things with a better sacrifice, and thus showing that these earthly figures and rites were "patterns of things in the heavens." Heb. viii, 9. If, then, we follow the inspired author of the Apocalypse into these celestial regions, we see a glorious throne raised and round about the throne were four and twenty elders, (presbyters,) and in the midst of the throne, and round about the throne, were four living creatures. These are so described as to identify them with the cherubim. These living creatures and elders pour forth ceaseless ascriptions of holiness, glory, and honor unto God Almighty. Rev. iv. But when the Lamb which stood in the midst of the throne "as it had been slain," had taken the sealed book from Him who sat upon the throne, then the living creatures and elders "sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth." Rev. v. With this text before us, can a doubt remain as to the symbolical import of the cherubic figures? They were not angels, nor emblems of angelic powers. Angels could not sing this song! This is the language of the redeemed: "Thou wast slain, and hast redeemed us unto God by thy blood." What, then, did these cherubic figures symbolize? Certainly the whole body of the redeemed. This is stated in clear terms: they were redeemed out of ። every kindred, and tongue, and people, and nation," and consequently out of every age. That they were not emblematic of angel powers, is proved by the fact, that angels are distinctly spoken of in the same vision, and they joined with the cherubim and elders in singing another song, (v, 11, 12,) in which ascriptions of praise and glory were offered to the Lamb, in language applicable to all intelligent

creatures.

Let this solution of the symbolic character of the cherubim, namely, that they were intended to prefigure the whole body of those who, by faith in the appointed Saviour, obtained salvation through his atonement, be applied to the several principal cases in which they occur, and the result be carefully observed. We begin with the tabernacle. Here the cherubim are found upon the propitiatory,—in the holiest place under the effulgence of the Divine Presence, over the place where the blood of sprinkling was from time to time applied. In these circumstances, to think of powers of nature seems almost profane; to refer to angels is to bring in spectators where principles are alone concerned. But what can be more appropriate than that the subjects of redemption should appear in this place, where God dwelt, and the law rested, and the atonement was applied? Here, on the place of propitiation, arising out of, and deriving their existence from it, these symbolical representatives of the saved show how fully the atonement avails for sin, and that it places them in the light of the Divine countenance. So in Eden, when man had sinned and was expelled from the garden, and had no further access unto God as an innocent creature, this way of life was opened, and by the blood of sacrifice he was taught the way of access unto God. And in the case of Ezekiel, what can give greater point to the vision than to admit that when the Divine Presence left the devoted temple it was accompanied by the symbolic representatives of the faithful? (See Kitto's Cyclopædia, art. Cherubim and Mercy-seat; Faber's Pagan Idolatry, vol. iii, p. 635; Hale's Analysis, 8vo. ed., vol. iii, p. 587.)

NOTE 37, page 102.-The Shekinah.

THE Hebrew term applied by the ancient Jews to the visible symbol of the Divine Presence, does not in this precise form appear in the original Scriptures; but it is a direct derivative from shāh-chen', “ to dwell," "to dwell in a tent or

tabernacle," which is of frequent occurrence in the sacred writers, and is used mainly to imply the tabernacled presence and residence of the Most High by a visible symbol among the chosen people. Though found in several connections where the sense of secular habitation is obvious, yet there can be no doubt that the dominant idea is that of sacred indwelling, of which the following passages afford striking specimens:-Exodus xxv, 8: "Let them make me a sanctuary, that I may dwell () among them." Exodus xxix, 45: "And I will dwell (5) among the children of Israel, and will be their God." Num. v, 3: “That they defile not thei camps, in the midst whereof I dwell (".") Psalm lxviii, 16: "This is the hill which God desireth to dwell in; yea, the Lord will dwell in it () forever." Psalm lxxiv, 2: "Remember-this Mount Zion, wherein thou hast dwelt (.”) It is more especially employed when the Lord is said to cause his name to dwell," implying the stated visible manifestation of his presence. God that hath caused his name to dwell there,” ( his name," compare Deut. xii, 11; xiv, 23; xvi, 6; xxvi, 2. It is emphatically employed in speaking of the cloud of the Divine Glory dwelling upon Mount Sinai. Exodus xxiv, 16: "And the glory of the Lord abode () upon Mount Sinai." The term Shekinah is defined by Buxtorf (Lex. Tal., voc. ) as meaning primarily "habitation" or "inhabitation," but as having a dominant reference to the Divine Glory in its outward visible manifestation.

Ezra vi, 12: “And the ) literally, “hath shekinized

It is difficult to speak of the precise nature of the phenomenon thus exhibited. "We can only say that it appears to have been a concentrated glowing brightness, a preternatural splendor, an effulgent something, which was appropriately expressed by the term 'glory; but whether in philosophical strictness it was material or immaterial, it is probably impossible to determine."

As this was not the first visible display of the glory of Jehovah, it becomes interesting and important to trace its previous manifestation. The first time Jehovah revealed himself in this manner was, perhaps, when the fallen pair "heard the voice of the Lord God walking in the garden." Gen. iii, 8. Undoubtedly an appearance similar to the shekinah of the tabernacle was displayed at Eden, when the Lord God "drove out the man: he inhabited or dwelt between (shekinized) the cherubims at the east of the garden of Eden, and the fierce fire infolding itself to preserve the way of the tree of life." Gen. iii, 24. How long this appearance continued, or when it was first renewed after the flood, we cannot tell; but there can be little doubt that Abraham was favored with a vision of Jehovah in this manner. The language of Stephen would of itself imply as much: "The God of glory appeared unto our father Abraham, when he was in Mesopotamia." Acts vii, 2. It seems, therefore, that Abraham was called to leave his father's house, as Moses was to return to Egypt, by a vision of the shekinah. The father of the faithful had other similar revelations. When he received the covenant of circumcision, the appearance was so glorious that he "fell on his face, and God talked with him;" and on the occasion of his memorable intercession for Sodom, after "the men turned their faces from thence, and went toward Sodom, Abraham stood yet before the Lord." Gen. xvii, 1-3; xviii, 22. Patrick. When Moses, therefore, saw the glorious flame in the bush at Sinai, strange as was the sight, it was only a return of that special Divine Presence which had been manifested at the beginning, and with which his fathers had been favored.

But the display of this glory in the tabernacle was permanent. As the sanctuary was called not merely a tent, but mish-kahn, a “dwelling," so this manifestation of Jehovah was not a visit, but a residence. This was one of the highest privileges of this dispensation; and hence the apostle, in his enumeration of the prerogatives of the elected people, says, "To whom pertaineth the adoption, and the glory, ana

the covenants, and the giving of the law," &c. Rom. ix, 4. (See Lowman on the Shekinah; Kitto's Cyclopædia; Hale's Chronology, vol. ii, p. 24; and Patrick's Commentary.)

NOTE 38, page 105.-The Levitical Priesthood.

THE appointment of this priesthood by the special and immediate command of God, constituted one of the most remarkable and important institutions of the Hebrew dispensation. By the erection of the tabernacle, Jehovah had prepared his dwelling-place; in the glorious shekinah, he had taken possession of it; and by this priesthood, he appointed his ministers, and prescribed the times and manner in which they should have access unto him. This privilege was enjoyed by all the priests, who, in their regular course, went twice every day into the holy place to perform the service of the sanctuary. No other individual might presume to enter this palace of the great King. But on one day in every year, the high priest was permitted to enter into the inner sanctuary,—the holy of holies. Here he sprinkled the blood of atonement on the propitiatory, and stood in the immediate presence of the shekinah of God.

In comparison with any religious distinction previously experienced by fallen man, the Jewish priesthood appears before us invested with paramount dignity and privilege. Their appointment to this sacred office by God's command, their privilego of access unto him, their duty to pronounce the divine blessing upon the assembled worshipers, and especially their being an evident living type of the great Redeemer,all this attested the dignity of this sacerdotal institution.

NOTE 39, page 107.-The Urim and Thummim.

THE words Urim and Thummim may be rendered "lights and perfections," or, "the shining and the perfect." The Septuagint reading of Exodus xxviii, 30, is, "Thou shalt put the Manifestation and the Truth on the oracle of judgment; and it shall be on the breast of Aaron, when he goes into the holy place before the Lord and Aaron shall bear the judgments of the children of Israel on his breast before the Lord continually.” (Sir L. C. L. Brunton's Translation.) But this language does not cast much light upon the nature of this remarkable gift, which still remains shrouded in great obscurity, both in respect of what it was, and also as to the manner in which it was used. A brief examination of the principal opinions which have been put forth on this difficult subject, will afford the best information respecting it.

Some have supposed that the terms "Urim and Thummim" are used in reference to the gems on which the names of the tribes were engraved, and should be understood as specifying the quality and purity of these precious stones. To support this notion, it is urged that when these terms are employed the stones are not mentioned, and vice versa. As, for instance, in Exodus xxxix, 10-21, there is no mention of the Urim and Thummim, although the passage contains a very particular account of the breastplate; while in Leviticus viii, 8, these words are found, and the gems are not mentioned. But to this it seems a sufficient answer to state, that the first-named text describes the curious works wrought by Bazaleel and Aholibah; while the other applies to the investiture of Aaron after all those things had been made. In the former, therefore, the Urim is not named, because it was not made by these cunning workmen; in the latter, the stones are not particularized, because the term "breastplate" was a specific name for the entire article, including the cloth, the gold, and the gems. In fact, this apparent discrepancy arises from the exactitude of Scripture language, in stating so precisely what was done by Moses, and what by the workmen.

A second opinion, and one which has obtained extensive currency and credit, is, that the Urim and Thummim were two small images of the two virtues or powers, and that these were placed in a pouch, or kind of pocket, in the breastplate, and gave oracular answers to the questions propounded by the high priest. This notion was gravely put forth by Philo Judæus, and has been frequently advocated by later writers. But to this also there appears to be an insuperable objection. That in a religion, the first principle of which condemned and reprobated all images, and every pretended material likeness of Deity, there should have been images appointed to give oracular replies, which were imbued with the prescience of God, and clothed with the authority of his name, is utterly incredible. The notion is therefore, as Dr. Spencer says of it, "a Talmudical camel which no one that is in his wits can ever swallow."

A third doctrine entertained on this subject makes the Urim and Thummim to consist in a peculiar radiance, or shining light, with which certain of the letters engraven on the high priest's breastplate were invested when a question had been put; so that these luminous characters being arranged gave the answer to the inquiry. This idea has the express sanction of Josephus. But here, again, there are insurmountable obstacles to our receiving the solution offered by the Jewish historian.

It may be freely admitted that some answers are recorded to have been given by Urim which might have been communicated by this means. When, for instance, after the death of Joshua, the people of Israel inquired of the Lord, saying, “Who shall go up for us against the Canaanites first, to fight against them?" the answer was, “Judah shall go up." Judges i, 1, 2. Now it would in this case be regarded as a sufficient answer, if the word “Judah" on the breastplate stood out with a bright shining light. And so, when David inquired whether he should “go up into any of the cities of Judah," the response was, by, "Go up." 2 Sam. ii, 1. This might also have been indicated by the lustre of these letters. But in other cases this mode could not have possibly given a reply. An instance of this is found in 2 Samuel v, 23, 24, where the explicit and detailed directions communicated could not by any possibility have been represented by all the letters in the breastplate. But, besides this, in the greater number of cases, we have, on this theory, an insuperable difficulty in the correct adjustment of the letters. When the answer consisted of several words, admitting the letters giving the reply to stand out with a bright light, how were they to be arranged? Which was to be read first, and which last? No other answer has been given to this difficulty, than that the high priest was enabled to do this under the influence of the plenary spirit of prophecy. But it will be evident that this solution is utterly inadmissible; for, if we have to fall back on the communication of the prophetic spirit to the high priest, the Urim and Thummim is thereby quite superseded; for this would be sufficient of itself to give any answer, or to solve any difficulty. This theory is therefore, when fairly tested, found to be unworthy of confidence.

There is yet another opinion on this subject. Jahn and Michaëlis regard the Urim and Thummim as a sacred lot. They suppose it probable that three stones were used, on one of which was engraved, "Yes," on another 5, “No,” the third having no inscription; and that the question was always so put that if any reply were vouchsafed, it might be given by a simple negative or affirmative. But the Urim and Thummim, the glory of that glorious dispensation, must have been something more than a common lot. It is impossible that the answers recorded in Scripture, and which have been already referred to, could have been thus given.

Amid all this conflict of opinion, it seems sufficiently evident that the responses were given in audible voice from the holy oracle, and that the breastplate, bearing as it did the names of the twelve tribes, invested the high priest with his true repre

sentative character, and thus enabled him successfully to ask counsel of God. (See Prideaux's Connection, Ann. 534; Kitto's Cyclopædia, art. Urim; Michaëlis's Commentary, art. 315; Jahn's Archeologia, art. 369; Jenning's Jewish Antiquities, pp. 156-162; Calmet's Dictionary, sub voce.)

NOTE 40, page 114.-Harmony of the Mosaic Laws.

For the purpose of affording a condensed view of the institutions of the Hebrew religion, we transcribe the following

HARMONY OF THE MOSAIC LAW,

ARRANGED UNDER PROPER HEADS, WITH REFERENCES TO THE SEVERAL PARTS OF THE PENTATEUCH, WHERE THE RESPECTIVE LAWS OCCUR. FROM A MANUSCRIPT IN THE LIBRARY OF ST. JOHN BAPTIST'S COLLEGE, PRESENTED BY ARCHBISHOP LAUD.

THE FIRST CLASS.

THE MORAL LAW, WRITTEN ON THE TWO TABLES, CONTAINING THE TEN COMMANDMENTS.