[A woman was deemed unclean for seven days after her deliverance from child-birth, so that she rendered every one unclean who even came in contact with her : and for thirty- three clays afterwards she was not permitted to touch any holy thing, or to enter into the temple. The time was doubled for a female child : the mother was then more or less unclean for eighty days. She was then to come to the door of the taber- nacle, and to present there a lamb and a pigeon ; the pigeon for a sin-offering, and the lamb for a burnt-offering : by the sin-offering acknowledging her sinfulness, and by the burnt- offering testifying her gratitude for the mercies vouchsafed unto her. If the mother were poor, she might offer a pair of turtle-doves or two young pigeons ; the burnt-offering might be suited to her means ; but, whatever were her circumstances, her sin-offering must be the same : because the same atonement is necessary for all ; but the modes of testifying our gratitude must vary according to our various situations in life*. Such was the ordinance itself. We proceed to ask,]
What sentiments was this law intended to convey ?
[The very offerings which were presented on the occasion, intimated, that they who had experienced deliverance from child-birth had just occasion for renewed expressions of humi- liation and gratitude. Such is the state of human nature since the fall ; that a taint is contracted, and communicated also, by that law which was given to man in innocence, " Increase and multiply." David says, " I was shapen in iniquity, and in sin did my mother conceive me." Indeed the very pangs of child-birth, remind all who are called to endure them, of the first transgression ; and, as being inflicted on account of sin, they call for acknowledgments of our sinful state. This, I say, was intimated by the sin-offering, whereby "an atonement was made for her who offered it." The burnt-offering, as a token of gratitude, needs no comment ; every one must see that it was proper for the occasion, and justly expressed what might be supposed to be the state of her mind. Yet there is good reason to inquire,]
What necessity was there for the mother of our Lord to obey this law ?
[Certainly, whatever taint may be contracted by others, none could have been by her on this occasion. Yet, as the manner of her conception was not generally known, and Joseph was her reputed husband, it was proper to comply with the requisitions of the law, as much as if she had borne a child in the common way. It would have ill become her to cast a stumbling-block before others on' this occasion: and her own
a See Lev. xii. 1 — 8.
f