man, and all the labours of agri- | seen in the British Museum; and culture. Though their voracity is they are supposed to be made of great, yet they contaminate a much larger quantity than they devour, as their bite is poisonous to vegetables; and the marks of devastation may be traced for several succeeding seasons. Some of the species are more voracious and destructive than others, though all are insatiable spoilers.

a mixed metal, chiefly of copper. The women who waited at the door of the tabernacle, cheerfully offered their looking-glasses to be employed in making a brazen laver for the purification of the priests. Exod. xxxviii. 8. These were doubtless of brass, since the basin here mentioned and the basis were made from them. LORD. A Saxon word, signifying ruler, or governor. It is sometimes

spect; but usually denotes the Divine Being, and is applied indiscriminately to each Person in the Trinity. When the word represents the name JEHOVAH, it is printed in our version in small capitals, LORD, and is thus made a distinguishing term.

Locusts are eaten at this day in eastern countries, and, when properly cooked, are esteemed a great luxury. The following is the mode of pre-used as a term of reverence and reparing them: the entrails are taken out, and the legs and wings torn off; they are then stuck on wooden spits in long rows, and carefully roasted before the fire. Some dress them in oil, or, having dried them, pulverise and use them for meal. The Bedouins pack them with salt in close masses, which they carry in their leathern sacks. From these they cut slices, as they need them. They are brought to market on strings, in the towns of Arabia. In some districts they are boiled before they are eaten; in others roasted.

LOD. See LYDDA.

LOG. Lev. xiv. 12. A liquid measure, containing six egg-shells full, being nearly one-tenth of a hin, about five-sixths of a pint.

LOGOS. See WORD.

LOINS. The dress of the orientals being loose, it was necessary, when they were travelling, to fasten it up on the loins by means of the girdle: hence the expression is figuratively used to denote restraint or abstinence from worldly cares, thoughts, or pursuits, by which the soul would be hindered or endangered. 1 Pet. i. 13. LOIS. The grandmother of Timothy, by his mother's side. 2 Tim. i. 5. It is not certain whether she knew that Christ was come in the flesh, and that Jesus of Nazareth was he at any rate, she believed in a Messiah to come, and ranked among that blessed company of whom it is said, "These all died in faith."

LOOKING-GLASS. Job xxxvii. 18. This was a plate of metal, polished so finely as to produce a perfect reflection of objects. Specimens of Egyptian mirrors are to be

LORD'S DAY. Rev. i. 10. The Christian Sabbath was thus designated to distinguish it from the Jewish Sabbath, and from the Pagan Sunday. The early Christian writers made this distinction; and the Christian emperors used the term "Lord's day," or "Sunday," according to the character of those they addressed, that is, whether they were Pagans or Christians. See SABBATH.

LORD'S SUPPER. An ordinance instituted by Christ Jesus, to commemorate his sufferings and death. We have the record of the institution by Matthew, Mark, Luke, and Paul. See Matt. xxvi. 20, 26-28; Mark xiv. 22-25; Luke xxii. 13-20; 1 Cor. xi. 24, et seq. The sacrament of the Lord's supper was adopted by all the Christians, with few exceptions; and no modern sect rejects it, except the Quakers. It is important to remember that this is an emblematic ordinance. The mass is an impious mummery, a profane imitation of the Lord's death. The dogma of transubstantiation is not less unscriptural. That the bread was not the real body of Christ, but only its emblem, is as clear to sense as to reason for if it had been the body, or transubstantiated into it, then was the body of Christ eaten by the eleven disciples, while yet their Lord remained with them; and, if thus eaten, what did Judas betray, and deliver into the

person who looks for remission of sins through the death of Christ is bound to partake of this sacrament. Not only are we enjoined to cherish trust in Christ in our hearts, and to express it in our devotions, but we are required to give outward proof of it by eating the bread and drinking the wine, which are the representations of his broken body and shed blood. See SACRAMENT.

hands of the chief-priests, &c.? If tended to supersede the supper of so eaten at that time, the sacrament the Passover, and to commemorate could take place at no future time. a much greater deliverance than The circumstances of the institution that of the Israelites from Egypt. of this sacrament show so completely 1 Cor. xi. 26. The eucharist, bethe absurdity of the fiction of Papists, cause of the joyful thanksgiving to that any attempt to prove that the God with which its celebration is words, "This is my body," mean, always accompanied. A mystery, "This represents my body," are need- from its emblematical character, and less. A similar mode of expression is the truths hidden under the emblems. very common in Scripture. "Judah A sacrament, a sacred ceremony: this is a lion's whelp;" "I am the door;" word was applied to the Roman mili"I am the vine;" "The field is the tary oath, which was considered a world." Would any one be so ab- solemn religious act; and, when used surd as to assume that one of Jacob's of this ordinance, it indicates the sons was turned into a wild beast? pledging of ourselves to fidelity to that Christ was literally a door, Christ. The communion, in conseboards fastened together with nails?quence of the fellowship of the saints It was very common in the celebra- with each other, which this particition of the Passover to adopt a simi-pation of mystic food exhibits. Every lar mode of expression. Buxtorf shows that the paschal lamb was called "the body of the Passover;" and the master of the family said, on breaking the bread, "This is the bread of affliction, which our fathers ate in Egypt.' The nourishment which bread and wine afford to the body is figurative of the salutary effects which the thing signified has upon our souls. There are several points of importance to be held in view in looking at this sacrament. It is commemorative: "This do in remembrance of me." It is thus a demonstration of the grand historical fact of our Lord's passion and death. It is emblematic: setting forth the sacrificial nature of the death of Christ, the benefits which accrue from it, and the means by which those benefits are received. It is federal. In its first institution the perfected covenant of grace with true believers was proposed, accepted, and ratified; and in every succeeding celebration, as there is a renewed assurance of God's love to us in Christ, so there is a renewed acceptance of the covenant on the part of all spiritual recipients, with its blessings on the one hand, and its obligations on the other. It is also a public confession of faith in Christ, and of our communion with him in his church. The various names by which it is designated are all significant. The Lord's supper, because it was in- |

LOT, a covering. The son of Haran, and nephew of Abraham. He accompanied his uncle from Ur to Haran, and from thence to Canaan. Their united substance, consisting chiefly in cattle, was not at that time too large to prevent them living together in one encampment. He went with Abraham into Egypt, and afterwards returned with him to Canaan; but the large increase of their flocks obliged them to separate, and Abraham generously gave him the choice of pasture-grounds. Lot fixed his abode near Sodom, in the well-watered plains of that neighbourhood, and had soon reason to regret his choice. One calamity after another befell him. He was first carried away captive, and only rescued through the energy and activity of his uncle. When he returned, his soul was daily vexed with the filthy conversation of the people shortly after, all his substance was consumed, and he was compelled to flee for his life: his wife, looking back, was en

crusted by the burning lava, and be- | came a standing monument of God's wrath against worldly mindedness; and his daughters, contaminated by their residence in Sodom, made their aged father incestuous. See the history as recorded in the book of Genesis.

LOT. A method employed to determine cases, or to decide a debate. In old times the lot was frequently adopted, but always with the strictest reference to the interposition of God. See Acts i. 26; 1 Sam. xiv. 41, 42; Jonah i. 7. The selection of the scape-goat was by lot. Lev. xvi. 8. The division of the land among the tribes. Numb. xxvi. 55, 56; xxxiii. 54; xxxiv. 13, et seq.; Josh. xiv.-xix. From this circumstance the lot is used to signify the inheritance itself. Josh. xv. 1; Psal. cxxv. 3; Isai. xvii. 14; lvii. 6; Acts viii. 21. The classes of the priests and Levites were distributed by lot, to decide in what way they should wait in the temple. 1 Chron. xxiv. 5; xxv. 8. The mode of casting lots was either into some one's lap, or fold of the robe, or into an urn, helmet, or other vessel, in which they could be shaken together. The use of lots in ordinary cases is unjustifiable. It involves one of two things, either an utter disregard and denial of the particular providence of God, or a solemn appeal to the Disposer of all events. Every godly man will be careful how he makes such an appeal, lest he should be guilty of taking the name of the Lord in vain.

LOVE. The LOVE OF GOD is that attribute which consists in the internal feeling of goodwill and kindness, and the expression of that benevolence in words and actions. It forms an essential part of the character which we must ascribe to God as the most perfect Being. "God is love." The moral nature of God seems to be placed before us in the two words, light and love. Benevolence and purity are inseparable. All the operations of God's love are in harmony with purity; all the manifestations of his purity are blended with infinite benevolence. Holy love is the essential character of the Godhead.

The proofs of this love are abundant : they are seen in the beneficent design manifest in every part of the creation; but especially in the gift of Christ, the only-begotten Son of God, to save the world. The love of God has different names, according to the different ways in which it is expressed, and the different relations which it bears to his creatures and their condition. It assumes the form of complacency, philanthropy, pity, mercy, forbearance, long-suffering, patience. It is universal and impartial. This truth, though taught in the Old Testament, (see Psal. xxxvi. 7; ciii. 11- 13,) is most fully and clearly exhibited in the New, in opposition to the prejudices of the Jews; and is unfolded in the truth that Jesus Christ tasted death for every man. See John iii. 16. It is unmerited and gratuitous. In this respect it is called grace. Rom. iv. 4, et seq. No man can merit this love. The freedom of love is seen most clearly in the atonement, and is always exercised consistently with wisdom and justice.

LOVE TO GOD. See CHARITY. The foundation of our love to God is his love to us. Many absurd things have been said by mystical divines respecting disinterested love. They teach that we are bound to love God simply for what he is in himself, irrespective of what he is to us; and even should God doom a sinner to eternal perdition, he must love him there. The Scriptures teach that gratitude to God for what he does is a constituent part of love, and blends with holy complacency and delight in God. Edwards has insisted that all genuine love to God commences in a complacential regard to him for what he is; and that true gratitude must invariably be preceded by this, and have it for the foundation on which it rests. But if a believer in Christ will endeavour to analyse his feeling of love to God, and will look at the general style of remark in the New Testament, he will find that this is not correct. No man can love God but as his character is unfolded in the cross; and the inward sense of God's personal love to the individual

ment is supposed to have been about the | St. Luke continued from that time island Philæ, near the first cataract with St. Paul, till he was released of the Nile. By Jeremiah they are from his confinement at Rome, which joined with the Ethiopians and Li- was a space of about five years, and byans. Chap. xlvi. 9. By Ezekiel, with included a very interesting part of St. Phut, as the mercenary soldiers of Paul's life. Acts xx.xxviii. Tyre,chap. xxvii. 10; xxx.5: all plainly denoting their position in Africa.