was an holy convocation of the people [vation, the people drew water out of to hear the law of God, and an entire the pool of Siloam, and the priests cessation from labour: besides the poured it forth mingled with wine, at daily and new-moon offering, one bul- the bottom of the brazen altar. It was lock, one ram, and seven lambs, were the design of this solemnity, to comoffered for a burnt-offering, with their || memorate the Hebrews dwelling in respective meat-offering and drink-tents in the wilderness; to represent offering, and a kid of the goats for a sin-offering; and from morning to night were the silver trumpets, if not also other trumpets of horn, blown over the burnt-offerings. Did this prefigure the beginning or whole of the gospel-period, wherein Jesus, as the great atonement, is preached and constantly exhibited; men rest from Jewish ceremonies, and Heathenish and other wicked courses, and are blessed with the distinguished know-were gathered to Shiloh, received the ledge of God? Numb. xxix. 1-6. and x. 10. the fertility of Canaan, and to praise the Lord for it. And, did it prefigure Jesus tabernacling in our nature, and gradually putting away sin, by the sacrifice of himself, and then rising again on the eighth or third day, and ascending to everlasting rest and gladness? Did it prefigure the happy, though unfixed, state of the gospelchurch, in consequence of his expiation of our sins? How the nations Holy Ghost, rested from ancient ceremonies, and sinful and legal labours ; and with joy received instruction in the knowledge of God; and after the opening of seven seals, of the manifold purposes of God, shall, by virtue of Christ's resurrection on the eighth day, at last enter into the complete joy of the heavenly state? The gospelsolemnities of hearing the word, and of administration of sacraments, are called the feast of tabernacles, as they suit the unfixed state of the church, and are proper seasons of much spiritual gladness, Lev. xxiii. 33-43. Numb. xxix. 12-28. Deut. xvi. 13 8. Passing the FAST of expiation on the tenth day of this seventh month, as it has been already noticed, the feast of TABERNACLES began on the 15th day, and continued eight days; and on the first, and eighth, there was a solemn convocation, on which no servile work was allowed. On the first they cut down branches of palmtrees, willows, and such others as had plenty of leaves, and with these erected booths for themselves to dwell in during the feast. They also carried small bundles of beautiful branches, to the temple or synagogue, waving-15. Zech. xiv. 16-19. them towards the four winds, and crying HOSANNA. On this day, they offered 13 bullocks, two rams, and 14 lambs for a burnt-offering, with their respective meat-offering and drink-of-teach the Hebrews, that their land was fering, and one kid for a sin-offering. This oblation was repeated, during the first seven days, except that the number of the bullocks was daily diminished by one. On the eighth day, which they reckoned the principal, they offered one bullock, one ram, and seven lambs, for a burnt-offering, with their respective meat-offering and drink-offering, and one kid for a sin-was forborne, if not forgiven. On offering. With singing, Ye shall with joy draw water out of the wells of sal 9. The seventh year, or year of RELEASE, was a continued festival; a season of spiritual instruction; a relief to poor debtors; a monitor to the Lord's property; and his providence, not its fruitful soil, their security for provision. It began with the 7th. sacred month: the land lay untilled; the spontaneous growth was the property of the poor, the fatherless, and widow: the people spent their time in reading and hearing the law of the Lord: every debt owing by an Hebrew any seventh year, a Hebrew bond-servant, who had served six years, was dismissed free, if he pleased, with a || licity, when the times of rest and revariety of compliments from his mas-freshing shall come from the preter. Did this typify our acceptable sence of the Lord, and we shall obtain year of gospel-release? Jesus having the heavenly bliss long forfeited by finished his course of bond-service, is sin? Lev. xxv. 8-55. dismissed from under the law, and hath received gifts for men. What spiritual rest and instruction! what forgiveness of sin! what blessings spontaneously flowing from the love of God are exhibited and given to us poor sinners of the Gentiles!-And when we have finished our course of hard service on earth, with what solemnity shall we be dismissed into the ever-ny of these feasts were in the beginlasting joy of our Lord! Lev. xxv. 2 -7. Deut. xv. 1-18. Isa. lxi. 1-3. and lxiii. 4. 10. The JUBILEE was every 49th or 50th year. It commenced on the very day of the FAST of expiation. It was proclaimed with the sound of rams horns. No servile work was done on it: the land lay untilled what grew of itself belonged to the poor and needy: whatever debt the Hebrews owed to one another was wholly remitted: hired as well as bond-servants, of the Hebrew race, obtained their liberty: inheritances reverted to their original proprietors; and so, as the jubilee approached, the Hebrew lands bore the less price. By this means, their possessions were kept fixed to particular families, and their genealogies kept clear; and sinful hasting to be rich was discouraged. And, did it not prefigure the happy period of the gospel-dispensation, founded on the death and resurrection of Christ; when, on the preaching of the gospel by weak instruments, the sinners of mankind, || especially of the Gentiles, had their sins forgiven, shared of freedom and rest from legal ceremonies, and the slavery of sin; and the Heathens returned to the church, from which they had been long almost excluded?|| Was it not an emblem of our spiritual rest, freedom, forgiveness, and wealth, in our new-covenant state? Was it not a figure of our eternal feVOL. I. At three of these feasts, viz. the passover, Pentecost, and the feast of tabernacles, all the Hebrew males capable of travel were to attend, with gifts to their God; nor did ever the enemy then invade their land, till the wickedness of the Jews was great, or the feasts no longer binding: as when Titus laid siege to Jerusalem. Ma ning of the month, or in the beginning of their sacred or civil year: does not this teach us, that all our holiness and happiness must be founded on our feasting by faith on the atonement and fulness of Jesus? About A. M. 3840, Judas Maccabeus instituted the FEAST of dedication, to commemorate the recovery of the temple from the Syro-Grecians, the purging it of idols, and other abominations, and the careful reparation, and dedication of it to the service of God. It was in the winter, beginning on the 25th day of Chisleu, which answers to part of our December, and lasted eight days. These were spent in civil joy and gladness. To commemorate their restored prosperity, lamps were lighted in every family; sometimes one for every man ; sometimes one for every person, man, or woman: and some added a lamp every day, for every person in their house. Thus, if the family consisted of ten persons, 10 lamps were lighted the first day, 20 the second, and so on. to 80 on the eighth day. This feast was observed in other places, as well as at Jerusalem, John x. 22. Esther and Mordecai appointed the FEAST of PUR, PURIM, or lots, to commemorate the Jews' deliverance from the universal massacre which Haman had by lot determined against them. On the 13th day of the month Adar, which partly answers to our February, the Jews observe a strict fast, eat 3 S Under the gospel, we have no divine warrant for any religious festival, ex and supper dispensed thereon, be so called; and indeed this last, if not rather the whole Christian life, is called ing none for 24 hours; and every one a man of straw, called Haman; but as above 13 years of age is obliged to ob- this was suspected for an intended inserve it, in remembrance of Esther's ||sult of our crucified Redeemer, and it fast: but if it fall on a day improper was alledged they sometimes hung up for fasting, viz. on Friday or Satur- Christians, Justinian the emperor proday, they fast on the preceding Thurs-hibited it, under the penalty of their day. The fast being ended, on the losing all their privileges. This was evening of the 13th day, they assem- followed with no small insurrection ble at their synagogues; and, after and bloodshed. This feast is conthanking God for the rise of the joy-tinued also on the 15th day; but it is ful occasion, they, from a written roll remarkable for nothing but feasting of parchment, read the whole book on what they had left the day before, of Esther. At five different places, and some mad frolics of mirth. When the reader roars loud, with a terrible their year has 13 months, i. e. every howling. He mentions the ten sons third year, they observe the festival in of Haman with one breath, to inti- both nonths. But such is the disamate, that they were all cut off in agreement of authors, that we can moment. Whenever the name of Ha-hardly say on which of the two months man is mentioned, the children, with they observe it with lesser or greater horrible outcries, strike the pavement solemnity, Esth. iii. 7—13. and ix. with mallets and stones. Anciently, it seems, they broke to pieces a great stone, which they carried in, and call-cept the observance of the Lord's day, ed Haman. After the reading is concluded, with terrible curses against Haman and Zeresh his wife, and his ten sons, they return home, and supa FEAST; it is to be spent in a careful on milk-meat, rather than flesh, and send liberal presents to their poor brethren, that they may have somewhat to feast on. Early next morning they return to their synagogue; and, after reading the passage in Exod. xvii. relative to the Amalekites, of whom Haman was one, they again read the whole book of Esther, in the manner above mentioned. Returning home, they spend the rest of the day in feasting, sports, and dissolute mirth; each sex dressing themselves in the Civil feasts are well known enterclothes of the other. The rich send tainments, at which assembled friends, a part of their provision to feast their for promoting mutual affection, do poor brethren. Pretending that Est- with gladness feed plentifully on deher, by intoxicating Ahasuerus, ob-licate provision. Such feasts were tained the deliverance, their Rabbing allow them to drink till they be entirely stupid. On this day, they give a multitude of presents, scholars to masters; heads of families to their domestics; and the rich to the poor; but only to such as are of the same sex with themselves. Anciently they were wont to erect a gibbet, and hang desire after, and joyful receiving of Christ and his fulness, in fellowship with him and his people, 1 Cor. v. 8. Some primitive Christians, to testify their unity and mutual affection, and to assist the poor, observed feasts of charity, just before, or after, the celebration of the Lord's supper; but drunkenness, and other enormities being committed thereat by some naughty persons, they were laid aside, 1 Cor. xi. 21, 22, 34. Jude 12. kept at weaning of children, Gen. xxi. 8; at making of covenants, Gen. xxvi. 30; at marriages, Gen. xxix. 32; at shearing of sheep, 1 Sam. xxv. 26. and 2 Sam. xiii. 23, 24. and other amicable occasions, Job i. 4. Luke xv. 23. Kings frequently made feasts. Pharaoh feasted his servants on his birth-day, Gen. xl. 20; Solo |