were not to be found ready-made in the camp; nor were the oil and fine flour to be had at a day's notice. Of course the gifts might have been prepared in anticipation. The account of the bringing of the offerings by the princes on twelve successive days, one Sabbath at least included, gives the impression of a festival display. The narrator dwells with some pride on the exhibition of religious zeal and liberality, a fine example set to the people by men in high position. The gifts had not been asked by Moses; they were purely voluntary. Considering the value of precious metals at the time, and the poverty of the Israelites, they were handsome, though not extravagant. It is estimated that the gold and silver of each prince would equal in value about seven hundred and thirty of our shillings, and so the whole amount contributed, without regarding the changed value of the metals, would be equivalent to some four hundred and thirty-eight pounds sterling. In addition there were the fine flour and oil, and the bullocks, rams, lambs, and kids for sacrifice. It is an obvious remark here that spontaneous liberality has in the very form of the narrative the very highest commendation. Nothing could be more fitted to create in the minds of the people respect for the sanctuary and the worship associated with it than this hearty dedication of their wealth by the heads of the tribes. As the people saw the slow processions moving day by day from the different parts of the camp, and joined in raising their hallelujahs of joy and praise, a spirit of generous devotion would be kindled in many hearts. It appears a singular agreement that each prince of a tribe gave precisely the same as his neighbour. But by this arrangement one was not put to shame by the greater liberality of another. Often, as we know, there is in giving, quite as much of human rivalry as of holy generosity. One must not be outdone by his neighbour, would rather surpass his neighbour. Here all appears to be done in the brotherly spirit.