unclean thing, unless they have been previously moistened with water, oil, honey, milk, wine, dew, or blood [or any other liquid, according to Talmud]; for it is written, "Of all meat which may be eaten, that on which water cometh shall be unclean." (Lev. xi. 34.)

161. That a piece of a carcase of the size of an olive be considered an unclean thing and capable of defiling ordinary things to the first and second degree; heave-offerings to the third degree; and holy things to the fourth degree; either by being carried or by being touched; for it is written, "And if any beast, of which ye may eat, die," &c. (Lev. xi. 39.) (A beast that has died of any disease, or, after being slaughtered, has been pronounced unclean, is called a carcase. T.)

162. Not to eat any creeping thing; for it is written, "And every creeping thing that creepeth upon the earth shall be an abomination: it shall not be eaten." (Lev. xi. 41.)

163. Not to eat the small creeping things which are found on fruits and seeds; for it is written, "And every creeping thing that creepeth," &c. (Lev. xi. 41, 42.) (Therefore great caution must be observed to see that fruits and other eatables be free from mites. T.)

164. Not to eat the small insects that float on the water; for it is written, "Ye shall not make yourselves abominable with any creeping thing." (Lev. xi. 43.) (Therefore great care must be taken to filter the water intended to be used in food or drink. T.)

165. Not to eat the insects that come into existence through putrefaction; for it is written, Neither shall ye defile yourselves with any manner of creeping thing." (Lev. xi. 44.)

166. That a woman be unclean seven days after the birth of a male-child, and for a fortnight after the birth of a female child; for it is written, "Of a woman," &c. (Lev. xii. 2.)

167. No unclean person to eat of the holy meat before he has used the bath, and the sun has set-and if liable to an offering, until that be made; for it is written, "She shall touch no hallowed thing," &c. (Lev. xii. 4.)

168. That the woman who has become a mother bring a sacrifice at the expiration of forty days after the birth of a son, and at the end of eighty days after the birth of a daughter; see Lev. xii. 6. (If she be poor she brings two turtle-doves, or two young pigeons, one

for a burnt-offering, and one for a sinoffering. T.)

169. Any person afflicted with leprosy is to consult the priest; who will pronounce him clean, or otherwise; or when the priest can see no marks of uncleanness which can confine the afflicted person, he is to conduct himself according to the priest's orders; for it is written, "When a man shall have in the skin of his flesh," &c. (Lev. xiii. 2.)

170. Not to shave the hair of the scall; for it is written," But the scall shall he not shave." (Lev. xiii. 33.)

171. Persons afflicted with leprosy to observe the whole process laid down in the law; for it is written, "And the leper in whom the plague is, his clothes shall be rent," &c. (Lev. xiii. 45.)

172. To proceed with leprous garments according to law; for it is written, "The garments also that the plague," &c. (Lev. xiii. 47.)

173. That the cleansing of a leprous man, or garment, or house, be effected and proceeded with according to law; for it is written, "This shall be the law of the leper in the day of his cleansing," &c. (Lev. xiv. 2-32.)

174. That the leper shave his hair twice; and the seven days intervening between his first and second shaving are called "counting days :" for it is written, "And shave off all his hair." (Lev. xiv. 8.)

175. To bathe in the waters of a well, in order to be purified from any uncleanness; for it is written, "Also he shall wash his flesh in water, and he shall be clean." (Lev. xiv. 9.) (The well must contain water enough to cover the whole body; the Rabbis have fixed the quantity of water to be not less than forty measures. T.)

176. Persons recovered from leprosy to offer one burnt offering, one sin of fering, one trespass offering, and one log of oil; if poor, a lamb for a trespass offering, the tenth part of an ephah of flour, a log of oil, and two turtle-doves, or young pigeons; one for a burnt offering, and one for a sin offering; for it is written, "And on the eighth day he shall take," &c. (Lev. xiv. 10-21.)

177. To consider a leprous house as unclean; for it is written, "And he that owneth the house shall come and tell, &c. as it were a plague in the house." (Lev. xiv. 35.) (Even a learned man must not say a plague," but "as it were a plague." T.)

178. Persons afflicted with the dis

ease described in Lev. xv. 2. to be unclean, and capable of defiling others. 179. These persons when restored to bring the sacrifice ordained in the law; (Lev. xv. 14.)

180.-183.

184. The priests are not to enter the temple except at the appointed hours for the performance of their offices; for it is written, "That he come not at all times into the holy place," &c. (Lev. xvi. 2.)

185. The high priest is to perform the service for the day of atonement, in the order prescribed; for it is written, "Thus shall Aaron come into the holy place," &c. (Lev. xvi. 3.)

186. Not to sacrifice out of the court what should have been offered in the interior; for it is written, "And bringeth it not unto the door of the tabernacle." (Lev. xvii. 9.)

187. To cover the blood of a slaughtered beast or fowl; for it is written, "And whatsoever man, &c. which hunteth or catcheth any beast or fowl that may be eaten he shall even pour out the blood thereof, [slaughter it] and cover it with dust." (Lev. xvii. 13.)

188.-211.

:

213. Not to turn unto idols, either in thought, or by word, or with a look; for it is written, "Turn ye not unto idols." (Lev. xix. 4.) (e.g. Whenever a Jew passes a Christian place of worship, especially in foreign countries, he is enjoined to turn his face from it).

214. Not to make an idol even for a heathen; for it is written, "Nor make to yourselves molten gods." (Lev. xix. 4.) (And he that makes an idol for himself commits a double sin, one in the mere making, and the other in appropriating it. T.)

215. Not to eat of the remainder of holy meat after the time of consumption fixed for the respective sacrifices; for it is written, " And if aught remain until the third day, it shall be burnt in the fire." (Lev. xix. 6.)

216. Not to reap the whole produce of the field, but to leave uncut a corner of the field for the poor; for it is written, "Thou shalt not wholly reap the corners of thy field." (Lev. xix. 9.)

217. To leave a corner of the field for the poor and stranger." (Lev. xix. 10.) (By stranger is understood a pious proselyte, but even the idolatrous stranger is permitted the same privilege for the sake of peace. T.)

218. Not to glean the ears of corn that drop in the course of reaping; for it is written, "Neither shalt thou gather the gleanings of thy harvest." (Lev. xix. 9.)

219. To leave the ears dropped (not through accident) for the poor; for it is written, "Thou shalt leave them," &c. (Lev. xix. 10.) (One or two ears may be called "gleanings," but not three. In all doubtful cases they are to be called "gleanings." T.)

220. Not to collect all the fruits of the vineyard; for it is written, "And thou shalt not glean thy vineyard." (Lev.xix. 10.)

221. To leave the corner and gleanings in the vineyard; for it is written, "Thou shalt leave them for the poor and stranger." (Lev. xix. 10.)

222. Not to pick up every grape that is dropped in the vineyard in the course of the vintage; for it is written, "Neither shalt thou gather every grape," &c. (Lev. xix. 10.) (Two are called "droppings," but not three. T.)

223. To leave the "droppings " of the vineyard for the poor; for it is written, "Thou shalt leave them," &c. (Lev. xix. 10.)

224. Not to steal anything belonging to one's neighbour, even were it only to vex him for a time, or with the intention of restoring it four or five fold; for it is written, "Ye shalt not steal." (Lev. xix. 11.)

225. Not to keep back other people's money intrusted to us, or placed in our hands in any other way; for it is written, "Neither deal falsely." (Lev. xix. 11.)

226. Not to swear after denying it; for then he would commit a double sin, that of lying and that of profane swearing.

227. Not to swear falsely; for it is written, "And ye shall not swear by my name falsely." (Lev. xix. 12.)

228.- 237.

238. Not to hate with a covert hatred; for it is written, "Thou shalt not hate thy brother in thine heart." (Lev. xix. 17)

239. To reprove any one (the young should even reprove his elder) that conducts himself improperly; whether in things human or divine; for it is

written, "Thou shalt in any wise rebuke thy neighbour." (Lev. xix. 17.) (Talmud says, even a hundred times; the reward for the observance of this commandment is very great, and he that can, but will not, hinder the commission of a sin, will himself be caught therein.)

240. Not to put any one to the blush in the presence of other people, but to reprove him at first privately; for it is written, "And not suffer sin upon him." (Lev. xix. 17.) (But when the person has been reproved concerning spiritual things to no purpose, it is lawful to shame him, to publish his wickedness, and to render him contemptible, until he turn from his evil way. T.)

241. Not to avenge one's self; viz. not to say, I will do unto him as he has done unto me; for it is written, "Thou shalt not avenge." (Lev. xix. 18.) (For we ought to believe that whatever happens to us, whether good or evil, comes from God. T.)

242. Not to bear in mind, or mention the injury our neighbour has done to us, even though there is no intention of retaliating; for it is written, "Nor bear any grudge." (Lev. xix. 18.) (We ought to believe that the injuries inflicted have been sent to us from God for our sins; and with this conviction we shall live at peace with all men, and gain the blessing and peace of God. T.)

243. To love every Israelite with a perfect love, and be as careful of him as we are of ourselves and our property; for this is the great principle in the law "love thy neighbour as thyself." (Lev. xix. 18.)

244. (Lev. xix. 19.)

245. Not to sow two different seeds in the holy land, as wheat and barley, beans or lentiles; for it is written, "Thou shalt not sow thy field with mingled seed." (Lev. xix. 19.)

246. Not to eat of the fruit of a tree during the first three years of its plantation. (Lev. xix. 23 )

247. That all the fruit a tree bears in the fourth year of its plantation be holy, and that the owners eat it like the second tithes in Jerusalem; for it is written, But in the fourth year all the fruit thereof shall be holy to praise the Lord withal." (Lev. xxi. 24.)

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248. In youth not to indulge in excess in eating and drinking; as is mentioned of the stubborn and rebellious son, who, being a glutton and a drunkard, is to be put to death; for it

is written, "Ye shall not eat any thing with the blood." (Lev. xix. 26.) (That is, not to eat in a manner that will bring us to commit murder; for most of the sins committed by man arise from excess in eating and drinking. T.)

249 Not to use enchantments, that is, not to say, because the bread dropped out of my mouth, or the stick out of my hand, it bodes me good or evil; and on that account not to abstain from that which we intended to do; for it is written, "Neither shall ye use enchantment." (Lev. xix. 26.)

250. Not to say that certain hours are propitious, or otherwise, for certain things; for it is written, "Nor observe times." (Lev. xix. 26.)

251. Not to shave the corner of the head (the hair covering the temple); for it is written, "Ye shall not round the corners of your heads." (Lev. xix. 27.)

252. Not to shave even a part of the beard (one of the five corners of the beard, of which there are two on each cheek bone, and one beneath, called the ear of the beard); for shaving any one of them a person is to be flogged; and if he shave all at once, to be flogged five times; for it is written, "Neither shalt thou mar the corners of thy beard." (Lev. xix. 27.)*

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253. Not to print any marks on our flesh; for it is written, Nor print any marks upon you." (Lev. xix. 28.) (It is not a trespass, unless the marks are indelible. T.)

254. To revere the temple by being humble in heart when entering it for prayer; for the glory of God resteth there, and He commanded us to fear; for it is written, "And reverence my sanctuary." (Lev. xix. 30.) (In our exile the synagogue is our temple. T)

255. Not to consult those that have familiar spirits, nor perform any of their ceremonies; for it is written, "Regard not them that have familiar spirits." (Lev. xix. 31.)

256. Not to perform any ceremonies of the wizards (which are somewhat like the ceremonies of people having familiar spirits, and both contain a kind of idolatry); for it is written, "Neither seek after wizards," (Lev. xix. 31.) (The punishments are given in Lev. xx. 27.)

&c.

*The Jews in this country say this precept is broken only when a razor is used, and therefore evade it by using some other instrument.

257. To honour wise men, and to rise up before them; for it is written, "Thou shalt rise up before the hoary head, and honour the face of the old man." (Lev. xix. 32.) (It is glorifying God to honour His servants (sages). If an old man be ignorant, but godly, we are also bound to honour him; for it is written, "But he honoureth them that fear the Lord." Psa. xv. 4. We are not bound to honour learned men if they are not godly. T.)

258. Not to deceive in any kind of measure or weight; for it is written, "Ye shall do no unrighteousness in judgment, in mete-yard, in weight, or in measure." (Lev. xix. 35.)

259. To have very correct scales, measures, and weights, so that no deception whatever shall take place; for it is written, "Just balances, just weights," &c. (Lev. xix. 36.) (Great blessings will attend the observer of this precept. T.)

260. Not to curse one's parents even after their death by their respective names; the transgressor is to be stoned; for it is written, "For every one that curseth, &c., his blood shall be upon him." (Lev. xx. 9.) ("His blood," &c., always means stoning. T.)

261. That the Jury condemn some criminals to be burnt; for instance, such as offend against Lev. xx. 11.

262. Not to adopt the manners of the nations; for it is written, "And ye shall not walk in the manners of the nations." (Lev. xx. 23.) Not to adopt any one of their manners. T.)

263. That the ordinary priest shall not defile himself by the dead, except such as are mentioned in the law; for it is written, "There shall none be defiled for the dead among his people," &c. (Lev. xxi. 1.) (For all others are bound to attend to the dead among his people. T.)

264. That the priests shall defile themselves for those relatives mentioned in the law, viz., father, mother, son, daughter, brother, and sister; if the priests are not willing to do so, they are defiled against their will; for it is written, "For her may he be defiled." (Lev. xxi. 3.)

265. That no priest who has to use the bath shall perform any service in that day, until after the setting of the sun; for until then he is unclean to the second degree; for it is written, "They shall be holy unto their God," &c. (Lev. xxi. 6.)

266.-267. (Lev. xxi. 7.)

266. That no priest shall marry a divorced woman; for it is written, "Neither shall they take a woman put away from her husband." (Lev. xxi. 7.) (Even when she hath been only betrothed to another. T.)

269. To sanctify the children of Aaron, and to let them have precedence in all holy affairs, because the Lord has chosen them, and set them apart for His service; for it is written, "Thou shalt sanctify them therefore," &c. (Lev. xxi. 8.)

270. The high priest is not to enter the tent containing any dead; even where other priests are bound to incur defilement [by Precept 264]; for it is written, "Neither shall he go in to any dead body." (Lev. xxi. 11.) (He is not to enter the same room. T.)

271. The high priest must not defile himself by touching a dead body, either directly or indirectly, not even those of his parents; for it is written, "Nor defile himself for his father or for his mother." (Lev. xxi. 11) (But he may touch a dead body when there is no one else to attend to it. T.)

272. The high priest is to marry a maid; but she must neither be in her minority, nor far advanced in age; for it is written, "And he shall take a wife," &c. (Lev. xxi. 13.)

273. He is not to marry a widow even if she had been only betrothed; for it is written, "A widow, &c., shall he not take." (Lev. xxi. 14.)

274. Lev. xxi. 15.

275. That no priest that is afflicted with a lasting blemish is to serve in the temple; for it is written, "Whosoever he be of thy seed that hath any blemish, let him not approach to offer the bread of his God." (Lev. xxi. 13.)

276. That no priest afflicted with a temporary blemish is to serve in the temple as long as the blemish is on him; for it is written, "Let him not approach to offer." (Lev. xxi. 17.)

277. That no priest afflicted with a blemish is to enter the temple; for it is written, "Only he shall not go in unto the vail," &c. (Lev. xxi. 23.)

278. That no priest, when in a state of uncleanness, is to perform any service in the temple; for it is witten, "Profane not my holy name." (Lev. xxii. 2.)

279. No priest, while in an unclean state, is to eat of the heave offerings; for it is written, "What man soever of the seed of Aaron, &c. he shall not eat

of the holy things until he be clean. (Lev. xxii. 4)

280. No stranger is to eat of the heave offerings; (the "first-fruits" are also called heave offerings); for it is written, "There shall no stranger eat of the holy thing." (Lev. xxii. 10.)

-281. No sojourner, or hired servant, of the priest, is to eat of the holy things; for it is written, "A sojourner, &c. shall not eat of the holy thing." (Lev. xxii. 10.) (A sojourner is a continual hireling, and an hireling" is merely temporary. These and the Hebrew slaves. are not called the priest's property; but a heathen slave and the priest's beast are such, and they may eat of the holy things. T.)

282. No uncircumcised priest is to partake of the holy things; this is a deduction from similar expressions. The terms " sojourner and hireling" are used in Ex. xii. 45, concerning the paschal lamb, and in Lev. xxii. 10, concerning holy things (and as all uncircumcised persons are commanded to abstain from the one (Ex. xxii. 40), so they must also abstain from the other. T.)

283. The "profane" woman is not to partake of the holy things; viz., the heave offering, the breast, and the shank, which any other daughter of the priest might eat; for it is written, "If the priest's daughter also, &c., she may not eat of an offering of the holy things." (Lev. xxii. 12.)

(To be continued.)

tures delivered by Mr. Saphir in the ordinary course of his ministration, when doing the work of an evangelist at Blackheath. The first consists of a discourse on "Prayer as revealed in Christ." The second speaks of the Lord's prayer as a "model" one, which not only successfully combats the idea that this "Model Prayer" is not intended for the Church of Christ, but demonstrates that it is the only prayer which is perfectly in Christ's name." It is not however until the third lecture that the prayer, properly speaking, begins to be examined in detail, We should have liked to furnish illustrations, by copious extracts, of our appreciation of this excellent work. But our space is too limited, and we are at a loss to which part to give the preference, so admirable do we consider each and every discourse in the volume.

We shall however, just allude to the two lectures which particularly attracted our notice - the fifteenth and the eighteenth. The first of these is upon the clause "Lead us not into temptation." In it, the devout author reminds us of the universality of temptation; exhorts us to regard with sympathy those who, having been tempted, have fallen; to regard them as wounded men lying on the battlefield; to remember that it is the common foe who has injured them. The faithful preacher warns us against becoming a temptation to our neighbour, and constantly holds up to our view the blessed truth that "God is

The Lord's Prayer. Lectures by the REV. ADOLPH SAPHIR, BA., Fourth Edition. London: Jas. Nisbet & Co. NOTWITHSTANDING, as the preface of this work informs us, that "there can scarcely be a more comprehensive subject, for this model prayer embraces every doctrine of Scripture, and every aspect of Christian life," our highly gifted Brother has nevertheless treated it throughout in a masterly manner; as one who fully appreciates its beauty and intrinsic worth. Well and earnestly does the author set forth our union with Jesus as the very soul of prayer that it is in virtue of our union with Him that we pray aright, and that our prayer becomes the centre and power of our whole inner and outer life.

The volume contains eighteen lec.

tempted, above that we are able, but will with the temptation make a way to escape, that we may be able to bear it." The eighteenth and last lecture is upon the word "AMEN." We can only afford space for the different heads of this closing chapter. We do not make any comments of our own on it; we feel assured that those who shall devote any time to the study of it will have their minds filled with suggestive reflections, on the manifold and wondrous theme.

I. AMEN is a word of venerable history in Israel, and in the Church.

II. The Word AMEN announces God's Truth and Faithfulness. III. AMEN is the name of Christ. IV. We view AMEN as the Seal of Prayer. V. AMEN is the Voice of Faith. VI. AMEN is the Answer of a Good Conscience. VII. It is a Renewal of our Dedication to God,