when to be silent and when to speak; for He ever waited on God. And now as our High Priest, He hearkens for us, and presents us as listeners to the voice of God. O may we have more of this grace of Christ, to bow the ear to wisdom: then shall we regard discretion, and our lips will keep knowledge.

THE DIAMOND. (HEB. YAH-GHALOHM.)

It is not certain that the Hebrew word, here translated Diamond, means that precious stone, although its derivation would seem to imply that a very hard stone is intended. Robertson, in his Clav: Pent: derives the Hebrew word from a root signifying "to break in pieces, or bruise;" implying therefore, that this stone is one which breaks or scratches all others—as is the case with the diamond.

The name of the tribe Gad was engraved on this stone. A question has been raised as to the meaning of this word, some interpreting it, according to our version, a troop." Others think that it means 66 good fortune;" but from the passage, Gen. xlix. 19, it seems evident from the Hebrew, that the signification, troop, or multitude, is the correct one. There seems also to be a very appropriate connexion between the three names on the stones of the second row of the breast-plate;

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a son hearing a troop." God manifests His own blessed Son: His voice is heard: and a multitude is gathered to Him. The Lord's own words, in John x. are in accordance with these truths: "My sheep hear my voice: other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one flock, and one shepherd." There may in this type be an allusion to the vast company of the redeemed, both Jews and Gentiles, all borne, as one united body, on the heart of the great High

Priest. A countless multitude, that no man can number, and yet presented in perfect unity of glory and perfection to God; and preserved so, notwithstanding all disunity and separation here below. In Rev. xix, we behold the great Captain of salvation placing Himself at the head of the armies in heaven-the mighty hosts of the redeemed, and coming forth with them, conquering and to conquer ; all having been alike washed in His precious blood, and having been alike sustained by His ceaseless intercession. There may be also some connexion between the hard and indestructible character of the stone, here translated diamond," and the name engraved on it: the invincible power, and eternal security of the troop whose names are deeply engraven on the heart of the Lord Jesus. God has engraven the graving thereof and they will be more than conquerors, through Him who hath loved them. Jacob's prophetic blessing, respecting this tribe is, "Gad-a troop shall attack him: but he shall drive them back at the last.” (Gen. xlix. 19.) And Moses speaks as follows:

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"Blessed be he who enlargeth Gad:

He dwelleth as a lion,

And teareth the arm, and the crown of the head.
And he saw that the first-fruits were his;

For there, in the portion assigned by the law-giver,
he was securely located:

And he went forth, as leading the people,
To execute the justice of Jehovah,
And His judgments with Israel."

Although in both these passages, we have special prophetic declarations concerning Israel in the latter days, yet we cannot but be struck with the analogy which they present, respecting the present and future history of the people of God. Attacked by hosts of enemies, and yet overcoming at last. Daily enlarged and increased in numbers by Him who shall see of the travail of His soul, and shall be satisfied. To enjoy in a little while, the portion assigned them by their great

Law-giver, in the heavenly inheritance, incorruptible and undefiled, and which fadeth not away. Thus entering upon the first fruits of resurrection-glory, in union with Him who is the first-fruits of them that sleep, and executing hereafter the judgments of Jehovah: for, "do ye not know that the saints shall judge the world?" "Know ye not that we shall judge angels?" Ist Cor. vi. 2. 3.

THE LIGURE. (HEB. LEH-SHAM.)

INTERPRETERS are quite at a loss respecting this stone. Ephraim was engraved upon it. This name of Joseph's second son has that remarkable dual termination, which is also found in other words in Hebrew, (such as heaven, Jerusalem, etc.,) and seems to express double fruit or double increase. Joseph found the land of affliction to be the land where God made him fruitful. He had been cast into a pit by his brethren-sold as a slave— imprisoned-his feet hurt with fetters-he was laid in iron. Thus peculiarly had Egypt been to him a land of affliction. But he had been raised suddenly from a prison to a throne. And in the midst of the years of plentifulness, (so that the corn could not be measured for its abundance,) the Lord had given him two sons, Manasseh and Ephraim; the latter of whom he called by this expressive name of "fruitfulness," in thankfulness to God for the wondrous way in which He had turned the place of his deepest trial into one of blessing and fruit-bearing.

In this beautiful type, we read the story of the Cross. Believers are the blessing that God has given to Christ in the land of His affliction. The corn of wheat has fallen into the ground; and having died, it has brought forth much fruit: and the Lord Jesus can say, from the throne of His glory, "Behold, I and the children whom God hath given me.” The almond-rod cut off, and

laid up in death before the Lord, has been found in the morning, covered with fruit, blossoms, and buds.

In like manner, the great High Priest has ordained that His people should go and bring forth fruit, that His Father may be glorified.

The true Vine, the fruitful bough by the well, produces clusters of rich fruit to God, by means of the life-giving sap, with which it invigorates and fertilizes its branches and fruitfulness will be found generally to be produced in the members of Christ through affliction and tribulation.

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The Father also as the Husbandman, cleanses the branches in order that righteousness, which is the peaceable fruit, may be yielded to His glory. We have received out of the fulness of Christ, and grace corresponding to every grace that is in Him. And may that one cluster-"the fruit of the Spirit-love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance"-be abundantly borne by each of the ten thousands of the spiritual Ephraim. It is comforting to the soul to know that our great High Priest sustains all of us before God as fruitful branches and though there may be apparently but little progress made-and though the difficulties and temptations are great-still every child of God will be found to the praise and honour and glory of Him, in the day of manifestation which is fast approaching. "Ye have not chosen me; but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain." John xv. 16.

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THE AGATE. (HEB. SHVOO.)

THIS Stone, like the preceding is unknown. It occurs only in the two passages in Exodus where the stones of the breastplate are enumerated. The name of Joseph's

elder son Manasseh was engraved upon it. The meaning of this word is "forgetfulness." "And Joseph called the name of the first-born, Manasseh; for God, said he, hath made me forget all my toil, and all my father's house." Gen. xli. 51. The order in which the names of his two sons occurs, is reversed in the arrangement of the tribes, because in Jacob's blessing, the younger, Ephraim, was preferred before the elder, Manasseh. But in Christian experience, forgetfulness must precede fruitfulness. Joseph very emphatically declares that it was God who enabled him to forget two things-all his toil, and all his father's house.

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The power to cast off the remembrance of the past, so that it shall not intrude in the way of stirring up either murmurings or vain regrets, must come from God. He alone also, can give deliverance from old habits and associations, so that the believer may be able to walk at liberty, both from the bondage of his own evil nature, and from all alliances with the world. It is the power of the Cross alone that can accomplish this. By it the Apostle was able to say, he had been crucified to the world, and the world to him. could speak also of another crucifixion, viz: that he, Saul of Tarsus, the man in the flesh, had been crucified with Christ; so that he no longer was alive, as in the flesh; he was blotted out from the land of the living in the reckoning of God. Saul the persecutor, the Pharisee, the religious self-righteous man, was gone; and he lived again, not as of the old creation, but Christ lived in him. Though he had a life still in the flesh, which he lived by the faith of the Son of God, who loved him, and gave Himself for him; yet he himself was not in the flesh, but in the Spirit. By that same cross of Christ he was able also to forget the things that were behind. His toil after salvation—his rigid observances under law-things that formerly had been gain to him-all these he could count but loss;