consisted of a bullock, a ram, and seven lambs for a burnt-offering, with a proportionate meat-offering with each, and of a kid of the goats for a sin-offering, to make an atonement for them. And these offerings were in addition to the regular daily offerings, and to those which were offered on the first day of every month. Be not wearied if I again remind you, that at all times, and under all circumstances, the Israelites had no approach to God, but by sacrifices of atonement.

In application of this ceremony I observe to you that the sounding of the trumpet is frequently used to describe the proclamation of the word of God, and the preaching of the gospel. The watchman's trumpet is compared to the prophet's word in the thirty-third chapter of Ezekiel, and the direction to Isaiah is, "Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins." And when the recovery and restoration of the people is to be effected by the preaching of the word, it is spoken of by this prophet under the same figure, "It shall

come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem." Thus should the gospel trumpet sound, and the voice of him be lifted up that preaches the unsearchable riches of Christ, that publisheth the glad tidings of great joy; and blessed are they that know the joyful sound. It bears a testimony for Jesus to all unto whom it comes, and tells them continually of his rich grace and salvation. It refreshes their memories. Oh! that it may convert many hearts.

IV. The fourth solemnity mentioned was the great day of atonement, which was observed on the tenth day of the same month, and as I endeavoured to set its nature and the ceremonies attending it fully before you in my last sermon, I add no more to the observations which I then offered to you.

V. I proceed therefore to the last great annual feast of the Jews mentioned in this

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chapter, which was the feast of tabernacles. This began on the fifteenth day of the same month, and continued for seven days, the first of which was a holy convocation, on which no servile work was to be done, and again the eighth was another holy convocation, on which no servile work should be done.

The sacrifices to be offered were very peculiar, and more numerous than on any other occasion. On the first day of the feast a burnt-offering was presented of no less. than thirteen young bullocks, two rams, and fourteen lambs of the first year, all without blemish, and along with each of these animals a proportionate meat-offering and drink-offering, with one kid of the goats for a sin-offering. On each successive day they diminished the number of bullocks by one, with its meat-offering, but the number of the other animals was kept up every day the same. As the scripture assigns no reason for these peculiar numbers and the change of them, we shall not attempt to imagine any, or endeavour to be wise above what is written.

During those seven days the Israelites were required to dwell in booths made of the branches of various specified trees, whence the feast was called the feast of tabernacles, or tents, or booths. It was to be observed thus we are expressly told in remembrance that the Lord had "made the children of Israel to dwell in booths, when he brought them out of the land of Egypt." The Jews observed it by building these tents of the branches of trees on the flat tops of their houses, and in their court yards, and in some parts of the streets. In the book of Exodus this feast is also called the feast of ingathering, because, as is explained in the book of Deuteronomy, it was held "after they had gathered in their corn and their wine," and it was to be a time of joyful thanksgiving for that mercy also.

In concluding my applications I observe that some have supposed that in this ceremony there was an intimation of that stupendous mystery of godliness, the incarnation of the Lord Jesus. Certain it is that the Evangelist has made use of the very word by which

this feast was named, for when we read "the word was made flesh, and dwelt among us," it would be in more strict and exact conformity with the original language to translate, the word was made flesh, and tabernacled But be this as it may, our Lord among us. was at least pleased to direct the minds of the people to himself in a peculiar manner at the time of this feast. We read in the gospel of St. John, the seventh chapter, and thirtyseventh verse, In the last day, that great day of the feast," (which was this feast of tabernacles,) "Jesus stood and cried saying, If any man thirst let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive.”

We are however fully authorized in considering the circumstances of this feast to be representative of the Christian's life upon earth. St. Paul distinctly applies the case of the Patriarchs in this view. He says that by faith they sojourned in the land of promise as