later times, added to the burden of this, as well as to other observances. The trespass-offerings evidently were designed that the conscience might be kept tender, and the appearance of evil be shunned. But evil-disposed priests gained many advantages by raising scruples; thus, as well as in other instances, laying upon the people a burden too heavy to be borne. Trespass-offerings were expressly ordered in the case of things stolen, unjustly gotten, or detained; for sacrilege, injury to a bondmaid, for the Nazarite, and for the leper. The carcasses of the animals in this case also went to the priests, except the fat and part of the inwards. There was an exception in the case of the leper. Part of the blood of the lamb was put upon the tip of his right ear, the thumb of his right hand, and the great toe of his right foot. The sacrifice also, as less holy, was killed on the south side of the court, and the flesh might be eaten by any persons, and out of the temple.

These

The PEACE-OFFERINGS included thank-offerings, freewillofferings, and offerings in consequence of vows. were usually of calves or lambs; and a freewill-offering needed not to be free from blemish. The blood was sprinkled, the fat and inwards burned; the breast and shoulder, after being lifted and waved by the offerer from right to left and up and down, but always toward the altar, was kept by the priests; the rest of the sacrifice might be eaten by the offerer, under certain regulations, after having been boiled in a part of the temple used for that purpose. In the case of Eli's sons, the priests took more than the portion assigned them, and that in an overbearing, violent manner, 1 Sam. ii, 13, 14. Every peace-offering was accompanied by a meat-offering of cakes of flour; a part was burned, and the rest given to the priests.

The sacrifices above described might be offered by heathens, either directly or indirectly, by the congregation of Israel at large, and by individual Israelites; such, at least, was the practice in later times. The Jewish writers speak of the space between Jerusalem and the tower of the flock, or the tower of Edar, (Micah iv, 8,) as partly used for a pasture for cattle, the males of which were used for burntofferings, and the females for peace-offerings. This is thought to be the place where the shepherds were watching their flocks by night, when the angel brought them

tidings of Christ's birth, Luke ii, 8-14. Perhaps the animals they watched over were intended for the sacrifices which typified the Lamb of God, whose appearance on earth was then announced. The tower of Edar is mentioned as one of the places where Jacob fixed his abode, Gen. xxxv, 21.

Another class of offerings included those called MEATOFFERINGS. Of these there were three for the whole congregation:-1. The shew-bread, Lev. xxiv, 5-9. 2. The sheaf of the first-fruits of barley, Lev. xxiii, 10-12; this was waved before the Lord. The side motion, the later Jewish rabbins said, was for restraining evil winds, the upand-down motion for restraining evil dews: thus did they add to the simple statements of the divine law. 3. The offering of two wheaten loaves, for first-fruits, at the feast of Pentecost, Lev. xxiii, 17. The offerings for individuals were:-1. The daily offering of the high priest, Exod. xxix, 40, 41. 2. That offered by every priest on entering his office, Exod. xxix; Lev. vi, 20; these were wholly burned. 3. The offering of a small quantity of flour, by a poor man, instead of an animal, for a sin-offering, Lev. v, 11. 4. The offering of barley-meal, brought with a suspected wife,

Num. v, 15; this and the first-fruits at the passover were the only offerings of barley. 5. An offering, Lev. ii, 13; this appears to have been a thank-offering for the bounties of Providence, and might be of dough, either unbaked, or baked in an oven or a pan, also in wafers or thinner cakes. 6. The first-fruits, Lev. xxiii, 10-21. Oil and frankincense appear to have been required in most of these. Among the exceptions was the poor man's offering; but neither leaven nor honey was allowed in any case; see Lev. ii, 11. It has been observed, that leaven is the emblem of pride, malice, and hypocrisy; honey, of sensual pleasure: these are directly opposed to the graces and to the conduct required by the divine law. Regular proportions of flour and the other articles were directed for the different sacrifices, and were kept in readiness for the offerers. In our Saviour's days, the flour being mixed properly in a gold or silver dish belonging to the temple, it was put with the frankincense into the vessel of service. The priest, then standing at the south-east horn of the altar, took a handful from the part moistened with oil, salted it, and laid it upon the fire with the frankincense. The rest was carried away

for the priests' use.

The DRINK-OFFERING was a quantity of wine, differing according to the occasion, poured out, as the remainder of blood, at the base of the altar. This was offered with the morning and evening sacrifice, (Exod. xxix, 40,) and on other occasions.

The due performance, or payment of these offerings, appears to have been enforced by conscientious feelings in the minds of the pious. Bodily punishments were inflicted on the unprincipled; the strict Pharisaical observances of outward ceremonies also acted as a general stimulus in later times. They were at least to be offered on one of the three solemn festivals, when every male Israelite was required to attend and worship before the Lord in the tabernacle or temple, Exod. xxiii, 14; Deut. xvi, 16.

It is evident that such observances are widely different from any services appointed under the gospel dispensation; but the directions respecting sacrifices, and the accounts of their being offered, are so minute and frequent, that we cannot be at any uncertainty as to their having been not only directed, but also offered up. And, considering the im

mense number of sacrifices offered on some occasions, as that of the dedication of the temple by Solomon, (1 Kings viii, 62-64,) and at the cleansing of the sanctuary by Hezekiah, (2 Chron. xxix, 31-35,) the courts of the temple would present a scene which would now appear very singular to us, as well as the priests being regularly employed in slaughtering animals. We may be thankful that a more simple way of approach to the mercy-seat is permitted to us, less repugnant to the general feelings of mankind. In later times, the number of sacrifices often was very great: at one of the last passovers celebrated in Jerusalem it is stated that 255,000 lambs were eaten, so that, at least, three millions of people must have been present; and that Josiah gave to the people no less than 30,000 kids or lambs for the passover, 2 Chron. xxxv, 7; all these must have been without blemish.

We are not able to ascertain the manner in which the Levites studied the law, so as to know the extent of their views as to the design and meaning of the sacrifices; but there are statements in the Prophets sufficient to show that the types were studied with reference to the Messiah; and it is plain that some among the Jews saw and rejoiced in the day of Christ, being led to contemplate it by the typical sacrifices and figurative language of Scripture; see Heb. xi, 1, 26; John viii, 56; Luke ii, 25, 38.

CHAPTER XI.

THE JEWISH FESTIVALS.

THE three great annual festivals of the Jews brought to remembrance three most important national blessings: the bringing of the people out of Egypt, the giving the law, and the putting into their possession the land of promise. They are mentioned particularly, Lev. xxiii. Each festival continued several days, and all or most of the males were required to be present at the tabernacle, being assured that their homes should not be injured during their absence on these occasions, Exod. xxxiv, 23, 24. This positive pledge and assurance is a manifest proof that the religion requiring

such an observance was from God, and upheld by his almighty power and particular providence. For it does not appear that the nation ever received any injury during the attendance on these occasions; though, from passages in the historical books and Gospels, it is evident that this resort to the tabernacle, or to Jerusalem, was obligatory upon the people at large. The first instance of injury on record happened thirty years after the national rejection of Christ, when Josephus states that fifty persons were slain at Lydda, while the rest of the inhabitants were absent attending the feast of tabernacles.

At these times the Jews, from all parts of the country, met together as brethren; they often went up accompanied by their wives, (1 Sam. i, 3, 7,) and in large companies, Luke ii, 44. Several of the Psalms, it is supposed, were sung during these journeys to Jerusalem. Here is a remarkable instance of direct providential interposition, united with a right observance or use of means; for these festivals occurred at the seasons best suited for traveling, and did not interfere with the ordinary labors of the field. This attendance promoted mutual love and friendship, by persons