Commentary on the Holy Bible

Ailer this verse, the Samaritan Pentateuch introduce* tha ten first verses of chapter xxx. and this appears to be th«r proper place. Those ten verses are not repealed ia tba xxxih chaptttr in the Samaritan: the dtaptar bwinaiaB with the ifdi^

37 AadthOQshaU make for the haiignv^ five i^Uars of Bhittim vood, ana overlar tbem with old) and their hooks shall be qf gold: and thou It cast five sockets of brass iw them.

^aC±^^ A ND thoa Shalt make lan altar Q/" xX shitthn wood, five cubits long, and five cubits broad j the altar shall be tovtirsquare: and the heicbt theretrf* ahaU be three cubits.

2 And thou shah make the horns of it upon die four corners thereof: his horns shall be of

the same: and thou shalt overlay it with braBs.

3 And thou shall make his pans to receive his asbes, and bk shovels, and his basins, and bis flesh-hooks, and his fire-pans: all the veesels diereof thou shalt make cf brass.

4 And thou shalt mEdce for it a erate of network of brass; and upon the net shale thou make lour bra2en rings ia the four corners

5 And then fbalt put it under the compass of the altar beneath, thM the net may be even ta the midst of the anar.

6 And thou shalt make staves fiir the tfltar, staves qf shittim wood, and overlay them brass.

7 And the stares shall be put into the rinfs, and the staves shall be upon the two sides of Uw altar, to bear it.

8 Hollow with boards shall thou make it: " a> " it was showed thee lq the mount, so shall tbqC make il.

9 H And t* thou shalt make the court of tha tdwrnacle: for the south side sou^iward, thera $htUl be hangings for the court, of fine twhiea linen of a hmidred cubtts long for one side:

10 And the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver.

1 1 And likewise for the north side, in length there shall be hangings of a hundred cubits long, and his twenty pillars and their twenty sockets o/" brass: the hooks of the pillars, and their fillets, qf silver.

12 And for the breadth of the coort on tb9 west side shall be hangings of fifty cntdts: their pillars tea, and thear aookets t«a.

Terse 96. A hanging fvr tte tfoor of Su tenL} 7%u nMf be flailed the Jlr$t veu, ai k ocoapied the door or entiMMe to tkfl tsberMcle: the veil thst separeoed die holy piHa from die Holy «f Holies, ii calleel the second veil, Heb. is. 3. Ttien two veils sod the inner eoverin^ of the tsbefmete, wtn o( Ae raiBe materitle, and of the same worfcmanihip. — See chap, xxvii. 16.

1. Fos the meaning snd deaisn of the tabemaole, see dunote on dup. zxv. 40. and WTiile the reader ia struek -with die curioui and costly nature of this building, as deserAed liy Hoeee, let him consider how pure and noly dwt dmreh should be, of irhich it wa« a very exprewive tfpn; and what manner of person ke riiould m in all holy eopvenatiwi and godUness, who profeasea to be a membo: of that dturdi, for vhich, it ia vritten, Christ has given himaeb^ that be nii^t nnctify and cleanse it— that he mi{^t present it unto himself a glorioua church, not having •pot or wrinkle, or any such tiSag; but that it should be holy sod widiont btemisb.— See Eph. v. 26—27.

I In die Jewtrii tabeniaele almost every thins: was plmotd tuitifllit sight qf the people. Ifw Holy of Holies •tnminaeeentbU, die testimony was compsratiTely hidden, SB mrealso the mercy-teat^ and the divine glory. Under dw Oospel, all dwse things are laid open — the way to the HoKest n made manifest—the veil is rent, and we have an entrance to the BoHeat by the blood of Jmu, by a new mnd Hoing leav, iMicft A« haA eonseeratedfvr ua through tts«c{^Aa(&toMy,Msjbcfk,Heb. X. 19, 20. How ■bandantlyhas 6h>d bRNwbt life and immortalitr to light by die Oospel! 'Rie awful distanca is abotidiea, die milustiy of reconciliation is proclaimed, the kingdom of heaven IB open to all believers, and the Lord is in his holy temple. — Sinner, weary of thyself uid thy tranmvssions, fainting trader the load of thy iniquitiea, look to Jesus I he died ftf the^ and will save thee. — Believer, stand fktt in die liberw wherewith God has made thee vasi and be not entanglea again in the yoke of bondage.

from nat xabadi, to flay. Septuagint, B<iri»rzi,t'<>y- from •vriai;*, to saerytee, or aom hm, to kiU, &c See the note on Cmb. vitL 20.

F\ttlnmtare} As dtisaltar.was five eulnta long, and five bnsd^ and die oaMt is reckoned to be ftMfify-on« inches, hence it tnoathave been Test n{n« incftes square, anti sbout Jtve feet Oiree indue in nei^t, the amount irf thru eubits, taken at the same ratio.

Terse 2. 7%ou sftotf make the horns ijf it] The honia Brig^ have diree uses: 1. Poromamentt 2. To prevent earcMsea, ftc. from fiUHng off; 3. To tic the victim to, previously to its being saerinced. So David, — Bind Oe sa- ^ifi^ wUh eordtlo Ae home of the altar. — Psalm cxviii. ZrT flbms were mudi used in all ancient altars among As heathen, and some of them were entirely constructed oF die boms of die beasu that had been offered in sacrifloe: busodi altars upear to be erected rather as fnniJUss is MDsnr of tbeir gods. On Oia rmrwa of sevtml liu> i>H m find altars npHSSOtid tridi ftsms St dw aonms. I mwre is a medal of Anbminua, on the reverse of wfaicb is an ahar, on which a fire barney consecrated, Divo Pio^ where die horns appear on each of the comers.

There ia one of F\i,iutina, on which die oUor and Its horru are very distinct, the l^;;end Pietat AitguUa. All the fbllowiog nave oUars with homw. One of Valeritm^ legend eoneecratio; one of Claudivs Gothicua, same legend; one of Qttintilitu, same legend; one of CrispinOf with die legend DOa QemUaHbuM i and several others.-^ See NumiamttHeu AsUiq. % MossLuo, under dmaeeroA^ in the Index.

Terse 3. TAou sAolt make Ma vana\ WW stretaf^ a sort of large brazen di^es, whica stood under die altar, to receive the ashes that fell mrough the nnting.

Uia alutvele] vp ya&iv. Some render this besoms: bat as these were brazen instruments, it is more natural U suppose, that some kind of fire-shovels are intended, at scuttles, which were used to carty off the ashes thM feU through the grating into the large pan or ^froth.

Hie baairu!\ vnp^s micrdlcotelr, from ppt xarak^ to wprinldeor dxaperae: bowls or basins lo receive the blood m the sacrifices in order that it mig^t be sprinkled on the people, before the altar, &c.

Hia fieah-hooka] v>nAtD mixUg^aiv. TTiat this word is ri^tly translated.jCesh-Aoofta, is fully evident from 1 Sam. ii. 13. where the same word is used, in sudi a connexion, as demonsmtes its meaning: ^ncf Q^t priest's custom with 0u people, was, that, uAen any man tffsrtd aacriJUe, the priisfa servant eanu vhSa thejkah was the aeethingi with a rLxsn-Hooic (iSro maxleg) of three leeA (prongs) tn hia hand, and he airuek it into uuparif &c <ul that Ou VLKSH-HOOK ()'?to maxtcg) brought up. At prieat took for himseif. It was, probably, a kind of trident, or fork with three prongs, atid these bended to a rif^t angje at the middle, as the ideal meaning of die Hafanw Beems to imply eroMbednsss or eurvature in generaL ERa Jire-patu] mnrva medUolaiv. Bishop Patriae and others suppose, that " this was a lajgar sort of vessel, wherein, peoMOily. the aacred fire, which came down from l»aven. Lev. ix. 24. was kept burning, whilst they cleansed the altar and die grate from the coats and the sdies i and while the altar was carried from one place to another, as it often was ia the wilderness."

Terse 4. TVitfu ihaU make a grate] Calmet supposes this altar to have been a sort of box, covered with lirass plates, on the top of which vms a grating to sui^ly tha fire with air, and permit the ashes to fall through into the airoth, or pan that was placed below. At die fcur comers of the grating were four rings and four chains, by which it was attached to the four boms; and at the sides weie rings for the poles of Aitiim wood, widi which it was carried. Even on Ibis, there is a great variety of opinions. Terse 6. Hbltoie vnth boarda] It seems to have been a kind of/ratne-ioori^ and to have had nothing solid in dis inside, and only covered with the gxating st tbs top. Hom rendered it more li^t sad portable.

Tsrao 9. eourl qf me tabenuuls} Tb» tshemiels sloodiBSUanslcsui!«oroourtLamnatth(iap. lliisoMErt

13^ And the breadth of the evart od the east idde eastward, shall be QRy cubits.

14 The hangingB of one side oftfie gate shall be fifteen cubits; their iHllars three, and their •ocketfl three.

. 15 And on the other side shall be hangings ftfteen enbiUi Iheir pillars three, and their BOcketM ttaee,

16 And for the ^te of the court, s?mII be a hafisfin^ of twenty cubits, of blue, and purple, end scarlet, and fine twined linen, wrou^t with needlework: and their pillars jAa2{ be, four, and their sockets four.

17 And all the pillars, round about the court •hall be filleted with silver; their hooks sAoU be ttf silver, and their sockets of brass.

vna made with pillars or post*, and hanxinga. It was one hundred eubtU in lenrtb, about Jifty-eight ysrds and a hall^ the breadth, as we Tesm from ver. 12. and 18. and Jlw cubiU, or nearly three yanU hirh, ver. IS. And at this wu but half the height of the tabenwcle, chap, xxvj. 16. that sacred building might easify be seen by the people from without.

Verse 16. Andfor0ugat«qftheemtri']jla.-ppetin^t Ihe hangiiu^ of tUs gate were of the same materials and workmiuunip with that of the inner covering of the taberitftcle, and the outer and innw veil. — See chap. xxvi. 36.

Terse 19. AU ike vetseU shall be of brtua.} It would have been improper to have used instruments made of the more precious metals about this altar, as they most have been soon worn out by the severity of the service.

Terse 20. Pure oil olive beaten] That is, such oil as eoald easily be expressed from the olives, after they had heen bruiMd in a morta^ the moUur drop, as it is called, which drops out of itself as soon as the olives are a little Woken; and which is much purer, than that which is ob- ■ tuned, Ihe olives are put under the pren.

Columella, who is a legitimate evidence in all such matters; says, that the oil which flowed out of the fruit eidier spoDtaneously, or with little applicatioo of the force of the press, was of a much finer flavour than that which was obtained otherwise. — QwmiamlongivuUtHriatapori»nt, quod minoreviprtrli, quoM luxuriant dg^dwartt.— ColOM. lib. zii. c. 60.

T\> cause ihe lamp to bum abottut] They were to be kepi burning through the whole of the nif^t; and, some think, all the day besides: but then is a dimrenee of sentiment uptm this sutgeet. — Sea the note on the fittlowing verse.

l^is oil and continual flame, were not only emblematical of the unction and influences of the Holy Gfao«t,.but also of that pure spirit of devoUonf whidi ever animates ths hearts and minds of the genuine wordtippen of the true God. "Hie temple of Vmta, where a fire was kept perpetually burning, seems to have been formed on the model of the tabernacle; and from this, the followere of Zeratuaht, commonly called Zoroatter, appear to have derived their doctrine of the perpetual fire, which they still worship as an emblem of the Deity,

Terse 21. 7^ tabematio of the congregation] The place where all the anembly of the people were to worship; where the God of that assembly was pleased to reside; and to which, as the babitBtion of their king and protector, they were ever to torn their fiwmi^ in all dwir adorations.

B^ore the tetHmonv] Hiat is, the ark where the tables of the covenaoi were deposited. See chap. xxv. 16.

Aaron and Ait tons] These and their descendants being tbe only legitimate priest^ God having established the priesthood in this fiimily.

Shall order it from evening to morning] Josephus says, the whole of the seven lamps burned all the nieht i in the morning /our were extinguished, and ^ArM Kept burning through the whole day. Others assert that the whole seven were kept lighted both dav and ni^i continually 1 but it appears sufficiently evident from 1 Sam. iit. 3. that these lamps were extinguished in the morning: And ere Me lamp of Ood went out in Ihe temple qf Su Ijord, where Ihe ark qf Ood was: and Samuel VBOa laid down to eleep, &c. See also chap. xxx. 3. And uAen Aaron uohtbtb thc lanpb at xven. It appears tliMefore^ that the business of the priests was to light the lamps in the evening: and either to extineuish them in the mornfafcor permit them to bum out; having put in, Ibe Digfat Boons M maeh oil as was neceseaij to Isat till d^lij^t.

18 IT The length of the court shall be a huDdred cubits, and the breadth « fifty, every where, and the height five cubits ttf fine twined linen, and their sockets q/* brass.

19 All the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court, shall be vf brass.

30 If And ' thou shalt command tbechildrMor Israel, that they bring thee pure oil oUve beaten, for the light, to cause tbe lamp ' to burn always,

21 In the tabernacle of the congregation, t without the veil, which is before the testunony: ■ Afuron and his sons shall order it from evening to morning before the Lobd: ' it shall be a statute for ever unto their generations, on the behalf of the children of Israel.

A atatutefor ever] TUs ordering of the lamps nigfat and momiog, and attendance on the service of the tabernacle, was a statute that was to be in fiill force while the tabernacle aitd temple stood; and should have its qoritnal accomplishment in the Christian Church to tite end of time. Reader, the tabernacle and temple are both destroyed; the church of Christ is established in their place. The teven golden eandletlickt were typical of this cnurdi and the glorious ligiit it possesses; Rev. i. 12— 3D. and Jesus Christ, the Fountain and Dispenser of this true li^t, walks in the midst of them. Hast thou thu celestial flame to enlighten and animate thy heart, in all those acta of devotion, which thou pro&ssest to pay to him as Ifay Bfaker. Reaeemer, and Preserver 1 What » thy professioa. and wnat thy religious acts and services without this'! A sounding brass— a tinkling cymbal.

TertuUian asserts, that all the ancient heathens borrowed their best notions from the Sacred Writings: " Which," says he, " of your poets, which of your sophists have not drunk from the fountain of the pro^ieu? It is from those sacred spring that your philosophers have refreshed tbeir diirsty spiriu: and if they found any thing in the Holy Scriptures which hit their foocy, or which served their h3rpotheals, they took end turned it to a compliance with their own curiosity; not considering those writings to be sacred and unaltorable, nor understanding their true scos^ everv one altering them according to his own ^ncj. ApMoget.

iTw reader's attention has already been called to diis point several times in the preceding parts this war^ and the subject will frequently recur. At the conclusion of chap. xxv. we had occasion to observe, that Ihe heathens had imitated many things in tluu divine worship prescribed by Moses; but in application to tbeir own corrupt ^tem, every thing was in a certain measure fals^Sed and distorted; yet not so far as to prevutt ihe firaiid mtlinee of primitive truth from being diseemed. One of the most complete imitatiinis of the tabernacle, and its whole service, is found in the very ancient temple of Hercules, founded probably by the Phenicians, at Qade*, now Cadi^ in Spain; so minutely described by Silius Italicu% from actual observation. He observes, that though the tenwle was at that time ve^ ancient, yet the beame were Ute same that had been puced there hy tbe founders^ and that they were jtenerally Bim>osed to be ineom^OiiU/ a quality asenoed to the sumtn wood, termed mrvrtir, incorruptible wood, by the SeptuaginL That womtn wera not permitted to enter thi» temple, and that no sunns were ever sufTered to come near it. That the priests did not wear parti-ciAmred vestments, but were always clothed in fine linen, and their bonnete made of the tatm. HuU they offiertd incense to their god, their clothes being ungirdA— tot the some reason doubtless given, chap. xx. 26. diat in Roing up to the altar nothinc unseemly mi^t appear; ana therefore they permitted uUir long robes 10 fa.u down to their feet. He adds, that hv the lavaqf their forefathere, they bore on their tacerdotal vealmenta the atue claTua, which was a roimd knob or stud of jntrpUt with whidh the robes of the Roman knights and senaton were adorned; vhidi these priests seem to have ct^pied from the IntaHptate <f judgment, made of cunning va^ embroidered with purple, blue, &c See eb. xxviii. IS. They also ministered barefooted, their hair was trimmed or cut off, and they observed the ttricteat eontinencyt tnd kept a perpetual fire burning on their altar: And be fWlher adtu, that there was no image w simititwU ot lbs gods to be seen in that sacred place. This is the suhsianee of his deseriptioi): but as some of my readers inqr vidi to see dM odgina^ X shsU bscs stdgoia it.

'Rut ii Mich a rmMrkabk ew^ that I think myaetf jattified in qtiMing U at length, u nn fixtraordinaiy monument, though Gorrupted, of this tabernacle and ita service. It ia prvtwle duit tlie oririiud founden hod eonaecrated Ihia temple to the trtu Otm, under the name of el, the ttran^ Gtd, or -vai sl atnoa, the ftrong, prevailing, wd widoriiw Qod, laai. iz. 6. out ot whom the Greeu and Romans made their Sereule*, or god ^ ttrmgiks and to make it agree widi thia appropnation, the labimrt ^\HraUef vere aeulptared on the doors of thia lample at

NOTES ON Ca&PTEA XXVUI. T«rM 1. Aunn—vmd hit miu] Tba priMtfaood vaa M be mtiaiiwd to this fanu^, because the public wonhtp was to be to one ^aoe; and previouily to ibie, tlw eldest in every £unily officiated as priest, there being no MtUod plaoe of wor^p. It has been Terr ^operly ob- ■erved, that if Moses had not acted by the dinne ^ipointneot, be would not have passed by his own family, which eoitinued in the condition of ordiutry Levitesi and eetabliiiiBd the prUttiumt, the only dunuQ' in the nattoo, in the iunily of nis brother Aaron, "lite priest% however, had DO power of a sseuior nature; nor does it appear from lustory, that thev ever arrived at any, till the time of the rtamnnmna or llaccabeee." See the note on chap. ziz. 22.

Verse 2. for glory md for beottly] Four articlee of diaas vara prescnbetf for the priesu in ordinary; and fiwr ■lore for the hidi priest. Those for the priests in geneva], wera a eoo/, arwotsra. a girdU, and a bonnsi. Besides ibeaci the high priest had a robe, an epkod, a bretutplats, aad t^piaiooi madmofgoldoti hiafortiitad. The g^- ■wota, san the sacred nislorian, were for hotvntr and for ktmitif. T%ty vera emUematisal <A the office in which tttay nunisteBd. 1. It wa* bofumabU. Thtj were dw nai0un of the Host Hi^ t and employed by him in Iraosaeliog the most important concerns between God and his people; oonoerm in whidi all the attributes of the DHnne Being were interested, as well as those which refenvd to the prese&t and etenml b^piness of his creatures. 2. They were for hwuty. They were emblematical of that holiiteaa and puriMr which ever cliaracteriee the Divine NatvCi and the wornip wlueh is worthy of him; and wtiieh an essentially necessary to all those who wish to ■Mnre him in the beau^ of holiness here below; addwidiout which none can ever aee his face in the realms of glory. mHUld not the garments of all those who minister in holy drinca still be emblematical of the things in which they ~~ialer7 Should they not be for g'lory and fteauto, exsive of the digni^ of the Cto^l minisOy, and that ty of holiDess, without which none can see the IjotAI Am the hig4i priest's vestments, under the law, were em- UenatieaJ oi what too* toooaie, should not the veaCraents of the miniatars of the Gospel bear aome reaembliuice to what ia eonw? Is dten the dismal blade, now worn by ■liBOst all kinds of priesU and miniaterL for glory and taau^? Is it emblatnatical of any thing that ia gooc^ fflorioua, or exeellentl How unbecoming of the glad tiding* Mnnouneed by Chriatian ministera, ia a colour, emblenaiieal of nothing but mownun; and wo, tin, daoiatvm, aad d4atk? How iooouiatent the habittxid aglc»o( (heae wa 1 auuld it bs «i4 " dM ua oolj «MMMS and aia htm, ftom omoog the children of Israel, UtatlM may minister onto me in the priest'a ofliGfl, «9§n Aaron, JVadabandAbihu, Eleazar andltbamftr,

2 1[And 'thou shalt make holy garmenta for Aaron thy brother, for glory and for heauty.

3 And ' thou ehalt speek unto all that are wise hearted, ■ whom I have filled with the spirit of wisdom, that they may make Aaron's garmenta to consecrate him, that he may minister unto me in the priest's office.''

useless because the wubatance ia come." I ask, why theq ia blade almost univeraallr worn? Why is a particular colour preferred, if there be no eignification in any J Is there not a daii^, that in our z«u egainat a/iadeum, we ahall deatroy, or esaentiallv change the mbtlance itselfl Would not the same sort oi ar^meDCation exclude water in baptism, and bread and irma in the aaerament of the Lord's Supper 1 The tekite mrpliee, in the service of the ehtirch, ia almost the only thing that remains of those ancient and bteoming vestments, iriiich God commanded to be made fbr g'toryand beauty. Clothing emblematical of '"Hee, ia of more consequence than is generally hnanisd.

ere the great nfGcers of the crown, mi the greet officers of juatice, to clothe themselves like the common people^ when they appear in their public capaci^, both their^Teraonaand their deettiona would be soon held in little estimation.

Terae 3. Whom lhaxeJOUdtoithliie iptrit i^f-wiadoml So we find that ingenuity in arts and ooiei>ee% even those of the ornanunteikind, cornea from God. It is not intimated here, that these persons wen filled with the qiirit of wisdom for this purpose onlys for the direction toi Moees ia, to select those whom he found to be expert artiate; and Uioae who were such, God shows, by tneao wothk had derived d>eir knowledge from himself. Bveiy man should be permitted, as fcr as possible, to follow tlw bmi or direeHon of his own genius, iriien it evideothr' leads him to naw invention*, and imprmemente m out vbma. How mudi has the wbour both of man and eattls been lessened, by improvements in machinery! And can we say that the tmaoom which found out dieae improvementis (I'd ^ come from God 1 No man by course of reading, or etttdy, ever aeqtiired a genixte of this kind; m call it nofortu, and mj it Was oom imth the man i Hoses teaches us to consider it as divine. Who tauriit NswTOM to ascertain the laws by which God governs the univerae; through which discoveiy, a new source of profit aad pleasure has been opened to mankind, through every part of the civilized world 1 No reading, no study, no example, formed his ^anfua. God, who made him, gave him that eompass imd bent of mind, by which he uada those discoveries; and for which his name is celebrated in the earth. When I eee Napiib inventii^ the lo^^arithms i CopsRifictra, D»k Castxs, and Kxpua, contnbutilng to pull down the fclae systems of the universe; and Nawroit €lemoiutraHng the trw me; and when I see the long list of PATBirmB of ueefitl inventions, by whose industry end skilL long and tedious proeeaaea in the necessary arts ot life hava baea diort^aed, hbonr greatly kssened, and mueh lima and expense saved; I then see, with Hoses^ men who are wiee-heariedy leham God kae Jllled \eith Am epirit ^wiadom for these very purpoaea; that he mi^t hold man by man, and that as time rolls on, he might give to hia intelligent creatures, such proofs of hia being, oj^ nitdy variedviedom, and graeimu prmidence, as should cause them to depend on him, and give him that gloiy which is due to bis name.

How pointedly doea the prophet Itai/A refer to diiisort of teaching, aa coinin|; from God, even in the most common, andleaa difficult arts of life. The whole passage is worthy of the reader's moat aerious attention.

" Dodi the plon^man plough all Am to sow 1 doth he open end break the eloda of hisgrouna? When he hath made plain the fisce thereof dotti he not cast abroad the fitchea, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye, in their place 1 For ms Goo norn ntaraocT rim to disereiion. and doth teach him. For the fitchea are not threshed with a threshing inatrument, neither ia a cart-wheel turned a^wut upon me enmnun; but the filcbM are beaten out with a stuff*, and the cummin with a rod. Bread com is bruiaed; because he will not ever be threAing it, nor break it with die wheel of his cart, nor Imiiae it wim bis horsemen. This also cometh ford) from the Loan <tf bestsb who is wondMifiil in counsel, and exealleu io woricinf." See laaL xxviil. ^*~^^

K' die: and they ahall make holy mrments few TOD tkf brouier, and hia eoiu that he nay muuMler unto me in the priest** office.

6 And they shall take gold, and blue, and purple, and Karlet, and fine linea:

7 It shall have the two sboiildeff ^eeeftthereo^ mined at the two edges theieoT; and to it BhtUl be joined together.

8 And the ' curious girdle of the oi^umI, which i* upoa it, shall be of tbe saiate, accwdii^ to the

Tkia prineHila, disi Ood U the auihar itf aU aH» and «tcncw, ia too little re^rded: Everg good aaut nery pnfect gi/t, nya St. Jonsa, eovu» from o&om Jrom Vui Fathzb qf uohtv. Wbv hw God oolutniotail «vei7 put of nature with such & proniaion of economy and akiUi if be inteiuted tliia akill ahould never be diaeovenct by maa, or that man ahould dm attempt la ■ipsmip* vsrki la order to find them outl From the worib tf CBUTiDv, what proofs, aatoniahing and overwbdming ]HWof% both to belteveraaad infidel^ have been dniwa bo£ «f the nsniie, baiaa attributeit aad providence of God! What ctiimwfratfone-of all ibeae have (be Ardtbiatiop of Csmbc^, Dr. Pfiattweoty^ Dr. Derham, and Hr. Chariea Bonoel, given in their philoaophical vorka! Aad vfao MVS thoM men this wiadoml OOD, £ram whom alone UND^ and all ita utriburw prooe«d. While we m Count de Bufm and Svammtsrdan eKamiBing and traeing out airthe curioua relaiioniv connexions, and lawa of the AxatAi. kingdom: Toum^orL, JBoy and tdfuti, Ibosoof the vaoaTABLa;— TfteepAraata^ Wmur, KJa- KvM, OoixaUA, Mn-vtm, Racmmm; Strwan, aad a boat of ^iloaopbical eheiniata, BoorhaoM, BoyU, Stakl, PHutUiff, lio^iuUr, Fsurcntif, and Bladt, thoee of the MDtsaAi.; — thediaeoreriea thty nave made, ifae latent sad important pnpwtiea of vcgetablee and miaerala which tbay have developed, the powerfiU maehiaea whiohthrooi^ dieii diaoovehea have been conetroetcd, by the operatioaB of which the Aunoa afsM ia raaiored to ms own idaee in aoeie^ the bruU wmA Iton hia deatmolm tcdfia oar miHiacloriei^ and foantMo^ u^tdmg hatvu oaueed IS parforaa the work of all these better, more ezpeditioualy, •no to much more prc^t, iliall we not aay. that the Aom y GOO ia io all thta7 Be alone gird&i thoee eminent men, thoegh nanj of them ftfww him nott he inspired them with wiadom aad undantaadin^ t by his all-pervadiag and aU-iofomiag Spiiit, be onuwd 10 them the entfSDMirf the paths of the depots ot sejeaesi guided diem fait their raaisrchea) opened to tiiem siicws»fae% more and more of hia aeloaiibiac treaairai 1 orowned their pereevwiog industry with Eia bleeeiBg, and made ^em hii miniaim for good to m«i>Vi»J The onftfuory and the fMdaiiefMealaohisBgento: their dieeemment and peoetrstioo come from him alone. By them, how many dark ages (tf the world havs been brought lo li^t, how many names of men and plsoei^ bow many customs and arts that were lost, resiored I And by their moMis, a fisw burfa, fnwgw, stone*, bridtM, coin; rings, and cu/tnory titontiU, the remaining wrecks of king passed numerous centuries, have supplied tlie plaoe of vrittm doeummiU, and c«M a protiiaion of light on die history of man, and the history ot provtdenoel And let me add, that the ptovidence which preserved these nwlariab^ and raissd up men to decipher and «x|«ain Owia, m, itsidt glorioudy ilhistrated bv them.

Of an dioae men, and die noble list mi^t bejtreatly swelled, we may say the same that Hoeee said of Bucalcei sod-AMtoi. OODhafftJIUniAtmvAAAeS^i^ Qad, in wttdom, amd {n wtdershuuUng, and in Anm- Udg* t and in ail maniur ^ werftmansMp, to dmitt ntnniny \torka; to -work in. gold, and in sitvsa, and in snAss, Ml cirmwo qf storss, caevimo qf tiiibeb, and

T%t WOBKS qf Uu Lord ar« great; sought out ({f all thsm that kaot pUamirt therein, Psal. cxl 2. Verso 4. Brm^MiUe] tvnAoehen. See on ohsp. xzv. 7. Bpltedi IBM Sbs thenoceonchap. XXV. 7, RoM 't^n miil, from nVv Uak, to go up, go iumm; hanoe Om mlU mnr be eonsidered as an upper oou, a •Hnsul. It is described by Jossfdwis as sgsnnsw dist

9 And thoa shatt tain two onyx stones, and grave on them the names of the chSdren iS rael:

10 Six of Aeir names on me stone, aad Ae

other Bix names of the rest, on the other stone, according to their birth.

11 « With the work of an engraver in stone, Wte the engravings of a signet, ahalt tbou engrave the two stones with the names of the children of Israd: thou shalt make tfann to bft set in ouches of gold.

13 And thou dialt put the two stones trpoo the shoulders of the ephod for stones <^ memorial \aito the childrea of Israel: sad ^ Auroa

reached dowa t» dis feet, not made of two distinct pieces, but was one entiss long garmoat, woven throughoat. Tliis was immediately under the ephod. See on ver. 3L, ic

Broidsred oool] jsmn runs ceUnet taebbete, wtaal Paikhurst translates a doee ^raight coat or garment!~ according to Jos^ibua^ " a tunic cirmmsrTibmgt or ilissiy meoJiuMesmg the body, and having tight sleeves for the arms." Tbia was inuniedialely tuder the nUil or nfa^ and answered iba same purpose to the priesta, that <mt akirte do to ua. See on ver. 13.

MUre] nesro mitotupketh. As this word eomeo bom the root tpt toonopA, to rolL or wr^ round, it evideatiy meaaa that covenng of the bead so uaivenol in the rasT em oounlriea, irtiieh we call lurband or turiant, sev> rupled from the Fecsiaa 4^>m1P doolbend, wbkh mgnt. fiw what eacenuMssss and binds the head or body; amd henee is i^ifdied not only to dus coserMg Ae hood, but to a sash in general. Ajs (be Persian word is eompoonded of \}p dool or damait a rcrolu^ton, rfeiwtfurfg, idks< dec and hinaen, to Hnd; it is very likely thai ibe Hebrew wsrds <fn Omr, to go rtmmd and eu hmtl, * b^uxd, naaj haw been the origiDal of dooibend and ku hm%L ttno torbant connsta ssnei^ly of two paiti^ (be osf, whioh goes on tlie iyema; and the long sash, of aissli^ linen, or silk, that is mwped round die head. Usss sariias are generally sevenu ^esde in lei^i^

A girdte] mam olmtL a bsU or gvrdU: see bsAm; Iluaaeena to have been the aataa kincl of sasK or gtrsB^ so ooomon in As ssatsm eoantrisi^ that cenined As loose gannenu absnt tfie waist { and ia vrtiicfa their leag skirts wen tucked up, when they w«re «iapioy«d in work, Of on a journey. After being tied round the vraist, the two ends of it fbll down before, to the akirtt of theis rt^MSL avn ohosAs^ roidered her* cttrfea* girm sigsUss merely a kind of Mapsr or smbroidsrsd wovkj soeths nols on diapb zxvi. I. and ia widdy diftrent from am oine^ which is properly translated girdU, ver. 4. Ua meaning, therefore, of the text, aoeormng to some, is du^ that the two pieceik ver. T. irtiich oomteotcd the parts as. (he ephod at the shoulders, where.the onyx stmcs wass s^ should be of the same texture with mo teboA itself i. e. of gold, Uue, }nirpU.scarUt, end Jtne Uttnsd tinsn, embroidered together. But odiers suppcaa, that soms kind of girdle is meant, different from the abnet, ver. Sf. being omv ofplain workmanahia Vorae 9. Two onyx etones] See on chap. xxv. 7. TerwB 11. Likt As engraoings nf • signet] So, tig^ nets or seals were in use at this time, and engraving on preaous stones, was then an art; and this art, wbtcb waa one of Ihe most elegant and ornamental, was carried, m ancient timea, to a very hi^h piteh of perfection, and particukrly among the ancient Greeks; such a {Htch of perffecuon, as baa never been rivaUsd, aad cannot now b« even well imitotod. And it is very likely, diat die Ored» diemfleives bomwed diis art from the sncient Utbrom, as «• know it fhwridted in ^Qrpt and Palestine, taaf bafbre it was known hi Chreeee.

Verse 12. Aaron AaU bear Ouir names before tk» Lorti] He was to consider, that he was the reprtsemtatioe of the chikhen of Israel; and die stones on tb« e[^od, and the stones on the breastpUte, were for a memorial, to put Aaron in ramembmaee, that he was tlw priest and mediator of- the twelve tiibea; an^ ipiahinf after dia mamw «f men, God was to ha pot umndsC Ibe children of lavael, dnir wants, dbc as fraqoentJy an him with the breas^lls

13 And thou smUt make ouches (if gold;

14 And two chains of pure gold at the ends: of wreathen work shut thou make them, and fiuten the wreathen chains to the ouches.

15 ^ And ^ thou shalt make the breast-plate of juagment with cuonine work; afler the work of the ephod thou shalt make it \ qf sold, qf blue, ana of purple, and of scarlet, uu <ff fine twined linen, shalt thou make it.

J 6 Foursquare H shall be, fretn; douUed; a Bpan fhall oe the length thereoiT and a span tkail be the breadth thereof.

18 And the second row shall be an emerald, a •apphire, and a diamond.

19 And the third row a ligure, an agate, and an ametlvat.

20 And the fonrtfa row a beryl, and an onyx, and a jasper: they shall be set in gold in their « inclosings.

31 And the stones shall be with the names of the children of Israel, twelve, according to their names, Hke the engravings of a signet; every one with his name uuUl they be according to toe twelve tribes.

T«rae 13. Oudum of gold] nova mi^ubeUolh, atraU yfOMf, Mckau to inantUMatODMin, fromrsv ahabatt, to vissa, indos*, »traitm. Socket, in tbia place, would be a nor* proper tnnalalio^ m «uc& eanoot be traood up to vnrlagitiauaeaulfaarity. It mwua aonetimea to ngoify aMsl^flraoiBeiBodear aUaddng thiaga uwetber.

Vans 15. 7%i breatiplatt qf judgment] Vbvo rvn «A«Aa» mMpat, die same aa the)vn Aomm, aee ehaj>. \7.hMhmcklledtbabTva»tpl4iUqfiudgmsnt,htesnBe prieat wore it upoa his breast, wnen oe went to aak

I of the Lord, to give judgment in any particular Am slao vbea he aat aa judge to teach the law, and lodeUnnine eontrovernea. See Lev. x. 11. Deut.zvii.6, 9.

Terse 16. f\mnquare shall it bt) Here we have the exact dimenaiotu ef thia breaatplatt, or mora properly brmtt-jiisee, or stomatAer. ll waa a mm in lei^th and breadth wtien doabted, and conaeguanUy two apans loi^, COS wi^, before it waa doubled. Betveeu theaa doubtingi^ it is auppoatd, the VHm and T%immim wara placed. See on ver. 30.

Yerae 17. /\>ur rotoa of tlonu] With a name on each auma, making in all, the twelve names of the twelve tribes. And aa ttiese were 'diapoaed according to their birth, nr. U). we may auppoae they atood in Uiia order, theatoaea baioK placed alaa in the ordar io which they are prodnesd, ver. l7~-3(L was engraven Reubm fs>trt Simeon pFsv Levi *iV aicoirn bow. waa engraven Judab rmrri laaachar -ovtrt Zebulun iVa* THian aow. waa engraven

In tw order, the Jews in geoetal agree to plaee them; see the Jerusalsm T\a-gvm on thia Mioe i and the Tar- Awn wpeo GaoliclM v. 14. and see uao Ainsworth. The S'ttrnm of •AmoAon aays, "theee fMir rows were placed opMwe to the firar quarter* of the w<M-ld t" but thia could OAiy be when laid down herisaiu^y, for when it htuig on the bcsast of the high priast, it could have had no lucli Vot.I.-36

23 And thou shalt make upon the breastplate p two rinera of gold, and ehalt put the two rings on the two ends of the breastplate.

2i And thou Bhalt;)ut the two wreathen chains of ffold in the two rings, which are on the ends of the hrfiaatplate.

25 AndiAeofAcrtwoendsof the two 'wreathcn chains, thou shalt fasteu in the two ouches, and put them on the slioulder pieces ' of the ephoa before it.

26 And thou shalt make two nogs of eotd, and thou shalt put them upon the two 'ends of the breastplate, in the border thereof, which tf In the side of the ephod, inward.

27 And two ofAer rings of gold thou shalt make, and shaJt put them on the two sides of the ephod, underneath, toward the forepart thereof, over against the other coupling thereof, above the curious girdle of the ephod.

28 And they shall bind the breastplate by the rings thereof, unto the rings of the ephod with a lace of blue, that it may be above the curious girdle of the ephod, and that the breaBljdate be not loosed from the ephod.

29 And Aaron shall bear the names of the children of Israel in the breastplate of judgment, upon his heart, when he goetb in unto the holjr place, * for a memorial before the Lohd coih tinnally.

poaitiMt. Aa it is difficult to aaeeruin in every coae, what these pracioua stones were, it m^ be neeaawy to cooaidar this subject mwe at large.

1. A SAutnn^ bin edem. from the root adam, he waa ruddt/, thertti^ abeaiitiflilgemofafinedeepnac<dour. The sordfus, or eordta atone, ia defined to be a precions stone of a blood rtd eolsur, the beat of whidi come from Babylon.

2. ATopAK,mao}»MaA,apreciouaitoiieof a^M^deatf green, with a mixture of yeUots; aometimea of a fine yellow, and hence it was culed ArysiMe, bv the ancient^ from its gold colour. It is now conaiderea 1^ mineralogists as a variety of the sapphire.

3. CAaaVNCLB, npia barikti, from jro barak, to tighten, glitter, or gHater, a very el«^antgem of a deep red colour, with an ndmizture of eearlet. F^m its bright lively colour, it had the name earbwtathu, which signifies a lUtis coal; and among the Greeks -rtfag, anthrax, aeooi^ b^ cause when held before the aun it ai^tears like a piece at bright burning diarcoal. It is found only in the Eaat Indies, and there but rarely.

4. Emxkalo, ^Di nopnee, the same with the ancient Smaragdua; it is one of the most beautiful of all the guns, ood IB of a bright green colour without any other mixture. The true oriental emerald is vetj scarce, and ii only found at present in the kingdom of Gmtey.

6. Diamond, a'jTt^yahatom, from oV^ halam, to beat, or smite upon >* the diamond is supposed to have this name from iu reaistance io a blow, for the aUcients have assured us, that if it be struck widi a hammer, upon an anvil, it will not brssic, but either breait them, or tinli into the aurfiue of that which ie sqftesl. This is a compleleVabfe; as it is well known that the diamond can be easily broken, and ia capable of bein^ entirely volatilized or consumed by (he action of fire. Jl u however the hordes), as it is the moat valuable of all tlie prei ious atones hitherto discovered, ood one of the most iufiammable substances in nature.

7. Liotraz, ov^ te^em, the same as die jatn/nclh or kyadtUk, a precious alone of a dead red colour, with a coosidei^le mijcture of yellow.

8. AoATB, ^av eheho, this is a alone that assumes such a variety of hues and appearances, that Mr. Parkhurst thinks it derives its name from the root sh ab, to turn, to Aange, "as from the circumstance of the agate changing its appearance without end, it might be called the varier." Agates ore metwith aovoriou^y figured in their substance that tliey seem to represent ilie sky, the stars, clouds, earth, water, reclu, villafjea, birds, trees, flowers, men, and animals of di&rcnt kinds. Af^leubhvs a vAite, reddish, lowisk or greenish grmuid. llKyare only varieties oitite Jlint, and fl»e lowc-l in value of all the precious jtwics.

30 H* And I thou elmlt put in the breastplate of judgment, the Urim and the Thummim; and they sEaU be upon Aaron's heart, when he g^th

9. Amkthybt, naVnw Ociulamah, a gem generally of a purple colour, compcsed of a strong blue and deep red. The oriental amelhyst is of a dove colour, though eomeare purple, and otliers wkiU like diamonds. The name ame- Ayal ]m Greek, ■^tlnrrtc, and it waa m called, because it wu BuppMed that it prevented inAriation.

10. Tne BcKTL, rwi fanAith. Hr.P&rkhantderiTea this name from v tar, to go round, and w sAtu, to be vivid or bright in colour. If the beryl be intended, it is a pellucid gem of a bltiUii frreen colour, found in the East Indies, and ^>out the gola mines of Peru. But some of the most learned mineralogists and critics suppose the fihrysotite to be meant; this is a gem of a yettounm green colour, and ranks at present amoiu' the topaxea. Its luune, in Greek, ArysQlite, %;urehi3gc. lit^alJy signifies the galdtn Mlone.

11. The Omrx, env ah^m. See the notes on Gen. ii. 12. Bxod. XXV. 7. There are a great number of different ■entimenta on the meaning of £e original] it has been tiwislated beryl, murattC pfoHtu, mt^Aire, aardiiu, ru6y, eamelian, onyx, and fardonyx. It is likely that the name may signify boih the onyx and tardonyx. This latter stone is a mixture of the dialeedony and eamelian, ■ometimes in strata, at other times blenoed together, ana is found striped with white and red strata, or layers. It is generally allowed, that tliere is no real difference, except in the degree of hardnen. between the onyx, earnelian, thtUcedony, sardonyx, ana agale. It is veil known that the onyx is of a darkiM. homy eolour, resembling the ko<if or nau, from which circumstance it has its name. It has (^en a plate of a btuish ahiU or red in it, and when on one w Mih ndes of Ihia iriiite, there amiaan a plate of a reddUl colour, tba jewellers, says Woodward, call the ■tone a sardonyx.

12. JASPia, near' yas/ipdu The similarity of the Hebrew name has determined most critics and mineralooiats to adc^thejFaMwr, as intended bythe original word. The Jasper is usually defined, a hard stone, of a brighi beaulifiU green eolour; sometimes dmtdsd with wftt/e, and

In examining what has been mid on diese different preoious slimes, by the beat critics, I have adopted such explanations, as appeared to me to be beet justified by the meaning and use of the original words; but I cannot say that the stones which I have described are precisely those intended the terms in die Hebrew text; nor con I take upon me to assert tliot the tribes are arranged exactly in the manner intended hy Moats; for as diese thir^ are not laid down in the text, in such a way as to preclude all mistake, some things must be left to conjecture. Of several of these stones many fabulous accounts are given by the andents, and indeed by the modems also: these I have in genual omitted, because ihej wn fabulous i as abo all sj^rUuai meanings, which others have found so plentifiilly in each stone, because I consider some of them puerUe, all fidile, and not a few dangerous.

VSrse 30. Thou thaU put in the breastplate — tlu cxiM anti thitmmim] What tnese were, has, I believe, never 'et been discovered. 1. Hiey are nowhere described. I. There is no direction given to Moees, or any other, h<no to make them. 3. Whatever they were, they do not appear ^ have been Tnade on this occasion. 4. If they were the •irotk of man at all, they must have been articles in the aneis^ labemaclt^ matters used by the ptUriardts, and not here partieularly described, because veil known. 6. It is prolmblc nbat nothing material is designed. Hiis is the opinion of soma of the JeviA doctors. Rabbi Henachem on this copter says, "The Urim and 7%untmimwere not the work of the artificer; neither liad the artificers, nor the congregation of Israel in them any work, or any voluntary odering: but iliey were a mystery delivered to Hoses from the mouth of Ood; or they were the work of God himself; orameasureof the Holy Spirit" 6. 'niatOod was often oonsalted by Urim and Tytummim, is suili' taeaiiy eiddent frtnn several Scriptures; but kott>, or in in before the Lord; ■ and Aaron shall bear tfae judgment of the chiMren of Israel upon faia heart, before the Lord continually.

t^ai manner, he was thus coneulisd, oppcars ia none. 7. This mode of consultation, whatever it was, does not appear to have been in use from the consecration of Sotomon's temple, to the time of its destruction; and a^ it* destruction, it is never once Aientioned. Hence the ievm say, that die Jive following things, which were in the fint temple, were wanting in the second. " t. TTie ark wjA the mercy-seai, and cherubim. 2. The Jlre which came down from heaven. 3- The Shediinah, or diviDepreseiice. 4. The Hob/Spirit, i. e. the gift of pro^w^. fi. Aad tllB Urim and lliammim."

8. As the word trm urim ainiifiesueani, and the vonf D^sn thummim rxancriOKs; they were prt^ably deugned to point out the liglit, the abundant i^ormalioa in spiritual things, afforded bj the wonderfnl revebuion which God made of himself and under the law; and the per- /eetion, entire holiness, and strict conformity to fttmse{^ which this dispensaUon required; and which are introduced and ammpliAed by that dispensation of i^Egftl and Irudi, the GOSPEL, vhidi was prefigured and pojniad out by the law, and its sacrifices, &c. and in this li^t die subject has been viewed m the Vulgate, where the words are translated Doctrina et Veritas, doctrine and truth; a system of teaching, sdmAmUiw fironi truth, itself. Tba Septuagint translate tne original by tn».msi( w oxirff la, fhe mantfeslalion and the iruthi aiaoiiut profaebfy the mMi- Jestation which God made of himaw to Hons and tha Israelites, and the truth which be had rmaled to them i of which thia breas^late should be a continual memorial,

Alt the other versions express nearly the same things end all refer to iBteileetual aad spiritual subjects, smdi as light, truth, man^esfyUisM, doctrine, peifeOion, &e. Ac not one of them suj^Msing tMt any thing material ia inteaded. The Samaritan text is however different: itaddshov a whole clause not found in the Hdvev: AnT*"*VT urxm ve et fia-tumrnxTn^ Tnou cniw make the l/rtm and the Thummim. If this reading be admitted, the Urim and Tliummim vera manufactured on this oeeaskMi, as well as the odwr articles. However It th^ ore ind»- scribable and unknown.

The manner in which the Jews suppose that the inquiry was mode by Vrim and TTrummfm, is the following: — " When they inquired, the priest stood with his face before the ark; and he that inquired, stood behind him, with hb fitce to die back of the prieM. And the inquirer said, Skali I go up? or. Shall 1 not go up? And fcnlhwilh this Holy Gnoet came upon the pries^ and be bebeM the breestpbue, and saw therein, hy the vision of prophecy, Gow,or,€to not up, in the letters which showed forth themselves upon the breastplate, before his face." See Numb, xxvii. 18, 21. Judg. i. 1. XX. 1% 2& 1 Sam. zxiu. 12. xxviiL & And sea AinsiBorlh.

It was die letters diat fbrmed the names of the twdm tribes upon the breastplate, which die Jews suppose, wen used in a miraculous way, to give answers to the inquirers. Thus when David consulted the Lord whether he shouM go into a city of Judea, three letters which constituted dke word rfjy Siah, 00, rose up, or became prominent in the names on the Iweaaiplate: |p atn firom the name of iSimcoii, h lamed from the name of I^ei^ and n he from the mum of Judah. But this supposition it without proof.

Amoiig die E^ptians^ a breastplate, something like that of the Jewish nigh priest, was worn by the president of the courts ctf justice. Diodorus Siculus has these wordi^ bore about his neck a golden chain, at which hting an Image set about or composed of precious stones, which was called TRUTH." Bib. HisL lib. 1. chap. Ixxv. p. 228. And he farther adds, " that as soon as the premdent put diia gold Chain about his neck, the legal proceedings commenced, but not before. Ana diat when die case of the plaintiff and defendant luid been fully and fairly heard, the president turned the image qf truth, which was huitf 10 the golden chain round his neck, towards the person whose cause was found to be just," by which he seemed to intimate that truth was on his side.

JSHan in his Hist. Var. lib. xxziv. gives the same account, ""nie chief justice, or president, he says, "was always a priest, of a venerable ag^ and acknowledged

SI % And * thou shalt make the robe of the ephod all qf blue.

32 And there shall be a hole in the top of it, in the midst thereof: it shiUI have a binding of woven work round almut the hole of it, as it were the hole of an * habergeon, that it be not rent.

33 And beneath, upon the ■ hem of it, thou shall make pomegranates o/tdae.axid o/ purple, and ctf Bearlet, round about the hem thereof, pud bells of gold between them round about:

34 A golden bell and a pomegranate, a golden bell and a pomegranate, upon the hem of the robe round about.

33 r And it shall be txpoa Aaron to minister: and his sound dialt be heard when he goeth is onto the holy place, before the Lobd, and when he cMneth ou^ that he die not

36 ^ And * thou shalt make a plate o/ pure gold, and grave upon it, like the engravings of

37 And thou shalt put it on a blue lace, that it may be upon the mitre; open the forefront of the mitre it shall be.

38 And it shall be upon Aaron's forehead, that Aaron may » bear the iniquity of the holy things, which the children of Israel shall hallow in all their holy gids: and it shall be alwaj's upon hte forehead, that they may be ^ accepted belore the LoBD.

39 ^ And thou shalt embroider the coat of fine linen, and thou shalt make the mitre <tf fine linen, and thou shalt make the girdle of needlewovk,

which waa calkd TRUTH, eiwrnved on a tapphirt, and huoR ibout hia neck vhh a golacbain."

Pder du Vol meatiooa a mummy which be saw at Cairo, in ExTpt, round the neck of wnich wai a chain, at which a gataen plaU was suspended, which lay on the 1>FeaM of Qie person, and on which waa engraved the figure of a bird. Thit person waa supposed to nave been one of the aupreme judges; and in all hkelihood, the biiti^ of what kind be does not mention, was the emblem of tru&f Jtutie*, or inneetiue.

I have sow bafen me pahwinw takes oe dw spot, a uti«e CSiineae, of the d\ffiratt eoitrts in Cluaa, vdwre qtiminal causes were tried. In these the judg>i aJways ■ppean with a piece of embrcHdery on his bivoBt, on which ft wlUts bird, fit the ardta or heron kind is represented with expanded wiags. All these seem to have been derived from the sane sonrce, kMh among the Hefrreuv, the Sgyptiana, and the CUneic: And it is certainly not impoanble, that dM two latter mig^t have borrowea the notion «ud use of the bnaatylaU at Judgment from the Hebrew^ as it was in use among them long before w« have any account of its use among either the ESgypHana «r Cftutete. The dilTemit mandariiu have a breoMtpieoe 4if this kind.

Terse 31. TTu nbe the tpkod] See on ver. 4. Vrom this deeeription, and from what Joeephua says, who muat have been well acquainted with its form, we find tlukt this «iiiU, or rofae, waa one ton;; straight piece of blue cloth, with a hole or opening in the centre, for the hettd to paaa throoeh; which hole, or opening, was bound about, that it might not be rent in putting it on, or takincitofT, ver.32.

Verse 35. Hit tound shalt be heard] The belli were doofatleea intesdeil to keep up the people s atteotion to the very solnnn and important office which the priest was then performiag: that they might all have their hearia ei^aged in the work; and at the aame time to keep Aaron bimaaf in remembrance that he miniabned btfm Jthovah, and aboold not come into bia presence without due reverenee.

HhU k» die TtoO Thia aeema an alhision to certain ceremonies which still prevail in the eastern eountries. Je ho%-ah appeared among his people in the tabernacle, as an emperor tn hit tent among his troops. At the doors of the tenu or palaces of grandee*, waa generally placed aoroe sonorous hoir, either of metal or wood, which waa struck, to advertise those within, tlmt a person prayed fbr admittance to the presence of the king, &c. Aa the tabernacle had so door, Diit a veil, and consequently nothing to pre Ttnt any person from going in, Aaron waa commanded to patlhebellB on hia robe, tnat his eound mig^ be heard, lefun he lemt into the holy place, before the Lord.

Verse 36. Thou thalt make a plate of pure gold\ The VOnI IHU, which we nndcrplate, means Ajtower, or any appearance of thia kind. The Septuagint translate it by rirxw, a leaf; hence we might be led to infer, tliat inia plate resembled a wreath of ^leers, orUavet; koA aa it ia called, chap. zxix. 6. nezer, a crown, and the au thor of the book of WUdom, eluip, xviii. 34. who was i Jew, and may be supposed to know well what It wsa, calls it tit,tAitn i it was probably in the form, not of die ancient diadem, but rather of the nuliaieil crown worn by the ancient Roman emnerora, which wai a gold band, uutt went round the head from the vertex to the occiput; but the position of the Jewish aacerdotal crown waa different t as that went round the ^rMead^ under which there was a hbu laee, arJUlet, ver. 37. which was probably attached to the mitre or turbaiU, and formed its loweat part or border

HoLiKBse TO THx LoBD.] 1^8 wc may conaider as the grand badge of the aacerdotal office. 1. The priest was to mmister in holy thinga. 2. He was the representative of a holy God. 3. Re was to olfer eacrifkea to make an atonement for, and to put avay but. 4. He was to teach the people the way of Tight*oiu7ie»a and true holineea. 6. As Mediator, he was to obtain for them those divine influences by wnich they should be made holy, and be pre-

>ared to daeil with Atrfv epirita in the kingdom of glory.

i. In die sacerdotal once, he was the type of that htijf and juet Osm, who, in the fulness of tiine, was to eons and put ateay sin by the taeriflce of Him*^,

It IS allowed on all hands, that this inscription was in the primitive Hebrew character, such as appears upon ancient ehekda, and such as was used before tne Babylo- TaA captivi^, and probably from the giving of die law on Mount Shiai. The rmh np KadeA Laj/hovah, ot Am present Hebrew text would ia those aoctent mracten appcAf thus:

which, in the modem Samaritan characters evidently de> rived from that above, is aa fothnra: ^lSK%ftTZ P And die word ^^^nriodtifl ancient ana on^nal character, ia die famous Tetragrammaton, or word of /bur lei' ter», which to the present day, the Jews will neiuterwrite nor pronounce, Tht Jews teach, that these letters were embimed on Uie gold, and not engroren in it: and that the plate on which they were embossed, was about two fingers broad, and that it occupied a apace on the forehead, between thenalr aikl the eyebrotee. But it ia most likely that it was attached to the lower part of the mitre.

Verse 38. Jlfay bear the iniquitv of the holy ihinge} O'wipr j>y nw pnn nvn ve nasa Aharon et 6von Aawmdashim. And Aaron ehall bear, in a vicarious and typicol manner, the einiff ththoly or teparated ihingt-^- f cringe or eacrifieea. Aaron wa^ as the high prieai of the Jews, the type or repreaentative of our nleseed Redeemer i and as he offered die sacrifices preacribed by the Law, 10 make an atonement for sin, and was thereby represented as bearing Adr tine, because he touna t« moke an atonement for them; so Chriat is represented aa bearing the tine, i. e. the puniehment due to the sina of die wwidj in his becoming a sacrifice for flie human race, see Issi. liiL 4. 12, where the aome wo, itvi nata, i* used: and aee 1 Pel. ii. 24. By Oio inacnntion on die plate on his forehead, Aaron waa acknowkdsed as the holy minister of the holy God. To (he people a services, ar^ their offerings^ mutih imperfection was attached i and therefore Aaron was rcpreaeaiedj not only aa taa/cing an atonemerU in general, for die sins of the people, hy the aacrificea dveybraaght: tut also ■■ miduiur an atpsement for the imper/edton of the atonement itself and th? ntov ner in which it waa brought.

Jt ehall be aivuya upon hi»forduad\ The plate, inscribed widi BoHnen unto the I^rd, should be aJwsys on Ids forebrad, u> teach diat the Law reared h^ineee: that this was its aim, desigtt, and end; ood the same ia required by die Gospel; for, under this dispensation, it U expressly said, Wtthoat hoUneaa no man aAsU ace the Lord. Heh. xii. 14. Verse 40. Fbr glory and beauty] S<« die note o»

Vwse 42. Linen bretdtea] Tku command had in viaw the necessity of purity and decency in eveiy part of the divine worship i in opi»«t"«> Ao^mg tndecsnqr coats, and thou shalt make Tor them girdles, and

^011619 shalt thou make for them, for glory and ■ beaatr.

41 Ana thou shalt put them upon Aaron thy brother, aod his sons with him; and shalt ** anoint them, and • consecrate ' them, and sanctify them, tl^t they may minister unto me in the priest's office.

42 And thou shalt make them > linen breeches to >■ cover their nakedness; from the loiiLB even unto the thighs they shall > reach.

43 And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near k unto the altar, to minister in the holy places that they i bear not iniquity, and die: » tkail be a statute for ever unto him, and his seed after him.

of the pafan worship in general, in which the priesta ohea niniaicr^ naked, as in ihe Mcrifioes to Bocchiu, &o.

On the garmenu of tlie high prieat, some general reflections have already been made, see ver. 2. and to what is there said, it may be just necessary to add, that there can be no doubt of their being all emblematical of spiritual Ifaiiu* t but of which, aod u what way, no man can poaitirejy asy. Maav commentators have entered largely into this subject, and nave made many edifying and usenil renwrks; but vrimn no clue is given to ^Se us through a labyrinth, in which the possibiliiy of mistake is every momeat occurring, it ia much better not to attempt to be wise above what is written: for, however edifying die reflectioos may be, which ore mode on these subjects; yet, as thiqr are not clearly deducible from the text itself, ihey can civo little Mitisfaciion to a sincere inquirer oAer truth, llwae garmeota were all made for f^larif and for beauty, and this ia the general account that it haa pleased God to give at their oanire and design: in a general sense, they rspreaented, 1. "Hie neeeaaity of purity in every part of die divine wmrship; 2. Tlie necessity of an atonement for ain; 3. The purity and juatice of the Divine Majeafy; and, 4. The absolute necessity of that holiness, without whidi ncme can see the Lord. And dieae subjects should be diligently kept in view by all those who wish to profit by die ourioua utd intereating details given in this chapter. In the Dotea^ these topics are frequently introduced.

Verse 1. Take one young bullock] This oonsecratioa did not take place till after the erection of llie tabernacle. See Lev. viii. 9, 10.

Versa 2. Unleavened bread\ Three kinds of bread, as to itsybm, ore mentioned here, but all unleavened. 1. ma mataotht unleavened bread, no matter in what shape. See chap. ziL 9. 2. nSn dialolh, cakt», pricked or perforaied, as die root implies. 3. ^frpi rekikey, an exceeding thin caA& from rak, to be extenuated, properly enough tranalated wqfer. Tht manner io which these were prepared is fufficientlv plain from the text; and probabfy these were the principal /ormt in which flour was prepared for houaehold use^ aunng their stay in die wilderness. Theae were all waved before the Lord, ver. 24. as an acknowledgement that the bread that sustaini the body, aa well as Qie mercy which saves the soul, cornea from God alone.

Verse 4. Thm—thatl inuA them] This wtw done emblematically, u aignify that they were to pot away all filthineaa of the flnb and apirit, and per&ct boliaess hi the fear of Gtod. 2 Cor. vii. 1.

Verae S. Thou ahalt lake the garmerU*\ As moR offices ^ nriritual and secular dignity had appropriate habits and ' foafenfo, hence, when s person was appointed to an office, and intetcd fcr the I>"^g*^ ^ ^ <AVtttaf them, to minister unto ne m the priest's oAee: " Take one young bullock, and two lanB without blemish,

2 And " imleavened bread, and cake* nidcavened, tempered with oil, and wafers nnleaveatd, anointed with oil: of wheat en Aonr shalt thou make them.

3 And thou ufaalt put them into one basket, and bring them in the basket, with the buUock and the two rams.

4 And Aaron and his sons thoa shalt tffing unto the door of the tabemade of the eongre' gation,)> and shalt wash them with water.

d ■) And chou shalt take the garments, and put upon Aaron the coat, and the robe of the e^hod, and the ephod, and the breastplate, and gird him, with ' the curious girdle of the ei^iod:

6 ' And thou shalt put the mitre upon his head, and put the holy crown upon the mitre.

7 Then shalt thou take the aiiointing « oil, and pour if upon his head, and anoint him.

8 And ■ thou dialt bruig his sons, end put coats upon them.

9 And thou shalt git^ them with girdles, Aaron and his sons, and 'put the bonnets on them: and * the priest's otiice shall be theirs for a perpetual statute: and thou shalt ■ consecrate y Aaron and his sons.

10 And thoashaltcauseabunockto be brought before the tabernacle of the congregation: and

with that ofiice, from tn, used intensively, and vtMtit, I clothe, because he woa ihea tioOud with the veAmenli peculiar to that office.

Verse 7. TVtm thaU thou take the anontUn^ ait] It appears from laai. Ixi. 1. that aTuritUing with <ni, in conaacrating a person to any important office, whether dvU or reHgu»u, was considered as on emblem of the communication of the gifts and graces of the ffoly Spirit. Thia ceremony was used on three occasions, viz. the instaUaiioa of prophete priest, and kinf^t, into thisir respective ^Aoea. Bui why ahould auch an anointing be deemed Deeeawy? Because the common sense of men taught them, that all ^ood, whether spiritual or secular, must come from God, Its origin and cause. Hence it waa taken for mated, 1. That no man could foretell events, unless inspired by the Spirit of Ood. And therefore die prophet waa anoiated U> signify dw communicadon of the Spirit of wiadom aad knowledge. 2. That no person could ofler an acd^tabls aaeriftee to God for the aine of men, or profitably minister in holy things, unteas enlightened, influenced, and directed, by the Spirit of ^race anaboliness. Hence the prieH waa anointed, to aigmfy his being divinely qualified for the due performance m bia sacred functiona. 3: That no man could enact just and equitable lawa, which should have the prosperity of the community and the welhre of the individual continually in view, or could use the power confided to him only for the suppression of vice luid the encoura^ment of virtue, but that man who was ever under the inspiration of the Almighty. Hence kings were inaugiir^ea I7 anointing with oil. Tvo of theae offices only exist in all civilizra nationa. the sacerdotal and ngdtt and in some countries the pnest and king are still consecrated hf attainting. In the Hebrew langiin^ wa Tnashadij signifies io anoint; and rrvs maahiadi, tba anointed person. But as no man waa ever dignified by holding the Oiree ojlces, so no person ever had the titlo maskMth, the anointed one, but Jeaua the Christ. He alone ia King of kings, and Lord of lords; the Kin^ who govema tlie univerae, and rules in the hearta cS his Wlowera; the Prophet, to instrust men in the way wherein they should ^; and the great High Priest, to midte atonement for their sins. Hence he is called the Mestiaa, a corruption of the word rt>arsn Aa mtwAtocA, the anmnied OKK, in Hebrew; which gave birdi to • x^.»Tat,A«Cfa-iato»^ which has precisely the atme signification in Greek: of him, Helchisedeck, Abraham, Aaron, David, and other% were illiutrioua types. But none of theae had the title of THE Hbssiah, or TQS AKOtRTsn of Gob. T^is does:, and ever will, belong exclusively to Jescs tHt Ckiliwt.

Verse lo. ShaU p\U their hands upon the head qf Oi* bullock.] By this rite the animal was consecrated to OodL, and waa then proper to be oflbred in aaerifioe. Impeoitiim of hands alio aignilM, that diay offered the lift of ihls il And thou Bbalt kill the buUock before the Imkd, fry tiie door of the tsbernacle of the cod- buUock, and put it upon the bornB of the altfuwith thf fiDa«r, and pour all the blood beside the bottom of the altar.

] 3 And ' thou shalt take all the &t that covereth the inwards, and *' the caul that is above the Uver, and the two kidnejs, and the fat that w apoa them, and burn tkem apon the altar.

14 But ■ the flesh of the bullock, and his dcin, and his dvmg, aluilt thou burn with fire without the camp: it m a sin-ofiering.

15 ' Thou shalt also take one ram: uid Aaron and his bods abaSl > put their hands upon the bead of the ram.

19 And thou shalt day the ram, and thou shalt take his blood, and sprinkle it round about upon idtar.

17 And thou shalt cut the ram In pieces, and wash the inwards of him, and his l^s, and put tftem unto his pieces, and unto his head.

18 And thou shalt born the whole ram upon the altar: it tt a bomt-offering unto the Lord; it if a ' sweet savour, an offering made by 6re

19 k And thou shalt take the other ram; and Aaron and his stms shall put their hands upon the head of the ram:

20 Then shalt thou kill the ram, and take of his blood, and put t( upon the tip (rf* the right ear of Aaron, and upon the tip of the right ear of

•nimaJ u «n «loneiiieiit for their nam, and to redeem Ibeir Un§ finom thac de&lh, which, through their sinfubieaa, they bod deaerved. In the case of Uie Bin-offeriov and trespanoftriof, the pawn who brought the sacrifice, placed hie lisadi on the bead <rf the animal, between the noma, eod eonfened hia sin over the ain-offering; and his ireapam orcr the treapass-o^riog, B&yiiu;, "I mve Biimed, I have done inimitty, I have trei^Hueeo, oad have done thus and thus, ana d« return by repentance before thee, and with Utu I make atonement." Then the animal was considered

Terse 19. 7%*oiAer ram] TTiere were two nuns brought m this occasion; one was for a bumt-t^ering, and was lo be entirely consumed; the other waa the ram qf cotueeratiott, ver. 32. ax/al miUuim, the ram of tag Hc, because when a person was dedicated or consetfUed to Ctod, his hands were filled with some panicular OK proper for die occasion, which he presented to Qod. Heoce the word eonsscro^Mm, signifies the filling ttf>, or JUiing tlu handa, some part of the sacrifice being put into the nands of such persons, denoting thereby, that dMT had now a right u ofier saemees and oblations to Ooo. It seems, in refitrsnoe to this ancient mode of eonseeraticm, ibax in the church of England, when a person is ordained priest, a Bible is put into his hands with these wotd^J* Take (hou atidiority to ureai^ the word of Ood," Ac The JUUng Ou han^ refers also to Cfae pnttnia, wfaidi, in tfco eastern countries, every inferior was obU^ to faring when brought into ibe presence <rf a superior, nns tM saerifioe was considered not only as an atooensot lor •in, but (dao as a means of approach, and aa a prcssnl to Jehovah.

Terse 20. T^e <if hU l>lood\ putting the blood of the sacrifice uuthe tip the ri^ tar, the thumb of tiu right hand, and the great toe of the right foot, waa doobtlesa intended to lignifr, that they sboulu dedicate all tkeir faculties and jtowtrw to the Btrvice God: ttieir eoratotheAcarnijruidfhufyo/'hiBtoni; their A<in(£s, *o4Uigenee in tbe tacredmitiMry, and to ell acts of obe- <n«K«; and their to walking in the way qf Qoda prte^U. And this ^rtnlUing appears to have been used «0 tyh them, that they could nsiiher hw, woric, nor valk Emiifalv, nprifduly, ud well-pleasing in the sigjit of Ooa, without this ^plication of tU Mood of the sacrifice.

his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about.

21 And thou shall take of the blood Uiat tf upon the altar, and of > the anointing oil, and sprinkle i7 upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him: and "he shall be hallowed, and his garments, and his sons' garments, with him.

Also thou shalt teJie of the ram. the fat and the rump, and the fat that covereth the inwards, and tM caul above the Uver, and the two kidneys, and the fat that ie upon them, and the right shoulder; for it i« a ram of consecration:

23 ■> And one loaf of bread, and one cake of oUed bread, and one wafer out of the basket orthe unleavened bread, that is before the Lord:

24 And thou shalt put all in the hands of Aaron, and in the hands of his sons: and dialt "wave Ptheu fir a wave offering before the

25 vAnd thoo shalt recwve them of their hands, and bum dem upon the altar for a burnt^ offerings for a sweet savour before the Loan: it 18 an onering made by fire unto the Loan.

26 And thou shalt take ' the breast of the ram of Aaron's conaecration, and wave it Jin- a wave-offerii« bdbre the Loan: and * it shall be thy part.

37 And thou shalt sanctify > the breast of the wave-offering, and the shoulder of the heaveoffering, whKh is waved, and which is heaved up, oithe ram the consecration, even of that which is for Aaron, and of that which » forhisBtHis:

And as the bk>od of rams, buUt, and goata, could never take away sin, does not this prove to us, that something in$nitely better is shadowed out? and that ve can do nothing holy and pure, in the sight of a. just and holy Go^ but through the blood of atonement? — See on chap. xzx.

Verse 22. Tlu fat and the rump] The rump or taU of aoDie of the eastern sheep, is the best part of the animal, and is counted a ^«at delicacy. They are also veiv lar^, some of them weighing from Ivelve to forttf pounds weight; "so that the owners," says Mr. Ludo{f, in his Higtory Iff Ethiopia, " are obliged to tie a' httle cart be* hind tlwB, whereon they put the tail of tbe sbeei^ as well tat tbe convenience id carriag^ and vo ease die poor crcature, as to preserve the wool from dirt, and the tail from being torn among.the bushes and stones." An engraving of this kind of sheep, his tail, cart, &c. may be seen at p. 51 of the above worii.

Verse 23. And one loaf fcreadl The bread of different iciads, (see on ver. 2.) in this offering, seems to have been intended as a mtncAoA, or ofiering of grattful acknowledgment, for providentinl blessings. The essence of worship consisted in acknowledging God, 1. As the Creator, Qovemor, and Preserver of all things, and the Dispenser of even good and perfect gift. 2. As die Judge of m«!^ the Pnnisher of sin, and He who could alone pardon it. Tbt minchahs, hnve-offerings, wnve^oflerings, and thankofferings, referred to the /!r«F point The bMmtoffeiin» sin-ofieriiagib *nd nerimoea in general, referred to us second.

Verse 24. For a wave-qfering] See the notes on Levit vii. where an ample account of alt Ike qffa-ings, aacri/teee, &e. under the Mosaic dispensation, and tne reference th^ boFs to the great ■acrifiea o&cred by Christ, ia given m detail.

Verse 25. Thmt ihalt receive them qf their nandej Aaron and his sons are here considered merely as any common persons tninging on oflering lo God, and not bavin^ as yet, any auihonly to present it themselves, but through the medium of a prieeL Hoxa, therefore, was now to Aaron and his sons^ what they were aflerward 10 the children of Israel; and as the ministN> of Ood, bs now eoneecratee them to the sacred office, and presents uieir offerings to Jehovah.

Verse 27. TTie breast of the vave-iiferingf and the ehoutderitftheheave-t^enng] Am ikt wave-tffmngvtM agitated to and fro, and tbe Keave-oAnng vp and an«h some have eooceived that this twcioU «^ion repreaenlsd

28 And it shall be Aaron's and hia eona' iby a (statute for ever, from the children of Israel: for it u an heave-offering: and "it shall be an heaveoffering from the children oflsrael, of the sacrifice of their peace-offerings, even their heaveoffering unto the Lord.

29 And the holy garments of Aaron * shall be his sons' after him, * to be anointed therein, and to be consecrated m them.

30 Ami ' that y son that is priest in his stead shall put them on ■ seven days, when he cometh into the tabernacle of the congregation to minister in the holy place.

31 And thou shalt take the ram of the conECcration, and •seethe his fleah in the holy place.

33 And Aaron and his sons shall eat the flesh of the ram, and the ** bread that is in the basket, by the door of the tabernacle of the congregation.

33 And < they shall eat those things v^erewith the atonement was made, to consecrate and to sanctify them: but a stranger shall not eat thereof, because they are holy.

34 And if ought of the flesh of the consecrations, or of the bread, remain unto the morning, then • thou shall burn the remainder with fire: it shall not be eaten, because it ia holy.

35 And thus shalt thou do unto Aaron, and to his sons, according to all thinga which I have

^fgure of Qu erata, on which the grtax Peace-i^erin^ between God nnd man was offered, in the penonal aocnfi«e of our blesBcd Redeemer. Hail we ouihori^ for this conjecture, it would certtunly caat much li^it on tfie meaning and intention of these oneringa; and when the intelligent reader is informed, that one of the most judicious critics in die whole republic of letters, ii the author of this conjecture, viz. Haubtgai^ he will treat it with respect I diall here produce his own words on this verae — "Hie diatinguimtur, nojn & no"n, ut ejuedem oblationis cfflrimonin duffi. In ntfin si^ificatur, mover! oblatam victitnam hue et iUve, ad dexlram et ad ainistram. In nonn, tarmm lolli, et aublatam mrBhs dcprimi; nam pluribua vidbua id fiebat. Rem sic interpretantur Judni; et Chriatiojioi docent, quanquam id non t^ientes, ne adumbrari earn eraeem, in quam gtnerU humani vMima iUa paeiflea mblala est, quam veteree victims omnea pnenuneiatant."

'"nie hMVt-qffering and waTe-offeringt as two ceremonies in the same oblation, are here distinguished. The we^i^'ering implies, that the victim was moved hither and thither to the right hand and to the left; the heavei^tring was lifted up and dovn, and this was done several times. In tblawaythe Jews explain these tbin^, and teach the Cliristians, that by these acts the croa» was adumbrated, upon whit^ thatPeaee-ofTering of the human race was lined up, which was prefigured by all the i^pcient victims."

tbe breast and die thoulder, diiu voted and heated, were by diii consecration amnnnt^jd to be the priests' portion for ever; and this, as Mr. Ainsworth piously remarks, "taught the priests how, with all their heart and all their tlrenglfi, ih-ey should give themselves unto the service of the Lord in his cliiirch." Hoae^ as priest, received on this occasion the breast and the tfumlaer, which became afterward (he portion of the priests, tee ver. 28. and Lev. vii. 34. It is worthyof remark, that although Mosea himself bad no consecration to the sacerdotal offiee, yet he acts here as high priest, consecrates a hiffh priest, utd receives the breast and the shoulder, which were tlie priests portion I But Moses was an extraordinary messenger, and derived bis authority, without the medium of rites or ceremonies, immediately from God himaelt It does not appear that Christ either baptized the twelve apostles, or ordained them tiy imposition of hands; jet, from his own infinite sufficiency, he gave them authonty both to tuqitize, and to lay on hands, in appointing olliera to the work of the sacred ministry.

Terse 29. Ths holj/ garments — AaU be his son's after htm] Then gin&enu were to descend from &ther to son t and no new garments were to be made.

Terse 30. Seven days] The priest, in his consecration, was to abide seven days and nights at the door of the labwDUsW keeping the Lord's watch. See Lev. viiL 33, Ac

36 And thou shalt ' offer every day a bullock for a sin offering, for an atonement: and thoa shalt cleanse the altar, when thou hast made ad atonement for it, >> and thou shalt anoint it, to sanctify it.

37 Seven days thou shalt make an atonement for the altar, and sanctify it; > and it shall be an altar most holy: ^ whatsoever touebeth the altar shall be holy.

38 1 Now this i» that which thou shalt offer upon the altar; ■ two Iambs of the first year, " day by day, continually.

39 The one lamb tbou shalt offer "in the morning; and the other lamb tbou shalt offer at even;

40 And with the one lamb, a tenth deal of flour, mingled with the fourth part of a hin of beaten oil: and the fourth part of a hin of wine for a drink-offering.

41 And the other lamb thou shalt "offer at even, and shalt do thereto according to the meat-offering of the morning, and according to the drink offering thereof, ior a sweet savour, an offering made oy fire unto the Lord.

42 Thts shall oe Pa continual burnt-offering throughout your generations, at the door of the tabernacle of the congregation, before the

The number seven is what is called, among the Hebrvwi, a number of perfection; and it is often used to denote the completion, accomplishment, fidness, or perfection nt a thing, as this period contained the whole course of tliat time in which Ood created the world, and appointed the day of rest. As this act of consecration lasted seven days, it signified a perfect consecration; and intimated to tke priest, that his whole body and smd, his time and talent% should be devoted to the service of Uod and bis people.

Verse 33. But a stranger shall not eat thereof] TbM is, no person, who was not of ^hefamtiy of Aanm — M Israeliie and not even a Ijerite.

Verse 34. Bum the remainder with fire] Common, voluntary, and peace-offerinn, might be eaten even on the second day, see Lev. vii. 16. xix. 6. 6. But this beima peetiHar consecration, in order to qualify a perscm (o offsr sacrifices for sin, tike (hot great sacrifice, ibe Paschal Lamb, that typified the atonement made by Christ none of i< was to he left till the morning, lest pu^rcj'ac/um should commence, which would be utterly impro|>er in a awrifice that was to make expiation for sin, and bring the soul inio a state of Ao/fnessondpei^/ccfumwilhaod.— Sec die note on Exod. zii. 10.

Verse 36. TTunt shalt cleanse the altar] The oliar was to be sanctified for seven days: and it is likely that, cm each day, previously to the consecratioii service, the uiar was wiped cleaI^ and the fmner iby't aahe^ Ac removed.

TerseST. Whatsoeter toudieth Ae altar shall be hoh.] To this our Lord refers Blatt. xxiii. 19. where he sayu, the altar sanctifies the gift; and this may be understood as implying, that whatever was laid on the altar, became the Loras property, ox\A must be wholly devoted to sacred uses; for in no other sense could such things be samiified by toudiing the altar.

Verse 39. One lamb Oiou shalt offer in the monimr} These two lambs, one in the morning, and the other im ine evening, were generally termed the morning and cecnu^ daily sacri^e; and were offered from the time of ihahsettlemeot m the promised land to the destructim of Je^ rusalem liy the Romans. Tlie use of these sacrifices, according to the Jew^ was this: "The morning sacrifies made atonement for the sins committed in the niKht; ond the evening sacrifice expiated ihe sins committed durinK the day."

Verse 40. A tenth deal tf flour] Deal ngnified * part, from the Anglo-Saxon bnlon, to tUvids; hence bm\ a part, a portion, taken from the whole. FVom NamK xxviii. 6. we leanL that this tenth dealyns the tm^part of an ephtdt, which constituted what is called an amer. See cliap. xvi 36. and see the note on ver. 16. of the same chapter, where an account is given of diftraat massures of capaci^ among the Hebrews, nwomereontaineil about Area 9tiar<» Ei^iA.

LoBD: 4 where I will meet you, to speak there aato thee.

43 U And there I will meet with the chudren of Israel, and ' the tcU>erhacle * shalt be Banctided by my glory.

44 And I will sanctify the tabernacle of the congregation, and the altar: I will >■ sanctify also both Aaron and his sons, to minister to me in the priest's office.

45 And " I will dwell among the childrea of Israel, and I will be their GodT

4t) And they shall know that * 1 am the LoRn their God that brought them forth out of the land of Egypt, that Imay dwell among them: I am the Lord their Qod.

Whawmabiir UiU, ncnoh mad tbapoa M pu ■lllu. IS. TlHueuvtiUi kwUfUKClft Timhra]amlamtr,iiiiUmt,Vf~«L Tbt tuily anaiiaint til.uaiaa<Minnmtt p>rn,»-«.. Tb to qylUd to Uw

^tS!:.» ^ a '^^u moke ' an altar " to -A burn incense upon: of ehittim wood shfdt thou make it.

Tktjiurlh part qf a kin] Hw hin conUined oim gatlen mad two wnta. Ths fourth pwt of Uui wai ibout MX fuati and a quarUr o? a f>inf.

Z>rnib-^<rtnf.] A ubuion poured oat before tbe Irfitd. — See Us meaaing Lev. viL 1, &c.

Vem43. Thtrt vnil I meet with the diUdren iif Jtrael] See the note on chap. xxv. 22.

Vene 44. J vriU tane^fy—both Aaron and hU «aiu] So w« find die —nctifieelion by Moeee, Mcontii^ to die divine twitatioii, wu only tymboluxU; ud thu Aaron and hii eooa must be asneufiecl, i. e. made holy, by Gtod lu'miiel4 before they could officiate in holy things. From thia, u well aa from many other thing* mentioned in the Sacred Writinpa, we may safely infer, that no designati(»i by Ttian only, is sufficient to qualify any person to fill the 4^ce of a OBuiister of the sanctuary. The approbation and coowenUioQ of man have both their proprie^ and tise; but iinut never be made suMffufes for die maim and iamraiim of the Almighty. Let holy men ordain, but let Qod tanetify; then we may expect that his dburch ■hall be built up on its most holy mith.

Verse 4S. /wfU dwtU among the dntdrm of hra^ This is the great diarttr of Uie people of Qod, both under tbe OM and New Testaments, see chap. xxv. 8- Lev. uvL 11, 12. 2 Cor. vi. 16. Rev. xxi. 3. Ood dwells A«om them — he is ever to be found in his chun^ to enligfatciL quieken, comfort, and support it — to' dispoise the light of life W the preaching of his word, and the influences of hia spirit, for the conviction ana eonveision of sinners. And ne dwells nt those who believe: and this is the very tenor of (he New Covenant, which God promised to make with the house of Israel, see Jerem. xxxi. 31—34. Ezek. xxxvii. 24— 2a Heb. viii.7— 12. and 2 Cor. vi. 16. And because God had promised to dwU in otf his genuine followers, hence the frequent reference to this covenant and iu privileges in the Mew Testament. And hence it is so fre^ently and strongly aaeerted, that every believer is a hsbiiatioa of God tmmgh the Spirit, Ephes. ii. 22. That the Spirit of Ood witnesses widi their spirits that they are the children of God, Rom. viii. 16. That the Spirit of Christ in their hearts, enables them to call Ood their Father, Gal. iv. 6. And that, if any man have not this Spirit, he is none of his, Rom. viii. 9^ A«. And hence Sl Paul states this to be the sum and ■obManes of apostolical preaching and the ridut ttf the gforjt^ thomj/etary at the Gospel, among&e OtnHUt, vix. GSrM m you iha hope of giory. Whom, saya he, we preach, vaming ewitj man, and fsoeMnf nery man in all m*aom., that tee may preeent every man perjeet \n ChrUt Jeeue, Coloes. i. 27^ fe.

Yerse 46. And thty ehaU know Aai I am the Z^ord ftstr aod\ That is, they duOl o<Anoiri«/re Ood, and weir infttute obligations (o him. In a roultitude of places, in Seriptuie, the word hune should be thus understood.

Tlw* / may dieelt among them] For without this fthmawteagmenty and oonaeooent aapendenoa on, and ip^me ud obedience to Goo, tbn ooud iMt expect him 10 dwell among them.

2 A cubit thall be the leneth thereof, and a cubit the breadth thereof; fourequare shall it be; and two cubits skrUl be the height thereof: the horns thereof shall be of the same.

3 And thou shalt overlay it with pure gold, the ' top thereof, and the * sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about

4 And two golden rings shalt thou nuke to it, under the crown of it, by the two ■comers thereof upon the two aides ofit, shalt thoamake it; and they shall be for place* for the staves to bear it withal.

5 And thou shalt make the staves of ihittlm wood, and overlay them with gold.

6 And thou sheUt put it before the veil, that ia by the ark of the testimony, before the mercyseat, that M over the testimony, where I will meet with thee.

7 And Aaron shall born thereon * sweet incense, every morning: when 'he dresseth the lamps, he shall burn mcense upon it.

8 And when Aaron ^ lightetti « the lamps ^ at even, he shall burn incense upon it, a perpetual incense before the Lohd throughout your generations.

Bt dweUing among the peopU, God shows that he would be a continual resident in their hotuee and in their hearts — that he would be their God — the sole object of their religious worship, to whom they should turn, and on whom they should inist in all difficulties and distresses: and that he would be to them all that the Creator could be to his crsafuret. "niat, in consequence, they should have a fuU eatnietion of his presence and blessing, and a conscununt— that hs was tiUir God, and that they wer* hia people. Thus, then, God dwells among men, that they may knots Inm; and they must know him, that he may continue to dwell among them. He who does not experimentally know God, cannot have hun as an indwelling Saviour; end he who does not amiinue to know, to acknowledge, love, and obey him, cannot retain him aa his Preserver and Sancl{fier. From the begia> ning of ihe world, the lalvatun of the aoute <X men, necessarily implied the indm^^g infiuences of God. — Reader, hast thou thie salvationl This alone will support thee in all thy travels in this wildemeaa, comfort tbise 10 death, and give thee boldness in the day of judgment "He," saya an old writer, "who hu pardon, may look his judge m the bee."

Verse 1. Altar to bum utcsnse] Tbe Samaritan omita the ten first verses of this chnpter, because it inserts them ofLer the 32d verse of chapter xxvt. — See the note there.

SSuttim wxxfl The same of which the preceding articles were mode, oecause it was abundant in those parl^ and because it was very dwabU; hence, every where the Septuagint translation, which was made in ^jrpL reiKlers die original by ^vi^t aniirTti, incorruptible wood.

Verse 2. FouT'tquare] That is, on the upper or under surface, as it showed four equal sides; but it was twice as hi^ as it was broad, being twenty-one inches broad, and Aree feet aix inches high. Il was called not tmly tbe altar (f xncenee, but also the mldm aUar, Numb. iv. 11. For the crown, homo, etavee, dec see on the altar of buntoffering, ch^. xxvi.

Verse 6. B^ore the merey^eat that ie over the teetimony] These words, in the original, are supposed to be a repetition, by mistake, of the preceding clause; the word rurun hapereeeth, tbe veil, being corrupted, by interchanging two letters, inlon'MDn/iaceperefA,ihemerc3f-*M<;and thu^ as Dr. Eennicon observes, places the altar of ineensa before the mercy-eeat, and consequently tn the Hoiy qf HalitMl Now this could not be, as the altar of incense was attended nery day, and the iioly qf Holies entered onlj once in the year. The five words which appear to be a repetition, are wanting in iwerU]f-nx of Kennicott's and De Rossi's HSS. and in the Sanutritaat. The verse reads better without them, and is more consistent with the rest of ilie account.

Shalt bum incens* upon it.\ Where so many sacrifices were offered, it was essenti^^nece^^ lo havojsome

9 Ye shell offer no i Btran^ ineenae Ifaereon, Aor burnt-sacrifice, nor neat-offeriiwf; neither iball ye pour drink-offerinx thereon.

10 And ■< Aaron shall make an atonement upon the horns of it, once in a year, with the Wood -of the sin-offering of atonenients: once in the vear shall be make atonement upon it, throughout your geoerations: it is most holy unto the LoBik

1 1 11 And the Lord spake unto Moses, saying, 13 1 When thou takest the sum of the children of Iwael aAer " their number, then shall they srire every m&a, " a ransom for his soul unto the LoBD, when thou numberest them j that there be no ■ plague waoDg them, when thou numberest

13 ' This they shall give, every one that passeth among them that are numbered, halfa shekel EtAer the shekel of the sanctuary: a shekel it twenty eerahs:) ' a half shekel shaU be the ofiering (H the Lord.

14 Every one that passeth among them that are numbered, from twenty vears old and above, ahall give an (merinff unto the Lord.

15 The * rich shEuI not > give more, and the poor shall not " give less than half a shekel, when theg give an offering unto the Lobd, to make an ' atonement for yom loula.

pleasing perftnne to eoantersct the dingreeaUe nnelLi that miut have ariaen from the alaughter <n lo many aaimaU, the Bprinkling of io much blood, and the burning of ao tBoch flesh, £c. Iliepcr/Vine thfttwu tobeborot on thw altar ia deaeribed, yer. S' I No blood vaa ever aprinkted on thia altar, except on the day of general expiadtn, -which happenedofilyonoeiQdieyear, ver. 10. But the p«r/\im4 va« necenary in every part of the tabernacle and ita environs.

Terse 12. Then thall ffia/ givo every max a rmuom^ AftMui] Tliia was a very important ordhiance, and ebouM be aehoaalT eonaidered.—8ee the following verse.

Terse 13. Half a shekel] Each of the laraeUles waa ordered to give, as a raiiwn fbr hia soul, (L e. fiMr hii lift^) half a Aekel, according to the shekel of die sanctuary. From thia we may leam, 1. That the life of every man waa considered bm being forfeited to Divine Juatice. 2. That the redemption-moDey given, which was doubtleaa uaed in tiie service of the sanctuary, waa ultimately devoted to tfae use and profit of those who gave it. 3. 'Hiat ^etandard W whi(^ the vahie of coin waa ascertained, was kept in the aaactuanr: tor diis appears to be the meaning m the ^rords qfier at ehekel t^fA* eaiuiuary. 4. Hie shekel is bweaaidtobefioenfjr jpsraA«. A gerab, according to Maimonides, weighed tixteen barley-corne; a shekel, thret tuauired and tamiy of pure silver. The aliekel ia genenlly considered to be equal ia vtdue to three sAu&n^ E^lidi; the redenption-money, therefore, mustbe^Nut one ehiUing and eixpeiice. 5. The riA were not to give more f the neor not u> give iess. To sigpih' that all soals vera equally preoioua in the eight of Ood! and that no difference of outward circumstances could affect die atate of (he soul; all had sinned; and all must be redeemed by the same prioe. 6. Iliia atonement must be made, that Cftere migki be no plagiu among them; intimating, diat a plague or curse from Ood, must light on those amus fbr mom the atonement was not made. 7. Hub waa to be a •mtmoruU wUo Ou tikUdren eflvroA, ver. 16. to bring to ttieir nmembranoe their ipaat dsUoerane^ and to keep in view their./Wore redemption. 8. St Peter aeema to al* tttde to thia, and to intimate that this mode of atonement waa ineffectual in itself and only pointed out the great aaortfioe, wbidi, in the ftdtwas of time, ahould be ma<k for die sin of the world. Ye know, anya he, that t/e wre not redeemed loiA eomtptible tfttngv, ae eilver and gold, Jhmyour vofn eonverealion, received fty traditionjrom ^imrfaSun; hut vrilh the preciout blood ChHet^ae qfa lawb without hkmieh and wilhaut wpot: who v^-il» vae fore-ordained b^e the foundation the world, Ae. 2^6

19 And thou Shalt take the atooemwt moonr of the children of Israel, and " ahalt appoint it fbr the service of the tabemaele of the congregation; that it may be ■ a mraiorial unto tiw children of Israel before the Lord, to make an atonement for your souls.

17 If And the Loan spake unto Moses, sayingi^

18 ' Thou shalt also make a laver c/ \xasa. and hia foot also of brass, to wash icitKal: and thou shalt * put it between the tabernacle of the con^egation and the altar, and thou shalt put water therein.

19 For Aaron and his sons ■ shall wash their hands and their feet thereat:

20 When they go into the tabernacle of- the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn onerinfi, made by fira unto the Lord:

21 So they diall wash their hands and their feet, that they die not: and >> it ahallbeastatnta for ever to them, eveA to him and to his seed throoehout their generations.

22 11 Moreover the Lord spake unto Moseq,

thou also unto thee ' principal spices, of pure ^ myrrh five hundred shekels, and of

refer to Christ alone, and to the alonentent made by Ida blood; and upon him who is not interealad in thia alonement, God's plagues must be ezpeeted to fiJL— Reader, acquaint now thyself with God, kdA be at peace; ana thereto good shall c<»ne unto thee.

YtinoiS. AUivertifbra»e\ ^r>3 etysr, sometimes iignifieaaeauj(frtm, ISam. ii. IB. but it seems to aignifiraiv large round veasel or baatn used for washing the haun aM feeL "Hiere were doubtless eodta or wpiggole in it, to drav off the water, as it ia not likely ihe fiiet were put into it in order to be washed. The /oof of the laver must mean iba pedestal on which it stood.

Verae 20. 7Vy ekaU woaft vrflA waier, that th*y di* naty This was certainly an.emblematical washing; and as the hands and the fed are particularly mentiMted, it must refer to the puri^ of their whole eonducL "nieir hands, nil their worka; their/eef, all their gmngs, must ba wathed, must be holiness unto the Lord. And ims wadbing must be repeated every time they entered into the tabernacle, or when they eavu near to As aitar to minister. This washing waa needful, becuue the priesu all ntisia* tared barefoot; but it was equally so, beoouae of the raitt they might have contracted, for tlie washing was emblematical at the putting away of ain, or what 8l Paul ealls the lover qf regeneration, and the renewing oS the Holy Ghost, Tit iii. 5. aa die mflueneea of the Spirit muat M repeated for the purification of the souL as fi«c|ueBtlj as any noral deUemaat has been conmetao.

YistwbZX. And Uikaabt a statute far tmr\ Tocootinue, in its literal meaning, aa longastbe JewiweoonocBr laated; and, in its apiritusl meaning, to the end of time. What an imporUutt leeson does thia teach the miniaters of the Gospel of Christ! Each time th^ minister in public, whether in dispennng the woas w the BACBJUtanrs, they should take heed that they hare a freah applioalioa Vt Ifaa grace and Spirit (rf Christ, to do away past Omnsgrnasions or tmfaithAilness, and lo eoaUe them to miniater with tba greater effect, aa being in the divine bvour, and eonsaqiMQtly entitled to expect all the necessary assisbaioeaof iha divine uuetion, to moke their miniatrations spirit anl li(a. to the peoole. — See on ohap. xxix. ver. 30.

Verse23. T^i^te—tmto nae prtac^ial spices] From &ia and the foUowuig verse w« leant, that the hofy anointiilg oil waa oomponnded of die fitHering iagredteoia:

fiOOriiekela.— Myrrii ia the produce of aa oriental tree not well known, and is collected by making sa incision in the tree. What M now oalled tar this name, is precisely the aama thai of the andests.

stteet dnnamon half so much, even two huDdred fwd fiAr shekels, and of sweet ■ calamus two huQdrea and fiAy shekels.

24 And of ' cassia five hundred shekels, afler the shekel of the eaoctuary, and of oil olive a 'bin:

25 And thou shall make it an oil of hoi; ointment, an ointment compound afler the art of the ^ apothecary: it shall be > a holv anointing oil.

. SE6 ^ And thou shalt anoint the tabernacle of the congregation therewith, and the ark the testimony,

27 And the table and all his vessels, and tbe caDdlestick and fai£ vesaels, and the altar of in-

28 And the tXUa of barnt-ofiering with aD his vessels, and the layer and bis foot.

29 And thou shalt sanctify them, that they may be most holy: ■ whatsoever toucheth them shall be holy.

30 •■ And thou shalt anohit Aaron and bis sons, and consecrate them, that they may minister unto me in the priest's office.

31 And thou shalt speak unto the children of Israel, saying, This studl be a holy anointing o3 unlo me, throughout your generations.

33 Upon man's flesh shall it nOt be poured, neither shall ye make any other like it, after the Composition of it: is holy, and it shall be holy onto you.

whosoever putteth any of it upon a strapgor. P shall even be cut ofl' from hia people.

34 T[ And the Lord said. unto Moses, vTake unto thee sweet spices, stacte, and onycha. and galbanum; these sweet spices with pure irankjncense: of each shall there be a like weight:

35 And thou shalt make it a perfume, a cour feetion ■'after the art of the apothecary, • tempered together, pure and holy:

36 And thou shalt beat some of it very small, and put of it before the testimony in the tsJbernacle of the congregation, 'where I will meet with thee: "it stell be onto you most holy.

37 And as for the perfume which thou shalt make, ' ye shall not make to yourselves accordmg to the composition thereof: it shall be unto thee holy for the Lord.

38 « Whosoever shall make like unto that, to smell thereto, shall even be cut off from nu

Olive oil ii ■oMHiaed to be the beat prewrvaUva of odmrw, Ai tbe gins and gracea of the Holy Spirit are termed the anoimimg vS the Holy Oho«L therefore this holy ointment appears to have been designeq u emblematical of tfaoee gifts and trraces.— See Acts i. 5. X. 38. 2 Cor. 1,21. lJobBii.20,:^.

Verse 36. J^fUriheart<^lhtapf^hKary] Tbe original Tfry rokeaeh signifies a compounder or amfectiatur — any person who compounds drugs, aromatics, &c

Verse 30. TTthutkaUarunrU Aaron, arid kit sotui] For tfte reason of this anointing, see the note on chop. xxix. 7. It aeems that ihia anointing oil was Rn emblem of divine teaching, and especiaJljr of those influences by which the church of Christ was, in the beginning, guided into all ttmh, as is evident from the allusion to it by St John — Vis iuHM an trscnotiJrvTn the Holt Ome, and ye knoa all things. T/te Axoumna whiok yt have received from htm abideth in you, imd ye ne*d not that any man teach you, biU 04 Uu tame ANOiN'Tnco teacheth you all things, and is TxuTM, and is no Us i and wen as ii hath taught u ye shall abide in Hut, 1 John datp. ii. 20, 21. Terse 34. T^e unto tltee sweet tf»ces\ The holy pern Tu compounded of tbe folloving ingradients:. Stact^ ifw nataph, supposed to be Uie same vidl what wm* afterward called the oatm if JeritAo. Staete is tbe rom which spontaneously flows irom the tree which- produex* myrrh. See the note on ver. 23.

OirrcMA, nSnv aheeheletk, allowed by ths best eriticato be the wtgitis odoriferans, described ay Itumph, which is the extvaal crust of the abell-fish purpura, or mure* i •ikl is th* basis of iba prindpd perfiunM oiaae in the East pnUnlwltaliin*" vUdiihcr vawla ba uMfierii, ih* ari md

• See, I have called by name Bezaleel tbe I of Uri, the son of Hur, of the tribe of Judah:

QuMAiKVUf ma^n ehelbsnah, ibe buboa gumir^/erum, •r Mnesnfenda: it rises with a ligneous stalk frtmi eight to tet Itst, and is nmished witH leaves at each joint. Tfakttp at iho stalk w terminated bv an umbel of yeiUno jCnisn^ which on saoeeaded by otifong nbanoelled seeds, Hiwfc ft thin Bwmbnne or wing on their border.

r tbs plant is broken, there isniet out a a cream eolonr. The gummy resinous juice which proceeds from this plant, is what is commonly called galbanum, from the cAe&man of the Hebrews.

PtjonavciaiBs mtre, npi njsS tebonah xakah. Frankineense is supposed to derive its name from franc, free, because of its ofrero/ or ready distribution of its odours. It is a dry, resinous substance, in pieces or drops of a pale yellowidk white colour, a strong smell, vnd bitto- acrid taste. The tree which produoes it h not well known. Diascorides mentions it as gotten in India. What is called here pure frankincense, is no AovAa tlie same with the maacula thura ot Virgil, and signifies what is Jlrst obtained from the tree — tlwt which is strongest, and most free from all adventitious mixtures. For the necessity cS such a perfume as tliat here described, see the note on ver. 7.

IhiB Israelites were most siricilj prohibited, on the most awftil penalties, from making any anointing oil or perfume, Btratlar to those described m this chapter. He that should compound such, or apply aiiy of this lo any common purpose, even to smell to, ver. 38. should be cut ^ that is, cxcommunieated from his peop]& and so lose ul right, title, and inicreal in the promises of God, and the re> dempllon of Israel. From all this, we may learn, how careful the Divine Being is to preserve his own worship and his own biith, so as to prevent them from being adulterated by human inventions: for he will save men in hit own viay, and upon his oum terms. What are called human inventions in matters of religion, are not only of no worth, but are, in general, deceptive and ruinous. Arts and sciences, in a certain way, may be called inventions of men; for the spirit qf a man knmeeth the things qf a man; can comprehend, plan, and execute, uoaer tlie general influence of God, every tiling iu which human life IB immediately concerned; but religion, as it is tfae g^tf so it is the invention of God: its doctrines and its ceremonies proceed from his wisdom and goodness — for HE alona eoula devise the plan by which the human race may be restored lo tus favour and image, and taught to worship him in spirit and in truth. AncTthat worship which Himself has prescribed, we may rest assured, will be most pleasing in his signL Nabob and Abihu offered strange Jire before the Lonl; and their desuuction by the fire of Jdiovab, is recorded as a lasting warning to all presumptuous worshippers, and to all who attempt (o model Us religion aocordii^ to their own caprice, and to minister in sac»d things, without that auihon^ which proceeds from himself alone.