IV.

SERM. by the Infpiration of his Holy Spirit, would infufe that Wisdom, Understanding, and Knowledge in these Matters, which their natural Genius, though never fo great, could not of themselves fo fuddenly attain. The LORD fpake unto Mofes, faying, See, I have called by Name Bezaleel, the Son of Uri, the Son of Hur, of the Tribe of Judah, and I have filled him with the Spirit of GOD, in Wisdom, and in Understanding, and in Knowledge, and in all Manner of Workmanship, to devife cunning Works, to work in Gold, and in Silver, and in Brafs, and in cutting of Stones to fet them, and in carving of Timber, to work in all Manner of Workmanship: And I, behold I have given with him, Aboliab, the Son of Ahifamach, of the Tribe of Dan. These are the two principal Men he calls to the Contrivance and Work, and these he promises shall want no Skill that is neceffary to the making the Things he had commanded: The Jeweller's and the Engraver's, the Weaver's and the Embroiderer's, the Carpenter's, and every Workman's Art, fhould all concenter and meet in them, and in those he had given to operate under them. For in the Hearts of all that are wifehearted (faith GoD) I have put Wisdom, that they

may

may make all that I have commanded thee; i. e. All that have a natural Genius to fuch Arts as are neceffary to the Work, I have called, or moved by a secret Instinct, to help and affift in it: And to enable them to forward it with Expedition and Exactness, I have endued them with extraordinary Wifdom and Understanding, fuch as they could not, in their prefent Condition, by the utmoft Stretch of their human Wit or Ingenuity, acquire.

This is enough to explain the Text as far as the Occafion and Meaning of it is concerned. As to the Difference in the Sense of the Words, Wisdom, and Understanding, and Knowledge, which fome Commentators pretty much labour; and who Bezaleel and Aholiab were, any further than what the Text fays of them; and particularly whether Hur, Aboliab's Grandfather, was the fame with that Hur, who, together with Aaron, held up Mofes's Hands in the Wilderness, Exod. xvii. 10, &c. when the Ifraelites fought against Amalek, and vanquished him, and who is thought by fome to have been

*Vid. Paul. Fagium in Locum. Et Buxtorf. Hiflor. Arca,

c. 2. n. 3.

+ Vid. Rivet. & Patric. in loc.

K 2

the

SERM.

IV.

SER M. the Husband of Miriam, the Sifter of Mofes : IV. These are Points which the Use I defign to

make of the Words does not at all require me to determine. The reafon of my making Choice of them for my Text, is the Teftimony they give of the Affiftance and Aid which the Holy Spirit of GOD' fometimes vouchfafes to Men in the Exercife of their worldly Profeffions and Trades; from whence I would willingly take Occafion to suppose, that whenever Men fhine or excel in any Calling or Art, they only reflect Rays that originally defcend from Heaven.

It is true the Text speaks of an extraordinary Inspiration, which the Exigency of the Cafe made neceffary then, but which Artificers, that have human Means of Instruction, are not ordinarily to expect. But still we may infer from it, that there is an ordinary Affiftance from the Spirit of GOD, vouchfafed to every Man in his Calling or Employ, provided it be but honest and just. For fince all lawful and useful Profeffions whatever tend more or lefs to the promoting and carrying on God's great, and univerfal, and harmonious Scheme, of conducting and convoying Men fafely and commodiously through a World where we have fuch abundant Needs

to

IV.

to fupply; we may be fure that his own SER M. Concurrence and Aid will always be ready to quicken and facilitate any Endeavours of Men to the Furtherance of the fame good Purpose and End. I would therefore conclude, that the Spirit of GOD, which in Bezaleel and Aholiab was to be seen in such ftrong and visible Lines, may be discerned in Miniature in every Artist engaged in the fame or any other Employ, though not fet to work by fo immediate a Call, or fo directly in the Service of GOD. And if you will allow this Conclufion to be juft, I then would make use of it to fupport the two following Obfervations, or Heads, which I propose for the Subject of the Remainder of my Dif course, viz.

I. FIRST, That Mens Skill, Understanding, and Excellence in any Profeffion, Calling, or Art, is to be attributed to the Divine Affiftance and Aid, by whofe Holy Spirit it is infpired or infufed!

II. SECONDLY, That the feveral different Occupations, Employments, and Trades, of Ufe in Life, are Ways which GoD appoints to Men, to render them helpful and benefi

SER M. cial to one another, and ferviceable to him

IV.

felf.

My Introduction having run out into a pretty large Length, my Time won't permit me to be fo full on thefe Heads as at first I defigned; I must therefore confine myself to fome general Remarks, and then close the whole with a practical Application, in which I fhall have an Eye to the Reason of my fixing on this particular Subject, upon the Occafion of my standing here at present.

I. FIRST then I am to observe, that the Skill, and Understanding, and Excellence of Men, in any Profeffion, Calling, or Art, is to be attributed to the Divine Affiftance or Aid, by whofe Holy Spirit it is inspired or infufed. That this was the Cafe of Bezaleel and Aboliab, and of thofe that worked under them in the forming the Tabernacle, and the Utenfils belonging to it, and the holy Garments appertaining to the Priefts, my Text itfelf fufficiently proves, That this was, however, an extraordinary, and indeed a miraculous Cafe, we have already allowed; the Circumstances of the Time and Place requiring, that they who, in fuch Emergency,

could