bed, 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: it 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 derives its name from the blowing of trumpets in the temple with more than usual solemnity. (Numb. xxix. 1. Levit. xxiii. 24.) On this festival, they abstained from all labour, (Levit. xxiii. 25.) and offered particular sacrifices to God, which are described in Numb. xxix. 1-6.

2. The other feast alluded to, was the FAST, or FEAST OF EXPIATION, or 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. (Levit. 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 high priest 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, which prefigured the grand atonement to be made for the sins of the whole world by Jesus Christ. The particulars incident to this solemnity are detailed in Levit. xvi.

VII. Besides these various annual festivals, which were instituted by divine command, the Jews in later times introduced several other feast and fast days, of which the following were the principal:

1. The FEAST OF PURIM, or of LOTS, as the word signifies, is celebrated on the fourteenth and fifteenth days of the month Adar, (or of Ve-Adar, if it be an intercalary year,) in commemoration of the providential deliverance of the Jews from the cruel machinations of Haman, who had procured an edict from Artaxerxes to extirpate them. (Esth. iii.-ix.) On, this occasion the entire book of Esther is read in the synagogues of the modern Jews, not out of a printed copy, but from a roll, which generally contains this book alone. All Jews, of both sexes, and

of every age, who are able to attend, are required to come to this feast, and to join in the reading, for the better preservation of the memory of this important fact.

2. The FEAST OF DEDICATION, mentioned in John x. 22, was instituted by Judas Maccabeus, to commemorate the purification of the second temple, after it had been profaned by Antiochus Epiphanes. (1 Macc. iv. 52-59.) It commenced on the 25th day of the month Cisleu, and was solemnized throughout the country with great rejoicings.

VIII. The preceding are the chief annual festivals noticed in the sacred writings, that are particularly deserving of attention: the Jews have various others, of more modern institution, which are here designedly omitted. We, therefore, proceed to notice those extraordinary festivals, which were only celebrated after the recurrence of a certain number of years.

1. The first of these was the SABBATICAL YEAR; for, as the seventh day of the week was consecrated as a day of rest to man and beast, so this gave rest to the land; which, during its continuance, was to lie fallow, and the "sabbath of the land," or its spontaneous produce, was dedicated to charitable uses, to be enjoyed by the servants of the family, by the way-faring stranger, and by the cattle. (Levit. xxv. 1–7. Éxod. xxiii. 11.) This was also the year of release from personal slavery, (Exod. xxi. 2,) as well as of the remission of debts. (Deut. xv. 1, 2.)

2. The JUBILEE was a more solemn sabbatical year, held every seventh sabbatical year, that is, at the end of every forty-nine years, or the fiftieth current year. (Levit. xxv. 8-10.) It commenced on the evening of the day of atonement, and was proclaimed by the sound of trumpet throughout the whole land. All debts were to be cancelled; all slaves, or captives, were to be released. Even those who had voluntarily relinquished their freedom at the end of their six years' service, and whose ears had been bored in token of their perpetual servitude, were to be liberated at the jubilee: for then they were to proclaim liberty throughout all the land, unto all the inhabitants thereof. (Levit. xxv. 10.) Further, in this year all estates that had been sold reverted to their original proprietors, or to the families to which they had originally be

longed; thus provision was made, that no family should be totally ruined, and doomed to perpetual poverty; for the family estate could not be alienated for a longer period than fifty years. The value and purchase-money of estates, therefore, diminished in proportion to the near approach of the jubilee. (Levit. xxv. 15.) From this privilege, however, houses in walled towns were excepted; these were to be redeemed within a year, otherwise they belonged to the purchaser, notwithstanding the jubi lee. (ver. 30.) During this year, as well as in the sabbatical year, the ground also had its rest, and was not cultivated.

CHAPTER V.

SACRED OBLIGATIONS AND DUTIES.-OF OATHS.-NATURE AND DIFFERENT SORTS

OF VOWS.

1. OF OATHS.-The person who confirmed his assertion by a voluntary oath, pronounced the same with his right hand elevated: but when an oath was exacted, whether judically, or otherwise, the person to whom it was put, answered by saying, Amen, Amen, (So let it be,) or, Thou hast said it. (Numb. v. 19-22. Deut. xxvii. 15 -26. Matt. xxvi. 64.) In the time of Christ, the Jews were in the habit of swearing by the altar, by Jerusalem, by themselves, &c. &c.; and because the sacred name of God was not mentioned in such oaths, they considered them as imposing little, if any deception. Such fraudulent conduct is severely censured by Jesus Christ in Matt. v. 33-37, and xxiii. 16-22.

II. Nature and different kinds of Vows.

A Vow is a religious engagement, or promise, voluntarily undertaken by a person towards Almighty God: to render it valid, Moses requires that it be actually uttered with the mouth, and not merely in the heart; (Numb. xxx. 3 7. 9. 13. Deut. xxiii. 24;) and in Deut. xxiii. 18, he prohibits the offering of what is acquired by impure means. Two sorts of Vows are mentioned in the Old Testament; viz.:

I. The CHEREM, or Irremissible Vow: it was the most solemn of all, and was accompanied with a form of exe

cration. This vow is no where enjoined by Moses. The species of cherem with which we are best acquainted, was the previous devotement to God of hostile cities, against which they intended to proceed with extreme severity; and that with a view the more to inflame the minds

of the people to war. In such cases, not only were all the inhabitants put to death, but also, according as the terms of the vow declared, no booty was made by any Israelite; the beasts were slain; what would not burn, as gold, silver, and other metals, was added to the treasure of the sanctuary; and every thing else, with the whole city, burnt, and an imprecation pronounced upon any attempt that should ever be made to rebuild it. Of this the history of Jericho (Josh. vi. 17-19. 21-24, and vii. 1. 12-26,) furnishes the most remarkable example.

2. The common vows were divided into two sorts, viz. : 1. Vows of dedication; and, 2. Vows of self-interdiction, or abstinence.

i. The NEDER, or vow, in the stricter sense of the word, was when a person engaged to do any thing, as, for instance, to bring an offering to God; or otherwise to dedicate any thing unto him. Things vowed in this way, were, 1. Unclean beasts. These might be estimated by the priest, and redeemed by the vower, by the addition of one-fifth to the value. (Lev. xxvii. 11-13.) 2. Clean beasts used for offerings. Here there was no right of redemption; nor could the beasts be exchanged for others, under the penalty of both being forfeited, and belonging to the Lord (Lev. xxvii. 9, 10.) 3. Lands and houses. These had the privilege of valuation and redemption. (Lev. xxvii. 14-24.) To these we have to add, 4. The person of the vower himself, with the like privilege. (Lev. xxvii. 1-8.)

ii. Vows of SELF-INTERDICTION, or SELF-DENIAL, were, when a person engaged to abstain from wine, food, or any other thing. To this class of vows may be referred the Nazareate, or Nazariteship, the statutes respecting which are related in Numb. vi. The Nazarites were required to abstain from wine, fermented liquors, and every thing made of grapes, to let their hair grow, and not to defile themselves by touching the dead; and if any person had accidentally expired in their presence, the Nazarites of

the second class were obliged to recommence their Nazariteship.

Similar to the Nazareate was the vow frequently made by devout Jews, on their recovery from sickness, or deliverance from danger, or distress: who, for thirty days before they offered sacrifices, abstained from wine, and shaved the hair of their head. This usage illustrates the conduct of St. Paul, as related in Acts xvii. 18.

III. The PURIFICATIONS of the Jews were various, and the objects of them were either persons, or things dedicated to divine worship. The Jews had two sorts of washing; one, of the whole body by immersion, which was used by the priests at their consecration, and by the proselytes at their initiation ;—the other, of the hands, or feet, called dipping, or pouring of water, and which was of daily use, not only for the hands, and feet, but also for the cups and other vessels used at their meals. (Matt. xv. 2. Mark vii. 3, 4. John ii. 6.) To these two modes of purification, Jesus Christ seems to allude in John xiii. 10.

IV. In the Mosaic law, those persons are termed unclean, whom others were obliged to avoid touching, or even meeting, unless they chose to be themselves defiled, that is, cut off from all intercourse with their brethren; and who, besides, were bound to abstain from frequenting the place where divine service and the offering-feasts were held, under penalties still more severe.

The duration and degrees of impurity were different. In some instances, by the use of certain ceremonies, an unclean person became purified at sunset; in others, this did not take place, until eight days after the physical cause of defilement ceased. Lepers were obliged to live in a detached situation, separate from other people, and to keep themselves actually at a distance from them. They were distinguished by a peculiar dress; and if any person approached, they were bound to give him warning, by crying out, Unclean! unclean! Other polluted persons, again, could not directly touch those that were clean, without defiling them in like manner, and were obliged to remain without the camp, that they might not be in their way. (Numb. v. 1-4.) Eleven different species of impurity are enumerated in the Levitical law, to which the later Jews added many others. But the severest of all was the