because they were first instituted by Eber, and were altogether unknown in the ancient representative Church. For the sake of that nation also it came to pass that divine worship was performed in Jerusalem alone, and that on this account that city was esteemed holy, and was also called holy, both in the historical and prophetical Word. The reason was, that that nation was in heart idolatrous; and therefore, unless they had all met together at that city on each festival, every one in his own place would have worshipped some god of the gentiles, or a graven and molten image. For the sake of that nation, also, it was forbidden to celebrate holy worship on mountains and in groves, as the ancients did; the reason of which prohibition was, lest they should set idols there, and should worship the very trees. For the sake of that nation also it was permitted to marry several wives, which was a thing altogether unknown in ancient times; and likewise to put away their wives for various causes: hence laws were enacted concerning such marriages and divorces, which otherwise would not have entered the external of the Word; on which account this external is called by the Lord the external of Moses, and is said to be granted for the hardness of their hearts, Matt. xix. 8. For the sake of that nation mention is so often made of Jacob, and likewise of the twelve sons of Israel as being the only elect and heirs, as in Apoc. vii. 4-8, and in other places, although they were such as they are described in the song of Moses, Deut. xxxii. 15-43, and also in the prophets throughout, and by the Lord himself: not to mention other things which form the external of the Word for the sake of that nation. This external is what is signified by the two tables hewed by Moses. That still in that external there is a divine internal not changed, is signified by Jehovah writing on these tables the same words which were on the former tables."

The first tables, then, are said to have been the work of God, and the writing upon them the writing of God, because the Ancient Word represented by those tables, was dictated by God both as to its exterior and its interior contents, without any respect to mere historical facts, except only apparently or factitiously in the letter, after the manner of the first ten chapters of Genesis. And the second tables are said to be the work of Moses, and the writing upon them to be the writing of Jehovah, because a great part of the new Word is indeed as to its external or historical sense written by the pen of Moses, and treats of the people of Israel over whom he presided;

while its internal and divine sense is solely from the Lord, and treats of Him and his kingdom alone.

Thus we see that though the wickedness of the Israelites, in departing from the worship of Jehovah to that of a golden calf, was the immediate occasion of the first tables being broken, still new tables were substituted in their place, whose contents were equally holy and divine with the former. And that we may never lose sight of the real Author of the Word, especially as to its spiritual, celestial and divine senses, but may perpetually venerate the whole of its contents as the true medium of conjunction between heaven and earth, as the best gift of the Creator to the creature, and as the very habitation of the Lord with the human race, we are most solemnly assured that every word of the Sacred Writing was impressed upon the tables by Jehovah himself. Deut. x. 2, 4.

We learn, therefore, from a due consideration of the circumstances recorded, particularly in relation to our Word or Sacred Scripture, represented by the two tables of stone last given, that its interior contents are derived solely from the Lord; and that its exterior contents, though written by the hand of Moses and the Prophets, and though adapted to the state of the Israelites whose history was thus made the vehicle of divine wisdom to mankind, when every former dispensation was found unavailable to their reformation and regeneration, were yet suggested and indited by the same merciful Lord who in all ages of the world has never ceased to bless his creatures with a revelation of himself, and of those divine laws, the observance of which can alone prepare man for a happy immortality in the life to come.

CHAPTER IX.

THE BREAST-PLATE OF AARON, CALLED THE BREAST-PLATE OF JUDGMENT, AND ALSO URIM AND THUMMIM.

The Substance and Form of the Breast-Plate, and Arrangement of the twelve precious Stones.

(1.) Ex. xxviii. 15-21. Thou shalt make the breast-plate of judgment with cunning work, after the work of the ephod thou shalt make it; of gold, and of blue, and of purple, and of scarlet, and of fine twined linen shalt thou make it. Four-square it shall be, being doubled; a span shall be the length thereof, and a span shall be the breadth thereof. And thou shalt set in it settings of stones, even four rows of stones: the first row shall be a sardius, (a ruby,) a topaz, and a carbuncle: this shall be the first row. And the second row shall be an emerald, (a chrysoprasus,) a sapphire, and a diamond. And the third row a ligure, (a cyanus,) an agate, and an amethyst. And the fourth row a beryl, (a Tarshish,) and an onyx, and a jasper: they shall be set in gold in their inclosings. And the stones shall be with the names of the children of Israel, twelve, according to their names; like the engravings of a signet, every one with his name shall they be according to the twelve TRIBES.

In Ex. xxxix. 8-14, nearly the same words as the preceding are repeated in this chapter; but with this difference, that the former appear in the shape of a command, the latter as the command executed.

As the breast-plate of Aaron formed one of the most magnificent appendages to his sacerdotal dress, and at the same time, from the varied brilliancy and translucency of the precious stones, called Urim and Thummim, which were set upon it, was appointed to be the medium whereby responses from heaven were obtained in the Jewish church, it is interesting to examine its construction, and to inquire in what manner the extraordinary effects ascribed to it were produced.

It has been doubted by some whether the breast-plate formed one square, or two squares in one, making an oblong square, because it is

45

21

529

described as being four-square doubled: and it has likewise been supposed that the four rows of precious stones, which were set in it, were to be reckoned from right to left in such a manner, that the three stones of each row should be placed laterally, or even with each other. Accordingly some engravings have represented the plate on Aaron's breast, and the rows of stones set upon it, in the way and position just described. But on a more careful examination of the passage above quoted, it will be found that the whole breast-plate was a perfect square, being a span in length and a span in breadth yet it was a square of a double or twofold character, because it was divided into right and left, to represent a celestial and a spiritual principle: and these again were subdivided, to denote the internal and the external of each: the whole forming four rows in a vertical or upright position, with three stones in each row, and thereby representing and signifying the conjunction of all the truths of heaven with the good from which they are derived, and at the same time their high perfection. (See Plate.)

The breast-plate itself was made of gold, of blue, and of purple, and of scarlet, and of fine twined linen: its form being that of a square when doubled; it had two rings at the upper ends, and two at the middle of the sides, whereby it was fastened to the ephod: and each of the precious stones, twelve in number, was set in a socket of gold, and had the name of one of the twelve tribes of Israel engraved upon it. Which particular name was inscribed on one stone, and which on another, does not appear from the description given in the Word: and it would be very difficult if not impossible for us at the present day to determine this point, since the order of the names in other parts of the Word varies on different occasions, each name at one time denoting more or less of the good and the true properly signified by it, according to the nature of the subject treated of, the arrangement in each case adopted, and the relation of the one to the other and to the whole. For examples of this variety in the order of the nomination of the tribes, the reader may consult the following passages: 1. For the order of their birth, Gen. xxix. 32-35; xxx. 6-24; XXXV. 18.

2. For the order in which they are named, before Jacob came to his father Isaac to Mamre, Gen. xxxv. 23-26.

3. For the order when they came into Egypt, Gen. xlvi. 8–19.

4. For the order when they were blessed by their father Jacob, then Israel, Gen. xlix. 3-27.