of the nations are called their vanities; and hence Peter speaks of the strangers being redeemed from their vain conversation which they had by tradition from their fathers. Idols are often called ' lying vanities.' It appears, that profanity and hypocrisy in worship, are, in a most essential manner, taking the name of God in vain. We might enumerate a variety of classes, especially in this country called Christion, who would do well to attend to this precept of the law. How often do we find men using great swelling words of vanity about the gospel, who are utter strangers to the influence and power of it. If any man amongst you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, that man's religion is vain,' James i. 26. All calling Jesus, Lord, Lord, without taking up the cross and following him, is taking his name in vain.' How many

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will look with abhorrence on the profane swearer, who do more dishonour to the name of Jesus, by naming his name, yet wallowing in their covetousness, which is idolatry. We mean not to be understood as justifying profane swearing, which is doubtless a deep transgression against God, but we must assert it is only one species of that vanity which the text prohibits.

From the 8th to the 12th verse, we have the observation of the Sabbath enjoined as a precept of the eternal and unchangeable rule of righteousness. We shall have other opportunities of noticing the scriptural view of keeping a Sabbath to the Lord; and will only therefore at present remark, that, among other species of infidelity, which is every day spreading more widely, disregard of the Sabbath is one of the least prominent. Some there are, who do not wish to renounce a form of godliness entirely, yet do not hesitate to assert, that the Sabbath was a Mosaic institution, and waxed old with other parts of his ritual,-a daring as well as profane doctrine! It was pronounced by the same Lord and Lawgiver, on the same occasion, under the same awful circumstance, and as it were, in the very bosom of that law, by which the whole world shall be judged. was a law coeval with creation itself, and will be binding on the conscience of all who fear God, till that day when the elements shall melt with fervent heat. To those who acknowledge the binding obligation of the Sabbath, we have one remark to offer, which we are persuaded deserves some attention, viz. man and beast were to enjoy the rest of the Holy Sabbath. Is there any class, even of religious people, who suffer their labouring animals to partake in it?

Honour thy father and mother' is a part of this law, founded also upon the law of nature. It is the first precept of the second table, and Paul says is the first commandment with promise, Eph. vi. 2. This, and the four following precepts, sum up the second great commandment of the law, to love thy neighbour as thyself. These commandments have been so often and properly illustrated, that we feel it to be quite unnecessary to enter more particularly into them; and the rather, as they are evidently of no figurative nature, which it is our chief object to develope.

In the 18th verse, two things are highly deserving notice. 1st, The awful majesty which accompanied these words; and, 2d, The effect they had upon the people: they removed afar of. Thunder

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ings and lightnings are the most impressive demonstrations of divine glory and power. From this circumstance, thunder is called the voice of God. The Lord God thundered in the heavens, the Highest gave his voice." Now, wherever this law comes, it has that powerful and awful language to the conscience of guilty man, which these words are intended to convey a figure of to the mind. The law of God in an awakened conscience needs no outward thunderings; its own language is sufficient to appal the stoutest heart. Nothing could be more simply but strikingly expressed, than the effect this law had on them, the people removed, and stood afar off.' Guilt, enforced by the divine law, sets man afar off from his maker; for, terrible as the appearance on Sinai was, the people could have supported it; but Paul says, they could not endure that which was commanded.' Under the immediate fear of divine wrath, they look to Moses as their Mediator, verse 19. Speak thou with us, but let not God speak with us, lest we die.' This is a proper representation of the Mediator's office, to speak for God to the people, and to speak for the people to God. Hence the Mediator between God and man could be none else than Christ Jesus. When he speaks to God for the people, he speaks as thinking it no robbery to be equal with God. Father, I will, that those whom thou hast given me, may be with me, when I am to behold my glory.' When he speaks to the people, he speaks as the man Christ Jesus. Hearken to me, ye stout hearted and far from righteousness, behold I bring my righteousness near to you';' and thus, when the officers who had been sent by the Jewish Sanhedrim, returned without executing their commission, they gave this reason, never man spake like

this man.' He spake with authority, and not as the scribes. Moses in the 20th verse, expresses the genuine language of his great antitype, Fear not. Often do we hear these gracious words proceeding from the mouth of the Great Mediator. He, and he alone, can say to the trembling guilty sinner, on the brink of destruction, with his heart sinking within him from a sense of guilt, and fear of God's righ. teous judgment, Fear not. He then tells them what was the great design of these tremendous appearances, to prove them, and that the fear of God might be in their hearts. The fear of God is the beginning of wisdom; the Great Mediator says, but I will tell you whom ye shall fear, Fear him, who, after he hath killed the body, can cast it into hell-fire.

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The 21st verse sets before us the natural effect of the condemning force of the law, the people stood afar off;' while Moses, drawing near unto the thick darkness where God was,' is a glorious representation of the Mediator. He there receives from God himself, that revelation, which is the law of Moses properly so called. Of this law, the first precept is, Ye have seen that I have talked with you from heaven; ye shall not make gods of silver or gold.' The origin of idolatry was, that the images which they framed, were representations of the godhead; hence the teraphim or household gods, such as the gods of Laban, which Rachel stole. They were framed of gold and silver, to point out the value and estimation in which they held them. All these

are forbidden; and their attention directed to Him, whom they heard speaking from heaven, the true image of the invisible God.'

It is not a little remarkable, that this is immediately followed with these words, An altar of earth shalt thou make to me,' &c. C If Israel were now brought into a covenant with God, of which the ten words are the terms or conditions, where was the use for an altar? An altar pointed out the remission of sins by the shedding of blood; and the commandment to erect the altar, immediately following the condemning sentence of the law, was highly descriptive of the gospel of the grace of God. The true altar of earth was built, when Christ appeared in human nature. In him was displayed that one altar to which all the burnt offerings and peace offerings under the law pointed. Israel was commanded, as a type of this, to bring all their of ferings to this altar. From this passage we also learn, that the altar is the place where God's name is recorded, and where he meets with and blesses his people. The grand record of the name of God, was at the cross of Christ, from whence all blessing flows to the guilty sons of men. For the same reason that the altar was built of earth in the wilderness, even afterwards when built of stone, it was not to be of hewn stone; nor should any thing which was connected with typical pollution defile the altar of the living God.

CHAP. XXI. We now enter upon that collection of statutes and judgments, which Moses, as the Mediator of the old covenant, received from God and delivered to the people. In this, and the three following chapters, we have a summary of those laws which peculiarly respect their civil ties and connections; and we are free to confess, that there is more difficulty in applying them in a typical way to the spiritual household, than any other part of the law of Moses. As we wish to avoid forcing a spiritual meaning, where it does not appear quite clear, we will rather plead ignorance, than do violence to the word of God. Indeed, as many of them respect their civil and natural relations, they may not have been all intended as typical.

In Chap. xxi. the first six verses contain the laws respecting Hebrew servants. The period of their service was limited to six years; in the seventh, they were to go out with the most unrestrained freedom. Can we shut our eyes to this, as a figure of the year of God's redeemed; the year when our beloved Cyrus shall set at liberty all the Lord's captives? Nor ought we to pass unnoticed, the express reference in verses fifth and sixth, to the LORD'S RIGHTEOUS SER VANT, who 'plainly said, I love my master, my wife (viz. the church) and my children; I will not go out free.' He also said, Sacrifice and offering thou didst not desire; mine ears hast thou bored, &c. Nothing can surpass the direct reference to this part of the law of Moses, Psal. xl. 6, 7, 8. Then said I, Lo I come! to do thy will, O my God,' &c.

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From ver. 7-12. we have the law of the betrothed maid in Israel. The connection between God and his Old Testament church, is often spoken of with a reference to this part of the Jewish law. I will betrothe thee to me in righteousness,' &c. sec

Hosea ii. 19, 20. The manner in which the law provided for her, and prevented her being sold unto a strange nation, seems to prefigure God's care of the Jewish church; and though he has now espoused her gentile sister, yet hath he not cast off the Jews.

Verses 12-15. give a summary of the law of the man-slayer, which is afterwards more fully detailed, with the cities of refuge. Paul expressly refers to verse 13. of this chapter, when he says, We might have strong consolation, who have fled for refuge to the hope set before us,' Heb. vi. 18. In like manner, the presumptuous transgressor, who was to be taken from God's altar and die, seems pointed at in these words: For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,' Heb. x. 26.

Verses 15. and 17. inculcate the honour of parents, as does also the law of Christ. Verse 16. makes criminal the enslaving of a man ; in like manner the antichristian kingdom made merchandise of the souls of men, bringing upon herself swift destruction, Rev. xviii. 13. Verses 18-22. contain laws very similar to the laws of Christ's house, where the servant of the Lord must not strive.' The law of retaliation was enjoined by Moses, as pointing to that strict justice which was executed upon Him who restored that which he took not away.' But this law, which was typical in its nature and tendency, was abrogated by the Son of God, when the typical purpose of it was no longer necessary, Matt. v. 38. There may also be a respect in this law to the strict execution of justice on spiritual Babylon, Rev. xvi. 6.

In verses 28-33. we have the laws regarding an ox pushing, goring, or killing a man. That this part of the Mosaic law has a typical aspect, is very likely from various circumstances. Persecutors are likened to bulls and oxen; thus we read of strong bulls of Bashan. The ransom-money to be paid for an ox pushing a man or maid servant, was thirty pieces of silver; the very price which the persecutors of Jesus Christ, the Father's righteous servant, paid to Judas, for betraying him into their hands to be crucified. verse 33. we have the law concerning digging a pit or laying a snare. The very expressions used in framing this law, will remind of such passages as Psalm vii. 13-16. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecu

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Behold he travaileth with iniquity, and hath conceived iniquity, and brought forth falsehood. He made a pit, and digged it, and is fallen into the ditch which he hath made,' &c.

CHAP. XXII. The first sixteen verses of this chapter, respect theft and damage, and were certainly intended for the external rule of judgment as to property. From what we have hinted as to the preceding chapter, it will be observed that such laws may most scripturally be considered as pointing to Him, who when we had nothing to pay, and we were under the sentence of the law to be sold as slaves, made full restitution, and delivered us from our thraldom. In verses 16. and 17. we have a branch of the law against uncleanness. In

the prohibition against suffering a witch to live, we are reminded that a species of witchcraft may still defile the church of Christ. Paul points to this, when he says, O foolish Galatians, who hath

bewitched you, that ye should not obey the truth!' Gal. iii. 1. In like manner, all nations were deceived by the sorceries of Antichrist." Witchcraft is ranked among the works of the flesh, Gal. v. 20.

From verse 21-28. we have the exercise of the law of mercy literally enjoined in various branches. Paul considered verse 28. as binding on his conscience when he stood before Ananias.

The law of the first fruits and first born, we shall afterwards have occasion to consider more particularly.

CHAP. XXIII.-The first nine verses of this chapter, contain sundry parts of the Old-Testament law of love, which Christ came not to destroy but fulfil. In the character and work of that Blessed One, who, when we were enemies, in due time died for the ungodly,' we see the spirit and fulfilment of all these laws; and he left us an example that we should follow his steps. In his sermon on the Mount, we find the laws of his New-Testament kingdom are so exactly similar to those now before us, that we may safely conclude they were both intended for the same household, as both came from the same lawgiver, who is able to save and to destroy. Nor is it foreign to our purpose here, to remark, that the connection between the law of Moses at Sinai, and the law of Christ on the Mount, has been much darkened. Commentators have incautiously asserted, that the design of the sermon on the Mount was to point out the remarkable alteration which took place in the laws of the kingdom, by his manifestation in the flesh; and that he now came to point out the spirit of his law, as touching the thoughts and intents of the heart, which formerly only respected their outward conduct. Nothing can be more unscriptural. THOU SHALT NOT COVET, touched the thoughts of the heart as much when spoken at Sinai, as on the Mount. God's law ever was spiritual; and his outward conduct has always been the only rule by which man could judge of the inward thoughts of his neighbour. In our Lord's sermon on the Mount, he is delivering his law from the glosses and corruptions which the traditions of the elders had thrown upon it. It will therefore be observed, that he does not say, You find it written thus and • thus in the law of Moses, but I say unto you: No; his language is, Ye have heard that it hath been said,' not by Moses, but by them of old time,' or, as the text simply reads, by the elders. If we shall get forward in course to the consideration of this sermon on the Mount, we trust we shall be able to make this very clear; at present, we shall only notice one instance connected with Exod. xxiii. now before us. It is said, Matth. v. 43. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.'Where is this said? there is no such passage, no such doctrine in the law of Moses! Let the reader compare the doctrine which the Lord opposes to this in the 44th verse, with the passage in Exodus we have now under consideration, and we have no hesitation in ex

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