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.)

The custom of giving tithes to the Deity existed long before the time of Moses. Thus Abraham gave 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. xxxviii. 22.) The same custom obtained among various antient nations, who devoted to their gods the tenth part of every thing they obtained.

VOL. III.

1 Michaelis's Commentaries, vol. iii. pp. 141-145.

38

CHAPTER IV.

SACRED TIMES AND SEASONS OBSERVED BY THE JEWS. I. THE SABBATH.-How observed.-Jewish worship on that day. Their prayers, public and private; attitudes at prayer; forms of prayer.-II. Their manner of worshipping in the temple.-III. NEW MOONS.-IV. Annual festivals.-V. THE PASSOVER; when celebrated, and with what ceremonies; its mystical or typical reference.-VI. THE DAY OF PENTECOST.-VII. THE FEAST OF TABERNACLES.- -VIII. THE FEAST OF TRUMPETS.-IX. DAY OF EXPIATION.-X. Annual festivals instituted by the Jews.-FEAST OF PURIM.-XI. THE FEAST OF DEDICATION.-Other festivals observed at stated intervals.-XII. THE SABBATICAL YEAR.— XIII. 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 commard 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.

I. 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 Levit. 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 by 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.)

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 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. 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. Numb. 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 antient 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-1 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.2 The services of the temple, however, might be performed without profaning the sabbath, such as preparing the sacrifices (Lev. vi. 8-13. Numb. 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,

11 Macc. ii. 31-38. See other examples in Josephus, Ant. Jud. lib. xii. c. vi. § 2. De Bell. Jud. lib. ii. c. 16. § 4. lib. iv. c. 2. § 3. and de vità suâ, § 32.

2 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.)

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 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 sun-set, 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 (rgodaSarov) is in the New Testament termed the preparation (ragaoxeun), in Matt. xxvii. 62. Mark xv. 42. Luke xxiii. 54. and John xix. 14. 31. 42.

We know not with certainty from the Mosaic writings what constituted the most antient 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 (Numb. xxviii. 9.); and that the show bread should be changed. (Lev. xxiv. S.) In the synagogues, as we have already seen, 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. xxviii. 2. Luke xviii. 10.); the stated hours were at the time of offering the morning and evening sacrifice, or at the third and ninth hours (Acts ii. 15. and iii. 1.); although it was the custom of the more devout Jews, as David (Psal. Iv. 17.) and Daniel (vi. 10.) to pray three times a day. Peter went up on the house-top to pray. (Acts x. 9.) A similar usage obtains among the Hindoos to this day. Previously to offering up their supplications they washed their hands, to signify that they had put away sin and purposed to live a holy life. The public prayers were first offered at the tabernacle, and afterwards in the temple and synagogues, by the minister appointed for that purpose, the people answering (in the synagogues only) at the conclusion with a loud

1 Luke xiv. 1. and Lightfoot's Hore Hebraice on that passage. (Works, vol. ii. pp. 445, 446.) 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 worship, and, as such, might look for a recompense from God: for we do not in ordinary cases expect that God should roward us in another world for every entertainment we give. Commentaries, vol. iii. p. 158.

Ward's History, &c. of the Hindoos, vol. ii. p. 342.

Amen. (Neh. viii. 6.) Private prayers were offered by individuals in a low tone of voice with the head covered; either standing or kneeling, sometimes bowing the head towards the earth, and at others, with the whole body prostrate on the ground. Sometimes they smote upon the breast, in token of their deep humiliation and penitence, or spread forth their hands, or lifted them up to heaven. Of these various postures in prayer many instances occur in the sacred writers. Thus Hannah, in her affliction, spake in her heart; her lips only moved, but HER VOICE was NOT HEARD (1 Sam. i. 13.); and the proud Pharisee STOOD3 and prayed with (within) himself. (Luke xviii. 11.) David says, I STRETCH FORTH MY HANDS unto thee. (Psal. cxliii. 6.) Solomon KNEELED down upon his knees before all the congregation of Israel, and SPREAD FORTH HIS HANDS towards heaven. (2 Chron. vi. 13.) Ezra fell upon his KNEES, and SPREAD out his HANDS to the Lord his God. (Ezra ix. 5.) Our adorable Redeemer, in his agony in the garden of Gethsemane, fell on his face (prostrated himself to the ground), KNEELED down and prayed (Matt. xxvi. 39. Luke xxii. 41.); and the proto-martyr Stephen KNEELED down and prayed for his murderers. (Acts vii. 60.) Moses, when interceding for the ungrateful Israelites BOWED HIS HEAD to the earth, and worshipped. (Exod. xxiv. 8. Compare also Exod. ix. 29.) The humble and contrite publican, standing afar off, SMOTE ON HIS BREAST, and supplicated divine mercy. (Luke xviii. 13.) The prophet Isaiah, when reproving the hypocritical Jews, denounces that Jehovah would hide his eyes from them when they SPREAD FORTH their hands (Isa. i. 15.); and the LIFTING UP OF THE HANDS to heaven, in prayer, is expressly noted by the psalmist (cxli. 2.) and by the prophet Jeremiah. (Lam. iii. 41.)

Similar postures were adopted by most of the heathen nations that pretended to any kind of worship, when approaching the objects of their adoration; which it is highly probable that they borrowed from the people of God. Kneeling was ever considered to be the proper posture of supplication, as it expressed humility, contrition, and subjection. If the person to whom the supplication was addressed, was within reach, the supplicant caught him by the knees; for as, among the antients, the forehead was consecrated to genius, the ear to memory, and the right-hand to faith, so the knees were

1 The Jews attribute a wonderful efficacy to this word; and have an idle tradition that the gates of Paradise will be open to him who says Amen with all his might. 2 The reason of this custom was to profess themselves reverent and ashamed before God, and unworthy to appear before him. It was a maxim of the Jews"Let not the wise men, nor the scholars of the wise men, pray, unless they be covered." It appears that the Corinthians, though converted to the Christian faith, in this respect conformed to the Jewish practice; and therefore St. Paul remonstrated against it. 1 Cor. xi. 4. Lightfoot's Hor. Heb. in loc. (Works, ii. 769, 770.)

3 The practice of standing during prayer obtained among the Arabs in the time of Mohammed, who, in his Koran, repeatedly commands his followers to stand when they pray. C. B. Michaelis de ritualibus S. S. ex Alcorano illustrandis. § XIV. in vol. ii. pp. 108, 109. of Pott's and Ruperti's Sylloge Commentationum Theologicarum. See also Dr. Richardson's Travels along the Shores of the Mediterranean vol. i. p. 463, et seq.