giver solemnly and repeatedly order that the whole of this lamb, not excepting his inwards, shall be roasted and eaten, and that no part of it shall remain until the morning? The answer, I think, is manifest. The priests of antient heathenism carefully preserved, and religiously searched the entrails of their victims, and thence gathered their pretended knowledge of futurity. Those likewise, who frequented the temples of the pagan gods, were eager to carry away and devote to superstitious uses some sacred relics, or fragments of the sacrifices. Did it not become the supreme Divinity to provide, that no part of a festival, consecrated to Him, should be left to supply materials or temptation to such impious magic and idolatry?

In short, as far as we can judge from the best lights of antiquity, the whole ceremonial of the passover appears so adjusted, as to wage an open and destructive war against the favorite gods and ceremonies of Egypt, and form an early and mighty barrier around the true worship and servants of Jehovah. If some of our solutions should seem only plausible or conjectural, yet they ought to guard us against deciding positively or contemptuously against an antient institution, all the reasons of which we at this day cannot expect to ascertain. Such confident decisions are the offspring, not of superior information, but of conceited ignorance. this head with one additional remark.

I will dismiss We have reason

to admire the deep and manifold wisdom of God in so contriving this grand festival, as to make it embrace at once time past, present, and future. It looked back to time past, as it annually renewed the recollection of their wonderful deliverance from Egyptian servitude and superstition.

It regarded time present, as its rites were di

rectly opposed to the existing customs and principles of surrounding nations. It looked forward into futurity, as many parts of it presented a lively figure of the christian passover and sacrifice, of the spotless Lamb of God, in due time to be offered, whose blood secures us from a destruction far more awful than that of the Egyptian first born, and seals a redemption unspeakably greater than that of antient Israel.

The second great festival of the Jews was the feast of pentecost, so styled by Greek writers, particularly those of the New Testament, because it was the fiftieth day from the Passover. It was also called the feast of weeks, because it commenced at the distance of seven weeks from the first day of the preceding festival; and it is denominated the feast of harvest, and of the first fruits, because their wheat being at this time mature and gathered in, they were required to offer to God a sheaf of the first fruits, as a solemn acknowledgment of his goodness, and of their own dependence and obligations. The propriety of this grateful homage to their divine Benefactor is too obvious to be disputed. A plentiful harvest, produced by skilful an laborious culture, is very apt to be considered as the natural effect or merited reward of human wisdom and industry; and thus it often nourishes a proud and impious contempt of God, rather than a spirit of humble and thankful devotion. How proper and useful then was this feast of harvest, which seasonably checked this odious temper, and revived the opposite feelings of religious dependence and thanksgiving! How suitable were the several oblations, both vegetable and animal, prescribed on this festival; how suitable to express the goodness, faithfulness, and authority of their divine King, and their own happiness as his favored sub

jects! How affectingly were they hereby taught to regard both the possession and fertility of their land, as the fruits of his peculiar and covenanted favor! How forcibly were they stimulated to secure the continuance of this favor by exact and persevering obedience! How important and beautiful was this yearly solemnity, as the corrective of a very common error in antient times, I mean the error of ascribing propitious seasons and fruitful fields to certain demons, genii, or tutelar deities, who were thought to preside over them! I must add, as the publication of the law at Sinai formed a most interesting epoch in the Jewish history; as it took place on the fiftieth day from their departure from Egypt, and thus coincided with their wheat harvest; this institution was doubtless intended to commemorate the former, as well as the latter. And how unspeakably important was it, that a law so excellent, so awfully announced, and comprising the basis and spirit of their constitution, should be solemnly impressed on their memories by an annual celebration of its delivery!

Their last great festival was called the feast of tabernacles, because the people were ordered, during this solemnity to dwell in booths or tents made by the branches of trees, and adorned with the most agreeable flowers and fruits, which that fine country afforded in the month of September; for this institution was observed about the autumnal equinox, immediately after the ingathering of the productions of their vines and olives, and other fruits of their trees. It was therefore intended as a public thanksgiving to Jehovah for giving them so rich and beautiful a land, and with crowning it with annual plenty. It was also primarily intended to lead back their minds to that interesting period of forty years, during

which their ancestors sojourned in tents in the wilderness, and were constantly fed, guided, and protected by miracle. What emotions of grateful wonder and devotion must these recollections inspire, especially when aided by that lively scenery, which brought home to their senses the humble and exposed condition of their fathers! How must the contrast between that condition and their present happy state heighten their esteem and enjoyment of the latter, and tend to exalt their thankful praise and obedience! Every candid and devout mind must applaud an institution, whose object and tendency are so decent and noble. The religious festivals of the Hebrews must be highly approved by every good citizen of New England, who experimentally knows the pleasure and advantage of uniting with his brethren in those yearly thanksgivings, which bring up to his view the image of his forefathers, which contrast their condition with his own, and which recognize the smiles of Heaven on the past and present state of his country. This train of thoughts suggest two or three general remarks, which shall finish this discourse.

1. Beside the several advantages peculiar to each of these Jewish observances, there were some great national benefits common to them all. For these festivals could be legally celebrated only at Jerusalem, where the temple of Jehovah was erected. Of course all the males of Israel were required to resort thither three times in every year. What salutary effects was this fitted to produce? These anniversary meetings of a whole nation, to renew their oath of allegiance to the one true God, and to their excellent constitution of polity and religion, displayed a most sublime and impressive scene; a scene, which tended to inspire the actors with peculiar emotions of friend

ship, patriotism and piety. It tended to absorb the local and discordant feelings, manners, and views of distant tribes and individuals in one great national character and interest. It eminently promoted social affection, refinement, and felicity. Above all, it strengthened their union and zeal in the profession and practice of the true religion. These frequent and solemn interviews were peculiarly precious to a people separated from, and often assailed by the rest of the world; for they supplied the want of foreign intercourse by cheering domestic communion; they nourished an ardent and courageous defence of the common interest. These national feasts also afforded a needful and innocent gratification to that taste for pompous and festive celebrations, which characterised those early ages. It is remarkable that each of the Jewish festivals, though founded primarily on some reason peculiar to that nation, yet combines some secondary object or ceremony, which resembled the favorite customs of surrounding countries. As the heathens kept splendid festivities, at the end of their harvests, in honor of their deities; the Jews, who were enamoured with such rites, were allowed to celebrate the same seasons, with similar rejoicing and magnificence, in honor of the true God. They were directed to transfer to an honorable and pious use those decent occasions and ceremonies of gladness, which the pagan world prostituted to superstition and vice. This wise indulgence allured that people to the peculiar and arduous services, which their religion enjoined. How amiable, how beneficent were these institutions, viewed in this light!

2. These anniversary celebrations were still more important in another view; for they were standing and conclusive monuments of the truth of the Mosaic relig