ought from it, that ye may keep the commandments of the Lord your God, which I command you."

In the 6th chapter, and from the 4th to the 9th verses, it is thus written: "Hear, O Israel: the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength. And these words, which I command thee this day, shall be in thy heart: and thou shalt teach them diligently unto thy children, and shall talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates." In the xvii. chap. and 18th verse, it is thus written: "and it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites:" Again, in chapter xxxi. and in the 9th verse it is written; "and Moses wrote this law, and delivered it unto the priests, the sons of Levi, which have the ark of the covenant of the Lord, and unto all the elders of Israel." And in the 12th verse, "Gather the people together, men and women and children, and the stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law." v. 26. "Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee."

In Leviticus chap. x. 11, it is written; "And that ye may teach the children of Israel, all the statutes which the LORD hath spoken unto them by the hand of Moses." In Joshua c. viii. and v. 34, it is written; "And after

ward he read all the words of the law, the blessings and cursings, according to all that is written in the book of Moses." (35.) "There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them." Also refer to Neh. viii. 1-6.

BORROW. The original word used in Exod. xi. 2, signifies also to demand, to ask; and when it is recollected that the Egyptians were deeply in debt to the Jews both in gratitude and in justice, the order of God to the Jews to ask or demand from their oppressors that justice which they had hitherto denied them, cannot appear at all extraordinary, much less incompatible with the principles of honesty and integrity. The Egyptians were indebted to the Jews for the very existence of their nation, which was, through Joseph's instrumentality, preserved from destruction during the seven years famine. This constituted the debt of gratitude. And then they made them their slaves or servants, without giving them any pay or remuneration for their labour; this constituted the legal or just debt. In what then did the impropriety of the Jews consist, in asking or even demanding some trifling compensation, on their final departure from Egypt? (See Appendix, B.)

BOTTLES, among the ancients, were not made of glass, as ours are, but were made of leather. This will explain various passages of Scripture, which otherwise might appear inexplicable. In Josh. ix. 4, it is written of the Gibeonites, that "they did work wilily (craftily,) and went and made as if they had been ambassadors; and took old sacks upon their asses, and wine-bottles,

old, and rent, and bound up!" Also in verse 13 of the same chapter, it is written; "And these bottles of wine, which we filled, were new, and behold they be rent!" Bottles rent, and still holding wine! Infidels, do you want stronger proof of the folly of the sacred writers? Matt. ix. 17. Christ says, "Neither do men put new wine into old bottles; else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved:" thereby evidently alluding to his mission, not being for the purpose of making more perfect any work of man, or making up any deficiency in the works of man; these are the old bottles; but to do the whole work himself-hence a divine work-hence a perfect work-hence a sufficient work, put into the work of His heavenly Father, the new bottles, and both are thus preserved.

CÆSAR TIBERIUS. It is written in the beginning of the third chapter of Luke, "Now in the fifteenth year of Tiberius Cæsar, &c.-"Jesus himself began to be about thirty years of age," &c. (ver. 23.) The literal and critical translation of this latter passage (according to the most learned Greek scholars,) does not warrant the idea that Jesus "began to be about thirty years of age;" (even the absurdity of this reading exposes its erroneousness;) but that "he was about thirty years of age when he began❞—that is, began his ministry. Again, we learn from the Roman historians, that the reign of Tiberius Cæsar had two commencements: the first, when he was admitted to a share of the empire, in the year 764 from the foundation of the city of Rome, three years before the death of Augustus: and the second, when he began to reign alone, after that emperor's death. It is from the first of

these commencements that Luke computes his fifteen years, and thus is the sacred writer's account consistent with heathen history.

CAIN. The eldest son of Adam and Eve. When he was born, it is evident his mother mistook him for the promised seed which should bruise the Serpent's head. Hence she exclaimed, at his birth, “I have gotten a man from the Lord:" (Gen. iv. 1:) that is, a man-THE LORD: or the MESSIAH, which she imagined was to be her first-born. When we examine the reason why his brother Abel's offering was accepted, the cause of his offering having been rejected, becomes manifest. As it is written, Abel offered up his through faith, that is, approached his Creator through his Creator's merciful promise, (Gen. iii. 15,) and not through the belief that he had any claim on God for acceptance. (See Abel.) We may fairly infer that Cain approached God not through faith, not through that promise of God, but through some superiority which he fancied he possessed over his brother; even on that self same ground, on which the Pharisee's prayer was built, viz: "I am not as other men," &c. (Luke xviii. 11.) To imagine that any human being, contaminated by sin, can approach HIм, who is higher than the highest, "Him who has purer eyes than to behold iniquity" in any other way, than that in which God himself has appointed, viz: the merits of His Son's perfect work, is as unwarranted in Scripture, as it is derogatory to the character of that HOLY BEING. What an opinion must that man entertain of the Creator, who imagines He will be satisfied with an imperfect righteousness, or, in other words, with a righteousness stained by sin!

CAIN must have been 128, or 129 years old, when

he murdered his brother; for Adam and Eve were 130 years old when Seth was born, which was immediately after the death of Abel. (Gen. iv. 25. 3.) Now Adam and Eve were, no doubt, during all this period, begetting children; and these children, from twenty years upwards, begetting children; and this to six direct generations, independently of the children of the collateral generations, also begetting children: so that, at the very least computation, there were 50,000 persons on the earth, when Cain knew his wife in the land of Nod. Gen iv. 17.

CALEB and JOSHUA. It is written in Numb. xiv. 30, that none of the Israelites should come into the land of Canaan, save Caleb and Joshua; and yet we find from Josh. xiv. 1, and xxii. 13, that Eleazar and others entered into that land! The above denunciation, that none should enter therein save Caleb and Joshua, had reference only to the CHIEF LEADERS among the murmurers, and not to the people in general. Hence we find the tribe of Levi was not excluded-Eleazar and Phineas (being priests,) were not excluded-and the SPIES (who were sent to examine the country,) were not excluded! These facts are, it is presumed,quite sufficient to prove the truth of the reasoning, viz: that the denunciation had reference only to the CHIEF LEADERS among the murmurers. Thus we see how easily the most (to all appearance,) irreconcilable contradiction can be, by a little attention, most satisfactorily reconciled.

CALVARY. According to Luke, (xxiii. 33,) the Lord Jesus Christ was crucified on Calvary. According to Matthew, Mark, and John, he was crucified on “GOLGOTHA!" So he was: for the two words, "Calvary" and Golgotha, signify the one, in one language, and the other,