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    his sin which he hath done ; and the sin which he hath done shall be forgiven him . " Here is a sin that borders on adultery , for which atonement was appointed to be made . We also meet with another general account of atonement to be made for sin , in Num . v . 5—8 , which , to . say the least of it ,

    coincides with what is said above , and might possibly be considered by the Jews as a comprehensive precept , serving to direct them in cases which were not accurately defined in the law .

    Italso appears that most of those wilful offences , for which atonement was appointed to be made , were of such a pature , that they would often tye conynitted by some one or other of so large a body of people as . the Israelites formed ;

    and therefore Jlaat atonement was made for many such offences . And if atonement be allowed to have been m £ de for many such offences , and for sct * ne of ttie greatest wilful offences which were not pronounc . ed capital by the law , is it rea *

    sonahle to believe that a few or even many other wilful offences of a . Jess , or no greater magnitude , VKUiui be excepted out of the law - ^ r ai p ^ emept ? .. Jtis so very im-{ ro ^ aplethat we certainly ought

    ^ S ^ gr ; believe it without very sat ^ fa ^ pry eyidence . ¦ r *| U is said , Levit . xvi , 16 , in Jjtation ^ to the annual day of ex-PW > h , and he shall make an Wonement ^ c . and because of

    , % jj transgressions in all their tif tS f v . ? i and confess over him f ^ Ue iniquities of the children oflsrae } , and ail their transgres .

    fjftns | n all their sins : v . 30 . that < 5 ^^ be , clqan from all your s before the Lord : v . 33 , " he

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    any of their offences were except * ed , save those which the law expressly declared to be capital ? It surely is not ; especially when it is considered how many hundreds , and probably thousands , of wilful crimes the law declared to if be expiated on that day .

    VI . Moreover , it appears pro * bable from the conduct of the Jews , in relation to certain voluntary offences , that they believed that all such crimes , as were not pronounced capital by the law , might be expiated by a sin . offering . See Num . xvi . 4 fi 3 47 ; where we are informed that Aaron made

    atonement by incense , to remove the anger of God for the nuirmurings of the people . Num . xxv . 11—13 . David offered burnt-offerings and peace-offerings to God for his sin ip numbering the people , 2 Sarn . xxiv . 24 . On another

    occasion , when he thought that God might possibly be displeased with him , he says , let him accept an offering , 1 Sam . &xvi . ip . And when certain persons had

    broken the law by marrying strange wives , they offered a ram for tfreir trespass , Ezra x . 19 . And in 2 JVlaccab . iii , 32 , 33 , there is an account of a sacrifice offered up for the health of a sick perspn , and atonement said to have been

    made . They probably thought his affliction wg , s the fruit of his sin . See also chap , xiu 39—4 £ m It appears probable frbm these facts that the Jews thought t ^ at atonement might and should be

    shall make an atonement for the priests and for all the people of the congregation : v . 34-, for all their sins once a year . Here the word all is used in relation to their sins no less than seven times . Is it then reasonable to believe that

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    Mr . Jevans on Jewish Sin . Offerings . 70 $

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    VOL . IX , 4 Y

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1814, page 709, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2446/page/49/