Around the altar there was a kind of trench into which the ii. The PEACE OFFERINGS (Lev. iii. 1.) were also freeblood fell; whence it was conveyed by subterraneous chan-will-offerings, in token of peace and reconciliation between nels into the brook Cedron. This altar, being very high, is God and man; they were either eucharistical, that is, offered considered by Lamy as a type of the cross to which our as thanksgivings for blessings received, or votive, that is, Saviour was fixed, and which he washed with his precious offered with prayers for the impetration of mercies. These blood. The victim being thus immolated, the skin was offerings consisted either of animals, or of bread or dough; stripped from the neck; its breast was opened; its bowels if the former, part of them was burnt upon the altar, espe were taken out, and the back bone was cleft. It was then cially all the fat, as an offering to the Lord; and the remainder divided into quarters; so that, both externally and internally, was to be eaten by the priest and the party offering. To it was fully exposed to view. To this custom of laying open this sacrifice of praise or thanksgiving St. Paul alludes in the victim, St. Paul has a very beautiful and emphatic allu- Heb. xiii. 15, 16. In this kind of sacrifices the victims sion in one of the most animated descriptions ever written, might be either male or female, provided they were without of the mighty effects produced by the preached Gospel. blemish. The parts of both, which were appropriated to the (Heb. iv. 12, 13.) The word of God is quick and powerful, priests and Levites, were called heave or wave offerings; be sharper than any two-edged sword, piercing even to the dividing cause they were heaved or lifted up towards heaven, and wared asunder of soul and spirit, and of the joints and marrow, and to and fro, before they were eaten, in acknowledgment of is a discerner of the thoughts and intents of the heart. Neither the goodness and kindness of God, and also in token of their is there any creature that is not manifest in his sight; for all being consecrated to him. (Lev. iii. 1—6. Exod. xxix. 26, things are naked and OPENED to the eyes of him to whom we 27. Num. xviii. 24-28.) must give an account. Previously to laying the sacrifice on the altar, it was salted for the fire (Lev. ii. 13. Ezek. xliii. 24. Mark ix. 46.); the law prohibiting any thing to be offered there which was not salted: and according to the nature of the sacrifice, either the whole or part of the victim was consumed upon the altar, where the priests kept a fire perpetually burning.1 5. Before the building of the temple, sacrifices were offered at the door of the tabernacle; but after its erection it was not lawful to offer them elsewhere. (Deut. xii. 14.) This prohibition took from the Jews the liberty of sacrificing in any other place. The victims might indeed be slain in any part of the priest's court, but not without its precincts: and there they were also obliged to sacrifice the paschal lamb. All the victims were to be offered by daylight, and the blood was always to be sprinkled on the same day that they were slain; as it became polluted as soon as the sun was set. If, however, the sprinkling had been made in the daytime, the members and entrails of the victim might be consumed during the night. Subsequently to the time of Moses, indeed, altars were multiplied, but they fell under suspicion, although some of them, perhaps, were sacred to the worship of the true God. Nevertheless, on extraordinary occasions, some prophets, whose characters were above all suspicion, did offer sacrifices in other places than that prescribed by the Mosaic laws; as Samuel (1 Sam. xiii. 8-14. xvi. 1—5.), and Elijah. (1 Kings xviii. 21-40.) 6. The sacrifices of the altar were, in general, called by the Hebrews Korbanim, that is, offerings or oblations to God, from the Hebrew word karab, to approach or bring nigh. This term consequently denotes something brought nigh, in order to be dedicated, or offered to God, to whom the person offering thus had access in the way appointed by the law; and, therefore, at the close of the enumeration of all offerings by fire it is added (Lev. vii. 37, 38.), This is the law which the Lord commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer or bring nigh their KORBANIM, that is, offerings or sacrifices of all sorts.2 The peace-offerings are in Hebrew termed by (SHELLMIM), from (SHULAM), to complete or make whole: because, by these offerings that which was deficient was considered as being now made up; and that which was broken, viz. the covenant of God, by his creature's transgression, was supposed to be made whole: so that, after such an offering, the sincere and conscientious mind was authorized to consider itself as reconciled to God, and that it might lay confident hold on this covenant of peace. To this St. Paul alludes in that fine passage contained in Eph. ii. 14—19. The appointed seasons and occasions of the peace-offering were, 1. At the consecration of a priest. (Exod. xxix. 1-37.) 2. At the expiration of the Nazarite vow. (Num. vi. 13—21.) 3. At the solemn dedication of the tabernacle and temple; and, 4. At the purification of a leper. iii. SIN-OFFERINGS, in Hebrew termed л (CHƠTⱭAH), (from the word N (CHUTA) to miss the mark), were offered for sins committed through ignorance, or wilfully against knowledge; and which God always punished unless they were expiated. These offerings in general consisted of a sin-offering to God, and a burnt-offering, accompanied with restitution of damage (Lev. v. 2-19. vi. 1-7.), conformably to which our Lord requires previous reconciliation with an injured brother, including restitution, before the burntoffering or gift would be acceptable to God. (Matt. v. 23, 24.) St. Paul (Eph. v. 2.) terms Christ's giving himself for us an offering (ì. e. a peace-offering), and a sacrifice or sin-offering to God for a sweet smelling savour. (Compare Lev. iv. 31.) In warm climates nothing is more refreshing than fragrant odours: and as, in the highly figurative language of the ancient Hebrews, smelling is used to denote the perception of a moral quality in another, God is said to smell a sweet savour from sacrifice, to signify that he perceived with pleasure the good disposition which the offerer expressed by such an act of worship. When, therefore, the apostle tells us that Christ gave himself for us, an offering and a sweet-smelling sacrifice to God, he teaches us that Christ's sacrifice for us was highly acceptable to God, not only as a signal instance of obedience The Jewish fire-sacrifices were of three kinds; viz. to his Father's will, but also on account of its happy influi. The BURNT-OFFERINGS, or Holocausts, were free-will-ence in establishing the moral government of God. offerings wholly devoted to God, according to the primitive patriarchal usage. The man himself was to bring them before the Lord, and they were offered in the manner described in the preceding page. The victim to be offered was, according to the person's ability, a bullock without blemish, or a male of the sheep or goats, or a turtle-dove or pigeon. (Lev. i. 3. 10. 14.) If, however, he was too poor to bring either of these, he was to offer a mincha or meat-offering, of which an account is given in a subsequent page. The Jews esteemed the burnt-offering the most excellent of all their sacrifices, not only on account of its superior antiquity, but also because it was entirely consecrated to God. In allusion to this, St. Paul exhorts Christians to present their bodies, or their whole selves, a living sacrifice to God. (Rom. xii. 1.) The burnt-offerings are in Hebrew termed by (OLAH), which signifies to ascend; because this offering, as being wholly consumed, ascended, as it were, to God in smoke or vapour. It was a very expressive type of the sacrifice of Christ, as nothing less than his complete and full sacrifice could make atonement for the sins of the world. The sacrifices offered for the purification of lepers, as well as of women after child-birth (Lev. xii. Luke ii. 24.), were reckoned among the sin-offerings, inasmuch as leprosy and the pains of child-bearing were considered as punishments for some particular sin; though both were accompanied by eucharistic sacrifices for the recovery of the persons offering them. Maimonides adds, that if the person who offered this sacrifice did not repent, and make public confession of his sins, he was not cleansed or purified by it." iv. The TRESPASS-OFFERINGS were made, where the party offering had just reason to doubt whether he had violated the law of God or not. (Lev. v. 17, 18.) They do not appear to have differed materially from sin-offerings. In both these kinds of sacrifices, the person who offered them placed his hands on the victim's head (if a sin-offering), and confessed his sin over it, and his trespass over the trespass-offering; saying, "I have sinned, I have done iniquity. I have trespassed, and have done thus and thus, and do return by repentance before thee, and with this I make atonement.' The animal was then considered as vicariously bearing the 4 Macknight on Eph. v. 2. De Ratione Sacrificil, c. iii. n. 13. Michaelis is of opinion that sin-offerings were made for sins of commission, and trespass offerings for sins of omission. Commentaries, vol iii. p. 96. sins of the person who brought it. In Isa. liii. 10. Jesus II. All the sacrifices were occasional, and had reference to individuals: but there were others which were national and regular, DAILY, WEEKLY, MONTHLY, and ANNUAL. xxx. 34-36. It was offered twice every day, morning and evening, by the officiating priest, upon an altar of gold, where no bloody sacrifice was to come, during which solemn rite the people prayed without in silence. (Luke i. 10.) But on the great day of expiation the high-priest himself took fire from the great altar in a golden censer; and, on descending thence, he received incense from one of the priests, which he 1. The Perpetual or Daily Sacrifice was a burnt-offering, offered on the golden altar. During such offering the people consisting of two lambs, which were offered every day, prayed silently without; and to this most solemn silence morning and evening, at the third and ninth hours. (Exod. St. John alludes in Rev. viii. 1., where he says that there xxix. 38-40. Lev. vi. 9-18. Num. xxviii. 1-8.) They was silence in heaven about the space of half an hour. To this were burnt as holocausts, but by a small fire, that they might oblation of incense the Psalmist refers (cxli. 2.) in his devocontinue burning the longer. With each of these victims tions, and explains his meaning by his application of it: Let was offered a bread-offering and a drink-offering of strong my prayer be set forth in thy sight as the incense." As the wine. The morning sacrifice, according to the Jews, made smoke and odour of this offering was wafted into the holy atonement for the sins committed in the night, and the even-place, close by the veil of which stood the altar of incense, ing sacrifice expiated those committed during the day. This sacrifice was a daily expression of national as well as individual repentance, prayer, and thanksgiving. 2. The Weekly Sacrifice on every Sabbath-day was equal to the daily sacrifice, and was offered in addition to it. (Num. xxviii. 9, 10.) 3. The Monthly Sacrifice, on every new moon, or at the beginning of each month, consisted of two young bullocks, one ram, and seven lambs of a year old, together with a kid for a sin-offering, and a suitable bread and drink offering. (Num. xxviii. 11-14.) 4. The Yearly Sacrifices were those offered on the great annual festivals, viz. (1.) The paschal lamb at the passover, which was celebrated at the commencement of the Jewish sacred year; (2.) On the day of pentecost, or day of firstfruits; (3.) On the new moon, or first day of the seventh month, which was the beginning of their civil year, or in-gathering of the fruits and vintage; and all these stated burnt-offerings were to be accompanied with a sin-offering of a goat, to show their insufficiency to "make the comers thereunto perfect" (Num. xxviii. Heb. x. 1.); (4.) Lastly, on the day of expiation, or great day of atonement. As a particular account is given of the solemn festivals in the following section, we proceed briefly to notice the second general class of sacrifice, viz. so do the prayers of the faithful ascend upwards and find admission to the highest heaven." (Acts x. 4.) 2. The VOLUNTARY or FREE OBLATIONS were either the fruits of promises or of vows; but the former were not considered so strictly obligatory as the latter, of which there were two kinds. (1.) The vow of consecration, when any thing was devoted either for sacrifice or for the service of the temple, as wine, wood, salt, &c.; and (2.) The vow of engagement, when persons engaged to do something that was not in itself unlawful, as not to eat of some particular meat, nor to wear some particular habits, not to drink wine, nor to cut their hair, &c. When the Jews made a vow, they made use of one of these two forms: "I charge myself with a burnt-offering;" or, "I charge myself with the price of this animal for a burnt-offering." Besides these they had other shorter forms; for instance, when they devoted all they had, they merely said, "All I have shall be corban," that is, "I make an oblation of it to God." Among other false doctrines taught by the Pharisees, who were the depositaries of the sacred treasury, was this, that as soon as a person had pronounced to his father or mother this form of consecration or offering, Be it corban (that is, devoted), whatever of mine shall profit thee (Mark vii. 11.), he thereby consecrated all he had to God, and must not thenceforth do any thing for his indigent parents if they solicited support from him. With great reason, therefore, does Jesus Christ reproach them with having destroyed, by their tradition, not only the commandment of the law which enjoins children to honour their fathers and mothers, but also another divine precept, which, under the severest penalty, forbad that kind of dishonour which consists in contumelious words. (Mark vii. 9, 10. 13.) They, however, proceeded even further than this unnatural gloss; for, though the son did not directly give, or mean to give, any thing to God at IV. DRINK-OFFERINGS were an accompaniment to both that time, yet if he afterwards should repent of his rashness, bloody and unbloody sacrifices: they were never used sepa- and wish to supply them with any thing, what he had forrately, and consisted of wine, which appears to have been merly said precluded the possibility of doing so; for his propartly poured upon the brow of the victim in order to conse-perty became eventually devoted to God, and, according to crate it, and partly allotted to the priests, who drank it with the Pharisaic doctrine, the sacred treasury had a claim upon their portions of both these kinds of offerings. The Psalmist it, in preference to the parents. The words "be it corban," shows how the use of drink-offerings degenerated amongst or devoted, consequently implied an imprecation against himidolaters, who in their superstitious rage made use of the blood self, if he should ever afterwards bestow any thing for the of living creatures, perhaps of men, in their libations. Their relief of his parents: as if he should say to them," May I DRINK-OFFERINGS OF BLOOD, says he, will I not offer. (Psal. incur all the infamy of sacrilege and perjury if ever ye get xvi. 4.) any thing from me;" than which it is not easy to conceive of any thing spoken by a son to his parents more contemptuous or more barbarous, and therefore justly denominated xy," opprobrious language.' III. The UNBLOODY SACRIFICES OF MEAT-OFFERINGS (Lev. ii.), which were taken solely from the vegetable kingdom. They consisted of meal, bread, cakes, ears of corn, and parched grain, with oil and frankincense prepared according to the divine command. Regularly they could not be presented as sin-offerings, except in the single case of the person who had sinned being so poor, that the offering of two young pigeons or two turtle doves exceeded his means. They were to be free from leaven or honey: but to all of them it was necessary to add pure salt, that is, saltpetre. V Besides the various kinds of sacrifices above described, there were some oblations made by the Jews, consisting of incense, bread, and other things: which have been divided by Lamy into three sorts, viz. such as were ordinary or common; voluntary or free oblations; and such as were prescribed. 1. The ORDINARY OBLATIONS were, (1.) The Shew-bread (Heb. bread of the face), which consisted of twelve loaves, according to the number of the tribes of Israel. They were placed hot, every Sabbath-day, by the priests, upon the golden table in the sanctuary, before the Lord; when they removed the stale loaves which had been exposed for the whole of the preceding week. The priests alone were to eat the bread thus removed. David, however, through necessity broke through this restriction (1 Sam. xxi. 3,4.), God preferring mercy to sacrifice, or, in the collision of duties, allowing a positive to give way to a natural law. (Matt. xii. 7.) (2.) Incense, consisting of several fragrant spices, prepared according to the instructions given to Moses in Exod. Dr. A. Clarke on Exod xxix. 10. 66 994 3. The PRESCRIBED OBLATIONS were either first-fruits or tithes. (1.) All the First-fruits, both of fruit and animals, were consecrated to God (Exod. xxii. 29. Num. xviii. 12, 13. Sir Isaac Newton on the Apocalypse, p. 264. Rev. vii. 1. p. 199. See also Woodhouse on 3 Jones on the Fig. Lang. of Script. Lect. iv. towards the close. "The prayer of faith," adds this learned and pious writer, "is acceptable to God, as the fragrance of incense is agreeable to the senses of man; and, spirit of this service is to be kept up at those times throughout all generaas the incense was offered twice a day, in the morning and evening, the tions. The prophet Malachi (upon a forced and erroneous interpretation of whose words alone the church of Rome has founded and defended the use of incense in her worship) foretold that it should be observed through out the world (Mal. i. 11.), and in the Revelation we hear of this incense as now actually carried up and presented in heaven. (Rev. v. 8.) Happy are they who fulfil this service; and at the rising and going down of the at least twice in every day." Ibid. (Works, vol. iii. p. 66.) sun send up this offering to heaven, as all Christians are supposed to do, Dr. Campbell's Translation of the Four Gospels, vol. ii. pp. 379–382. third edition. Michaelis's Commentaries, vol. iv. p. 300. Deut. xxvi. 2. Neh. x. 35, 36.);1 and the first-fruits of corn, wine, oil, and sheep's wool were offered for the use of the Levites. (Deut. xviii. 4.) The amount of this gift is not specified in the law of Moses, which leaves it entirely to the pleasure of the giver: the Talmudical writers, however, inform us, that liberal persons were accustomed to give the fortieth, and even the thirtieth; while such as were covetous or penurious gave only a sixtieth part. The first of these they called an oblation with a good eye, and the second an oblation with an evil eye. To this traditional saying our Lord is, by some learned men, supposed to have alluded in Matt. xx. 15. Among animals, the males only belong to God; and the Jews not only had a right, but were even obliged, to redeem them in the case of men and unclean animals, which could not be offered in sacrifice. These first-fruits were offered from the feast of pentecost until that of dedication, because after that time the fruits were neither so beautiful nor so good as before. Further, the Jews were prohibited from gathering in the harvest until they had offered to God the omer, that is, the new sheaf, which was presented the day after the great day of unleavened bread: neither were they allowed to bake any bread made of new corn until they had offered the new loaves upon the altar on the day of pentecost; without which all the corn was regarded as unclean and unholy. To this St. Paul alludes in Rom. xi. 16.; where he says, If the FIRST-FRUIT be holy, the lump also is holy. The presentation of the first-fruits was a solemn and festive ceremony. At the beginning of harvest, the sanhedrin deputed a number of priests to go into the fields and reap a handful of the first ripe corn; and these, attended by great crowds of people, went out of one of the gates of Jerusalem into the neighbouring corn-fields. The first-fruits thus reaped were carried with great pomp and universal rejoicing through the streets of Jerusalem to the temple. The Jewish writers say that an ox preceded them with gilded horns and an olive crown upon his head, and that a pipe played before them until they approached the city on entering it they crowned the first-fruits, that is, exposed them to sight with as much pomp as they could, and the chief officers of the temple went out to meet them. They were then devoutly offered to God in grateful acknowledgment of his providential goodness in giving them the fruits of the earth. "These first-fruits, or handful of the first ripe grain, gave notice to all who beheld them that the general harvest would soon be gathered in. How beautiful and striking is St. Paul's allusion to this religious ceremony in that most consolatory and closely reasoned chapter, the fifteenth of his first Epistle to the Corinthians, in which, from the resurrection of Jesus Christ, he argues and establishes the certainty of the general resurrection; and represents Christ as the first-fruits of a glorious and universal harvest of all the sleeping dead! Now is Christ risen, and become the FIRST-FRUITS of them that slept." (1 Cor. xv. 20.) The use which the apostle makes of this image is very extensive. "In the first place, the growing of grain from the earth where it was buried is an exact image of the resurrection of the body; for, as the one is sown, so is the other, and neither is quickened except it first die and be buried. Then the whole harvest, from its relation to the firstfruits, explains and ensures the order of our resurrection. For, is the sheaf of the first-fruits reaped then is the whole harvest ready. Is Christ risen from the dead? then shall all rise in like manner. Is he accepted of God as a holy offering? then shall every sheaf that has grown up with him be taken from the earth and sanctified in its proper order: Christ, the FIRST-FRUITS, and afterwards they that are Christ's at his coming.2 (1 Cor. xv. 23.) (2.) Besides the first-fruits, the Jews also paid the Tenths or Tithes of all they possessed. (Num. xviii. 21.) They were in general collected of all the produce of the earth (Lev. xxvii. 30. Deut. xiv. 22, 23. Neh. xiii. 5. 10.), but chiefly of corn, wine, and oil, and were rendered every year except the sabbatical year. When these tithes were paid, the owner of the fruits further gave another tenth part, which was carried up to Jerusalem, and eaten in the temple at offering feasts, as a sign of rejoicing and gratitude to God. These From the Jewish custom of offering first-fruits to Jehovah, the hea thens borrowed a similar rite. See Pliny, Nat. Hist. lib. xvii. c. 2. Horace, Jones's Works, vol. iii. p. 64. Harwood's Introd. to the New Test. vol. ii. p. 307. Michaelis's Commentaries, vol. iii. pp. 116-149. Beausobre's Sat. lib. ii. Sat. v. 12. Tibullus, Eleg. lib. i. El. i. 13. Introd. to the New Test. (vol. iii. p. 200. of Bishop Watson's Collection of Tracts.) Dr. Lightfoot's Works, vol. i. p. 984. vol. ii. pp. 184. 306, 307. folio edit. Latny's Apparatus, vol. i. p. 204. Ikenii Antiq. Hebr. part i. c. 15. op. 210-224. Schulzii Archæol.' Hebr. pp. 297-292. Lamy's Apparatus Biblicus, vol. i. pp. 203-206. are called second tithes. The Levites paid a tenth of the tithes they received to the priests. Lastly, there were tithes allotted to the poor, for whom there was also a corner left in every field, which it was not lawful to reap with the rest |(Lev. xix. 9. Deut. xxiv. 19.); and they were likewise allowed such ears of corn, or grapes, as were dropped or scattered about, and the sheaves that might be accidentally forgotten in the field. Field-tithes might be redeemed by those who desired it, on paying one-fifth in addition: but all conversion of the tithes of cattle was prohibited. (Lev. xxvii. 32, 33.) The payment and appreciation of them Moses left to the consciences of the people, without subjecting them to judicial or sacerdotal visitations, but at the same time he did not prohibit the Levites from taking care that they duly received what was their own. The conscientious accuracy of the people, with respect to the second tithe, he secured merely by the declaration which they made every three years before God. From trifling articles he in no case required tithes; though we learn from the Gospel that the Pharisees affected to be scrupulously exact in paying tithes of every the least herb. (Matt. xxiii. 23.) If, however, a person had committed a trespass against the sanctuary, that is, had not paid the tithes of any particular things, and if, at any time afterwards, his conscience were awakened to a sense of his guilt, he had it in his power to make an atonement, without incurring any civil disgrace, by simply paying an additional fifth, with his tithe, and making a trespass-offering. (Lev. v. 14—16.) 4 The custom of giving tithes to the Deity existed long before the time of Moses. Thus Abraham gave to Melchisedek king of Salem (who was at the same time the priest of the Most High God) the tithe of all that he had taken from the enemy, when he returned from his expedition against the four kings who were in alliance with Chedorlaomer. (Gen. xiv. 20.) And Jacob consecrated to God the tenth of all that he should acquire in Mesopotamia. (Gen. xxviii. 22.) The same custom obtained among various ancient nations, who devoted to their gods the tenth part of every thing they obtained. VI. From the preceding sketch of the Jewish Sacrifices, we may strongly infer their FITNESS AND UTILITY. According to the refined ideas of modern times animal sacrifices are a very absurd and savage mode of expressing and promoting devout sentiments and dispositions. But, if we steadily keep in view the genius and habits of ancient nations, and the special circumstances of the Hebrews, these objections will vanish; and the propriety as well as expediency of the Jewish institutions will forcibly appear. "When the practice of sacrificing was first appointed, the use of letters was probably unknown: consequently, the mode of instruction by visible emblems or symbols was both indispensable and highly beneficial. In such a state of things, the offering of animal victims was made to answer for that more simple and rational devotion, which words are now happily fitted to express. When we consider sacrifices, with all their attendant rites, as appointed by God in order to assist the religious instruction, improvement, and consola tion of man, we must conclude that the Most High would, in the first instance, clearly explain every part of this institution; otherwise it could not answer its proposed ends. Now, if the moral import of sacrifices were thus explained, the utility of them to mankind in their rude and simple state is beyond calculation. In untutored man, reason is weak, the mental feelings are heavy and rough, while sense, imagination, and passion are the leading avenues both to the understanding and heart. To man thus situated, the appointment of sacrifices is peculiarly adapted for these convey a most pathetic and awful address to his very senses, and thus rouse him to the most serious and impressive reflections. The frequent spectacles of bleeding and smoking victims, suffering and atoning for the guilty offerers, would give them the deepest impressions of the purity, justice, and majesty of God, of the evil of transgressions, of their own ill desert, and of the necessity of some adequate atonement, and of the readiness of the Deity to pardon the penitent. The nume rous and diversified offerings of the ancient Jews, with the striking pomp which preceded and attended them, were fitted not only to excite and express the most reverential, humble, and grateful devotion; but also to give the best direction to the whole temper and conduct. The many washings and On the application of these second tithes, see Michaelis's Commentaries, vol. iii. pp. 142, 143. Michaelis's Commentaries, vol. iii. pp. 141-145. purifications, enjoined previous to the oblation of sacrifice, were not only physically beneficial in the eastern countries, bat directly tended to impress a simple people with a scrupalous regard to inward and moral purity, especially in all their approaches to the Deity. That this was the primary intention of these ceremonies, was a maxim frequently and solemnly enforced. In those early ages, the language of these well-chosen emblems could not fail to be well understood and strongly felt. Above all, the frequent sacrifices of the Jewish law were intended to prefigure, and gradually to prepare men for the great atoning sacrifice of the promised Messiah." Accordingly, "our Saviour, in allusion to those ancient oblations, is called by way of eminence a sin-offer ing, a perfect sacrifice for the sins of the world. In a word, the religion of the Jews and that of Christians form one great and harmonious plan. The Jews saw gospel-truth in its early and gradual dawn; we behold in it its meridian splendour. When Christ appeared, the candid and pious Jews embraced him; because they saw in him a glorious counterpart, a perfect accomplishment of their ancient rites and predictions. The Gentiles, on the other hand, were led to venerate and believe in the Hebrew Law; because they beheld in it an exact, though imperfect figure and prophecy of the Gospel. What beauty and glory do these observations reflect both on the Jewish and Christian dispensations! What admirable depth of wisdom do they discover in both!"' CHAPTER IV. SACRED TIMES AND SEASONS OBSERVED BY THE JEWS. I. THE SABBATH.-1. How observed.-2. Jewish Worship on that Day; particularly their Manner of worshipping in the Temple.-II. NEW MOONS.-III. Annual Festivals.—Their important Design.-IV. THE PASSOVER; when celebrated, and with what Ceremonies; its mystical or typical Reference.-V. THE DAY OF PENTECOST.-VI. THE FEAST OF TABERNACLES, -VII. Other annual Festivals.-1. THE FEAST OF TRUMPETS.-2. THE DAY OF EXPIATION.-VIII. Annual Festivals instituted by the Jews in later Times.-1. THE FEAST OF PURIM. 2, THE FEAST OF DEDICATION.-IX. Other Festivals observed at stated Intervals.-1. THE SABBATICAL YEAR.-2. THE YEAR OF JUBILEE. In order to perpetuate the memory of the numerous wonders God had wrought in favour of his people, Moses, by the Divine command, instituted various festivals, which they were obliged to observe: these sacred seasons were either weekly, monthly, or annual, or recurred after a certain number of years. 1. Every seventh day was appropriated to sacred repose, and called the SABBATH; although this name is in some passages given to other festivals, as in Lev. xxv. 4., and sometimes it denotes a week, as in Matt. xxviii. 1. Luke xxiv. 1. Acts xx. 7. and 1 Cor. xvi. 2. (Gr.) It was originally instituted to preserve the memory of the creation of the world (Gen. ii. 3.); whether it continued to be observed by the Israelites as a day of rest and holy convocation during their residence in Egypt, is a question concerning which learned men are no means agreed. When, however, God gave them rest in the land of Canaan, he gave them his Sabbaths to be statedly kept (Exod. xx. 10, 11. and xvi. 23.); and its observance was specially enjoined on the Israelites in Deut. v. 15., because they were the redeemed people of God, and they were to make the Sabbath a day of peculiar recognition of their deliverance from bondage.3 1. In the observance of the Sabbath, the following circumstances were enjoined by divine command:-(1.) This day was to be held sacred as a day of worship, in memory of the creation of the world by Jehovah, and also of the deliverance of the Jews from Egyptian bondage, as well as a day of repose both for man and beast, that they might be refreshed, and not have their bodily strength exhausted by uninterrupted labour (Gen. ii. 1-3. Deut. v. 13. Exod. xx. 10, 11. Ezek. xx. 20.); hence the celebration of the Sabbath was the making of a weekly profession that they received and revered the Creator of heaven and earth, and was closely connected with the fundamental principle of the Mosaic law, whose object was to keep the people from idolatry, and to maintain the worship of the one true God; and hence, also, the punishment of death was denounced against the wilful profanation of this solemnity. (2.) On this day they were most religiously to abstain from all manner of work. (Exod. xx. 10. xxiii. 12. xxxi. 12-17. xxxv. 2. Deut. v. 14, 15. Jer. xvii. 22.) It was, therefore, unlawful to gather manna (Exod. xvi. 22-30.), to light a fire for culinary purposes (Exod. xxxv. 3. Num. xv. 32—36.), and to sow or reap. (Exod. xxxiv. 21.) To these enactments the Jewish doctors added a variety of other regulations, for which there is not the slightest foundation in the law of Moses. Thus, it was formerly accounted unlawful to repel force by force on the Sabbath-day; and how much its observance was strained by the traditions of the elders in the time of our Lord, is sufficiently manifest. Hence, we find it was deemed unlawful to pluck ears of corn (Matt. xii. 2.) to satisfy the cravings of nature, because that was a species of reaping. We learn from the Talmudical writers that it was unlawful to use oil medicinally, though they allowed it as a luxury; the anointing of the body with fragrant oils being then, as it is now, in the East, one of their highest enjoyments. It was a traditional rule of the ancient Jewish doctors that "whatever could possibly be done on the day before, or might be deferred until the following day, ought not to drive out the Sabbath;" an excellent maxim when rightly understood, but when applied to cases of infirmity or sickness, they manifestly showed that they did not comprehend the meaning of the divine declaration-I will have mercy and not sacrifice. In chronical diseases, therefore, of which description were those cured by Jesus Christ on the Sabbath-day, they conceived that the persons who had so long struggled with them might very well bear them a day longer, rather than prepare medicines or in any way attempt to be cured on that day. The knowledge of this circumstance will greatly illustrate the conduct of our Lord in healing the sick on the Sabbath-day, and particularly the man who had been born blind. (John ix.) The rule above stated was made before he began to teach, and he gladly availed himself of the first opportunity to refute their erroneous notions, and expose their gross prevarication in interpreting many of the sabbatical laws. Further, seeing it was prohibited to put fasting spittle upon or into the eyes of a blind man on the Sabbath-day, our Saviour effected a cure by using both clay and spittle (John ix. 6. 14.), to show his divine authority, in employing means to human reason the most improper, even on that sacred day, directly in opposition to the above rule; which was good and just in itself, but hypocritical, superstitious, and cruel, when applied to the case of healing on the Sabbath. The services of the temple, however, might be performed without profaning the Sabbath, such as preparing the sacrifices (Lev. vi. 8—13. Num. xxviii. 3—10. Matt. xii. 5.); and it was also lawful to perform circumcision on that day. (John vii. 23.) (3.) The Sabbath was to be devoted to cheerful rest, that not only the Israelites, but also strangers living with them, as well as their cattle, might be refreshed. (Exod. xxiii. 12.) Hence, it is not improbable, that they celebrated sacrificial or offering feasts, to which, from the commencement of their polity, the poor were invited. In later times, at least, we know from history, that the Jews purchased and prepared the best viands they could procure 41 Mace. ii. 31-38. See other examples in Josephus, Ant. Jud. lib. xii. c. 6. § 2. De Bell. Jud. lib. ii. c. 16. § 4. lib. iv. c. 2. $3. and de vità suà, $32. Dr. Wotton's Misna, title Shabbath, pp. 101-103. 123. The Sabbath, we may observe, was a type of that eternal rest, which all the true servants of God will hereafter enjoy in heaven. See Jones's Lectures on the Epistle to the Hebrews, lect. ii. (Works, vol. iii. pp. 240–242.) for the Sabbath-day, in order to do it honour; and that they actually had Sabbath-feasts, to which they even invited persons with whom they were unacquainted.1 The Sabbath commenced at sunset, and closed at the same time on the following day. (Matt. viii. 16. Mark i. 32.) Whatever was necessary was prepared on the latter part of the preceding day, that is, of our Friday: hence, the day preceding the Sabbath (palarov) is in the New Testament termed the preparation (Tapan), in Matt. xxvii. 62. Mark xv. 42. Luke xxiii. 54. and John xix. 14. 31. 42.2 2. We know not with certainty from the Mosaic writings what constituted the most ancient worship of the Israelites on the Sabbath-day. It is however, evident from the New Testament, that the celebration of this day chiefly consisted in the religious exercises which were then performed: though there is no injunction recorded, except that a burnt-offering of two lambs should on that day be added to the morning and evening sacrifices (Num. xxviii. 9.); and that the shewbread should be changed. (Lev. xxiv. 8.) In the synagogues' the Sacred Writings were read and expounded, to which was sometimes added a discourse or sermon by some doctor or eminent teacher. (Luke iv. 16. Acts xiii. 15.) Prayer also appears to have formed a part of their sacred worship in the synagogue, and especially in the temple. (1 Sam. i. 9, 10. 1 Kings viii. 29, 30. 33. Psal. xxvii. 2. Luke xviii. 10. Acts ii. 15. and iii. 1.) With what reverence the Jews regarded their temple, we have already seen and in proportion to the sanctity of the place was the solemn and holy behaviour required of all who came to worship there. The law, indeed, had prohibited the approach of all uncleanness; but to the enactments of Moses the great masters of traditions added a variety of other trifling regulations, which the law had not named, while they scruple not to make the "house of prayer" a den of thieves. Dr. Lightfoot has collected many of these traditions respecting the temple worship; an abridgment of which will form a proper supplement to the preceding obser vations. (1.) No man might enter the "mountain of the house," for so they called the temple, with his staff; weapons of offence being unsuited to the house of peace; and it being reputed indecorous to lean, when there, on any other staff than God. On this account it was, that our Lord expelled the buyers and sellers of cattle from the temple, with a whip of cords. (John ii. 15.)-(2.) No man was permitted to enter with shoes on his feet, nor dust on his feet, which he was obliged to wipe or wash (thus intimating the necessity of approaching the Most High divested of all worldly cares and affections); nor with money in his purse, nor with his purse about him. -(3.) Having arrived at the temple, every worshipper was prohibited from spitting there, as well as from using any irreverent gestures, or making it a thoroughfare to shorten his distance in crossing from one part of the city to another; and on entering the court, he must walk leisurely and gravely to his place, and there demean himself as in the presence of God. —(4.) Having now entered to pray and attend the service, he was to stand with his feet one even with the other; and, casting his eyes downward, while he raised his heart upward, must cross his hands upon his breast, and stand as a servant before his master with all reverence and fear. The practice of looking down in prayer the Jews derived from those passages of Scripture, which speak of being ashamed to look up towards heaven, on account of their sinfulness: to this position of looking down and laying his hands upon his heart, the demeanour of the devout publican (Luke xviii. 13.) seems to be parallel. Even the priests, when they pronounced the blessing upon the people, neither looked up towards heaven, nor level upon the people, but down upon the ground; and the people were prohibited from looking upon them. (5.) However weary the worshipper might be with standing, 1 Luke xiv. 1. and Lightfoot's Horæ Hebraicæ on that passage. (Works, vol. ii. pp. 445, 416.) See also Wetstein's Notes, vol. i. p. 750. Michaelis remarks that our Saviour's observation in Luke xiv. 12-14. can only be fully understood in reference to a feast that formed a part of divine wor ship, and, as such, might look for a recompense from God: for we do not in ordinary cases expect that God should reward us in another world for every entertainment we give. Commentaries, vol. iii. p. 158. 2 Schulzii Archæologia Hebraica, pp. 311-314; Leusden's Philologus Hebræo-Mixtus, pp 210-262.; Beausobre's and L'Enfant's Introduction (Bp. Watson's Theol. Tracts, vol. iii. pp. 225-234.); the Mosaic statutes relative to the Sabbath are fully discussed by Michaelis, Commentaries, vol. iii. pp 150-181.; vol. ii. pp. 399, 400. See pp. 104-106. supra. See pp. 100, 101. This prohibition was derived from the command of God to Moses (Exod. iii. 5.), and Joshua. (v. 15.) The same usage obtains throughout the East to this day. he might on no account sit down either in the Israelites' or priests' court: no person whatever being allowed that privilege, except the kings of the house of David.-(6.) Having offered their prayers, and performed the services, they were to depart in the same order in which they had entered: and as they were prohibited to turn their backs upon the altar, they went backward till they were out of the court, and departed from the temple by a different gate from that by which they had entered. II. The Jewish months being lunar were originally calcu lated from the first appearance of the moon, on which the FEAST OF THE NEW MOON, or the beginning of the month (as the Hebrews termed it), was celebrated. (Exod. xii. 2. Num. x. 10. xxviii. 11. Isa. i. 13, 14.) It seems to have been in use long before the time of Moses, who by the divine command prescribed what ceremonies were then to be observed. It was proclaimed by the sound of trumpets (Num. x. 10. Psal. lxxxi. 3.); and several additional sacrifices were offered. (Num. xxviii. 11—15.) III. Besides the Sabbath, Moses instituted three ANNUAL Festivals, viz. the passover, the feast of pentecost, and the feast of tabernacles: these, which are usually denominated the Great Festivals, were distinguished from the Sabbath, and indeed from all other holy days, by the circumstance of two of them lasting seven, and one for eight, successive days; during which the Jews were bound to rejoice before the Lord for all their deliverances and mercies. (Deut. xvi. 11-15.) All the males of the twelve tribes were bound to be present at these grand festivals (Exod. xxxiv. 23. Deut. xví. 16.); and for their encouragement to attend they were assured that no man should desire their land during their absence (Exod. xxxiv. 24.): in other words, that they should be secure from hostile invasion during their attendance on religious worship: -a manifest proof this of the divine origin of their religion, as well as of the power and particular providence of God in working thrice every year an especial miracle for the protection of his people; for it is a well known fact, that the Jews constantly attended these ceremonies without any fear of danger, and that their most vigilant enemies never invaded or injured them during these sacred seasons. The design of these meetings was partly to unite the Jews among themselves, and, teaching them to regard each other as brethren and fellow-citizens, to promote mutual love and friendship. To this the Psalmist probably refers in Psal. cxxii. 3, 4.; and it was partly that, as one church, they might make one congregation, join in solemn worship together, and renew their oath of allegiance to the one true God, and to their excellent constitution and religion. Further, so large a concourse of people would give the greater solemnity to these festivals: and as no Israelite was to present himself before the Lord without some offering (Deut. xvi. 16, 17.), ample provision was thus made for the support of the ministers of the sanctuary. On these occasions, although the men were required to attend, it does not appear that women were prevented from going if they chose, at least to the passover. (See 1 Sam. I. 3. 7. Luke ii. 41.) For greater security, however, against the attacks of robbers on the road, they used to travel in large companies, those who came from the same city, canton, or district, forming one company. They carried necessaries along with them, and tents for their lodg ing at night. It was among such a "company" that Joseph and Mary sought Jesus Christ (Luke ii. 44.): and to their journeying through a dreary valley on one of these festivals the Psalmist probably alludes. (lxxxiv. 6.) Further, as the Jewish sanctuary and service contained in them a shadow of good things to come, and were typical of the Christian church, this prescribed concourse from all parts of the country might be intended to typify the gathering of the people to Christ and into his church, from all parts of the world under the Christian dispensation. Hence St. Paul, alluding to these general assemblies of the Israelites on the three Lightfoot's Works, vol. ii. pp. 947-950. Nearly similar to this is the mode of travelling in the East to this hour. Such companies they now call caravans; and in many places there are buildings fitted up for their reception, called caravanserais. This account of the Israelites' mode of travelling furnishes a ready answer to the question, how Joseph and Mary could make a day's journey without discovering before night, that Jesus was not in the "company.” In the daytime, as circumstances might lead them, the travellers would probably mingle with their friends and acquaintance; but in the evening, when they were about to encamp, every one would join the family to which he belonged. Jesus then did not appear when it was growing late, his parents first sought him, where they supposed he would most probably be, among his relations and acquaintance; and not finding him, returned to Jerusalem. Dr. Campbell's Translation of the Gospels, vol. ii. p. 449. note on Luke ji. 44. As |