nothing but what has a significancy, though that significancy we are unable in every instance to discover, we find the sacred historian entering into a minute detail and description of the sacerdotal robes, in which, however, it is not our purpose to follow him, as we would rather suggest ideas than repeat words, aim at instruction rather than indulge in speculation, and without pretending to explain every thing, would aim at the praise of inculcating useful truth. The vestments for the priests are distinguished by the term holy: "Thou shalt make the holy garments for Aaron."-"Thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office."* Now this epithet must undoubtedly refer to the nature of that pure and perfect Being in whose worship they were employed; to the sacredness of the character which was invested with them; and to the spotless purity of Him, whose person was hereby prefigured, and whose sanctity, independent of garments of such a texture and quality, consisted in a total freedom from moral pollution, "who did no sin, neither was guile found in his mouth." The vestments of the Israelitish high priest, however splendid, could not but cover much weakness and imperfection. Like the dispensation which enjoined them, they had only "a shadow of good things to come, and could never make the comers thereunto perfect." But even in a moral and religious view, surely they were not without their use. They were a constant and affectionate admonition from God to the persons who wore them; saying, “Be ye holy for I am holy." They were a constant and pathetic admonition to the people; saying, "I will be sanctified in all them that draw nigh unto me. They are an everlasting admonition to the Christian world, who are all kings and priests unto God, that they are called and engaged "to holiness in all manner of conversation." If times, and places, and dress, serve as guards to virtue, if they preserve decency, and prevent vice, do they not answer a valuable and important purpose to mankind? In perfect conformity to this idea, the loftiest and most conspicuous article of the high priest's dress, was a plate of pure gold, affixed with a blue lace to the fore front of the mitre, having engraved upon it this remarkable inscription, in order to be seen and read of all men: "Holiness to the Lord." Thereby the wearer became "as a city that is set on a hill, which cannot be hid:" and this bright memorial incessantly, though silently, proclaimed to the eye, to the heart, to the conscience, "a holy God, a holy service, a holy minister, a holy people, a holy covenant." We accordingly observe the strictest at tention to external decorum run through the whole of this divine institution. The eye being one of the great avenues to the soul, guilt being the parent of shame, and the dispensations of the divine wisdom and mercy being adapted to the condition and character of men, as they are, depraved and degraded by sin, not as man was, pure and perfect from the hand of his Creator, the heart and conscience must be addressed through the senses. The next most observable and significant part of Aaron's dress, was the splendid breastplate, consisting of twelve several precious stones set in gold, inscribed with the names of the twelve tribes in their order: placed externally upon the seat of the heart, to keep for ever alive, a tender concern about the whole Israel of God, to remind Aaron and his sons for ever, that they were elevated to this high station, not for their own sakes merely, but to be a public benefit. It aimed at producing a most important effect on three different sorts of persons, and was well calculated for this purpose. It presented unto God, according to his own ordinance, a memorial of his covenant with Abraham, Isaac, and Jacob, and their seed after them. It taught the high priest to consider the case of the people as his own, to regard them with impartial, undivided affection, to be watchfully attentive to their temporal, but especially to their spiritual concerns, to wrestle and make supplication in their behalf. It inspired the people with affection and gratitude to the man, whose whole life and labours were devoted to their service, who watched for their souls, who had renounced an earthly portion among his brethren, and all the gainful walks of life, to be subservient to their best interests. It formed a most endearing bond of union between them who were administered unto, and them who ministered. It formed a most endearing bond of union among the tribes themselves. Twelve gems of various complexions, set in two different frames, composed nevertheless but one breastplate; so twelve tribes constituted but one congregation, one church, one Israel. The loss of any one must have marred and destroyed the whole; tended to diminish its lustre, to impair its strength. It taught them to love as brethren the children of one father, the worshippers of one God. It inspired confidence in the care and protection of that God. They saw their representative bearing upon his heart, into the holy place, their names and their condition. They had the consolation of reflecting that their memorial would ascend to heaven, with the sweet perfume of that incense which he daily burned upon the golden altar. And the whole looked forward to the day, to the office, to the person, to the work of Him, of whom, and of whose body, the church, Isaiah thus speaks in prophetic vision: "But Zion said, The Lord hath for saken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold I have graven thee upon the palms of my hands; thy walls are continually before me:"* and who thus speaks of himself, "Those that thou gavest me I have kept. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as thou, Father, art in me, and I in thee; that they also may be one in us that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them and thou in me, that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also whom thou hast given me, be with me where I am; that they may behold my glory which thou hast given me : for thou lovedst me before the foundation of the world;" and of whom the apostle thus speaks, "Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us." Hence Christians are united in still dearer bonds, animated with superior confidence, secured by a firmer and more durable covenant. Hence Christian ministers are encouraged with greater boldness, with more ardent importunity, with more assured hope of success, to draw nigh to the throne of grace, as for themselves, so for sinful and wretched creatures of every description. Under the gospel dispensation, every hour is the hour of incense, every believer a minister of the sanctuary, every individual, a name engraven upon the heart of the great Apostle and High Priest of our profession," and recorded in "the Lamb's book of life, among the living in Jerusalem." 66 The other particulars of Aaron's official dress, we shall not now stop to commemorate; partly because we have not a distinct idea of them, and partly because through such a thick cloud as time, change of manners, and the general disuse of the sacred language have interposed, it is difficult, if not impossible, to discover their meaning and import, with reference to the evangelical dispensation; in which great part of the beauty, excellency, and usefulness of the Mosaic economy consists. The ceremonies of Aaron's inauguration, were in a high degree solemn and august. They were performed by Moses himself, in the most public manner. Aaron and his sons were conducted to the door of the tabernacle of the congregation, in the presence of a public assembly called for the purpose; were stripped of their usual garments, and washed with water. He was then arrayed in the several parts of the sacerdotal habit, in their order. The holy vessels of the sanctuary, and all its sacred utensils, were then, one after another, anointed with the holy oil of consecration; and, last of all, Aaron himself, the living instrument of divine worship, was set apart to his momentous charge, by a copious sprinkling of the same sacred perfume. That the savour of this odorous compound must have been extremely grateful to the sense, is evident from the lofty terms in which David speaks of it, and the subject which he illustrates by it-"Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard that went down to the skirts of his garments." The sons were then invested with their proper habits, and a threefold sacrifice was performed: a bullock for a sin-offering; a ram for a burnt-offering; and a second, denominated the ram of consecration. Without going into a minute detail, or pretending to explain the specific difference, use, and end of each, we observe in general, that, by the ceremony of the imposition of Aaron's hands and those of his sons upon the head of the victim, a solemn wish was expressed, that their guilt might be transferred and imputed to the victim, and its blood accepted as a ransom for their forfeited lives. Here, then, was the innocent suffering for the guilty; the substitute, not the criminal himself, bleeding and dying: so that the very form of their consecration taught the necessity of atonement, and pointed to Him whom "it pleased the Lord to bruise, and to put him to grief; and who was wounded for our transgressions, was bruised for our iniquities; the chastisement of our peace was upen him; and with his stripes we are healed."t The first of the three sacrifices, or the sinoffering, seems to have been intended as a public and explicit acknowledgment of guilt, and the expiation of it. The second, that is, the burnt-offering, was the token of the divine favour towards them, and of his gracious acceptance of their persons and services: and the third, the ram of consecration, part of which was eaten by the priests in the holy place was the ratification of God's covenant of peace with them, and the emblem of perfect reconciliation and friendship; sitting at one common table being the most express declaration of union and good will among men. God was pleased to exhibit a most unequivocal proof of his being well pleased with the whole transaction; for when † Isaiah liii. 5. Psalm cxxxiii. 1. 2. [LECT. LXIV. Providence, though hated, despised, and persecuted of all men, and evidently under the displeasure of heaven, we behold them preserved from total annihilation and oblivion; kept distinct from all men; as much a separate people, as in the zenith of their glory, under the reign of David and Solomon; the every thing was arranged according to the form prescribed in the mount, fire from the Lord seized and consumed the burnt-offering on the altar. The sin-offering Moses burnt with material fire, without the camp: but the sacred flame from heaven laid hold of the sacrifice of pardon and acceptance. In vain do we look for the marks of grace and fa-subjects, perhaps, of a revolution greater and vour from above; insensible must we be to the genial, penetrating flame of love, unless our repentings be kindled together. When we have been enabled to do our duty, then may we warrantably expect that God will appear for us. more important than any they have already undergone: reserved, it may be, to be the last grand trophy of the Redeemer's triumph, the concluding evidence of the truth of Christianity, the final monument of the riches of free, sovereign grace! And need we ask, who conducted all these movements, whose pleasure was fulfilled by all these events, whose glory shines in all these successive changes, in all these opening prospects? A voice from heaven replies, "I the Lord, won wise in heart, and mighty in strength. I see the end from the beginning: my counsel shall stand." It does not appear whether this striking interposition had been previously announced to the assembly, or whether it took them by surprise. In either case, it must have made a deep impression on the mind of every beholder. Were they taught to expect it?derful in counsel, and excellent in working; With what anxiety may we suppose every eye bent on the altar and the sacrifice, waiting the eventful moment which was to evince that God was among them of a truth; but in a way which should inspire reverence as well as joy. Did it overtake them unawares? What sudden consternation, what alarming apprehensions! The expression was perfectly natural in either case; "which, when all the people saw, they shouted and fell on their faces."* When this great mystery shall be finished, the mighty chain extended, the connexion and dependence of link upon link discerned, hell shall be confounded, the inhabitants of the world astonished, angels rejoice, and the praise of God ascend from every tongue. The solemn service being over, we may suppose Aaron and his family retiring with the complacency of good minds, rejoicing in the honour put upon them, in the eyes of all Israel; in the prospect of a dignity higher than the pomp of kings, which was about to descend to their latest posterity: and, above all, in that open declaration of the divine approbation, the celestial fire that consumed the tion of humanity admits of certain, unmixed, or lasting felicity! That useful, necessary, awful element, which signally interposed to declare the choice of heaven, speedily interposes to punish and to afflict that chosen family, and to serve as a warning for ever, that "God will be sanctified in all them that draw nigh to him." Thus was the first high priest of the Hebrew nation inducted into his office. Thus explicitly were laid down the principles, form, design, and use of the most ancient, civil, and religious polity in the world. While the first beginnings of religion and government, in every other nation under heaven, lie buried in darkness, confusion, and contra-fat of their sacrifice. But, alas! what condidiction: aided by light from heaven we can trace up to its very source, the origin of a nation the most singular in the annals of mankind; raised out of an ancient pair, and "them as good as dead;" repeatedly threatened with utter extinction, during the first ages of their existence; but miraculously preserved in the very jaws of destruction: formed for conquest, eminence, and empire, in a desert; raised, after many struggles and revolutions, to a pitch of affluence and grandeur, unparalleled in history, and declining again as fast into contempt and obscurity: but, even in contempt and obscurity, supported, preserved, fenced on every sideIn captivity, undissolved; in the wreck of empire maintained, upheld, rescued, restored! At length, we behold them involved in one mighty ruin, driven from their capital and their country: their temple, the great bond of union, razed from the foundation: and themselves henceforward scattered among the nations, during a period of near two thousand years. And yet, by a strange and unaccountable interference of *Levit. ix. 24. priest's life, which we have on record, are The remaining incidents of the high but few in number, but they are instructive, and interesting, as we hope to make appear, if God shall be pleased to indulge us with another opportunity of this kind. it is that constitutes the perfect character of In reviewing the subject, we observe what a priest of the most high God; Holiness to the Lord on the forehead; uppermost, overlooking all, directing all; and Israel resting upon the heart. fice and station, perpetually admonished to The ministers of religion are, by their ofshun every appearance of what is mean, selfish, or ungenerous. They are appointed of God to aid, instruct, and comfort their fellow creatures; to promote their best interests; to cherish in them the best and noblest princi- | the ignorant, and on them that are out of the ples of their nature; and they are urged to way; for that he himself also is compassed perform this, by the highest considerations with infirmity :"* but "if perfection were by which the human mind can feel. Whatever the Levitical priesthood, (for under it the peobe the dispensation, the spirit of the office ple received the law,) what further need was and the nature of the service are the same. there, that another priest should rise after They stand as mediators between God and the order of Melchizedec, and not be called men. They bear on their hearts the names, after the order of Aaron?" "But Christ the infirmities, the wants, the distresses, the being come an high priest of good things to sorrows, the joys of the people; and carry come, by a greater and more perfect taberthem with sympathy and affection to the nacle, not made with hands, that is to say, throne of grace: and they return from thence not of this building; neither by the blood of bringing on their lips the "answer of peace." goats and calves, but by his own blood, he They lose themselves in labours of love; they entered in once into the holy place, having sink every unworthy aim, every low pursuit, obtained eternal redemption for us. For if in seeking the glory of God, and the prosperi- the blood of bulls and of goats, and the ashes ty of the Israel of God. The minister who of an heifer sprinkling the unclean, sanctifiunderstands, feels, and performs his duty is eth to the purifying of the flesh; how much one of the most exalted of beings. more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God?"‡ Aaron and his sons were consecrated to the service of God, and of the congregation, by the sprinkling of blood applied to the ear, the hand, the foot. Thus their whole faculties The fire once kindled supernaturally by were claimed by their great Author, and the celestial flame was to be kept alive by were thus devoted to him: and the symbol of human care and attention. Miraculous interatonement became the seal of their dedica- positions of Providence are not to be expecttion. And thus every Christian becomes a ed, as an indulgence to carelessness and sloth. priest unto the most high God, redeemed by He only who diligently exercises the powers blood, set apart by the washing of regenera- which God has given him, who employs the tion, and the renewing of the Holy Ghost. means which Providence has furnished, and "Wash me, Lord, and I shall be clean, sprin- which conscience approves, can with confikle me, and I shall be whiter than snow:" dence look up to Heaven, and rejoice in hope "Not my feet only, but also my hands and my of divine assistance. Would you that the sahead."Unto him that loved us, and wash-cred flame of devotion, of charity, should ed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."* "Every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on * Rev. i. 5, 6. live in your heart, should glow upon your Heb. ix. 11-14. HISTORY OF AARON. LECTURE LXV. And the Lord spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. Take Aaron and Eleazer his son, and bring them up unto mount Hor: and strip Aaron of his garments, and put them upon Eleazer his son: and Aaron shall be gathered unto his people, and shall die there. And Moses did as the Lord commanded: and they went up into mount Hor. in the sight of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazer his son: and Aaron died there in the top of the mount. And Moses and Eleazer came down from the mount. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of israel.-NUMBERS XX. 23-29. WERE it not that life and immortality have | upon what we are, and upon the consequent been brought to light by the gospel, human change which death shall produce in our life must appear in the eye of sober reason, a internal character, or outward condition. It trifling scene of vanity and impertinence. is a light evil to be stripped of priestly robes, Wherefore drops that babe into the grave as the work of man's hands; and to return soon as he is born! Why was the wretched naked into the earth as we came from it; it mother torn with anguish to bring him into is a light thing to feel the earthly house of the world? Was it only to be torn with this tabernacle dissolving, and the head which more cruel anguish, to behold him premature- wore the mitre or the crown sinking into the ly snatched out of it again? Why is that dust; while the promise of Him who is faithold offender permitted to live, a burden upon ful and true, rears for us "a building of God, the earth, the derision, hatred, and scorn of a house not made with hands, eternal in the mankind? Why does that minion "fret and heavens ;"* while the eye of faith contemstrut his hour upon the stage," arrayed in plates that "crown of righteousness, which the glitter of royalty? Wherefore strides the Lord, the righteous Judge shall give at that barbarian from conquest to conquest, from that day: and not to one only, but unto all continent to continent? Why pines modest them also that love his appearing," assured worth in indigence and obscurity, and where- that "to be absent from the body is to be prefore, at length perishes it on a dunghill? sent with the Lord." These, and a thousand such questions that might be asked, the doctrine of immortality, and of a judgment to come, resolves in a moment. "We know but in part, we see in a glass darkly." What the great Lord of nature, providence, and grace doth, we know not now, but we shall know hereafter. The brevity and extension of life, difference of rank, talent, office, and condition, variety of fortune and success, acquire an importance not their own by their influence on character and moral conduct, by the changes which they produce on the soul of a man, by their reaching forward into eternity, and by producing effects which no length of duration can ever alter. Men die, offices pass from hand to hand, dispensations change; but the purposes of Heaven are permanent, the plans of Providence are ever going forward, and while one generation of men removes to that world of spirits from whence no traveller returns, another rises up to contemplate the wonders of that which now is, and to carry on the business of it. Hence wise and good men become not only concerned about their own future and eternal happiness, but about the prosperity and happiness of the world, after they have ceased to see and enjoy it. Hence they cheerfully engage in schemes which they cannot live to execute, and justly soothe their souls to peace, in the prospect of a kind of immortality upon earth. Hence among the other motives to excel in goodness, this has a pleasing and a powerful influence, "the righteous shall be had in everlasting remembrance," "while the memory of the wicked shall rot." It is as difficult to make the proper estimate of death as of life. Death is an undoubted mark of the divine displeasure against sin, and is inflicted as a punishment upon the guilty. But like all the punishments of heaven, it is upon the whole, and in the issue, an unspeakable benefit to good men. The just estimate of death, then, must depend If ever there was an enviable domestic situation, it was that of Aaron elevated to the priesthood. Think of the honest pride of honourable alliance: and who would not have been proud of such a brother as Moses? Reflect on an office of the highest dignity and respect, procured not by cabal and intrigue, but bestowed by the voluntary appointment of Him who is the source of all honour. A suitable provision likewise made for the support of that dignity, and an external habit annexed to it, that could not fail to attract notice and reverence. The sacred office was entailed upon him and his family for ever, and that family built up by four hopeful sons, his coadjutors and successors: and, to crown the whole, these pleasing, flattering circumstances were crowned with an open, unequivocal, indubitable mark of the divine approbation. The fire of heaven caught hold of their burnt-offering, and kindled a flame never to be quenched. But alas, how shortlived was this tranquillity! The sons of Aaron are hardly consecrated to their office, when the two eldest profane and disgrace it. Celestial fire has scarcely proclaimed the favour and acceptance of God, when with unhallowed fire, which he commanded not, they defile his altar and his service: and thereby call down a second time fire from above, to avenge a holy and righteous God, as before to display the grace of Him who is good and merciful. The notoriety of the late transactions, the sacredness of their character, and the distinguished regard of Heaven expressed toward them, greatly enhance the atrociousness of their guilt, and justify the severity of their punishment. This tragical event is thus recorded by Moses, whose method it is neither to extenuate, nor to set down aught in malice. "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein. and put incense thereon, and offered strange fire before the Lord, which he commanded † 2 Tigu. iv. 8. * 2 Cor. v. 1. |