have of the proper posture, used of old, in solemn prayer,
which was the stretching out of the hands [and eyes] towards heaven, as
other passages of the Old and New Testament inform us. Nay, by the way,
this posture seemed to have continued in the Christian church, till the
clergy, instead of learning their prayers by heart, read them out of
a book, which is in a great measure inconsistent with such an elevated
posture, and which seems to me to have been only a later practice,
introduced under the corrupt state of the church; though the constant
use of divine forms of prayer, praise, and thanksgiving, appears to
me to have been the practice of God's people, patriarchs, Jews, and
Christians, in all the past ages.

[8] This manner of electing the judges and officers of the Israelites by
the testimonies and suffrages of the people, before they were ordained
by God, or by Moses, deserves to be carefully noted, because it was
the pattern of the like manner of the choice and ordination of bishops,
presbyters, and deacons, in the Christian church.

[9] Since this mountain, Sinai, is here said to be the highest of all
the mountains that are in that country, it must be that now called St.
Katherine's, which is one-third higher than that within a mile of it,
now called Sinai, as Mons. Thevenot informs us, Travels, Part I. ch.
23. p. 168. The other name of it, Horeb, is never used by Josephus, and
perhaps was its name among the Egyptians only, whence the Israelites
were lately come, as Sinai was its name among the Arabians, Canaanites,
and other nations. Accordingly when [1 Kings 9:8] the Scripture says
that Elijah came to Horeb, the mount of God, Josephus justly says,
Antiq. B. VIII. ch. 13. sect. 7, that he came to the mountain called
Sinai: and Jerome, here cited by Dr. Hudson, says, that he took this
mountain to have two names, Sinai and Choreb. De Nomin. Heb. p. 427.
[10] Of this and another like superstitious notion of the Pharisees,
which Josephus complied with, see the note on Antiq. B. II. ch. 12.
sect. 4.

[11] This other work of Josephus, here referred to, seems to be that
which does not appear to have been ever published, which yet he intended
to publish, about the reasons of many of the laws of Moses; of which see
the note on the Preface, sect. 4.

[12] Of this tabernacle of Moses, with its several parts and furniture,
see my description at large, chap. 6. 7. 8. 9. 10. 11. 12., hereto
belonging.

[13] The use of