ephod by a lace of blue, coupling these rings. Two wreathen chains of gold were fastened to the ouches, in which the onyx-stones were set; and were also fastened, at their other ends, to two rings at the top of the breastplate. Thus, the ephod, onyx-stones, and breastplate, were all linked together in one.

It may here be observed, that the translation “at the ends," (xxviii. 14, 22, and xxxix. 15,) should, according to Gesenius, be rendered "twisted work," like the twisting of a rope and the passage will read thus: "Two chains of pure gold, twisted wreathenwork shalt thou make them."

Let us now seek the interpretation of this portion of the high priest's dress. The ephod, with its shoulderstones and breastplate, formed peculiarly the prophetic dress of the high priest. By means of it, he learned the counsel of God, and was able thus to declare what course the people should take, or what events were about to happen. Properly speaking, this should have been done before the ark and mercy-seat. Thus we find Saul, accompanied by Ahiah the Lord's priest in Shiloh wearing an ephod, commands the ark to be brought, that he may ascertain the meaning of the tumult among the Philistines. But, instead of waiting to receive any response from God, he binds Israel with a curse and enters into the battle. (Ist Sam. xiv. 3, 18.) Abiathar, the only surviving priest of the line of Eli, fled to David with the ephod in his hand, having escaped the slaughter at Nob. David ascertained by this means, the purpose of the men of Keilah to deliver him up to Saul. (1st Sam. xxiii. 6.) Again, in the affair at Ziklag, David consulted the Lord through Abiathar and the ephod; and obtained a favourable answer. (Ist Sam. xxx. 7, 8.) On a subsequent occasion, we read of David enquiring of the Lord, and obtaining answers, (2nd Sam. ii. I) and although in this instance, the priest and ephod are not mentioned, yet judging from the previous instances, it is probable that the same mode

of enquiry was adopted. In these cases, the ark was not with David; but only the priest and ephod.

Israel stood doubly represented by the high priest in the presence of God. On the brilliant stones that rested on his shoulders, their names were engraved according to their birth.

The stones on the breastplate however, were arranged in four rows of three; and the names were engraven on them, according to the tribes.

As the Hebrew language is written from right to left, the stones, with their inscribed names, would probably

be arranged as here set forth. This is the order of the tribes, as they were arranged in their camp, and in the march.

Does not this twofold arrangement of Israel, according to birth, and according to tribes, point out to us the two aspects in which we stand as believers before God, presented in our great High Priest, the Lord Jesus? If looked at in the onyx-stones, there was no difference between one of the children of Israel and another. They were alike children of the same father, and each was presented in the same glory and beauty. No order of precedence was adopted: no conduct evinced by any, altered the arrangement. Reuben might prove unstable as water and yet he was first in one of the stones. Benjamin and Joseph might be especial favourites: yet they were last. In point of fact, each of the two stones gave forth its glowing brilliancy equally to each of the six names inscribed thereon.

Thus it is with all the Israel of God. If viewed with reference to their birth of God, there can be no difference. One is as precious and glorious as another. The infinite cost of the blood of Christ has been paid alike for each and all. Each has indissoluble union with the risen Lord, in life and glory. Each has been loved with an everlasting love, and chosen from everlasting in Him. And the Lord, as the great High Priest, bears up each alike in the perfection of His own glory before God. The shepherd, when he had found the lost sheep, laid it on his shoulders, rejoicing, and bore it thus in safety to his home. The Great Shepherd of the sheep will not cease to bear on His shoulders the weakest of the flock, until He at last places it in the mansion of rest and joy, which He is gone to prepare. When the resurrection-morning comes every one of the redeemed will be like Christ, and will be manifested then in the same beauty and glory, in which now he is representatively upheld, on the shoulder of the great High Priest before God.

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God has predestinated those whom He foreknew to be conformed to the image of His Son and as seen in Christ-the First-born among many brethren-they are even now, not only justified, but glorified. A whole family, whether in heaven or on earth, yet named of the Father of our Lord Jesus Christ, children and therefore heirs of God, and joint-heirs with Christ.

But the children of Israel were represented in an entirely different order, and after a different manner, on the breastplate of the high priest. Each there had his own peculiar precious stone, and his own peculiar place. Judah was the head of the first row: and Dan took the lead in the last. The gorgeous colour of the ruby shone out from one: the soft refreshing green of the emerald was visible in another: the brilliant light of the diamond flashed out from a third: and the heavenly azure of the sapphire was displayed in a fourth. Thus, each had his own peculiar glory and beauty: each differed from, without rivalling the other and each filled his appointed place in the order of God. There was unity, combined with diversity. God is able to create variety, without that variety involving inferiority. And so it is with the individuals that compose the Church of God. Each reflects Christ and yet Christ is seen in each, with a peculiar beauty and glory, into which another does not intrude. Each has his place also in the body: a responsibility to exhibit Christ in that very place, which belongs to himself and not to another; for which he alone is fitted, and without which the symmetry of the body would not be complete, and its beauty would be defective. Moreover, the individual glory of the saint above will probably have a close connection with the place which he has occupied in the body below; a connection, which would inevitably be broken, were it not for the unwearied love and faithfulness of the great High Priest. With respect to the precious stones but little is There have been many laboured attempts

known.

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made by learned men, to discover the real names of these gems; but with the exception of four or five, most biblical critics acknowledge the subject to be involved in obscurity.

THE SARDIUS. (HEB. ODEM.)

THIS was evidently a stone of a red colour. And it is interesting to observe, that the same three letters of the Hebrew compose the word Adam-the name given by God to the man and the woman, (Gen. v. 2,) including them both in this one appellative: the man and the woman together forming the one Adam. One of the titles now of the Lord Jesus, is the last Adam, the life-giving Spirit, in whom all, who shall ever live, are seen in the purpose of God, and in due time will be manifested as His fulness; the woman forming the completeness of the man. The name of Judah (praise)` was inscribed on this stone; praise, worship, glory to God, being one of the leading objects, which He has in view in that great mystery, Christ and the Church.

The red colour seems also to be significant, in this first jewel of the breastplate: for it is the colour of wine, (Prov. xxiii. 31;) it is also the colour of blood. (2nd Kings iii. 22; Isa. lxiii. 2.) Judah was to be the object of praise, according to the blessing of Jacob, (Gen. xlix. 8,) and also would be filled with praise, because filled with joy. His land was to be a land of vineyards; and in the beautiful passage from the last words of Israel, we have a very striking typical prophecy respecting the use of the vine and the pressed grape, by this tribe of praise :-" Binding his foal unto the vine, and his ass's colt unto the choice vine, he washed his garments in wine, and his clothes in the blood of grapes. His eyes shall be red with wine; and

his teeth white with milk." (Ver. II, 12.) The most common actions in life were thus to be linked on with the