proceeds to clothe thorn. As the office was of his appoinl,ment, so m11~t the gamients ho which nro to be the insignia of it. Nothing is left to individual taste. Thu articles of attire; their ehnpe, material, colour, workmanship; the manner of t! 11, 11 omamentntion; everything is fixed after a Divine pattern. The garments are to be " (', ,r glory and for beauty" (vers. 2, 40), indicative of the official dignity, ol' the sacrr·<l charaoter, and of the honourable prerogatives of the wearers of them. Men are even to be inspired with II the spirit of wisdom" (ver. 3), for the purpose of making them, sn entirely are they to be garments of Divine origin. Look (1) at what these ga.nnents were, and (2) at the functions and privileges of the priesthood as shadowed l'ortb in them. 1. The parts of the priestly dress. The dress of the ordinary priests, with the exception of the girdle of needlework (cf. eh. xxxix. 29), was to be of fine white linen. It consisted of an embroidered coat, a. cap, and plain white linen drawers. Tho hi;\h priest's garments were of a much richer order. They embraced (1) the ephorl, with its curious girdle (vers. 6-15). (2) The breast-plate, in which were to be placed "the Urim and Thu=im" (vers. 15-31). (3) The robe of the ephod, "all of blue," and embroidered along the hem with pomegranates. Alternating with the pomegranates were to be little golden bells, which should give a sound when the priest went into the holy place, and when he came out (vers. 31-36). (4) The mitre, on which was to be a plate of gold, fastened with blue lace, and engraved with the words-" Holiness to the Lord" (vers. 36-39). (5) A broidered coat, girdle, and drawers, similar to those of the ordinary priests (ver. 39). 2. 'l'he symbolism of the dress. The blue of the robe of the ephod denoted the heavenly origin of the priest's office ; the shining whiteness of the ordinary garments, the purity required in those who served before Jehovah; the gvl<l, the diversified colours, the rich embroidery and gems, in the other articles of attire, the exalted honour of those whom Jehovah had chosen, and caused to approach to him, that they might dwell in his courts (Ps. !xv. 4). More specifically, the garments bore testimony (l) to the fundamental requirement of holiness in the priesthood. Thi~ requirement found its most distinct expression in the engraved plate on the high priest's mitre. Holiness was to be the characteristic of the people as a whole. Most of all was it required in those who stood in so peculiarly near a relation to Jehovah, and on whom it devolved to make atonement for the others. The requirement is perfectly fulfilled in Christ, whose people, in turn, are called to holy living. (2) To the repn,- sentative character of the priesthood. This was beautifully imaged by the fact that, both on his shoulders and on his breast, the high priest bore precious stones engraved with the names of the twelve tribes of Israel (vers. 9-13; 17-23). Another indi- cation of this representative character is found in the order to pla.ce bells upon the hem of the robe of the ephod, that the people might hear the sound of his movements as he went in and out of the holy place (ver. 35). Conscious that he was transacting in God's presence in their name, they were to follow him with their thoughts and prayers in the different parts of his sacerdotal task. It was, however, the wearing of "the breast-plate of judgment" (ver. 29), which most specially declared that the high priest appeared before God as the people's representative. His function, as clothed with the breast-plate, was to sustain the "right" of the children of Israel before Jehovah (ver. 30). 'l'he "right" included whatever claims were given them on the justice and mercy of Jehovah by the stipulations of the covenant. It was a "right" derived, not from unfailing obedience to the law, but from Jehovah's goodness. Jt was connected with atonement. Our "right," in like manner, is embouied in Christ, who bears us on his heart continually in presence of his Father. (3) To the priestly function of mediation. 'l'he onyx stones on the shoulders of the high priest, each having engraved on it six of the names of the tribes of Israel (ver. 12), indicated that on him rested the burden or responsibility of the entire congregation. A more distinct expression of this idea is given in ver. 38, in connection with the gold plate of the mitre, engraved with HOLL"'<ESS 'l'O THE LORD--" 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 gifts; and it shall be always upon his forehead, that they may be accepted before the Lord." A shadow of the hiaher mediation. Our persons, gifts, and works find acceiit- a11co only in Christ. (4) T; the need of sympathy in the priest, as a qualilicariou for his office. The high priost was to bear the names of the children of Israel upon his Aeart, graven on the stones of the breast-plate (n·r. 2J). Christ ha, pcrfod ~ympathy 2HG TIIE ROOK OF EXODUS. [OH. xxvm. 13-.'30.
(lleh. ii. 14-18; iv. 14-16). The people also, ae is hinted in ver. 36 were to hve i;ympa( hy with their priest. (5) To the function of the priest, M revel\le; of God's will (,·.,r. ~10). Urim and Thummim-whl\tever these were-are now Ruperseded by the e_xt~nml '"oru, and the inward illuminl\tion of Christ's Spirit. Christ gives forth uner- rm~ rC"velat1ons of the will of the Fl\ther. "Lights and perfections" is not too high n name to bestow upon tho Scriptures (Pa. xi.x. 7-12; 2 'l'im. iii. 15, 16).-J. 0.