tween a man and his neighbour the day of atonement shall not expiate: until he have conciliated his neighbour. R. Akiba, says, blessed are ye, Israel, before him, to whom ye make yourselves clean: Who is he who maketh you clean? Your Father who is in heaven: As it is written: And I will sprinkle upon you clean water, and ve shall be clean: and the Lord the fountain of Israel saith. What is a fountain? That which cleanseth the unclean. Thus doth God, the HOLY and BLESSED ONE, cleanse his people Israel.

† Levit, xvi. 30.

THE END.

* Matt. xii. Mark iii. Luke vi.
Ezek. xxxvi. 25,

§ Jerem. xvii. 13.

1

CHECK

CHECK TO CALVINISM.

TO THE EDITOR OF THE ORTHODOX CHURCHMAN S
MAGAZINE. I

SIR,

Yurt conference by Bishop Barlowe," as republishOUR late review of the " Relation of the Hampton

ed in the Churchman's Remembrancer, has suggested to my mind a wish that the gentlemen who so laudably conduct that seasonable publication, would revive some tracts which are more scarce, and perhaps more wanted at this time, than the one just mentioned. The reasons of the dissenters, if they have any reasons, for separating from the established church, are of another sort than those stated in that relation. The rise of the methodistical sectaries, and the support which they have received, and still experience, from too many of the clergy of the established church who sanction their peculiar tenets, and adopt many of their extravagancies, render it necessary that all true churchmen (I do not mean Overtonians) should be particularly watchful of them and their proceedings. It is now attempted to impose upon the people of our communion, that they cannot be true members of her body, nor the clergy faithful dispensers of God's word, unless both embrace the calvinistical tenets of election and grace. It was thus, let it be remembered, that after the synod of Dordt, (that blessed assembly of persecutors) had passed its decrees with as much dogmatism as the council of Trent, the lecturers and puritans in England propagated these gloomy doctrines with such success, as to overturn the ecclesiastical establishment, and after that the monarchy. About the last mentioned period, there were several excellent books published against Calvinists, by which many pious persons and learned men were brought off from the rigid and irrational creed of the Genevan reformer, to embrace a faith more consistent with the benign genius of the gospel. Among these, I would beg leave to mention two, as peculiarly deserving of notice, viz. Mr. Samuel Hoard's God's Love to Mankind, against Predestination; and Bishop Womock's curious tract, entitled, "The Examination of Tilenus before the Triers, in order to his intended Settle

ment

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