easy

ealls them "stones." His opinion is worthy of reception and consideration, as he lived while the second Temple was standing, was a priest, and of the kingly race, and was an intelligent historian, competent to the subjects upon which he wrote; nor did he omit any thing which, in his opinion, might be interesting to posterity. He says, "now this breast-plate, and this sardonix, left off shining two hundred years before I composed this book, God having been displeased at the transgressions of his laws." Book iii. chap. 8. Thus, I have presented you, what appears to me the most and natural account where the URIM AND THE THUMMIM were placed; and also, that they were two jewels, or exquisitely precious stones. But this will more fully appear, if we consult the meaning of their NAMES. Of this, there are the following renderings, or translations. By the SEPTUAGINT they are called "Manifestation and Truth."-JEROM calls them " Doctrine and Judgment."-The SEVENTY, “Declaration,” nearly following the Septuagint.-The VULGATE, "Doctrine and Truth," that is, instruction proceeding from the perfection of wisdom and truth.-An excellent Hebrewist of the last century says, URIM is clear, lucid, transparent; THUMMIM, perfect, complete. But, to me, the best and most critical interpretation of these two Hebrew nouns, which are of the plural number, are "Lights and Perfections;" and which combine and express, all that can be designed by the other renderings; so that, we cannot easily be mistaken. If, therefore, we were to search the productions of nature, or of art, where could we produce emblems of lights and perfections equal to the transparency, brilliance, and

B.

value of jewels? God, to us, gives no signs but what are significant; and the two jewels are calculated to afford us just ideas of that perfect light from HIM through the medium of the high priest, which on every important occasion, were necessary to be communicated for the benefit of the children of Israel.

Some have presumed to believe that, the URIM AND THE THUMMIM, were in existence and use, previous to their delivery by the Lord to Moses; but of this the Scripture affords no information. Still, I cannot but believe that their significancy were calculated to remind the Israelites of the beauties and perfections visible in the creation of the world.-When the universe was formed, God said, let there be light, and there was light. On the fourth day, when God made two great lights, the sun and the moon, the greater light to rule the day, and the lesser light to rule the night, and when he made the stars also, it is more than presumable, that the first vast created body of light, he concentrated in the sun, to be by him communicated to the other celestial bodies, and thus transmitted to our earth, to render the beauties of creation visible to men: and God saw that it was good.-On the sixth day, God created Man in his own image, and upon his heart, the light of reason shone with brightness, which not only constituted him an accountable creature to his Maker, but, raised him superior to the other parts of creation, capable of knowing and enjoying the Most HIGH GOD as the fountain of blessedness. But, no sooner did sin penetrate the heart of our first parents, than the moral powers of reason was enveloped in darkness, and by him transmitted also to his posterity. Now, behold the URIM AND THE THUMMIM, expressive em

blems of that new and perfect light of truth, which God in his goodness confers on man to irradiate his rational powers, and to communicate to him his most blessed mind and will, and thus keep in his remembrance, that lights and perfections of every possible description, proceed from the SUPREME BEING, who is announced to be the Father of lights.

II. We will now inquire, whence the URIM AND THE THUMMIM were produced? Not from Bezaleel, of the tribe of Judah, though he was master jeweller for the tabernable, whom the Lord called by name, and whom he filled with the spirit of wisdom for all manner of workmanship, in cutting of stones to set them. Exod. xxxi. 1-5. As Bezaleel was so eminently endowed with talents in jewellery, he, without doubt, prepared the twelve stones, and set them in the breast-plate. But the two jewels, the URIM AND THE THUMMIM, were not wrought by the art or the hand of any man, but delivered by the Lord to Moses, to be put into the breast-plate of Aaron. In this, I observe a coincidence between the production of these stones, and the Lord's delivering to Moses the two first tables of the LAW on mount Sinai. These were of stone, containing the TEN COMMANDS, and were the work of God, and the writing was the writing of God, graven upon the tables. Ex. xxxii. 16. Deut. ix. 9. &c. Those tables were afterwards dashed in pieces, as a just expression of the violation of these precepts, by the sins and rebellion of Israel; but a second set of tables, at the command of the Lord, were afterwards made by Moses himself, or at his order, and preserved in the ark, as an authoritative memorial between God and man. But now, behold! God gives to Moses, not two rough stones, but

two precious jewels, the " URIM AND THE THUMMIM," to be placed upon the heart of Aaron, whose office it was to make an atonement, and then with these sacred emblems, to appear in the presence of God in favor of Israel. Thus, mercy rejoiced against judgment; and the lights and perfections of divine wisdom and goodness, succeeded the darkness and tremendous curses of a violated law. From this you may now perceive, that the instruction to be communicated by the Lord to man, was beyond the foresight of mortals to conceive: God was therefore pleased that no human artist should form these jewels, but that they should be supernaturally produced by his own hand. Besides, as the law was given by God to Moses, so he delivered these two jewels, and thus reserved to himself that honor which is most justly due for his goodness and favor to Israel.

III. The more immediate USES of the "URIM AND THE THUMMIM," require our attention. In our text, we are informed, it was for the purpose of Aaron's going in before the Lord. This he was expressly required to do, annually, on the great day of atonement. JEHOVAH, the God of Israel, by symbol, called the Shecinah, dwelt between the cherubims, in the holy of holies. These cherubims were made of the same piece of gold which formed the lid of the ark, called the mercy-seal. For God had promised, there will I meet with thee, and I will commune with thee from above the mercy-seat, of all things which I will give thee in commandment unto the children of Israel. Ex. xxv. 22. In Aaron's approach thus before the Lord, the URIM AND THE THUMMIM Were to be placed upon his heart. This was to teach him, as the HIGH PRIEST of the nation, that light, truth, integrity, reverence, with all other

moral excellencies, were indispensably necessary for the completion of his official character. It was equally expressive to teach the Israelites also, the importance of light and sincerity in all their devotions and conduct; for they were frequently chargeable with having drawn near to the Lord with their lips, while their hearts were far from him. To this David, in his pĕrsonal religion, may be thought to allude, when he said to his God, behold thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom; like as the URIM AND THE THUMMIM, which were placed within the fold of the breast-plate upon the heart of Aaron.

However, the specified use of the URIM AND THE THUMMIM was, to inquire before the Lord. This was to be done, only in special cases, and those of importance. This privilege was restricted to the sanhedrim, or great council of the nation, to the king, and to the general in chief of the army. It is proper for you to observe, that such inquiries were never made of the Lord concerning subjects, whether of FAITH, of SACRIFICES, or of WORSHIP; for every article which related to these, were enjoined and already explained in the books of the law. But inquiry was to be made on those subjects which more immediately related to the conduct of Israel with their enemies, whether at peace or in war, when the providence of God could not be known with certainty by human foresight, and therefore required an immediate communication from the Lord. As a few instances of such inquiries are recorded for our information, we will select them. When Moses was com→ manded to take Joshua, and set him before Eleazar the priest, and to give him a charge before all the con