Xof time it was, that Jesus Christ, our true paschal lamb, was crucified. (Matt. xxvii. 46.) The victim being killed, one of the priests received the blood into a vessel, which was handed from one priest to another, until it came to him who stood next the altar, and by whom it was sprinkled at the bottom of the altar. After the blood was sprinkled, the lamb was hung up and flayed: this being done, the victim was opened, the fat was taken out and consumed on the altar, after which the owner took it to his own house. The paschal lamb was to be roasted whole, which might be commanded as a matter of convenience at the first passover, in order that their culinary utensils might be packed up ready for their departure while the lamb was roasting; no part of it was to be eaten either in a raw state, or boiled. (Exod. xii. 9.) The propriety of the prohibition of eating any portion of the paschal lamb in a raw state will readily appear, when it is known that raw flesh and palpitating limbs were used in some of the old heathen sacrifices and festivals, particularly in honour of the Egyptian deity Osiris, and the Grecian Bacchus, who were the same idol under different names. That no resemblance or memorial of so barbarous a superstition might ever debase the worship of Jehovah, He made this early and express provision against it. On the same ground, probably, He required the paschal lamb to be eaten privately and entire, in opposition to the bacchanalian feasts, in which the victim was publicly torn in pieces, carried about in pomp, and then devoured. Further, the prohibition of boiling the paschal lamb was levelled against a superstitious practice of the Egyptians and Syrians, who were accustomed to boil their victims, and especially to seethe a kid or lamb in the milk of its dam; as the command to roast and eat the whole of the lamb-not excepting its inwardswithout leaving any portion until the following morning, was directed against another superstition of the antient heathens, whose priests carefully preserved and religiously searched the entrails of their victims, whence they gathered their pretended knowledge of futurity. Those, likewise, who frequented pagan temples, were eager to carry away and devote to superstitious uses some sacred relics or fragments of the sacrifices. In short, the whole ceremonial of the passover appears to have been so adjusted as to wage an open and destructive war against the gods and idolatrous ceremonies of Egypt, and thus to form an early and powerful barrier around the true worship and servants of Jehovah.1 After the lamb was thus dressed, it was eaten by each family or paschal society. "The FIRST passover was to be eaten standing, in the posture of travellers, who had no time to lose; and with unleavened bread and bitter herbs, and no bone of it was to be broken. (Exod. xii. 8. 11. 46.) The posture of travellers was enjoined them, both to enliven their faith in the promise of their then speedy deliverance from Egypt; and also, that they might be ready to begin their march presently after supper. They were ordered, therefore, to eat it with their loins girded; for as they were accustomed to wear long and loose garments, such as are generally used by the eastern nations to this day, it was necessary to tie them up with a girdle about their loins, when they either travelled or engaged in any laborious employment.' Further, "they were to eat the passover with shoes on their feet, for in those hot countries they ordinarily wore sandals, which were a sort of clogs, or went barefoot; but in travelling they used shoes, which were a kind of short boots, reaching a little way up the legs. Hence, when our Saviour sent his twelve disciples to preach in the neighbouring towns, designing to convince them by their own experience of the extraordinary care of Divine Providence over them, that they might not be discouraged by the length and danger of the journeys they would be called to undertake;-on this account he ordered them to make no provision for their present journey, particularly, not to take shoes on their feet, but to be shod with sandals. (Matt. x. 10. compared with Mark vi. 9.) Again, they were to eat the passover with staves in their hands, such as were always used by travellers in those rocky countries, both to support them in slippery places, and defend them against assaults. (Gen. xxxii. 10.) Of this sort Tappan's Lectures on Jewish Antiquities, pp. 123, 124.

2 Beausobre says that these sodalities were called brotherhoods, and the guests companions or friends, and that our Saviour's reproof of Judas by calling him friend or companion (Matt. xxvi. 50.) was both just and cutting, because he betrayed him after having eaten the passover with him. Thus when Elisha sent his servant Gehazi on a message in haste, he bade him "gird up his loins," 2 Kings iv. 29.; and when our Saviour set about washing his disciples' feet, "he took a towel and girded himself,"

John xiii. 4.

• David beautifully alludes to this custom in the twenty-third Psalm; where (ver. 4.), expressing his trust in the goodness of the Almighty, he

was probably Moses's rod which he had in his hand, when God sent him with a message to Pharaoh (Exod. iv. 2.), and which was afterwards used as an instrument in working so many miracles. So necessary in these countries was a staff or walking-stick on a journey, that it was a usual thing for persons when they undertook long journeys to take a spare staff with them, for fear one should fail. When Christ, therefore, sent his apostles on the embassy above mentioned, he ordered them not to take staves (Luke ix. 3. Mark vi. 8.), that is, only one staff or walking-stick, without making provision of a spare one, as was common in long journeys. "The paschal lamb was to be eaten with unleavened bread, on pain of being cut off from Israel, or excommunicated; though some critics understand this of being put to death. The reason of this injunction was, partly to remind them of the hardships they had sustained in Egypt, unleavened being more heavy and less palatable than leavened bread; on which account it is called the bread of affliction (Deut. xvi. 3.); and partly to commemorate the speed of their deliverance or departure from thence, which was such, that they had not sufficient time to leaven their bread; it is expressly said, that their "dough was not leavened, because they were thrust out of Egypt and could not tarry (Exod. xii. 39.); and on this account it was enacted into a standing law, Thou shalt eat unleavened bread, even the bread of affliction; for thou camest forth out of Egypt in haste.' (Deut. xvi. 3.) This rite, therefore, was not only observed at the first passover, but in all succeeding ages."5 But from the metaphorical sense in which the term leaven is used, this prohibition is supposed to have had a moral view; and that the divine legislator's intention was, that the Israelites should cleanse their minds from malice, envy, and hypocrisy; in a word, from the leaven of Egypt. In consequence of this injunction, the Hebrews, as well as the modern Jews, have always taken particular care to search for all the leaven that might be in their houses, and to burn it."

The passover was likewise to be eaten "with bitter herbs :" this was doubtless prescribed as “a memorial of their severe bondage in Egypt, which made their lives bitter unto them; and possibly also to denote that the haste, in which they departed, compelled them to gather such wild herbs as most readily presented themselves. To this sauce the Jews afterwards added another, made of dates, raisins, and several ingredients beaten together to the consistence of mustard, which is called charoseth, and is designed to represent the clay in which their forefathers wrought while they were in bondage to the Egyptians.

"It was further prescribed, that they should eat the flesh of the lamb, without breaking any of his bones. (Exod. xii. 46.) This the latter Jews understand, not of the smaller bones, but only of the greater which had marrow in them. Thus was this rite also intended to denote their being in haste, not having time to break the bones and suck out the marrow."

Lastly, "it was ordered that nothing of the paschal lamb should remain till the morning; but, if it were not all eaten, it was to be consumed by fire. (Exod. xii. 10.) The same law was extended to all eucharistical sacrifices (Lev. xxii. 30.); no part of which was to be left, or set by, lest it should be corrupted, or converted to any profane or common use,— an injunction which was designed, no doubt, to maintain the honour of sacrifices, and to teach the Jews to treat with reverence whatever was consecrated more especially to the service of God."8

Such were the circumstances under which the first passover was celebrated by the Israelites; for, after they were settled in the land of Canaan, they no longer ate it standing, but the guests reclined on their left arms upon couches placed round exclaims, Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me, thy ROD and thy STAFF they comfort me. Jennings's Jewish Antiquities, book iii. ch. iv. pp. 468-470. (London, 1823, 8vo.)

Lightfoot's Works, vol. i. pp. 953, 954. Allen's Modern Judaism, p. 381. See Matt. xvi. 6. St. Paul, writing to the Corinthians a short time be

fore the passover, exhorts them to cleanse out the old leaven of lewdness by casting the incestuous person out of the church; and to keep the feast (of the Lord's supper) not with the old leaven of sensuality and uncleanness, with which they were formerly corrupted, neither with the learen of malice and wickedness, but with the unleavened bread (or qualities) of sincerity and truth. Macknight on 1 Cor. v. 7, 8.; who observes, that it is probable from this passage that the disciples of Christ began very early to celebrate the Lord's supper with peculiar solemnity, annually, on the day on which the Redeemer suffered, which was the day of the Jewish passover, called in modern language Easter. It is with beautiful propriety, therefore, that this passage of Saint Paul is introduced by the Anglican Church among the occasional versicles for Easter Sunday.

• Jennings's Jewish Antiquities, book iii. ch. iv. pp. 470, 471.

the table. (John xiii. 23.) This posture, according to the Talmudical writers, was an emblern of that rest and freedom which God had granted to the children of Israel by bringing them out of Egypt. This custom of reclining at table, over one another's bosom, was a sign of equality and strict union among the guests.

Dr. Lightfoot has collected from the Talmud a variety of passages relative to the Jewish mode of celebrating the pass over; from which we have abridged the following particulars, as they are calculated materially to illustrate the evangelical history of our Lord's last passover, recorded in Matt. xxvi. Mark xiv. Luke xxii. and John xiii.

(1.) The guests being placed around the table, they mingled a cup of wine with water, over which the master of the family (or, if two or more families were united, a person deputed for the purpose) gave thanks, and then drank it off. The thanksgiving for the wine was to this effect," Blessed be thou, O Lord, who hast created the fruit of the vine;" and for the day, as follows-Blessed be thou for this good day, and for this holy convocation, which thou hast given us for joy and rejoicing! Blessed be thou, O Lord, who hast sanctified Israel and the times!" Of these cups of wine they drank four in the course of the ordinance.

(2.) They then washed their hands, after which the table was furnished with the paschal lamb, roasted whole, with bitter herbs, and with two cakes of unleavened bread, together with the remains of the peace-offerings sacrificed on the preceding day, and the charoseth, or thick sauce, above mentioned.

(3.) The officiator, or person presiding, then took a small piece of salad, and having blessed God for creating the fruit of the ground, he ate it, as also did the other guests: after which all the dishes were removed from the table, that the children might inquire and be instructed in the nature of the feast. (Exod. xii. 25, 26.) The text on which they generally discoursed was Deut. xxvi. 5-11. In like manner our Saviour makes use of the sacrament of the Lord's supper, to declare the great mercy of God in our redemption; for it shows forth the Lord's death till he come to judge the world. The continual remembrance of the sacrifice of the death of Christ, and of the benefits we receive thereby," which has been observed ever since the time of the apostles, is a permanent and irrefragable argument for the reality of that full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world," which was made by Jesus Christ "by his one oblation of himself" upon the cross; in opposition to the opinion of those who deny the divinity of our Saviour, and the vicarious nature of his death.

(4.) Then replacing the supper, they explained the import of the bitter herbs and paschal lamb; and over the second cup of wine repeated the hundred and thirteenth and hundred and fourteenth psalms, with an eucharistic prayer.

(5.) The hands were again washed, accompanied by an ejaculatory prayer; after which the master of the house proceeded to break and bless a cake of the unleavened bread, which he distributed among the guests, reserving half of the cake beneath a napkin, if necessary, for the aphicomen, or last morsel; for the rule was, to conclude with eating a small piece of the paschal lamb, or, after the destruction of the temple, of unleavened bread.2 In like manner our Lord, upon instituting the sacrament of the eucharist, which was prefigured by the passover, took bread; and having blessed or given thanks to God, he brake it, and gave it to his disciples, saying, Take, eat, this is [that is, signifies] my body, which is given for you. This do in remembrance of me. (Matt. xxvi. 26. Mark xiv. 22. Luke xxii. 19. 1 Cor. xi. 23, 24.) In the communion service of the Anglican church, the spirit and design both of the type and antitype are most expressively condensed into one point of view in the following address to the communicant:-"TAKE and EAT this in REMEMBRANCE that Christ died for THEE, and feed upon him in thy heart by faith, with thanksgiving."

(6.) They then ate the rest of the cake with the bitter

1 This custom, Beausobre well observes, will explain several passages of Scripture, particularly those in which mention is made of Abraham's bosom (Luke xvi. 22.), and of the Son's being in the bosom of the Father. (John i. 18. compared with Phil. ii. 6. and John xiii. 23.)

In this part of the paschal ceremony, among the modern Jews, after the master of the house has reserved the portion for the aphicomen, the bone of the lamb and the egg are taken off the dish, and all at table lay hold of the dish and say,-"Lo! this is [or signifies] the bread of aflic tion, which our ancestors ate in the land of Egypt; let all those who are hungry eat thereof; and all who are necessitous, come, and celebrate the Passover." Form of Prayers for the Festivals of Passover and Pentecost, according to the custom of the Spanish and Portuguese Jews, translated from the Hebrew by David Levi, p. 20.

herbs, dipping the bread into the charoseth, or sauce. Το this practice the evangelists Matthew (xxvi. 21-25.) and Mark (xiv. 18-21.) manifestly allude; and into this sauce our Saviour is supposed to have dipped the sop which he gave to Judas. (John xiii. 26.)

(7.) Next they ate the flesh of the peace-offerings which had been sacrificed on the fourteenth day, and then the flesh of the paschal lamb, which was followed by returning thanks to God, and a second washing of hands.

(8.) A third cup of wine was then filled, over which they blessed God, or said grace after meat (whence it was called the cup of blessing), and drank it off. To this circumstance St. Paul particularly alludes when he says,―The cup of blessing which we bless, is it not the communion of the blood of Christ? (1 Cor. x. 16.) It was also at this part of the paschal supper that our Lord took the cup, saying, This is the NEW TESTAMENT (rather covenant) IN MY BLOOD, which is shed for you, and for many, for the REMISSION OF SINS. (Luke xxii. 20. Matt. xxvi. 27.) The cup here is put for wine; and covenant is put for the token or sign of the covenant. The wine, as representing Christ's blood, answers to the blood of the passover, which typified it; and the remission of sins here, answers to the passing over there, and preserving from death.3

(9.) Lastly, a fourth cup of wine was filled, called the cup of the hallel: over it they completed, either by singing or recitation, the great hallel, or hymn of praise, consisting of psalms cxv. to cxviii. inclusive, with a prayer, and so concluded. In like manner our Lord and his disciples, when they had sung a hymn, departed to the Mount of Olives. (Matt. xxvi. 30. Mark xiv. 26.)

3. With regard to the mystical signification of the passover, we know generally from St. Paul (1 Cor. v. 7.), who calls Jesus Christ our passover, that this Jewish sacrament had a typical reference to him: but concerning the points of resemblance between the type and anti-type, learned men are not agreed. Godwins has enumerated thirteen points of coincidence; Dr. Lightfoot, seventeen; and Keach, nineteen. The most judicious arrangement of this subject which we have seen is that of Herman Witsius, who has treated it under four general heads, viz. the person of Christ,-the sufferings he bore for us,-the fruits of those sufferings,and the manner in which we are made partakers of them. As, however, many of the analogies which Witsius has traced between the passover and the death of Christ are very fanciful, his arrangement only has been adopted in the following observations :—

(1.) THE PERSON OF CHRIST WAS TYPIFIED BY The PasCHAL LAMB.

"The animal sacrifice at the passover was to be a lamb without blemish. (Exod. xii. 5.) Christ is styled the Lamb of God, which taketh away the sin of the world (John i. 29. 36.); a lamb without blemish and without spot. (1 Pet. i. 19. See Isa. liii. 7.) The paschal lamb was to be one of the flock. Christ the Word who was made flesh, and dwelt among us (John i. 14.), was taken from the midst of the people, being in all things made like unto his brethren." (Heb. ii. 17.)9

(2.) THE SUFFERINGS AND DEATH OF CHRIST WERE ALSO TYPIFIED BY THE PASCHAL LAMB IN VARIOUS PARTICULARS. "The sacrifice of the passover differed from other sacri

Clarke on the Eucharist, p. 39. On this part of the institution of the Lord's supper, Dr. Lightfoot has the following admirable remarks:-" This is my blood of the New Testament. Not only the seal of the covenant,

and the confirming of a new one. but the sanction of the new covenant. The end of the Mosaic economy,

The confirmation of the old covenant

was by the blood of bulls and of goats (Exod. xxiv. Heb. ix), because blood was still to be shed: the confirmation of the new was by a cup of wine; because under the new covenant there is no further shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood. (Exod. xxiv.) That cup us the Old Testament in the blood of Christ: there all the articles of that covenant being read over, Moses sprinkled all the people with blood, and thus that old covenant, or testimony, was confirmed. In like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith, This is the New Testa ment in my blood, and thus the new covenant was established.”—(Works, vol. ii. p. 260.) Hor. Heb. on Matt. xxvi. 27.

said, This is the blood of the covenant which God hath made with you; and

Lightfoot's Temple Service, c. xiii. (Works, vol. i. pp. 959-967.) See also Mr. Ainsworth's learned and interesting notes on Exod. xii. in his Annotations on the Pentateuch.

Godwin's Moses and Aaron, pp. 114, 115.

• Lightfoot's Works, vol. i. pp. 1008, 1009.

Keach's Key to Scripture Metaphors, pp. 979, 980. 2d edit. See also M'Ewen on the Types, pp. 148-152.

Witsius, de Economia Federum, lib. iv. c. 9. $$ 35-58. or vol. ii. pp. 275-282. of the English translation. Witsius's View of the Mystical Import of the Passover has been abridged by Dr. Jennings. Jewish Antiq. book iii. ch. iv. pp. 472-477.

Chevallier's Hulsean Lectures, on the Historical Types of the Old Testament, p. 285.

fices, in being a public act of the whole people it was to be slain by the whole assembly of the congregation of Israel.' (Exod. xii. 6.) The chief priests, and the rulers, and the people, were consenting to the death of Jesus. (Luke xxiii. 13.) The blood of the passover was, at its first institution, o be sprinkled upon the lintel, and the two side-posts (Exod. xii. 7. 22.), for the protection of the people; and in the subsequent celebration of the paschal sacrifice, the priests sprinkled the blood which they received of the hand of the Levites.' (2 Chron. xxx. 16. xxxv. 11.) It is by the sprinkling of the blood of Jesus Christ, that our consciences are purged (Heb. ix. 14.), and protection and salvation obtained. (Heb. xii. 24. 1 Pet. i. 2.) The passover was to be eaten by the Israelites, in the character of travellers, with their loins girded, their shoes upon their feet, and their staff in their hand. (Exod. xii. 11.) They, for whom Christ is sacrificed, are compared to strangers and pilgrims (1 Pet. ii. 11.), and are commanded to stand, having their loins girt about with truth, and having on the breastplate of righteousness, and their feet shod with the preparation of the gospel of peace. (Eph. vi. 15.) The Israelites were to eat the passover in haste. (Exod. xii. 11.) We are to give diligence to make our calling and election sure (2 Pet. i. 10.); and to flee for refuge to lay hold upon the hope set before us. (Heb. vi. 18.) The passover was to be sacrificed only in the tabernacle, and afterwards only in the temple at Jerusalem. (Deut. xvi. 5, 6.) Neither could it be that Christ should perish out of Jerusalem. (Luke xiii. 33.) The month, and day of the month, on which the passover was to be sacrificed by the Israelites, is laid down with accuracy. And on the very day on which the passover ought to be slain (Luke xxii. 7. Ἐν η ΕΔΕΙ θύεσθαι το Tax), and on which Christ celebrated the paschal feast with his disciples, he endured his agony and bloody sweat; and he suffered death upon the cross, on the day when, at least the scribes and Pharisees, and some of the principal men among the Jews, did eat the passover.' (John xviii. 28.) Further, not a bone of the paschal victim was to be broken, (Exod. xii. 46.)—a typical circumstance, which the evangelist specially notices as fulfilled in the person of Jesus Christ. (John xix. 32-36.)

"Another peculiarity in the paschal offering is the time of the day at which it was appointed to be slain. The whole assembly of the congregation shall kill it in the evening,' (Exod. xii. 6.); or, as the expression is rendered in the margin, between the two evenings.-Now at the very time appointed for the sacrifice of the paschal lamb, between the two evenings, Christ our passover was sacrificed for us. The scene of suffering began at the third hour of the day. (Mark xv. 25.) And at the sixth hour there was darkness over all the land until the ninth hour. (Matt. xxvii. 45. Mark xv. 33. Luke xxiii. 44.) And about the ninth hour, Jesus cried with a loud voice, and gave up the ghost. (Matt. xxvii. 46. 50. Mark xv. 34. 37.)"

(3.) SEVERAL OF THE FRUITS OF CHRIST'S DEATH WERE REMARKABLY TYpified by the SACRIFICE OF THE PASCHAL LAMB.

Such are "protection and salvation by his blood, of which the sprinkling of the door-posts with the blood of the lamb, and the safety which the Israelites by that means enjoyed from the plague that spread through all the families of the Egyptians, was a designed and illustrious emblem. In allusion to this type, the blood of Christ is called the blood of sprinkling. (1 Pet. i. 2. Heb. xii. 24.) Immediately upon the Israelites eating the first passover, they were delivered from their Egyptian slavery, and restored to full liberty, of which they had been deprived for many years; and such is the fruit of the death of Christ, in a spiritual and much nobler sense, to all that believe in him; for he hath thereby obtained eternal redemption for us," and "brought us into the glorious liberty of the children of God." (Heb. ix. 12. Rom. viii. 21.)2

(4.) THE MANNER IN WHICH WE ARE TO BE MADE PARTAKERS OF THE BLessed Fruits of the SACRIFICE OF CHRIST, WERE ALSO REPRESENTED BY LIVELY EMBLEMS IN THE PASS

shed for many for the remission of sins, can the impending wrath of heaven be averted from sinful man. Before the blood of our Lord was sprinkled upon his church, we stood (as it were) without, exposed, like the Egyptians, to the vengeance of a justly incensed God: but now his precious blood-shedding, like the sprinkled blood of the paschal lamb, is our safety and defence, so that the anger of Jehovah may pass over us. The death of the paschal lamb was for the deliverance of the Levitical church; yet, if any negligent or unbelieving Israelite availed not himself of the proffered refuge, he perished undistinguished with the Egyptians: thus likewise the death of the Lamb of God was for the deliverance of the Christian church; but, if any one claims to be a Christian in name, while yet he renounces the doctrine of pardon and acceptance through the sprinkled blood of the Messiah, he then places himself without the doors of the church, and will be strictly judged according to his works by a law which pronounces that man accursed who observes not with undeviating punctuality all the commandments which it has enjoined. (Gal. iii. 10.) From the creation to the day of judgment, there have been, and are, and can be, no more than two covenants; that of works, and that of grace. Under the one or the other of these compacts, every man must arrange himself."3

Lastly, the passover was to be eaten with unleavened bread: nor is it in vain that leaven is so often and so expressly forbidden to those who are invited to eat of the lamb; for in Scripture leaven is the symbol of corruption, and especially of hypocrisy. Hence, St. Paul, speaking of Christ the true paschal lamb, exhorts Christians to keep the feast, not with old leaven, neither with leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. (2 Cor. v. 7, 8.) On the second day of the festival (the sixteenth of the month Nisan) was offered the sheaf of the first-fruits of the barley harvest, which was usually ripe at this season, as a grateful acknowledgment of the goodness of God, in bestowing upon them both the former and the latter rains (Jer. v. 24.), and also of his right to confer or withhold them as he pleases. It was accompanied with a particular sacrifice, the circumstances of which are detailed in Lev. xxiii. 9-14.

V. The second of the three great Jewish festivals was the FEAST OF PENTECOST, which is called by various names in the Sacred Writings; as the feast of weeks (Exod. xxxiv. 22. Deut. xvi. 10. 16.), because it was celebrated seven weeks or a week of weeks after the first day of unleavened bread; the feast of harvest (Exod. xxiii. 16.), and also the day of first-fruits (Num. xviii. 26.), because on this day the Jews offered thanksgivings to God for the bounties of harvest, and presented to him the first-fruits of the wheat harvest, in bread baked of the new corn. (Exod. xxiii. 16. Lev. xxiii. 14-21. Num. xxviii. 26-31.) The form of thanksgiving for this occasion is given in Deut. xxvi. 5-10. On this day also was commemorated the giving of the law on Mount Sinai. The Greek word Pentecost, ПTOT (Acts ii. 1. xx. 16.), is derived from the circumstance of its being kept on the fiftieth day after the first day of unleavened bread. The number of Jews assembled at Jerusalem on this joyous occasion was very great. This festival had a typical reference to the miraculous effusion of the Holy Spirit upon the apostles and first-fruits of the Christian church on the day of Pentecost (corresponding with our Whit-Sunday), on the fiftieth day after the resurrection of Jesus Christ.

VI. The FEAST OF TABERNACLES, like the preceding festival, continued for a week. It was instituted to commemorate the dwelling of the Israelites in tents while they wandered in the desert. (Lev. xxiii. 34. 43.) Hence it is called by St. John the feast of tents (ouvray, John vii. 2.)? It is likewise termed the feast of ingatherings. (Exod. xxiíi. 16. xxxiv. 22.) Further, the design of this feast was, to return thanks to God for the fruits of the vine, as well as of other trees, which were gathered about this time, and also to implore his blessing upon those of the ensuing year. The following were the principal ceremonies observed in the celebration of this feast:

3 Faber's Horæ Mosaicæ, vol. ii. p. 273.

p.

280.

4 Witsius on the Covenants, book vi. ch. ix. § 54. vol. ii. Acts ii. 9-11. Josephus, Ant. Jud. lib. ii. c. 3. §1. Schulzii Archæol. Hebr. pp. 321-323. Lamy's Apparatus Biblicus, vol. i. p. 179. Lightfoot's Works, vol. i. p. 960. Michaelis's Commentaries, vol. iii. p. 184. Relandi Antiq. Hebr. p. 472. Alber, Inst. Herm. Vet. Test. tom. i. pp. 172, 173.

A similar appellation is given by Josephus, Ant. Jud. lib. xi. c 5. §5. lib. viii. c. 4. § 1.

1. During the whole of this solemnity they were obliged to dwell in tents, which anciently were pitched on the flat terrace-like roofs of their houses. (Neh. viii. 16.)

2. Besides the ordinary daily sacrifices, there were several extraordinary ones offered on this occasion, which are detailed in Num. xxix.

3. During the continuance of this feast, they carried in their hands branches of palm trees, olives, citrons, myrtles, and willows (Lev. xxiii. 40. Neh. viii. 15. 2 Macc. x. 7.); singing Hosanna, save I beseech thee (Psal. cxviii. 25.), in which words they prayed for the coming of the Messiah. These branches also bore the name of Hosanna, as well as all the days of the feast. In the same manner was Jesus Christ conducted into Jerusalem by the believing Jews, who, considering him to be the promised Messiah, expressed their boundless joy at finding in him the accomplishment of those petitions, which they had so often offered to God for his coming, at the feast of tabernacles. (Matt. xxi. 8, 9.) During its continuance, they walked in procession round the altar with the above-mentioned branches in their hands, amid the sound of trumpets, singing Hosanna; and on the last or seventh day of the feast, they compassed the altar seven times. This was called the Great Hosanna. To this last ceremony St. John probably alludes in Rev. vii. 9, 10., where he describes the saints as standing before the throne, clothed with white robes, and palms in their hands, and saying, Salvation to our God which sitteth upon the throne, and unto the Lamb."

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4. One of the most remarkable ceremonies performed at this feast in the later period of the Jewish polity, was the libation or pouring out of water, drawn from the fountain or pool of Siloam, upon the altar. As, according to the Jews themselves, this water was an emblem of the HOLY SPIRIT, Jesus Christ applied the ceremony and the intention of it to nimself when he “cried, saying, If any man thirst, let him come unto me and drink." (John vii. 37. 39.)

On the last day, that great day of the feast (John vii. 37.), the Jews fetched water from that fountain in a golden pitcher, which they brought through the water-gate into the temple, with great rejoicing. The officiating priest poured it, mixed with wine, upon the morning sacrifice, as it lay on the altar. The Jews seem to have adopted this custom (for it is not ordained in the law of Moses) as an emblem of future blessings, in allusion to this passage of Isaiah (xii. 3.), With joy shall ye draw water out of the wells of salvation: expressions that can hardly be understood of any benefits afforded by the Mosaic dispensation. Water was offered to God this day, partly in reference to the water which flowed from the rock in the wilderness (1 Cor. x. 4.), but chiefly to solicit the blessing of rain on the approaching seed-time.3

the temple with more than usual solemnity. (Num. xxix. 1. Lev. xxiii. 24.) On this festival they abstained from all labour (Lev. xxiii. 25.), and offered particular sacrifices to God, which are described in Num. xxix. 1—6.

2. The other feast alluded to was the FAST or FEAST OF EXPIATION, OF DAY OF ATONEMENT; which day the Jews observed as a most strict fast, abstaining from all servile work, taking no food, and afflicting their souls. (Lev. xxiii. 27 -30.) Of all the sacrifices ordained by the Mosaic law, the sacrifice of the atonement was the most solemn and important: it was offered on the tenth day of the month Tisri, by the high-priest alone, for the sins of the whole nation. "On this day only, in the course of the year, was the highpriest permitted to enter the sanctuary, and not even then without due preparation, under pain of death; all others being excluded from the tabernacle during the whole ceremony. (Lev. xvi. 2. 17.) Previously to his entrance he was to wash himself in water, and to put on the holy linen garments, with the mitre ; and to bring a young bullock into the outer sanctuary, and present it before the Lord to be a sinoffering for himself and his household, including the priests and Levites, and a ram also for a burnt-offering. (xvi. 3, 4.) Next, he was to take two young goats, and present them before the Lord, at the door of the tabernacle, to be a sinoffering for the whole congregation of Israel, and a ram also for a burnt-offering. (xvi. 5.) He was then to cast lots upon the two goats, which of them should be sacrificed as a sinoffering to the Lord, and which should be let go for a scapegoat into the wilderness. After this, he was first to sacrifice the bullock as a sin-offering for himself and his household, and to take some of the blood into the inner sanctuary, bearing in his hand a censer with incense burning, kindled at the sacred fire on the altar, and to sprinkle the blood with his finger upon the mercy-seat, and before it, seven times, to purify it from the pollution it might be supposed to have contracted from his sins and transgressions during the preceding year. He was then to sacrifice the allotted goat for the sins of the whole nation, and to enter the inner sanctuary a second time, and to sprinkle it with blood as before, to purify it from the pollution of the people's sins and transgressions of the foregoing year. After which, he was to purify, in like manner, the tabernacle and the altar. He was next to bring the live goat, and lay both his hands upon its head, and confess over him all the iniquities, transgressions, and sins of the children of Israel, putting them upon the head of the goat, and then to send him away by the hand of a fit person into the wilderness, to bear away upon him all their iniquities to a land of separation, where they should be remembered no more. After this atonement he was to put off his linen garments, and leave them in the sanctuary, and to wash himself again in water, and put on his usual garments; and then to offer burnt-offerings for himself and for the people, at the evening sacrifice. (Lev. xvi. 3—28.) The whole of this process seems to be typical or prefigurative of the grand atonement to be made for the sins of the whole world by Jesus Christ, the high-priest of our profession (Heb. iii. 1.), and a remarkable analogy thereto may be traced in the course of our Lord's ministry. He began it with perness. (Matt. iii. 13-15.) Immediately after his baptism, he was led, by the impulse of the HOLY SPIRIT, into the wilder ness, as the true scape-goat, who bore away our infirmities, and carried off our diseases. (Isa. liii. 4-6. Matt. viii. 17.) Immediately before his crucifixion, he was afflicted, and his soul was exceeding sorrowful unto death, when he was to be made a sin-offering like the allotted goat (Psal. xl. 12. Isa. liii. 7. Matt. xxvi. 38. 2 Cor. v. 21. Heb. i. 3.); and his sweat, as great drops of blood, falling to the ground, corresponded to the sprinkling of the mercy-seat (Luke xxii. 44.); and when, to prepare for the sacrifice of himself, he consecrated himself in prayer to God (John xvii. 1-5. Matt. xxvi. 39-46.); and then prayed for his household, his apostles, and disciples their preaching. (John xvii. 20-26.) He put off his gar(John xvii. 6-9.), and for all future believers on him by ments at his crucifixion, when he became the sin-offering (Psal. xxii. 18. John xix. 23, 24.); and, as our spiritual highpriest, entered once for all into the most holy place, heaven, to make intercession with God for all his faithful followers. (Heb. vii. 24-28. ix. 7-15.) Who died for our sins, and rose again for our justification." (Rom. iv. 25.)

VII. To the three grand annual festivals above described, Moses added two others, which were celebrated with great solemnity, though the presence of every male Israelite was not absolutely required.

1. The first of these was the FEAST OF TRUMPETS, and was held on the first and second days of the month Tisri, which was the commencement of the civil year of the Hebrews: this feast derived its name from the blowing of trumpets in

Lamy adds, that the Jews tied these branches with gold and silver strings, or with ribands, and did not lay them aside the whole day; carry ing them into their synagogues, and keeping them by them while they were at their prayers. App. Bib. vol. i. p. 183.

pas sage of the Jerusalem Talmud: "Why is it called the place or house The sense of the Jews is in this matter plainly shown by the following of drawing? because from thence they draw the Holy Spirit: as it is written, And ye shall draw water with joy from the wells of Salvation." Wolfi Cure Philol. in N. T. on John vii. 37. 39. Lowth's Isaiah. vol. ii. p. 117. vii. 37.

Bp. Lowth's Isaiah, vol. ii. p. 117. Doyly's and Mant's Bible, on John Ant. Jud. lib. viii. c. 4. § 1. The greatness of these rejoicings, and their happening at the time of vintage, led Tacitus erroneously to suppose that the Jews were accustomed to sacrifice to Bacchus. Tacit. Hist. lib. v. c. 5. (tom. iii. p. 268. edit. Bipont.)

Schulzii Archæol. Heb. pp. 323-326. Relandi Antiq. Heb. p. 477. Ikenii Antiq. Heb. pp. 134, 135. Lightfoot's Works, vol. i. p. 964. vol. ii.

When the tabernacle was to be removed, and set up again, the inner sanctuary might safely be entered, but not at other times.

Dr. Hales's Analysis, vol. ii. book i. pp. 274. 276. See also Jennings's

pp. 174-176. Lightfoot's Works, vol. i. pp. 961, 962. Relandi, Antiq. Hebr.