The materials of the tabernacle were provided by the people; every one brought his oblation according to his ability: those of the first quality offered gold; those of a middle condition brought silver and brass, and shittim-wood'; and the offerings of the meaner sort consisted of yarn, fine linen, goats' hair, and skins: nor were the women backward in contributing to this work, for they willingly brought in their bracelets, ear-rings, and other ornaments, and such of them as were skilful in spinning made yarn and thread. In short, the liberality of the people on this occasion was so great, that Moses was obliged by proclamation to forbid any more offerings, and thereby restrain the excessive zeal of the people for that service. (Exod. xxxv. and xxxvi.)

This tabernacle was set up in the wilderness of Sinai, and carried along with the Israelites from place to place as they journeyed towards Canaan, and is often called the Tabernacle of the Congregation. In form it appears to have closely resembled our modern tents, but it was much larger, having the sides and roof secured with boards, hangings, and coverings, and was surrounded on all sides by a large outer court, which was enclosed by pillars, posted at equal distances, whose spaces were filled up with curtains fixed to these pillars: whence it is evident that this tabernacle consisted first of the tent or house itself, which was covered, and next of the court that surrounded it, which was open: all which are minutely and exactly described in Exod. xxv.-xxx. xxxvi.-xl., from which chapters the following particulars are abridged.

III. The tent itself was an oblong square, thirty cubits in length, and ten in height and breadth. The inside of it was divided by a veil or hanging, made of rich embroidered linen, which parted the Holy Place, which is called the first tabernacle in Heb. ix. 2. 6., from the Holy of Holies, called the second tabernacle in Heb. ix. 7. In the former stood the altar of incense overlaid with gold, the table of shewbread, consisting of twelve loaves, and the great candlestick of pure gold, containing seven branches: none of the people were allowed to go into the holy place, but only the priests. The Holy of Holies (so called because it was the most sacred place of the tabernacle, into which none went but the high priest) contained in it the ark, called the ark of the testimony (Exod. xxv. 22.) or the ark of the covenant. (Josh. iv. 7.) This was a small chest or coffer made of shittim-wood, overlaid with gold, into which were put the two tables of the law (as well the broken ones, say the Jews, as the whole), with the pot of manna, and Aaron's rod that budded. (Heb. ix. 4.) This was the most holy of all the sacred furniture. None but the priests were allowed to touch it; and only the Kohathites, the sacerdotal family, were permitted to carry it, with poles made of shittim-wood also overlaid with gold inserted in two golden

1 This shittim-wood is supposed to have been either the acacia or the cedar, both which grow in Egypt and in Syria. The acacia is delineated by Prosper Alpinus, De Plantis Egyptiacis, c. 4. Hasselquist found it in Palestine (Tour in the Levant, p. 250.), and Dr. Pococke found it both on Mount Sinai and in Egypt. The cedar has been already mentioned.

rings at each end. (1 Kings viii. 8.) Hence Uzzah the Levite was punished with death for touching it. (2 Sam. vi. 7.)

The lid or covering of the ark was wholly of solid gold, and called the mercy-seat at the two ends of it were two cherubim (or hieroglyphic figures, the form of which it is impossible now to ascertain), looking inwards towards each other, with wings expanded, which, embracing the whole circumference of the mercy-seat, met on each side in the middle. Here the Shechinah or Divine Presence rested, both in the tabernacle and temple, and was visibly seen in the appearance of a cloud over it. (Lev. xvi. 2.) From this the divine oracles were given out by an audible voice, as often as Jehovah was consulted on behalf of his people. (Exod. xxv. 22.; Numb. vii. 89.) And hence it is that the ark is called the footstool of God (Psal. xcix. 5.), who is so often said in Scripture to dwell between the cherubim. (2 Kings xix. 15.; Psal. lxxx. 1.) The roof of the tabernacle was a square frame of planks, resting upon their basis, and over these were coverings or curtains of different kinds; of which the first on the inside was made of fine linen, curiously embroidered in various colours of crimson and scarlet, purple and hyacinth. The next was made of goats' hair curiously wove together: and the last, or outmost, was of sheep and badgers' skins (some dyed red, and others of azure blue), which served to preserve the other rich curtains from the rain, and to protect the tabernacle itself from the injuries of the weather.

The tabernacle was surrounded by a large oblong court, a hundred cubits long, and fifty broad, nearly in the centre of which stood a vessel, called the Brazen Laver, in which the priests washed their hands and feet whenever they were to offer sacrifices, or go into the tabernacle; and directly opposite to the entrance of the tabernacle stood the Brazen Altar of burnt-offerings, in the open air, in order that the interior might not be spoiled by the fire, which was at first miraculously kindled1 (Lev. ix. 24.), and which was kept perpetually upon it, and by the smoke arising from the victims that were there consumed.

There is no precept in the law to make the altar a privileged place, but in conformity to the custom of other nations the Jews seem to have made it such; for, from the words in Exod. xxi. 14., where God ordered the wilful murderer to be taken from his altar, that he may die, it seems unquestionably true, that both in the wilderness and afterwards in Canaan, this altar continued a sanctuary for those who fled unto it; and very probably it was the horns of this altar (then at Gibeon) that Adonijah and Joab took hold of

God had previously ordered that the fire on this altar, when once kindled, should never go out. (Levit. vi. 12, 13.) It was reckoned an impious presumption to make use of any other but this sacred fire in burning incense before the Lord; which was sufficiently notified to Aaron by an injunction given him, that he was to light the incense offered to God, in the most holy place on the great day of expiation, at this fire only. (Lev. xvi. 12, 13.) Notwithstanding which prohibition Nadab and Abihu, two unhappy sons of Aaron, forgetful of their duty, took their censers, and putting common fire in them, laid incense thereon, and offered strange fire before the Lord, in their daily ministrations, which profane approach God immediately resented; for we are told that a fire went out from the Lord, and devoured them, so that they died. (Levit. x. 1.)

(1 Kings i. 50. and ii. 28.), for the temple of Solomon was not then erected.

After the Israelites were settled in the land of promise, it appears that this tabernacle was surrounded with a great many other tents or cells, which were placed about it in the same manner as the buildings were afterwards placed round the temple. These were absolutely necessary for the reception of the priests during the time of their ministration, and for laying up the utensils and provisions which were used in the tabernacle. This circumstance explains what is related of Eli's sons going into the kitchen where the peaceofferings were dressing, and taking out of the pots whatever the fleshhook brought up. (1 Sam. ii. 14.) And thus Eli is said to be laid down in his place (iii. 2.), that is, was gone to bed in one of these tents near the tabernacle, next to which Samuel lay, which made him (being then a child) run to Eli, when he heard the voice of the Lord, thinking that Eli had called (4, 5, &c.): and this also explains what is said of David (Matt. xii. 4.), that he entered into the house of God and did eat the shewbread, that is, he came to the priest's habitation, which was among these tents round the tabernacle, and which were reckoned as parts of the house of God.

When the tabernacle was finished, it was consecrated, with all the furniture therein, by being anointed with a peculiar oil, prepared by divine command for that very purpose (Exod. xxx. 22, &c.), after which God made His people sensible of His special presence in it, covering it with a thick cloud which overshadowed it by day, and by night gave light, as if it had been a fire, and by giving answers in an audible manner from the ark when consulted by the high priest. Whenever the Israelites changed their camp the tabernacle was taken down, and every Levite knew what part he was to carry, for this was a part of their office; and sometimes, upon extraordinary occasions, the priests themselves bore the ark, as when they passed over Jordan, and besieged Jericho. (Josh. iii. 14. and vi. 6.) Concerning the manner of carrying the several parts of it, see Numb. iv. When they encamped, the tabernacle stood always in the midst, being surrounded by the army of the Israelites on all sides in a quadrangular form, divided according to their several tribes; the

It is evident from this and other passages of Scripture, that the altar was considered as an asylum; and it is well known that, among almost all the heathen nations of antiquity, the altars of their deities were accounted so sacred that the vilest miscreant found safety, if he once reached an altar. Hence arose many abuses, and justice was greatly perverted: so that it became a maxim that the guilty should be punished even though they should have taken refuge there. We have remarked above, that the presumptuous murderer was, by divine command, to be dragged thence and put to death. Euripides thus alludes to a similar ordinance among the heathen nations in his time:

In English thus:

:

Ἐγὼ, γὰρ ὅστις μὴ δίκαιος ὢν ἀνὴρ
Βωμὸν προσίξει, τὸν νόμον χαίρειν ἐὼν,
Πρὸς τὴν δίκην ἄγοιμ' ἂν, οὐ τρέσας θεούς·
Κακὸν γὰρ ἄνδρα χρὴ κακῶς πάσχειν ἀεί.

Eurip. Frag. 42. edit. Musgrave.

If an unrighteous man, availing himself of the law, should claim the protection of the altar, I would drag him to justice, nor fear the wrath of the gods: for it is necessary that a wicked man should always suffer for his crimes." Dr. A. Clarke on 1 Kings ii. 30.

Israelitish camp being at the distance of two thousand cubits from the tabernacle, which by computation is reckoned a mile, and is called a Sabbath day's journey (Acts i. 12.), being the distance they had to go on that day to the place of worship. Moses and Aaron, with the priests and Levites, encamped in their tents next the tabernacle, between it and the army; as represented in the diagram inserted in p. 227. suprà.

IV. The tabernacle being so constructed as to be taken to pieces and put together again as occasion required, it was removed as often as the camp of the Israelites moved from one station to another; and thus accompanied them in all their marches, until they arrived at the land of Canaan. It was at first set up at Gilgal, being the first encampment of the Israelites in Canaan; and here it continued for about seven years, during which Joshua was occupied in the conquest of that country. Afterwards, it was pitched in Shiloh. Subsequently we read that it was at Nob. (1 Sam. xxi.) From 1 Chron. xvi. 39. and xxi. 29., we learn that it was at Gibeon, and from 1 Kings viii. 4., that it was deposited in the temple of Solomon. This is the last mention of the tabernacle which we find in the Old Testament history. It is supposed to have been consumed in the destruction of Jerusalem by Nebuchadnezzar.1

1 Schulzii Archæol. Hebr. pp. 183-204.; Pareau, Antiq. Hebr. pp. 94-101.; Relandi Antiq. Hebr. pp. 11-24.; Home's Hist. of the Jews, vol. ii. pp. 129-138.; Bruning's Antiq. Hebr. pp. 145-159.

SECT. II.

OF THE TEMPLE.

ACCORDING to the opinion of some writers, there were three temples viz. the first, erected by Solomon; the second, by Zerubbabel and Joshua the high priest; and the third, by Herod a few years before the birth of Christ. But this opinion is very properly rejected by the Jews, who do not allow the third to be a new temple, but only the second temple rebuilt: and this opinion corresponds with the prophecy of Haggai (ii. 9.), that the glory of this latter house-the temple built by Zerubbabel, should be greater than that of the former; which prediction was uttered with reference to the Messiah's honouring it with his presence and ministry.

I. The first temple is that which usually bears the name of SOLOMON; the materials for which were provided by David before his death, though the edifice was raised by his son. It stood on Mount Moriah, an eminence of the mountainous ridge in the Scriptures termed Mount Sion (Psal. cxxxii. 13, 14.), which had been purchased of Araunah or Ornan the Jebusite. (2 Sam. xxiv. 23, 24.; 1 Chron. xxi. 25.) The plan and whole model of this superb structure were formed after that of the tabernacle, but of much larger dimensions. It was surrounded, except at the front or east end, by three stories of chambers, each five cubits square, which reached to half the height of the temple: and the front was ornamented with a magnificent