: That is commonly used about Sacrifices, and nothing is more frequent than the Application of this term to them. But This, no more than the former, will convey to us the Idea of the Animal's blood being fhed in lieu of our blood, or that its Life was given as λúτpov, a Redemption, of ours. For fuppofing this to have been the case, the Oblation (By which I mean the taking away the life and the pouring out the blood at or upon the Altar) would have made the Expiation. But the Jews themfelves will not fay this. Maimonides juftly obferves * "that Sinners and Trefpaffers "at the time when they bring their Obla❝tions for Errors, or for Sins with an high hand, are not expiated by their Sacrifices, until they have actually repented, and have confeffed in form, as "it is faid, Levit. v. 5. He fhall confess "in that he hath finned." The word , expiated, bere used by Maimonides, *Hinc fit quod peccatores et rei, cum Oblationes fuas pro peccatis vel per Errorem, vel per Contumaciam commiffis, adducunt, per Sacrificia non expiantur, nifi prius pænitentiam agant, et Confeffionis formulam repetant, ficut dictum eft, Confitebuntur id in quo peccavit. Maimon. de Pænitentia, cap. i. § 3. L 4 fignifies fignifies the caufing God's difpleafure to be removed. The word originally fignifies to cover, or cover over, in general; and thence it is particularly applied for covering, or caufing to cover, i. e. to remove or take away Anger or Offence, by fo covering it that it may not appear: And hence when it is applied to God, it fignifies his covering Sin, which is the fame as not imputing it, or pardoning it; i. e. his being propitious, or not angry. And hence the Mercy Seat, which was the Cover of the Ark, is called . When therefore a Sacrifice was offered to God as was commanded, with the conftant attendants on it, Repentance and Confeffion, it did remove the Anger or Displeasure of God conceived against the Sinner, and caufed him to cover it. But then it is not said, nor implied in this word, that Life was given for Life, or Blood for Blood: 'Nor indeed How God was made propitious, but only a fact is afferted that this effect was produced in God. 3. The word n is commonly used where there can be no fuch thing poffible as a Suppofition of Life for Life. It is a Rule Rule laid down by the Rabbi's," that "where any one is to be punished with "Death, or whipping, by the Authority "of the Sanhedrim, his Death or whip ping will not expiate his Crime, unless "he Repents and confeffes." So too † "if any one hurts his Neighbour in his "Person or Property, even tho' he makes " him amends in whatever it is for which "he is refponfible to him, he is not to "be abfolved unless he repents and confelles, and ceafes to do fo any more." Again, It is a Maxim, "that Repen"tance is an Expiation for all Tranfgref«fions." It covers, or causes all Sins to be covered: Not fure, by any Suppofition of giving Life for Life, but by making peace with God, and by Application to him as Merciful, Good, and Kind; by *Quicunque autoritate Synedrii morti addicitur, aut Flagellatione eft puniendus, non expiabitur, IND, aut morte aut flagellatione, nifi prius poenitentiam egerit, et peccata confeffus fuerit. Maimon. ibid. † Item qui proximum fuum lædit, aut facultatibus ejus damnum infert, etiamfi damnum plene rependat, non tamen Abfolvitur priufquam confeffus fuerit, et talia perpetrare omnino ceffaverit. Maimon. ibid. Poenitentia expiat [2] omnes Tranfgreffiones. Maimon. ibid. § 6. endeavouring endeavouring to reftore or to recover that Friendship that had been loft or leffened; and by that means making that paft Sins fhould not be remembred or imputed. 4. I have obferved already that the Scape Goat was not a Sacrifice and yet Maimonides obferves that That did expiate, or cause the Sins of all Ifrael to be covered. His words are * It expiates for "It "all Ifrael:" and he obferves, that "because it made that the Sins of Ifrael "were removed or covered from the Sight " of God, therefore the High Priest con"feffed over it Sins in the name of all Ifrael." When the High Prieft made or used the Form of Confeffion on this occafion, he laid his Hands upon the Scape Goat, and faid, || "I befeech thee, O הוא כפרה על כל ישראל Ea de caufa fuper eum Pontifex peccata in nomine totius Ifraelis confeffus fuerit. Maimon. ibid. § 4. Obfecro, Domine, deliquerunt, rebelles fuerunt, et peccaverunt coram te Populus tuus, Domus Ifrael, Obfecro Domine, remitte nunc delicta et rebelliones et peccata quæ deliquerunt et in quibus rebelles fuerunt, et quæ peccaverunt coram te populus tuus Domus Ifrael, ficut Scriptum eft in lege Mofis fervi tui dicendo, Quia in die hoc expiabit Super vos ad mundandum vos ab omnibus peccatis veftris coram Domino, et mundi eritis. Mishna. Vol, II. p. 239. "Lord, "Lord, Thy people the Houfe of Ifrael "hath Sinned, hath done Iniquity, hath tranfgreffed before thee. I beseech thee, "O Lord, J, cover now the Sins and "the Iniquities and the Tranfgreffions " which thy People the House of Ifrael "hath finned, done Iniquity, and tranf greffed before thee. As it is written. "in the Law of Mofes thy Servant, faying-On that day 7, hall an Atone ment be made for you to cleanse you "from all your Sins." Lev. xvi. 30. Here then the word, D, was used twice, tho' no Life was offered for Life: and therefore if the fame word be used in cafes where a Victim was flain, no one can infer from thence that the Life of the Animal was given for the Life of him that offered it. Expiation was indeed made by Sacrifice; but fince it was made in cafes where no life was offered, as well as where Life was offered, what was owing to the Sacrifice, fhould not be imputed to one particular circumftance of the Sacrifice, but to the whole. 5. But perhaps the Other Form or Forms of Confeffion over the Bullock that was |