similitude of the incomparably more valuable obedience of faith and holiness; the dutiful homage of true Christians: which, when God accepts, he but receives his own gifts, for they are the fruit of his Spirit. That tabernacle, too, with its ark, its cherubim of glory, its altars, and its sacrifices, was but "a figure for the time then present,-a shadow of "future good things," a faint representation of that wondrous glory of the Saviour's grace, by which he dwells with men and bestows his favours upon them, to the end of time, and thenceforward to an eternity of blessedness. Thus the passage answers the design of the apostle in citing it, for confirming the gratitude and faith of Christians, "unto every one of whom is given grace, according to the measure of the gift of "Christ." Thus "the law was given by Moses, but grace and truth are come by Jesus Christ." And thus, upon principles of interpretation not arbitrary or fanciful, but arising out of a previously known system of subordination to ulterior purposes, in the Israelitish covenant, the testimony of " Moses and the prophets and the Psalms" is elicited to the gospel of JESUS. SUPPLEMENTARY NOTE TO SECT. XVII. Note [A], page 337. Ver. 1. Adon denotes a Sovereign, one who exercises a sole dominion. It is applied to a husband, father, master of a family, teacher, or magistrate, and very frequently to the Supreme Ruler. Michaelis proposed Adonai with Kametz, instead of the possessive Adoni, and this was afterwards confirmed by the Cassel and some other MSS. The form Adonai (which Gesenius shows to be an abridged plural form) is used, he says, "exclusively of God."-Handwörterbuch, p. 11. Michaelis also remarks, "This King in Zion, of the race of David, the everlasting Priest over the sanctuary of Melchisedec, who is here described, is the Lord himself: he is the True God; for this name (in Hebrew Adonai) is given to no other than the true God, and is equivalent to Jehovah."-Anmerkungen. "Sit thou at my right hand." For the illustration of this expression, I may be allowed to refer to the Second of Four Discourses on the Sacrifice and Priesthood of Christ, Atonement, and Redemption. Ver. 3 is thus translated by Dr. Kennicott, on the authority of the Syriac, LXX. and Arabic :— "With thee shall be royalty, in the day of thy power; "Before the morning star, I have begotten thee." But I cannot venture to deviate so far from the Hebrew, which, though somewhat involved, presents, to attentive consideration, a good and noble sense. Bishop Lowth, with strong examples of such a construction, maintains an ellipsis of before, producing the sense above adopted. Thy youthful progeny shall be to thee as a dew, exceeding, in number and abundance, the dew which issues from the womb of the morning dawn.—The figure of the dew denotes fruitfulness, multitude, and such abundance as produces further fruitfulness (compare Mich. vi. 7,) to thee shall be born a numerous race, and that again shall produce to thee an abundant progeny."-De Sacrá Poesi Hebr. præl. x. The principal difficulty lies in determining to whom the address is made in ver. 5. As it is well known that many of the Psalms are written in the dramatic form, it seems very probable that here the poet turns to Jehovah, as distinguished from Adonai in ver. 1. Kennicott and Horsley were disposed to insert Jehovah, or God, as a vocative; Boothroyd adopts it into the text. "In the first verse, 'the Lord' is distinguished from Jehovah, and placed at his right hand. It is difficult to believe that at so small a distance in the same Psalm, both the titles and the situations should be interchanged, viz. Jehovah called the Lord, and placed at the Lord's right hand. I am, therefore, much inclined to indulge in a conjecture, which Dr. Kennicott, too, seems to have entertained, that the word in יְמִינְךְ hath been lost out of the text after the word אֱלֹהִים or and should be restored."-Horsley's Psalms, vol. ii. p. 256. One MS. of Kennicott's collation, and several of De Rossi's, read Jehovah before Adonai; and nineteen of Kennicott's have Jehovah without Adonai. Rosenmüller states, in the strongest manner, that the descriptions of this Psalm can belong to no other than the MESSIAH. Scholia, p. 1659, ed. 2. This indicates a happy improvement, in comparison with the first edition. He also rebukes the Antisupranaturalist De Wette, for objecting to the application to the Messiah, that the description involves warlike and sanguinary scenes, inconsistent with the benign and gracious character of Christ; by referring to the obvious fact, that these circumstances are only the imagery and symbols of the scene, and denoting the removal of all obstacles to the Redeemer's kingdom, and the triumphs of truth and righteousness. But the solution is so obvious, and has been so often made before, that De Wette is inexcusable. SECTION XVIII. THE LORD; THE KING; INFINITELY HOLY; JEHOVAH. Isa. vi. 1, 2, 3, 5. "I saw the Lord [Adonai] seated upon a high and exalted throne, and "his beams filling the temple. Seraphs stood on high before him, and one to "the other cried and said, 'Holy, holy, holy Jehovah of hosts! The whole earth "is full of his glory.'- -And I said, Alas for me!- -the King, Jehovah of "hosts, mine eyes have seen! 6 "THESE words said Isaiah, when he saw HIS glory, and spake concerning HIM;" that is, the Messiah, as the context in the evangelist proves, and as indeed is generally admitted. In narrating this vision, the prophet denominates the person whose glory he beheld, ADONAI, a name appropriated to the Divine Being: and he, not less explicitly, attributes to him the supreme and incommunicable name, JEHOVAH. The conclusion seems inevitable, that either the language of prophecy is blamably and dangerously incorrect, or that the Messiah is indeed the true God, JEHOVAH of hosts. 1 John xii. 41. Shechinah." 2 The Zohar of R. Simeon ben Jochai (see the note on Gen. xlix. 10,) says, in an incidental reference to this passage ;-" The tradition is that, in every place where occur, there [is meaned] the Zohar in Gen. ap. Schattg. Hor. Hebr. et Talm. tom ii. 158. "And this to this cried, &c. This [!] with the Holy and Blessed God, one: This [] with the Shechinah, one and all, Jehovah."-P. 159. pas Some have affirmed that the pronouns in the sage of John refer to the Almighty Father, because "the Lord," in ver. 38, is the nearest antecedent. But this proceeds upon a misapprehension. The appropriate use of the pronoun in question (avròs), is to mark the person or thing which is the principal subject of the discourse. If it were possible for any one to read the whole preceding connexion, and have any doubt that Christ is that subject, his doubt could not but be dissipated by the next sentence: "Yet many "even of the rulers believed on HIM." Others have preferred to say that the demonstrative "these things" or "these words," in the evangelist, refer, not to the quotation immediately preceding, but to the first passage quoted, "Lord, who hath believed our report?" But this is a purely arbitrary and violent construction. On all the principles of grammar and the common use of language, the reference may indeed include both the passages, but must refer to the latter as the immediate and necessary object. Mr. B. acquiesces in another solution: "the prophet saw, that is, foresaw, the glory of Christ, as Abraham saw, i. e. foresaw, his day: John viii. 56.”+ But, 1. this assertion is purely arbitrary, and is unsupported by any attempt at proof. 2. There is no parallelism between the case of Isaiah, in this vision, and that of Abraham. Abraham "eagerly desired to see the day" of Christ: 3 5 Enjedini Expl. Locorum V. and N. T. p. 233. 4.66 "Dr. Clarke, after Grotius, and with him all the Unitarians, understand the evangelist as affirming, that the prophet saw, &c."Calm Inquiry, p. 213. Valde expetivit; Grotius. Gestivit, desideravit; Schleusner. Lætabundus desideravit; Kuinöl.-A désiré avec ardeur; De |