the penitent. But this sacrifice was chiefly figurative of our Lord Jesus Christ, our true substitute; the Lamb of God which taketh away the sins of the world. If any trusted to a fancied efficacy in the sacrifices themselves, and to the multitude of victims, they drew upon them the divine anger.

As yet temThe tabercostly mate

That the Israelites might have a fixed place where they should offer their sacrifices, worship, and receive communications from heaven, God commanded Moses to build a tabernacle. Noah and the patriarchs had erected altars. ples were unknown, among the people of God. nacle was a moveable tent, made of the most rials. Before it was the court, 150 feet in length, and 75 in breadth, and enclosed by curtains made of linen. In the centre of the court stood the altar for sacrifice, and on one side the laver, with water. The tabernacle was West of the court. It was 30 cubits from West to East, and ten from North to South, and was divided into two apartments. The outer was called the holy place; the inner, the Holy of holies. In the former, on the North side, was the table of Shew bread. On this were placed twelve loaves of unleavened bread, sprinkled over with frankincense; and wine in bowls. On the South side was the golden candlestick, in which seven lamps burned by night, and three by day. In the middle was the altar on which incense was offered daily, morning and evening In the inner room, from which was excluded the light of day, was the ark of the covenant-a small box covered with pure gold. In this was deposited the two tables of stone, on which were written the ten commandments. The lid or cover of the ark was called the mercy seat. On the ends of this seat were placed two cherubims, with their faces inclined towards each other, and towards the mercy seat, and their wings stretched out so as to overshadow it. These wings formed the throne of God, while the ark was his footstool. By the side of the ark, in a golden vase, was kept some of the manna, Aaron's rod and the books of Moses.

"Here," said God to Moses, from between these Cherubims, "I will meet with thee and commune with thee." Here was seen a cloud of glory, the visible symbol of Jehovah, which became bright and shining, when God there revealed his will by an audible voice. Such an emblem of Jehovah's presence, accompanied with frequent communications from him, caused the Israelites to feel that he was near; gave them a deep sense of the Unity of the Godhead, and kept them from the worship of the heavenly luminaries.

Of the seasons of worship the first was the Sabbath. This was instituted at the close of the creation, and was doubtless observed by the pious both before the flood and after, according to their knowledge and opportunity. In the books of Moses, such observance is not indeed mentioned, nor was there any special occasion for the notice. But expressions exist, implying such observance, and which cannot well be accounted for without it. Time was divided into weeks of

seven days,* both before the flood and after. Probably the children of Israel were made incessantly to labour in Egypt; but no sooner were they released than they observed the Sabbath, before the promulgation of the law, as a day they felt to be holy.† God, in the fourth commandment, speaks of the Sabbath not in a way in which he would if instituted for the first time, but as an old institution, which they were required to remember and keep holy. The Sabbath was now reinstituted with peculiar solemnity, and its observance was placed in the moral code, among the ten commandments. But it is probable that the day of its observance was changed. For the day first marked out for the Jewish Sabbath by the manna's not falling upon it, was the twenty second of the second month; and counting backward seven days, we find the people performing, by divine direction, a long and wearisome march. The original Sabbath, consecrated by the heathen to the Sun, may have been set aside and that day made holy on which the Jews came out of Egypt. Of that event the Sabbath now became a special memorial. He who is Lord of the Sabbath has a right to alter the day of its observance. He did alter it at a subsequent period to commemorate his own resurrection. And if the Sabbath was then put back one day, as has been computed by some learned men, we have now the original Sabbath and do commemorate both the creation and redemption of

man.

As standing memorials of the goodness of Jehovah and the truth of the Mosaic religion. three great Festivals were instituted; the Feast of the Passover, of Pentecost, and of Tabernacles. The first was a memorial of the deliverance from Egypt. It was celebrated for seven days from the 15th to the 21st of the month Nisan (April.) The second called Pentecost, because it was celebrated the fiftieth day from the Pass

*Gen. xxix. 27. her week. Heb. her seven. Gen. iv. 7. † Exodus zvi, 22-30.

over, was the feast of harvest and of the first fruits, and was a solemn acknowledgement of the divine goodness and their dependence and obligations. The third was a solemn thanksgiving for all the bounties of the year, and a memorial of the goodness of God to them when they dwelt in the tabernacles in the wilderness. These festivals were always celebrated at Jerusalem. All who could, attended them. They greatly promoted social affection, and kept the people from intercourse with foreign nations and idol festivals.

Besides the worship of the Sabbath and these festivals, the Hebrew ritual prescribed the daily sacrifice, offered morning and evening for the whole congregation ;-a religious service consisting of animal and vegetable offerings, on the appearance of the new moon, that the Israelites might be kept from the superstitious worship of that heavenly body; an annual service on the commencement of the seventh month, the beginning of the Jewish civil year;-a Sabbatical year, a rest every seventh year from the cultivation of the earth, which was also a year of unusual attention to religion, and of the release of poor debtors from their creditors; and the year of Jubilee, which took place every fiftieth year, or after every seven sabbaths of years. This was ushered in by the sound of a trumpet, and restored every native Israelite to his original property and freedom.

To perfect the Jewish worship, God instituted an order of priests. In the patriarchal ages, the father of a family exercised the priestly office. This descended to the first born. The whole tribe of Levi was now set apart to attend upon the service of the sanctuary. Aaron and the first born of every generation descending from him, were consecrated to the high priesthood; his other sons to be priests. The rest of the Levites performed the inferior services of the temple. All the priests and Levites were solemnly consecrated by purification and atonement, were maintained by the nation, and treated with great respect. The priests had the superintendence of the ceremonies of religion, and presented the victims for sacrifice. The High Priest alone appeared befere God on the day of atonement in the Holy of holies, and consulted the divine oracle.

In his

The dress of the High Priest was very splendid. breast-plate was the Urim and Thummim, i. e. light and justice. This is supposed to have been three precious stones, on one of which was written Yes, on the other No. The third was without writing. These stones were carried in the lining of the

This

Of the seasons of worship the first was the Sabbath. was instituted at the close of the creation, and was doubtless observed by the pious both before the flood and after, according to their knowledge and opportunity. In the books of Moses, such observance is not indeed mentioned, nor was there any special occasion for the notice. But expressions exist, implying such observance, and which cannot well be accounted for without it. Time was divided into weeks of seven days,* both before the flood and after. Probably the children of Israel were made incessantly to labour in Egypt; but no sooner were they released than they observed the Sabbath, before the promulgation of the law, as a day they felt to be holy. God, in the fourth commandment, speaks of the Sabbath not in a way in which he would if instituted for the first time, but as an old institution, which they were required to remember and keep holy. The Sabbath was now reinstituted with peculiar solemnity, and its observance was placed in the moral code, among the ten commandments. But it is probable that the day of its observance was changed. For the day first marked out for the Jewish Sabbath by the manna's not falling upon it, was the twenty second of the second month; and counting backward seven days, we find the people performing, by divine direction, a long and wearisome march. The original Sabbath, consecrated by the heathen to the Sun, may have been set aside and that day made holy on which the Jews came out of Egypt. Of that event the Sabbath now became a special memorial. He who is Lord of the Sabbath has a right to alter the day of its observance. He did alter it at a subsequent period to commemorate his own resurrection. And if the Sabbath was then put back one day, as has been computed by some learned men, we have now the original Sabbath and do commemorate both the creation and redemption of

man.

As standing memorials of the goodness of Jehovah and the truth of the Mosaic religion, three great Festivals were instituted ;-the Feast of the Passover, of Pentecost, and of Tabernacles. The first was a memorial of the deliverance from Egypt. It was celebrated for seven days from the 15th to the 21st of the month Nisan (April.) The second called Pentecost, because it was celebrated the fiftieth day from the Pass

*Gen. xxix. 27. her week. Heb. her seven. Gen. iv. 7. † Exodus xvi, 22-30.

over, was the feast of harvest and of the first fruits, and was a solemn acknowledgement of the divine goodness and their dependence and obligations. The third was a solemn thanksgiving for all the bounties of the year, and a memorial of the goodness of God to them when they dwelt in the tabernacles in the wilderness. These festivals were always celebrated at Jerusalem. All who could, attended them. They greatly promoted social affection, and kept the people from intercourse with foreign nations and idol festivals.

Besides the worship of the Sabbath and these festivals, the Hebrew ritual prescribed the daily sacrifice, offered morning and evening for the whole congregation;-a religious service consisting of animal and vegetable offerings, on the appearance of the new moon, that the Israelites might be kept from the superstitious worship of that heavenly body; an annual service on the commencement of the seventh month, the beginning of the Jewish civil year;-a Sabbatical year, a rest every seventh year from the cultivation of the earth, which was also a year of unusual attention to religion, and of the release of poor debtors from their creditors; and the year of Jubilee, which took place every fiftieth year, or after every seven sabbaths of years. This was ushered in by the sound of a trumpet, and restored every native Israelite to his original property and freedom.

To perfect the Jewish worship, God instituted an order of priests. In the patriarchal ages, the father of a family exercised the priestly office. This descended to the first born. The whole tribe of Levi was now set apart to attend upon the service of the sanctuary. Aaron and the first born of every generation descending from him, were consecrated to the high priesthood;-his other sons to be priests. The rest of the Levites performed the inferior services of the temple. All the priests and Levites were solemnly consecrated by purification and atonement, were maintained by the nation, and treated with great respect. The priests had the superintendence of the ceremonies of religion, and presented the victims for sacrifice. The High Priest alone appeared befere God on the day of atonement in the Holy of holies, and consulted the divine oracle.

The dress of the High Priest was very splendid. In his breast-plate was the Urim and Thummim, i. e. light and justice. This is supposed to have been three precious stones, on one of which was written Yes, on the other No. The third was without writing. These stones were carried in the lining of the